The man of faith

m^

Tum

MMS O

MTH

jr..A"BBB.<5EaMBir.F,

■rA'i-

\t^At.=M,

UNITED STATES OF AMERICA.

X ^ •'*■* **^v«•*^'^■i. , .*:^ v>'v'*\

''^r'^'f^v^ .v4vv^>

^•«i^

0.4 >-r%\ 'Vj.iiS,;.

' V^A'A^'^ V*

THE

MAN OF FAITH,

HARMONY OF CHRISTIAN FAITH

CHRISTIAN CHARACTER.

By JOHBI ABERCROMBIE, M. D.

Fellow of the Royal Soci

laielleciuul Powers,

js,"tBE '

iburgh, Author of "An Enquiry concerning the
The Philosophy of the Moral Feelings,"

FROM THE SECOND EDINBURGH EDITION.

NEW-YORK :

VAN NOSTRAND & DWIGHT,

146 Nassau-street.

1835.

ENTERED „ ,

According to Act of Congress J_n the year 1835, by

VAN NOSTRAND & DWI3HT,

la the Clerk's office of the District Court of the Southern
District of New- York.

^/ai 4

West & Trow, Printers.

TO THE READER.

This little work, from the pen of Dr. Aber-
crombie, of Edinburgh, was originally intended
for gratuitous distribution among the families
of a district in that city, which he often visited
in the course of professional duty. As a lay-
elder of the Church of Scotland, and deeply
interested in the progress of religion, he was
accustomed to make his visits to the sick, the
occasion of exerting that religious influence, so
peculiarly within the power of the Christian
physician.

In his introductory address to the families for
whom it was designed, he alludes to the vari-
ous exciting subjects which had been agitated
in that community, and which had so strong a
tendency to divert attention from Xhe first great
object of life, and to engross it inordinately, if
not supremely, in the concerns of this world.

4 INTRODUCTION.

He addresses a friendly voice to them, in the
hope of arresting their attention and engaging
their hearts in the highest and noblest of all
human pursuits, manifestingat once his sincere
and cordial interest in their temporal and eter-
nal welfare.

He says, " it is related of a distinguished cler-
gyman of a former day, that he was found fault
with by his friends, for " not preaching to the
times." He replied in terms which carry with
them a weight of meaning worthy of the most
deep and serious attention, — " When so many
brethren," said he, "are preaching to the times,
will you not allow one poor brother to preach
for eternity."

" For some years past, this country," he adds,
" has resounded from end to end, with discus-
sions and contests which relate to 'the times.'
But amid all these commotions has it never
occurred to you that life is passing rapidly on,
and that it will very soon be over ; that a period
is approaching with fearful rapidity, when, re-
garding each of us, " time shall be no longer?"
B[as it never occurred to you to think^ with deep

INTRODUCTION. 5

and personal interest, of that hour when all our
best friends can do for us, will be, to convey us
with suitable decency to the grave, — to cover
us with, green turf, — and then to return to the
tumult of life, with the same activity and inter-
est as if we had never been ? To them the face
of nature shall bloom fresh and fair, as it
bloomed before ; and the full tide of life shall
flow on as it flowed before ; and some pageant
shall again move on, in all its mock majesty
and a busy crowd shall follow it with looks of
wonder and shouts of applause, till another,
and another of them shall drop into the grave,
and life, with all its dread responsibilities, shall
close upon them forever."

There can scarcely be a more appropriate
little work for our own times at home, than this
unpretending but precious volume. It is writ-
ten in a plain, affectionate and winning style.
A Christian can scarcely rise from its perusal
without remarking in his own breast, a respon-
sive monition, saying awake, awake, put on the

armor of faith.

1*

b INTRODUCTION*

Our country presents the spectacle of a great
and growing people, where the mass of culti-
vated mind is untramelled, free to speak, to
think and to act. It seems as if the human
mind pent up for ages within the limits, which
the civil, political and ecclesiastical institutions
over a great portion of the globe, have imposed
upon its action, had here found its freedom.
The incumbent weight has been removed, and
there are found beneath, the elements of power,
intellectual and moral, that we almost tremble
to see unconfined. Throughout our land these
elements are beginning to awake. They feel
their freedom. They attempt to rise, and find-
ing restraint removed, they show by their inci-
pient movements, that they may rise and rage
with ungovernable fury.

