1. Remember that the commencement of the Christian life is to be like
the “dawning light, which increaseth more and more to the perfect day.”
Therefore when the hope of peace and pardon dawns in the heart, do not
consider the great business of life as _accomplished_, but only as
_begun_.
2. Keep up as great a strife and earnestness in religion, as if you knew
yourself to be in a state of nature. When persons are under conviction
of sin, they are advised to be earnest and violent for the kingdom of
heaven. You ought not to be less in earnest now, if you wish not to lose
a sweet and lively sense of spiritual things.
3. Do not cease to strive and pray for the very same things which you
sought before you had reason to hope you were converted. Those who have
most light and most grace, have, nevertheless, need of more. There are
very few requests that are proper for an impenitent sinner, that are not
proper for one who professes godliness. At any rate, the mistake will do
you no harm.
4. Evidence of piety is not so much to be sought in _high emotions_ of
any kind, as in real humility—self-distrust—hungering and thirsting after
righteousness, sorrow for sin, and a _continual effort_, in every day
life, to regulate our thoughts, feelings, and conduct by the word of God.
It is the _nature_ and not the _degree_ of our affections, which is to be
regarded in the examination of our evidences. The best way to know our
feelings is, to see how they influence the _conduct_. “By their fruit ye
shall know them.” Always look upon those as the best _comforts_, which
have most of these two effects—those that make you least and lowest and
most like a child, and those that most determine you to deny yourself,
and to spend and be spent in the service of your Master.
5. Do not expect to find in your own case, every thing you have heard
or read of in the experience of others. For it may be that many things
we hear and read of, are not correct feelings, and do not afford just
grounds of confidence to any one; and if they are _correct_ experience,
it may be the experience of a _mature_ Christian, and not to be expected
in the beginning of a religious life. It must be remembered, that as no
two countenances are formed alike, so no two hearts are fashioned alike,
or placed in exactly the same circumstances; and it would be as vain to
seek all the varieties of Christian experience in one person, as to seek
all varieties of human features in one face.
6. Do not expect that the evidence desired will all come immediately and
at once. It will be most likely to come _progressively_, as the result of
continued effort in obedience to the will of God.
7. Do not suppose that religion is a principle of such _self-preserving_
energy, as that when once implanted in the soul it will continue to
thrive and increase without effort. The plant of divine grace can no more
thrive without care, and diligent and patient cultivation, than can those
rare and valued plants, that demand the physical efforts and culture of
man.
God will not sustain and bring to maturity the work of grace, without
your own voluntary concurrence in the diligent use of means. He will not
do it any more than he would cause the harvest to whiten in the field
of the sluggard. Indulge, therefore, no such ideas of _inability and
dependence_ on God, as shall impair a full sense of perfect obligation to
do whatever _can be done_ in working out your own salvation. God never
promises to assist any but those who make efforts to aid and advance
themselves.
8. Entertain no such ideas of the sovereignty of God in the bestowment
of his grace, as would awaken any doubt of his affording needful aid,
where he sees sincere endeavours to grow in grace. If some christians are
more eminent than others, it is simply because they _make more efforts_
to be so, and God aids these efforts. So that all worldly minded and
indifferent christians continue in this state, because they do not choose
to make efforts to get out of it. Any person can be an eminent christian
that chooses to be so. Christians are too apt to feel as if eminence in
piety was a distinction made by the sovereignty of God, and to suppose
that high attainments are not within the reach of all, and that languid
and inefficient piety is the result of divine sovereignty rather than
negligence and sloth. A more false or more pernicious opinion cannot
easily be adopted by Christians. The truth is, that the road to eminence
in gifts and graces, and the means of obtaining them, are open to all
who seek them, and if any do not attain them; it is owing to their own
sloth and inefficiency, and not to any deficiency on the part of God in
blessing _diligent_ efforts. It always pleases him to crown with success
the hand of the diligent instead of the hand of the slothful, not only
in temporal but in spiritual things. This thought cannot be too strongly
impressed upon the minds of those who are just commencing the christian
life. To them _peculiarly_, are such promises as these directed; “Ask,
and ye shall receive, seek and ye shall find, knock and it shall be
opened unto you. _Every one_ that asketh receiveth,” &c.
