long time lingereth not, and their damnation slumbereth not."* These and many more similar texts decide the point, that errors are blameable and destructive; that they spring from the depravity of our nature, and demonstrate a heart, in so far as they prevail, not yet brought into subjection to Christ. Beware then, my dear children, of that spurious candour, which looks with an equal eye on all opinions; which talks of the innocence of error, and thus diffuses a baleful indifference to the truth. The adage of Pope, who was a freethinking Roman Catholic, has been circulated round society by innumerable echoes. "For modes of faith let graceless zealots fight: This you will perceive is an equivocal expression. In one view of it nothing can be more correct; for in every case a right life, that is, right in the scriptural sense of the term, must proceed from a right creed; if, therefore, the life be right, so must also the creed. But the design of the author was to teach that a right life might stand connected with any creed, or no creed, and that, therefore, religious opinions are of no consequence whatever. This you will perceive is the popular and dreadful dogma of infidelity. This bantling of skepticism has been foisted into the christian world, and profanely baptised by the name of charity. But though it may wear the smiling countenance of this heavenly virtue, it has an infidel heart. If this counterfeit, hollow thing, which dares to * 2 Thes. ii, 11, 12. Gal. i. 8, 9. 2 John 9, 10, 11. Heb. xiii. 9. 2 Tim. iv, 3. 2 Pet. ii. 1, 2. Eph. iv. 14. take to itself the sacred name of charity, had not renounced the bible, it would have certainly known, that errors in faith are the offspring of a heart wholly or partially unrenewed, and as decisive a proof, so far as they prevail, of a want of religion, as an unsanctified life. Contend earnestly then for the faith once delivered to the saints. I would not have you bigots. This however, is a vague and plastic term which in the slang of modern infidelity, has been generally applied to every one who attaches importance to religious opinions. If by a bigot, is meant an overweening attachment to sentiments, confessedly of lesser importance than many others; or a blind zeal for opinions, adopted rather from custom than conviction; or a spirit of intolerance, contempt and persecution, towards those who differ from us in the articles of their belief; if this be bigotry, be you no bigots: Abhor and avoid a disposition of this kind. Adopt all your sentiments after a close examination, and upon a full conviction of their truth. Apportion your zeal for their diffusion upon the scale of their relative importance. Exercise the greatest forbearance and candour towards those who differ from you; but at the same time contend for the articles of your faith as matters of infinite consequence. Defend your opinions with an enlightened, dispassionate, but, at the same time ardent zeal. Insist upon the connexion of right sentiments with right feelings, that the former, when really held, lead to the latter, and that the latter can never exist without the former. If this is what is meant by bigotry, then may you possess it more and more. Shrink not from the charge, if this be its meaning in the lips of those who use it. If you partake of true faith and genuine holiness, you must expect that the one will be called enthusiasm, and the other bigotry. Disregard both the accusations, and be not deterred by opprobrious names from the pursuit of eternal life. Do you ask me what are right sentiments? I reply, search the scriptures for yourselves, with docility, with prayer, with earnestness. No language can express the infinite importance of entering, without delay, on a deep and solemn examination into these matters.* Call no man master, but consult the oracle of heaven. One evil, never enough to be deplored, is, that many people do not and will not distinguish. They are pleased with different preachers, who bring as different gospels as the Koran is different from the bible. They are as ready to put themselves in the way of hearing error as truth, and swallow down whatever comes, provided only it is gracefully administered. Elegant language, good elocution, theatrical attitudes, fascinating imagery, are to them of far more importance than the truth. They are like children rushing into the shop of an apothecary, tasting at random of every vial, and selecting the most imposing in appearance, without the power of distinguishing medicines from poisons, and even where there is some general attachment to right sentiments, in how few cases is this Without pledging myself to approve of every expression contained in the answers of the Assembly's Shorter Catechism, I know not where to find a summary of Christian doctrines expressed with so much brevity and so much precision. And although I do not approve of the practice of teaching this catechism to children below the age of twelve, yet all our youth above that age should be acquainted with it as a synopsis of right sentiments in religion. attended with an enlightened ability to defend and enforce them. Our young people do not sufficiently store their minds with the proofs and arguments of the opinions they have adopted. They are satisfied with believing without proof. This is not the case with the advocates of error. They are instructed in the whole system of attack and defence. They are skilful in all the manœuvres of controversy: sophisms, assertions, interrogatories, arguments, are all at their command. The friends of truth are, in these respects, often behind them. Reposing an unlimited confidence in the invulnerable security, and the impregnable strength of their cause, they do not exercise themselves in the use of their arms, and appear sometimes to a disadvantage in skirmishing with their opponents. Be you not behind them in ability to defend your principles. The truth is of infinite value; may you clearly and comprehensively understand it; cordially and practically believe it; sincerely and ardently love it; and be able both to state it with precision, and to support it with argu ment. I cannot conclude this chapter without recommending to you the perusal of an excellent sermon by Dr. Pye Smith, " On the best means of obtaining Satisfaction with Regard to the Truth of Religious Sentiments." After a suitable introduction, he points out, as the common and principal sources of error with regard to divine things, (1) The weakness. of our faculties; (2) Our taking up wrong subjects of investigation; (3) And our being affected by the secret influence of sinful dispositions and habits. Under the last particular we find the following impressive observations: "A sinner,' says the wise king of Israel, 'seeketh wisdom, and findeth it not.' The entire want, or the great deficiency, of love, reverence, and devotedness to God, cannot but give a fatal obliquity to our professed researches after truth. Such a state of mind is also invariably connected with wrong affections in relation to ourselves. Instead of an humble, adoring and delightful admiration of the universal perfection of the Most High, there will be pride, self-confidence, and a determination to think at all events favourably of our own dispositions and practices. The judgement of God will be little regarded, and its impression felt very slightly. His supremacy will be the object of secret murmur, or of virtual denial. The heart will rise in dislike against his glorious and unchangeable rectitude, and the necessary obligation of his rational creatures to love him with a perfect heart. His sole and sovereign competency to determine whether at all, to what extent, and in what way and manner, he may be pleased to pardon and bless sinners, will be met by a strong, though perhaps disguised repugnance. And the duty of a cheerful and implicit reliance on the unsullied purity, righteousness and benevolence of Jehovah, notwithstanding the perplexity of present appearances, may indeed be faintly acknowledged in words, but, as to practical effect, it will be treated with neglect, or even with disgust. These, and all other movements of the heart which is under the power of revolt from God, will most certainly darken the understanding, and mislead the judgement; evil 6 |