In this crisis, whatever subject of interest
arises in the community is seized upon by the
public mind with giant strength. It would
seem as if the mighty agent so long held in
abeyance, delighted in any occasion, however
trivial, for exhibiting his power. There is the
greatest danger, that the Christian in these

1 NI'RC) DUCTl ON* 7

scenes of excitement may forget the momentous
responsibilities which his situation in such a
community involves*

It is of the first importance that the churchy
in such a time as this, should maintain a high
standard of holiness and activity.

This little volume will be found a most
timely incentive and auxiliary to the work of
Christian culture; — in promotino^ that purity
of heart and devotedness of life, which the
author so happily delineates. It is fervently to
be hoped that the mild, gentle. Christlike spirit,
which marks these pages may eminently cha-
racterize those among us, who are now exert-
ing influence by the pen and the press. " The
power of gentleness is irresistible," says one
author. And if at any time there was needed
a soothing influence in any community to be
put in requisition when excitement rages — it is
now with us. And every Christian should so
live and speak, that his influence may be like
oil upon the waters.

The author in his introduction adds, "Life
has dread responsibilities, when viewed in re-

8 INTRODUCTION*

lation to a life which is to come. Whatever
be our situation in this world, — be it high or
low; — be it one of ease and affiuencej or of la-
bor, poverty, and suffering, it is the one which
has been assigned to us by the great disposer
of all things ; and every rank and situation
has attached to it peculiar duties and pecuUar
responsibilities, for which we must render a
strict account to Him, at the day when the se-
crets of all hearts shall be revealed, and every
man shall be judged according to his works.
Amid the bustle and the tumult of life, we are too
apt to frame to ourselves excuses for violations of
the laws of God, and for the neglect of sacred
and important duties ; such excuses may satisfy
ourselves, and they may sometimes satisfy our
fellow men, but the solemn question is, whether
they will satisfy Him, whose law is holy, and
whose justice is inflexible. Were such excuses
admitted for the violation of human laws, the
whole system of civil society would run into
confusion and anarchy. Have we any ground
for believing that the laws of God will be ex-
ercised in a manner, which, in regard to hu-

INTRODUCTI ON. ^

man laws, would be reckoned a mockery of
justice ?

But, besides the actual obedience which we
owe to the laws of God, and the actual duties
which pertain to our various relations to our
fellow-men, there is a most solemn class of re-
sponsibilities which belongs immediately to our-
selves. There is a part within us which shall
not die, — an immortal spirit, which must be
eternally happy in the presence and enjoyment
of God, or eternally miserable under the weight
of his righteous displeasure. To every man
is committed the solemn trust of seeking to
have this immortal being prepared for its ap-
pearance before God. It must be the subject
of great, and careful, and anxious moral cul-
ture, in each man who is really alive to his high
destinies as a moral and immortal beinof. This
culture consists of a discipline within, open only
to the eye of him who seeth in secret. By his
mercy and his grace, indeed, ample means have
been provided, and the all-powerful aid of his
Holy Spirit is promised to every one who feels
the need of a strength that is not in man : but an

10 INTRODUCTION.

essential movement must be in the mind of the
individual himself; — leading him to the dili-
gent use of these means, and the earnest and
habitual application for this aid, — and, in the
whole of this mighty undertaking, the great
and solemn responsibility is his own.

With these facts and considerations contin-
ually placed before us, and impressed upon our
attention, it cannot but strike us as a matter of
astonishment that the bulk of mankind seem
so little to feel their importance. Engrossed by
the cares, anxieties, and business of life, — or oc-
cupied by its frivolities and follies, year after
year passes ov^r them, and life hastens to its
close, while their eager and undivided attention
is devoted to pursuits which they are soon to
quit for ever. Thus old age, perhaps, creeps
on, and the mind, so long unaccustomed to se-
rious thought, continues to be occupied to the
last with the concerns of the passing hour ; —
or acute disease, it may be, arrests the man in
the midst of all the vigor and activity of life ;
and the truth bursts upon him in a moment,
that he is hurrying into an eternal world,

INTRODUCTION- 11

while he has made no preparation for the won-
drous change, and scarcely devoted one serious
thought to the fearful venture.