Do not be afraid of indulging in feelings which may seem to be right,
from the fear of deception. On the contrary, cherish such feelings and
try to recall them often. Go forward and _do your duty_, and God will
save you from deception while thus employed.
10. There is one caution which is peculiarly needful to those who have
been greatly interested in the subject of religion, and that is, to _take
particular care of the health_.
There is such a mysterious and intimate connection between the mind and
body, that one cannot be wearied or suffer, without affecting the other.
When the mind is fatigued and exhausted, it affects the body, and this
again reacts on the mind.
Every person ought to be aware, that the more anxiously and intensely the
mind is interested on any subject, the greater is the need of _exercise_,
_sleep_ and _frequent relaxation_. Attention to religion, does not demand
that _all_ lawful business be suspended, and forbids the neglect of all
needful rest and exercise; but be very cautious here, lest you mistake
_negligence_ in religion, for a necessary attention to the health.
11. Do not expect to be made very happy by religion, unless you become
_eminent_ christians. A _half way_ christian can neither enjoy the
pleasures of the world nor the pleasures of religion; for his conscience
will not let him seek the one, and he is too indolent to obtain the
other. The christian may be the happiest man on earth, but he must be a
faithful, active, and devoted christian. None are disappointed in finding
religion a source of unfailing peace and joy, but those who refuse to
drink deep of the wells of salvation; unless we except those who, from
some derangement of the nervous system, or failure of health, do not
enjoy the clear and undisturbed exercise of their faculties. A healthy
mind in a healthy body, may always be made happy by religion.
12. Do not look at the practice and example of _other_ christians, in
forming the standard of piety at which you aim. The allowance of this
thing, has probably had a more disastrous influence on the church and on
the world, than all other causes that could be named. Generally, when
persons commence a christian life, their consciences are susceptible and
tender. They are strict and watchful in the performance of duty, and
are pained even by a slight neglect. They have been wont to feel, that
becoming religious implies a _great_ change; that “old things must pass
away and _all things_ become new.” But when they begin to look around
among their christian friends, and turn to them for aid, and those who
have had experience and have made advances in christian life, they find
that _they_ seem to look upon duties and deficiencies in a very different
manner. _They_ seem to neglect many things which the young christian
has felt to be very important; and to practice many things which he had
supposed inconsistent with religion. _Then commences the disastrous
effect._ The young christian begins to feel that he need not be more
particular than those to whom he has ever looked up with deference and
respect. He begins to imagine that he has been rather _too strict_
and particular. He begins to take a retrograde course, and though
his conscience and the bible often check and reprove, yet after a few
inefficient struggles, he lowers his standard and walks as others do.
Look into your bible and see how christians ought to live. See how
the bible says those who are christians _must_ live, and then if you
find your christian friends living in a _different_ way, instead of
having cause for feeling that you may do so too, you have only cause to
fear that they are deceiving themselves with the belief that they are
christians, when they are not. Remember that the farther your christian
friends depart from the standard of christian character laid down in
the bible, the less reason have you to hope that they _are_ christians.
And do not hesitate on this subject because you find _many_ professed
christians, who are indifferent and lax in their practice and example.
Remember that Christ has said, “_Many_ shall say unto me in that day,
Lord, Lord,” thus claiming to be his disciples, to whom he will say, “I
never knew you.” Do not let _professed_ christians tempt you to fall into
the society of such unhappy _castaways_.
