ESSAY I.

VISIBLE MORALITY.

MAN looketh on the outward appearance. It is not by a few that visible morality is viewed as the narrow way which leadeth to life. It would be an impeachment of the understanding of my readers, to say that mere morality is not conclusive evidence of Christian Character, were it not for the multitude of hopes that are built upon this crumbling basis. An unblemished moral character is in itself so amiable, that it not only commands the respect and esteem of others, but secures the confidence of those who possess it. If a man is honest, industrious, and temperate; faithful to his promises, and punctual in his engagements; if he possesses a friendly, humane, kind, generous, and noble spirit; he views himself, and is viewed by the world around him, to be a "good-hearted man," and in a fair way to heaven! If he is correct in

his external demeanour; if he avoids all overt acts of immorality; if he is innocent and harmless; if his honour is unsullied and his name without reproach; though he may confess that he is not so good as he should be, yet he believes he is much better than he is. He sees nothing to shake his hopes, or alarm his fears. Look abroad into the world, and see the thousands that rest here for eternity. Melancholy view! The heart is indeed deceitful above all things, as well as desperately wicked.

The man who is merely moral is a stranger to the living God. While he sustains an unimpeached character in the view of the world, he may neither believe the principles of the Gospel, nor practise the duties of piety. He may be invincibly averse to every species of immorality on the one hand; but he is equally so to the exactness and spirituality of religion on the other. The infinitely important duties which he owes to God, he keeps entirely out of sight. Of loving and serving Him, he knows nothing. Whatever he does, or whatever he leaves undone, he does nothing for God. He may be honest in his dealings with every body except God. He robs none but God. He is thank

less and faithless to none but God. He speaks reproachfully of none but God. A just view of the relation which he bears to God, forms no part of his principles, and the duties which result from that relation, form no part of his morality. He contents himself with mere external conformity to the duties of the second table. Like the young man in the Gospel, he may not have committed murder, nor adultery, nor theft, nor perjury, from his youth up; while, like him, he may have laid up treasures for himself, and not be rich toward God. He is earthly and sensual, rather than heavenly and spiritual.

In the sight of God, such a character is radically defective. The moral man is like Israel of old; an empty vine, because he bringeth forth fruit to himself. He is no better than the unprofitable servant; no better than a cumberer of the ground, who will at last be cut down and cast into the unquenchable flame.

Let it not be forgotten, however, that no man has the least claim to Christian Character, who is not what the world styles a moral man. Vital religion is an operative principle. The spirit of piety not only lives in the heart, but flows forth

in the life. A good tree cannot bring forth evil fruit. Whatever may be the pretensions of an immoral man, he is far from the kingdom of heaven. Still, mere morality falls far short of the religion of the cross. The grand defect is, mere morality never aims at the heart, and would never touch it, if it should. The natural disposition may be very amiable, and the external demeanour very blameless; while the carnal heart is enmity against God. The Gospel of Jesus Christ requires men to be moral; and if this were all that it required, the moral man would be a Christian. But it requires them to be moral from holy principles. The Gospel of Jesus Christ requires men to be honest, sober, industrious, and munificent; but it requires them to be honest, sober, industrious, and munificent, from evangelical motives. As a man thinketh in his heart, so is he. The moral quality of actions lies in the disposition of heart with which they are performed. A man may therefore be very honest, very humane, and very munificent; but if the disposition of heart with which the acts of honesty, humanity, and munificence are performed, be not such as God requires and approves, he has no lot nor part in the portion of God's people.

There is a wide distinction between moral virtues and Christian graces. Christian graces spring from Christian motives, or such motives as are warranted by the Gospel of Christ. They regard, in the first place, the glory of God and the interests of his kingdom; and then regulate our intercourse with our fellow men according to the principles of his word. Moral virtues spring from selfish motives. They have no regard for the glory of God and the interests of his kingdom. They go just so far as self-interest leads the way, and there they stop. Such are the virtues of men dead in trespasses and sins; such is the morality of "philanthropists;" such is the morality of the heathen; such is the morality of infidels. Reader, look into your Bible. Will such morality be of any avail in the solemn hour, that tries the spirits of men? To the law and the testimony: Every page will flash conviction on the conscience, that such spurious morality is of no account in the sight of God. I say, in the sight of God: The moral man has a higher claim upon the regard and confidence of his fellow men, than the immoral man. He is a better ruler and a better subject, a better parent and a better child, a better master and a better servant, than the immoral man. Other things being equal, he is less