There cannot be a question of more intense
interest, than what is the cause of this extra-
ordinary and inconsistent conduct. It is simply
and primarily to be ascribed to the want of
calm and serious thought. Amid the occupa-
tions and the tumult of life, men do not seriously
question themselves as to what they are, — and
what they are doing, — and whither they are
going, — and what preparation they are making
for the life which is to come. There is nothinor
which makes so great a difference between one
man and another, as the practice of calm and
serious thinkinof. To those who have been
unaccustomed to it, there is required at first an
effort, but it is entirely in their own power to
repeat this effort if they will, and when they
will. It becomes every day easier by perse-
verance and habit ; and the habit so acquired,
exerts a material influence upon their condition
as responsible and immortal beings.

In that great process, therefore, in which

13 INTRODUCTION.

consists the healthy condition of any man as a
moral being, there is a most important step, of
which he must be conscious as an exercise of
his own mind. You feel that you have here
a power, however little you may attend to the
exercise of it. You can direct your thoughts
to any subject you please ; — you can confine
them to objects which are before you at the
time, or occurrences which have passed during
the day ; — or you can send them back to events
which took place many years ago. You can
direct them to persons whom you are in the
habit of meeting from day to day, or to those
who are separated from you by thousands of
miles. You can place before you persons who
lived, and events which occurred, long before
you came into existence, and you can antici-
pate and realize events which are not likely to
occur until you have ceased to exist.

Study these wondrous processes of your
mind; observe what power you have over
them, and what consequences of eternal impor-
tance must arise from exercising them aright.
If you can thus think of any subject you please,

INTRODUCTION. 13

why cannot you think of God, — of his power, his
wisdom, his holiness, his justice, — of his law
which he has written in your heart, and in his re-
vealed word ? Why cannot you think of, and re-
alize, the period when you shall lie down in the
grave, — and that tremendous moment when all
that are in their graves shall hear the voice of the
Son of God, and they that hear shall live, and
shall arise to judgment? Such truths as these,
duly considered or thought of, could not fail,
under divine influence to exercise a powerful
effect upon all our habits of thinking and act-
ing in this life. To think of and consider them
is a process of the mind which it is the impera-
tiv^e duty of every rational being to perform ; — •
if we neglect it, the guilt, with all its fearful
consequences, is entirely our own.

Cultivate, then, this important power of
thinking of " things which are not seen," and
consequences of inconceivable moment will
result from it both to your happiness and your
moral condition, and to your whole habits of
feeling and judging respecting the things of this
life, and of the life which is to come. Retire

14 INTRODUCTION.

often from the tumult of the world, and seri-
ously propose to yourself the questions, — what
are my leading objects in this life, which is
hastening to a close, and what provision am I
making for that life which is never to end ; — in
the exercise of that power which I possess of
thinking of whatever I please, what are the
subjects which chiefly occupy my thoughts, —
what degree of thought am I directing to God
and to his law, and to that account which I am
soon to render to him ; in what degree is my
conduct regulated by a sense of his presence,
and by the authority of his will ; to what ex-
tent do I make his word the rule of my life,
and look to it habitually as the light of my feet
and the lamp of my paths. Am I discharging
the various duties which belong to the situation
in which I am placed, in a manner which will
bear the dread investigation of that day, when
I must give an account of myself to God. Am
I a parent, have I intrusted to me the sacred
charge of beings who like myself, are destined
to an eternal existence ; what attention am I
demoting to the solemn responsibility of train-

INTRODUCTION.

15

ins: them for immortality. Let me review my
whole course of life, my whole habits of think-
ing, and the objects and pursuits which chiefly
occupy my thoughts and engage my active ex-
ertions, and say^ — am 1 living for time, or am I
living for eternity.