13. Do not be _periodical_ christians. There are some who profess
religion, who never seem to feel any interest on the subject, except when
every one else does. It is true, there are special seasons of revived
religion in the hearts of all christians, but if it is only at such times
that progress is made in divine life, and interest is manifested in the
salvation of souls, there is great reason to fear that what is called
religion is nothing but sympathy with the feelings of others.
14. Do not let the adversaries of the cross have occasion to reproach
religion on your account. How holily should the children of God,
the redeemed and the beloved of the Son of God, behave themselves.
Therefore, “walk as children of the light, and of the day,” and “adorn
the doctrine of God your Saviour;” and especially, abound in what are
called the Christian virtues, and make you like the Lamb of God: be meek
and lowly of heart, and full of pure, heavenly, and humble love to all;
abound in deeds of love to others, and self-denial for others; and let
there be in you a disposition to account others better than yourself.
15. Be sure that there exists a _marked difference_ between _your_
appearance and conduct, and that of those who are not christians.
Remember that Christ has required this of you, and that even _the world_
expects it.
16. Do not suppose you can recommend religion, by appearing interested
in every thing that interests those who have no better portion than this
world.—Remember that your deportment, your conversation; your interest
in dress, in company and amusements; the manner in which you perform
your religious duties, are all carefully noted and weighed by those
around you, who do not love religion; and if they do not see a _marked
difference_ between you and themselves, they either conclude there
is nothing in religion, or else that you are a hypocrite. Worldlings
_expect_ that you will be _very_ different from them, and _despise_ you
in their hearts if you are not. If you wish to recommend religion, let
the world see it acted out according to the beautiful pattern laid down
in the bible, and do not suppose that you can improve this pattern by any
addition or subtraction of your own. On one subject there are some who
need instruction. There is a class of christians who appear taciturn,
unsocial, and even sad. This appearance is altogether inconsistent with
the spirit of religion. Christians ought to appear cheerful and happy; to
appear to receive with pleasure and gratitude all the lawful enjoyments
bestowed by their Heavenly Father. Such a gloomy deportment as has been
described, does not do honour to religion, and causes those whom we wish
to win to the ways of pleasantness and peace, to feel that religion is a
melancholy, unsocial, and forbidding subject.
All professors of religion should endeavour to have such views of God,
his love, his providence, his care; and should so live, as to _be_
cheerful and happy, and to _appear_ so.
On the contrary, there is a class of professed christians, who indulge in
frequent trifling and levity. This is quite as inconsistent and injurious
as the former, and if any thing it is more so. Let the _christian_ at
least, learn to make a distinction between _cheerfulness_ and _levity_.
Remember we are commanded to avoid _foolish talking and jesting_, and
that it is possible to be happy, cheerful, affable, and kind without any
trifling or levity.
17. Remember that your evidence of possessing religion _ceases_ when _any
thing else_ has the _first_ place in your thoughts and interests.
Religion should not lessen our love for our friends, or our real
enjoyments; but _the desire to please God in all our ways_ should be
the _prevailing feeling_ of the mind. Our Saviour says, we cannot have
_two masters_; _God and his service_ must be first in our thoughts and
affections, or else the _world and its pleasures_ are first. If then we
would find whose servants we are, we must find who has the first place in
our thoughts and affections.
18. Never for _one day_ omit to read the bible with prayer. This is a
most important direction. It is of the utmost importance that you should
never _for once_ break over this habit. Prayer and the bible are your
anchor and your shield, which will hold you firmly in the path of duty,
and protect you from temptation. You had better give up one meal every
day, if it is necessary, in order to secure time for this duty. You had
better give up any thing else. _Nothing is a duty_, if the performance
of it will interfere with this duty. Remember this is the bread of your
life, and the water of your salvation; and that you cannot live in health
a single day, without their strengthening and invigorating influence.