It is such a course of inquiry as this that
determines a man's moral condition. He may
read many books, and hear many sermons, —
he may become well acquainted with doctrines
and learn to argue acutely on points of faith, —
but whatever progress he has made in the
knowledge of truth, the great business of life is
yet to begin, till he seriously enters on the
mental exercise of applying it in this manner
to his own condition in the sight of God, who
searches his heart, and who perceives, at a sin-
gle glance, the whole details of his moral his-
tory. It is an exercise which may require
little expense of time; in the most laborious
and busy life, leisure will be found for it when
there exists a due impression of its supreme
importance. When the exercise has grown
into a habit^ it will mingle itself with the daily

16 INTRODUCTION.

concerns of life, and will shed a directing and
enlightening influence over them all, — pro-
ducing a habitual sense of the divine presence,
and a uniform reliance on divine direction and
aid in every action of life. It was thus that
the king of Israel "remembered God upon his
bed, and meditated on him in the night watches,"
and his earnest desire above all earthly things
was, that he might " dwell in the house of the
Lord all the days of his life, to behold the beauty
of the Lord, and to inquire in his temple ;" that
is, to live under a constant sense of the pre-
sence of God, to contemplate his character and
perfections, and to seek the directions of the
Almighty in all his ways.

The mind which has been disciplined to
this habit of exalted thought, will never be in
want of subjects on which it may be exercised.
In the works of creation, above, and beneath,
and within, it will trace with wonder the wis-
dom and the power of him who made them all.
In the ways of providence it will trace the daily
working of his hand, and yvill learn to cast itself,
with filial confidence, on the disposal of him

INTRODUCTION. 17

who rules amono^ the children of men. In the
word of God, it contemplates him in new and
wondrous characters, at once of justice and of
mercy, and it finds there a subject of thought,
which, the more frequently and more closely it
is studied, presents features of new and increas-
ing interest. Taken in its more enlarged con-
nections, it affords a study for the most profound
reasoner; while its shortest passages often con-
tain a weight of meaning accessible to the most
ordinary understanding, and adapted to every
relation of life. We ought, therefore, to read
diligently the word of God, and to cultivate the
habit of directing our thoughts to the important
lessons which may be drawn from it. This is
a mental exercise, highly interesting in itself,
and productive of the best effects, both on the
tranquillity of our minds, and the regulation of
our conduct. It should be accompanied by
earnest prayer for the influence of the Holy
Spirit, to enlighten our minds in the knowledge
of truth, and to impress it upon our hearts in
such a manner, that it may become the regu-
lating principle of our whole character.
2*

18 INTRODUCTION,

The habit of calm and serious thought,
which has been the subject of these observa-
tions, may become the prevaiUng or habitual
exercise of a duly regulated mind. But there
are special seasons of retirement and reflection,
which are peculiarly favorable to it, and spe-
cially intended for its cultivation. Among these
we may reckon the seasons of privalte and do-
mestic devotion, — and the sacred rest of the
Sabbath, that wondrous provision of divine wis-
dom and mercy for withdrawing us from the
concerns of time, and leading our thoughts to
the things of eternity. We are too apt to lose
sight of the real design and supreme impor-
tance of the Sabbath. We are too much dis-
posed to consider the observance of it merely
as a certain duty to be performed, and not to
feel aright its unspeakable value, as a period
given us for sacred thought, — as a mean of
moral culture. Learn, then, to value the Sab-
bath ; — esteem its exercises as the food of the
soul, — as that which is intended to nourish you
unto eternal life. To those who are laboriously
occupied on other days, there is something pe-

INTRODUCTION. 19

culiarly and solemnly valuable in the evening
of the Sabbath. You are not fatigued, as on
other evenings, with the necessary labors of the
day ; — you have attended pubhc ministrations
of rehgion, which must have left some impres-
sion upon your mind, of the things which relate
to your everlasting peace. Then is the time
to retreat from all intrusion, — to shut your
door, — to gather your family around you, and
to contemplate yourself and them as passing
through a scene of moral discipline to an eter-
nal existence. Lose not the benefit of the pre-
cious moments ; — take your children to your
side, — fold them in the arms of parental affec-
tion,— and talk to them of that God who has
appointed them their lot in this world, and
from whose all-seeing eye nothing can hide
them for a moment. Talk to them of their
high destiny as immortal beings, — and of the
great provision which is made in the gospel of
Christ, for the nourishment and growth of the
soul. Talk to them of this life which is has-
tening to a close, and of that eternal life which
is never to end ; and point out to them from

20 INTRODUCTION.

the word of God, the way to eternal peace.
Gather them around you, and kneel before the
throne of God, — seek his mercy and his grace,
commit yourself and them to his guidance
through life, and to the power of the Holy
Spirit to prepare and purify you for the life
which is to come. Thus shall you return to
the labors, the cares, and the uncertainties of
the world, with the high bearing of one who
is pursuing a better portion thian aught that
the world can give. Thus shall your habita-
tion, be the abode of happiness, of peace, and
of love. Thus shall your children rise up
to call you blessed. They shall go out from
their father's house with impressions upon
their minds of "things which are eternal," —
impressions calculated by the blessino^of God,
to preserve them from the evil that is in the
world, and to lead them through the labors and
anxieties of life, as heirs of immortality.

HARMONY OF CHRISTIAN FAITH

CHRISTIAN CHARACTER.

" And besides this, giving all diligence, add to your faith, vir-
tue; and to virtue, knowledge; and to knowledge, tem-
perance ; and to temperance, patience ; and to patience
godliness; and to godliness, brotherly kindness; and to
brotherly kindness, charity." 2 Peter i. 5, 6, 7.

In the style and composition of the sacred
writings, nothing is more remarkable than the
manner in which, by a few simple expressions,
there is laid before us a detailed and harmonious
display of Christian faith, and Christian cha-
racter. In such expositions, each single word
is often found to be a clear and distinct subject
of contemplation in itself, while the combina-

22 THE MAN OP FAITH.

tion is arranged with such consummate skill,
yet simplicity and clearness, that it becomes at
once a study for the philosopher in moral
science, and a guide to the most humble Chris-
tian in his daily conduct through life. A beau- ,
tiful example of this nature is furnished by the
passage which we have placed at the head of
this essay ; — and, in its connection with the
observations which go before it, taken along
with the peculiar relation of its own component
parts, it displays the foundation of Christian
hope, and affords a delineation of Christian
character, than which nothing can be con-
ceived more harmonious or comprehensive.

This striking exhortation is addressed to
those who profess to have received the truth
respecting the divine character and atonement
of the Messiah, and to rest their hope in the
sight of God, on that great revelation of his
mercy arid grace which is contained in the

THE MAN OF FAITH. 23

gospel of peace. The apostle expresses to
them his earnest desire that they may grow in
grace and in peace, founded upon the know-
ledge which they receive, in the gospel, of the
character of God, as it is displayed in his Son ;
and he strikingly calls their attention to the
provisions which are therein held out to them,
so adapted to all their spiritual necessities:
He reminds them that God has himself pro-
vided for them, in the gospel, all it is required
for their spiritual life, and for their sanctifica-
tion to his service ; while he has enriched this
message of mercy with "great and precious
promises," calculated to bring them into a state
of conformity to the nature of God, and to pre-
serve them from the evil that is in the world
through the degradation of the moral nature
of man.

Having thus laid before them the ground
of their hopes in the sight of God, and the

24 THE MAN OP FAITH.

means provided for their progress in the divine
life, he goes on to impress upon their attention
those qualities of individual character, which
every one, who is resting his hope upon this
foundation, is called upon to cultivate with the
most anxious care, as his great concern in his
passage though this scene of moral discipline.
He is required to "give all diligence" in this
great work, — implying that, in the cultivation
of this character, there is something to be done
by an exercise of the mind itself This is a
truth which we are too apt to lose sight of,
while, under a profession of our own weak-
ness, we acknowledge our need of divine aid,
but sit still in indolence, and await its coming.
True it is, indeed, that without this aid we can
do nothing ; but it is not an impression which
can come upon us without our consciousness,
which a man may imagine that he feels, and
then content himself with the ideal communi-

THE MAN OF FAITH. 25

cation. It is a power which acts through the
healthy operations of his own mind ; — in the
exercise of these, endeavoring, as a rational
being, to regulate his thoughts and desires by
a sense of the divine will, he is encouraged to
expect its communication ; and it is in feeling
these, assuming the characters of moral health,
that he has the evidence of its actual presence.
"Give all diligence," therefore, says the apos-
tle, in the cultivation of those qualities of
character, which are the only evidence to your-
selves or to others, that you are really inter-
ested in the gospel of peace. " Give diligence,"
he says again, " to make your calling and elec-
tion sure." " Work out your own salvation,"
says another apostle, " with fear and tremb-
ling,"— having before you the encouragement
of a strength and a might that is not in man,
to carry you forward in the great undertaking,

3

26 THE MAN OF FAITH.

"for God worketh in you to will and to do of
his good pleasure."