19. Be regulated by a principle of duty in _little things_. This is
the way that common christians are to cause their light to shine. Few
christians can expect to do any _great_ things to show their love for the
Saviour, but all can “deny themselves, and thus daily take the cross and
follow him.” Religion should govern the temper and the tongue; should
save us from indolence, from vanity, from pride, from foolishness, from
levity, from moroseness, from selfishness, and all the little every day
foibles to which we are exposed. Religion should exemplify its gentleness
in your kind and affable manners; its purity and propriety in your
conversation; its benevolence in your conduct, and its consistency and
heavenly tendency, in all your ways.
20. It is a most excellent method to go to some sincere and candid
friend, and inquire what are your own defects in temper, character, and
every day deportment, and when you have discovered these, make it the
object of your prayers and efforts to correct them.
21. One thing ought to be strictly regulated by principle, and that is
the _employment of time_. Always feel that you are doing wrong when
your time is passing unprofitably. Have some _regularity of method_ on
this subject. Endeavour to ascertain how much time should be devoted to
your friends and to relaxation, and to let the remainder be _all of it_
employed in the most useful manner you can devise. Never be satisfied
with the manner in which you are spending your time, if you can think of
any possible way in which it might be more usefully employed.
Remember that _time_ is the precious talent for which you must account
to God; and if you find yourselves indulging in listless inactivity, or
tempted to engage in employments of no practical use, _remember your
account to God_. _Be in a habit_ of inquiring when you commence any
employment, “Is there any thing I can do, more useful than this?” And do
not be satisfied till you have settled the question, that you are doing
all the good you can.
22. Attempt by your efforts and example, to raise the standard of piety
and activity. If all who are now commencing the Christian life, should
make this an object, and not fall into the temptation which professed
christians so often set before the lambs of the flock, the church would
indeed soon rise before the world, “fair as the moon, clear as the sun,
and terrible as an army with banners.”
Resolve to be an example to those who ought to be an example to you, and
take the bible, and the _bible only_, for your guide in forming christian
character.
23. Be active in promoting all benevolent objects. Make it an object to
prepare to lead with propriety in all social devotional duties. At this
period, when prayer and effort must unite in hastening the great day of
the Lord, let every young christian learn to guide the devotions of
others, as well as to lift up his own private supplication. There is
nothing which so much promotes the “brotherly love,” required in the
bible, and nothing which so much promotes union of effort and interest,
as social prayer: and every one who commences religious life, should
aim to be prepared to perform such duties with propriety; and should
stimulate others to engage in them.
24. Do not hesitate in the performance of all the _external_ duties of
a christian, because you do not find satisfactory evidence that your
_feelings_ are right.
Religious duty consists of two parts—feeling and action,—and because we
find great deficiency in one respect, we surely ought not to neglect
the whole. It is as unreasonable, as it would be, not to attempt to
_feel right_ till every _external_ duty was perfectly performed. If we
are dissatisfied with our evidence, let us go on and _do_ every thing
that a christian should do, as the most hopeful way to _produce_ right
_feelings_. We surely cannot hope to bring our hearts right by neglecting
our outward duties.
Go forward then, and take a stand as an _active_ christian, and if your
hearts are not right with God, you may be sure you are in less danger in
taking this course than in neglecting it.
25. Under special difficulties, or when in great need of, or great
longings after, any particular mercy, for yourself or others, set apart
a day for secret prayer and fasting by yourself alone; and let the day
be spent, not only in petitions for the mercies you desire, but in
searching your heart, and in looking over your past life, and confessing
your sins before God, not as is wont to be done in public prayer, but
by a very particular rehearsal, before God, of the sins of your past
life, from your childhood hitherto, before and after conversion, with
the circumstances and aggravations attending them, spreading all the
abominations of your heart, very particularly, and fully as possible,
before him.
26. Remember that the principal duty of a christian, as it respects
others, is to excite them to the _immediate performance_ of their
religious duty.
Our Lord Jesus Christ appears to have intended that through the
instrumentality of Christians, the perishing may be saved. There is no
christian but can find some _one_ mind at least, over which he can have
some influence; and if we can do _any thing_ to save others from eternal
death, nothing should for a moment prevent our attempting it.