A great and important truth which is
clearly pointed out in such exhortations, is,
that we have a certain power, not only over our
conduct, but over the processes of our minds
and the regulation of our thoughts ; — and that,
in the diligent exercise of this power, and a
state of mental discipline arising out of it, we
are encouraged to look for an influence from
God, to enlighten our darkness, to give strength
in our weakness, and to make us "more than
conquerors " over all the difficulties and dan-
gers which are before us in our progress to an
eternal world. The subject is one of deep and
extensive interest; the various important points
of consideration which arise out of it could
not -be expressed in a more striking manner,
than in the exhortation of the apostle, — " Giv-

THE MAN OF FAITH. 27

ing all diligence, add to your faith, virtue; and
to virtue knowledge; and to knowledge, tem-
perance ; and to temperance, patience ; and to
patience, godliness; and to godliness, brotherly-
kindness ; and to brotherly-kindness, charity."
In attempting a brief illustration of a sub-
ject of such extent and importance, the first
object of attention which meets us is, — that, in
all this exhibition of moral qualities, the pri-
mary and fundamental principle is Faith, —
This is at once the source of spiritual life, and
the supporting element of moral health ; and,
until a man be firmly established in this great
principle, it is vain for him to expect to make
any progress in the cultivation of Christian
character. When we thus consider faith as
the source or primary moving cause, essential to
the culture of every sound quality of the mind,
and to every regulation of individual conduct,
we have to view it in two aspects, in its relation

28 THE MAN OF FAITH.

to truths regarding things not seen, and more
especially and peculiarly in its relation to the
offers or promises of the gospel of peace.

In considering the operation of faith in re-
gard to the truths which relate to things not
seen, we have to keep in mind the peculiarity
of the situation in which we are placed in the
present state of existence. In our connection
with the things of the present world, we are
surrounded by physical or material objects;
with these we communicate by means of
our bodily senses; they are continually ob-
truding themselves upon our attention, with
little or no exertion of our own, and therefore
they exercise over us a constant and extensive
influence. But these are not our only rela-
tions:— as moral and responsible agents, as im-
mortal beings, we have to do with objects as
real as those which are presented to our senses,
though of a very different nature. The truths

THE MAN OF FAITH

29

by which we ought to be influencedj respecting
them, are addressed to a different part of our
constitution, and are to be received upon a
separate kind of evidence. They do not come
under the cognizance of any of our senses, but
are addressed directly to the mind ; and their
due influence upon us is produced through that
mental process which we call faith. In the
exercise of this important operation of the mind
our first object is, by a process of judgment, to
satisfy ourselves of the authenticity of the state-
ments which are thus addressed to us ; and this
we do by an examination of the evidence on
which they rest. "When we are thus convinced
of their truth, the farther operation of faith is to
place them before us in such a manner, that
they may exert the same kind of influence over
us, as if the things believed were actually
seen, or the events expected were taking place
in our view. This corresponds with the defi-

30 THE MAN OP FAITH.

nition given by the apostle: " Faith is the sub-
stance of things hoped for, and the evidence of
things not seen ;" — that is, faith is that exercise
of the mind by which things which are future,
but expected to take place, influence us as if
they were present, — and things not seen, as if
we saw them.

The truths which it is the office of faith
thus to place before us with all the vividness
of present existence, are those which relate to
the character and perfections of God, — the
great concerns of a world unseen, — and the
awful realities of a future judgment, and a
state of endless being. When these over-
whelming truths are really believed, and the
thoughts are consequently directed to them in
a degree at all proportioned to their momen-
tous importance, — the mind is in the exercise
of faith ; and its operation is to keep the truths
before us as regulating principles in the mental

THE MAN OF FAITH, 31

•economyj — and governing principles in the
whole character and conduct. It causes them to
exercise the same kind of influence over us as if
they were objects of sense,— as if the Deity in all
the splendor of his attributes were disclosed to
our view, or as if we were present at the dread
hour in which he shall appear in all his sub-
lime and terrible majesty as a righteous judge.
Now, in this important process of the mind,
it is impossible not to be struck with the con-
sideration of how much appears to belong to
ourselves, in the exercise of our powers as ra-
tional beings. The truths are revealed, and
their evidence is before us; but the due attention
to them must be entirely our own. It is ours
to examine the evidence by which these impor-
tant truths are supported ; and, being satisfied
of their reality, it is an exercise of our own
minds, to direct our thoughts to them in such
a manner, or to keep them so before the mind

32 THE MAN OF FAITH.

that they may exert their due influence over
our whole character. The man who, in every
action of life, thus bears upon his mind an ha-
bitual sense of the divine presence, and an re-
alizing impression of an eternal world, is he
who lives by faith. Such a character is strik-
ingly contrasted with the conduct of those
who live by sense, — who are influenced only
by the things which they see around them, and
devote their supreme attention to objects and
pursuits which they are soon to leave for ever.
Such is the operation of faith in regard to
truth; we have next to attend to its agency
respecting the oflers or promises of the Gospel.
This great revelation of peace is addressed to
us as beings in a state of condemnation and of
impurity, from which we have no power to
deliver oui^elves. For the one it reveals a
dispensation of mercy, in which, with perfect
consistency with all the attributes of his cha-

THE MAN OP FAITH. 33

racter, the Deity offers a free forgiveness ; for
the other, is promised an influence from him-
self, capable of renewing the moral nature of
man, and of raising him again to the image of
God. The benefits, thus freely promised, are
offered to every one that believes ; — and who
is he that believes ? — he who is convinced of
his guilt, and perceives his moral necessities ;
— who feels that he is incapable of delivering
himself from their power ; who is satisfied of
the efficacy of the offered deliverance, — and
confides in the faithfulness or sincerity of him
who offers it ; — this is he who believes ; — such
faith is said in the Scriptures to be the gift of
God, and through this faith a man is saved ; —
for, acting upon the impression of the truths
thus believed, he asks an interest in these of-
fered blessings, and throws himself upon the
faithfulness of God for a participation in the
full benefits of redemption.

34 THE MAN OF FAITH.

When, under the influence of the mental
impressions which have been thus briefly re-
ferred tOj a man has been led to seek an inte-
rest in the provisions of the Gospel, he enters
upon a new course of existence, the leading
character of which is, — that it is founded upon,
and maintained by faith. Believing his guilt,
and confiding in the sincerity of God in a free
ofler of pardon, he seeks an interest in the
blessings of redemption, for his reconciliation
to God. Believing his moral depravity and
helplessness, he seeks continued communica-
tions of grace and strength, for his growing
sanctification and his progressive advancement
in the divine life. Believing the actual exist-
ence of things future and things unseen, he
feels upon his mind their habitual influence, —
the presence and the perfections of God, and
all the realities of an eternal world. Thus he
both lives, and walks by faith; — his faith is the

THE MAN OF FAITH. 35

source of his spiritual life, and it is the great
means of his daily progress.

It is to those who profess to have entered
upon this life of faith, that the striking exhor-
tation of the apostle is addressed, — pointing out
to them, at once, the graces of the Christian
character which they are called upon to culti-
vate with '•' all diligence," — and the means by
which they may be enabled to advance w^ith
success in this great undertaking.