But to perform our duty faithfully in this respect, requires both
discretion, and some knowledge derived from the experience of others.
The following hints, therefore, are added as the result of long
experience and observation, and as a sort of guide to those who may be
anxious to save a soul from death.
Let your _first_ object be to persuade your friend to give an earnest and
immediate attention to the subject. Serious remarks upon religion, do not
produce much effect, unless some _direct object_ is had in view.
Urge the immediate duty of giving the affections of the heart to God.
Show them that if they will only love God, they will then feel their
guilt in refusing to obey him, and will greatly desire to live for his
glory. If they will only love their God and Saviour, they will feel that
they can trust in the merits of his atoning blood. Do not, for a moment,
allow them to feel that performing the outward duties of religion, is
doing any thing to recommend them to God, but is only a _means_ of making
them feel more deeply their immediate obligation to give the affections
of their hearts to him, and of realizing the reasonableness of his
holy law which requires it. Speak to them as if you really _felt_ that
there was no need of any delay, but that they could immediately perform
what God requires; and in order to do this, endeavour to have a deep
and realizing sense of this truth yourself. If they complain of their
inability, or of the difficulty they find in performing their duty, show
them that it is because they have so long forgotten and neglected God,
that though it has really become difficult, it is a difficulty they have
made for themselves, and which is an addition to their guilt. Show them
that whatever the difficulty is, they can overcome it; for God never
requires of his creatures, what they cannot perform, and his standing
unalterable law is, “Thou shalt love the Lord thy God with all thy
heart.” Remember always that the more clearly, constantly, and forcibly
the truth is presented to any mind that will attend to it, the more hope
there is that it will be obeyed.
One caution however, needs to be added, and that is, that when it becomes
apparent that the mind _will not_ be brought to attend to the subject;
when you find that the efforts become wearisome and unpleasant, always
_cease for a while_, and wait for another time, or else you will do more
harm than good. Persevering after this will only affect their minds with
disgust and aversion towards a subject to which they have resolved they
will not attend.
Another caution is also important. Always _speak kindly and
affectionately_ to friends upon this subject; and if you find all your
efforts vain, though you cease to urge neglected duty, still continue
to express the same kindness and interest for them. Do not give them
occasion to feel that, because they will not take your advice, you have
cast them off as reprobates, and no longer desire their society. We may
still continue to love the amiable natural traits of our friends, even
though we find that they refuse to have them crowned and beautified by
religion. Let all your efforts for the good of others be accompanied by
earnest and constant prayer.
Lastly, do not be discouraged because you find that you are _very
deficient in any of the particulars specified_.
Remember, that Christian life is a _warfare_, and that it is only at
the _end_ that we are to come off conquerors and more than conquerors.
Remember, that He whom you are striving to serve and please, is not a
hard master. Though you have been inexcusable in fostering habits of
neglect, and all the difficulties you find are of your own making, yet he
can be “touched with the feeling of your infirmities.” When he sees that
you really are afflicted because you are so constantly tempted to forget
him, he pities you “as a father pitieth his children;” and so long as you
see the means he has appointed to keep you from sin, and wait upon him
for strength and guidance, he will never leave nor forsake you. When you
feel your own strength and resolution failing, go to him who hath said,
“my grace is sufficient for thee, and my strength shall be made perfect
in weakness.” Call upon him, “and he will be very gracious unto the voice
of thy cry; when he shall hear it, he will answer thee. And thine ears
shall hear a word behind thee, saying, this is the way, walk ye therein,
when ye turn to the right and when ye turn to the left.” Remember also,
that the conflict is short; the race will speedily be accomplished—soon
your deficiencies and guilt shall pain you no more—soon you shall “see
him as he is,” and “awake in his likeness and be satisfied therewith.”