I. He exhorts them, in the first place, Add
to your faith. Virtue,

The word which is usually translated vir-
tue, is well knov^^n to imply, in its original and
strict signification, fortitude. In its connection
in this passage, it appears to mean simply a
firmness and consistency of mind, in reference
to the truths which are the objects of faith, — a
determination to contemplate them steadily in

36 THE MAN OF FAITH.

all their tendencies, — and a habitual effort to
keep them before the mind, so that they may
become regulating principles in the whole con-
duct. It includes, therefore, an earnest endea-
vor to cultivate that character and conduct
which the truths so believed are calculated to
produce in every one who really beheves them.
This is the first great step in that mental ex-
ercise which constitutes living by faith ; and
it cannot be too strongly impressed upon us,
how much it is a process of the mind, of which
every one must be conscious who really per-
forms it. From the want of it we see such in-
consistencies of character in those who profess
to believe the most important truths, and who
really think they believe them. They have, it
may be, directed some attention to the evidence
of the truths, and have yielded a certain assent
of the understanding to4heir reality, — but this
conviction has not been followed up by that

THE MAN OF FAITH. 37

necessary process of the mind which is calcu-
lated to brin^ the truths into practical operation
upon the moral condition ; — they have neglect-
ed entirely the exhortation to add to their faith
virtue.

This important exercise of the mind must
be in habitual and active operation in him who
desires to live by faith. The things of time
and sense, with which we are continually sur-
rounded, exert over us a constant influence ;
and it requires a peculiar and intense direction
of the mind, to withdraw us from their power,
and to cause us to feel, as we ought, the influ-
ence of events vv^hich are future, and of things
which are not seen. It requires this exercise
to be in a state of peculiar activity, when we
are called upon to act under the impression of
these future and unseen things, in opposition to
present feelings and present interests, and in
circumstances, it may be, in which this has to
4

38 THE MAN OP FAITH.

be done by great exertion, and great personal
sacrifice. When a man does thus resist the
strongest inducements of present things, and
sacrifices the strongest personal feeUngs, pro-
pensities, and interests, under simple impres-
sions of things which are future and unseen ;
— and when he exhibits, in his whole deport-
ment, a character guided by these impressions,
to the overcoming of present feelings and per-
sonal interests, whenever they happen to inter-
fere with each other, — this is to live by faith,
— and this is to add to his faith virtue.

Such, in a remarkable degree, was the con-
duct of Noah. Warned of God that the world
was to be destroyed by water, and instructed
to prepare an ark for the preservation of his
household, he promptly commenced this formi-
dable undertaking, and persevered in it through
a long course of years, with unshrinking steadi-
ness. During this protracted period, he had

THE MANOP FAITH. 39

not only to undergo much severe labor, but,
in the prosecution of it, must have withdrawn
himself from many engagements, and denied
himself many indulgences which present feel-
ings and interests would have rendered highly
desirable. Besides all this, we must suppose,
that he had to encounter, day after day, the
derision and insults of the ungodly around him,
added, most probably, to the earnest remon-
strances of those who called themselves his
friends, against wasting his life in so unprofit-
able a labor. But these insults, privations, and
remonstrances were alike disregarded by this
distinguished man of faith, while he endured,
as seeing Him who is invisible, and persevered
in his work, under the firm and undeviating
conviction, that what God had said he would
certainly perform. Thus does he exhibit a
wonderful example of that character which is
founded upon and maintained by faith ; — and

40 THE MAN OF FAITH.

thus has he left us a striking pattern of acting
on his faith with unshrinking determination
and fortitude, in opposition to every impulse
from present things, — or, in the language of the
apostle, of adding to his faith virtue.

And thus will it be with every one who
really lives under the power of faith, — that is,
who feels upon his mind the due influence of
the truths which he believes, respecting things
future and unseen. This wondrous principle,
when cultivated as the regulating power in the
whole character, elevates the man above pre-
sent feelings, — and carries him into a region
where new objects are presented to his view,
and pursuits of a new and superior order
engage his attention, and meet his enlarged
desires. He is raised to " Mount Zion, the city
of the living God, to an innumerable company
of angels, and the spirits of just men made
perfect, — to God the judge of all, — and Jesus

THE MAN OFFAITH. 41

the mediator of the new covenant, — and to
the blood of sprinkling, which speaketh better
things than the blood of Abel." Thence re-
turning to the humble concerns of the present
world, and all his engagements among perish-
ing things, he feels their unsatisfying charac-
ter, and learns to pass through them under the
habitual impression, that this is not his rest,
nor here his portion. Giving all diligence to
add to his faith virtue, it will be his endeavor,
by earnest meditation and prayer, to keep the
impression of these truths habitually before
his view, so that they may alike influence the
habits of his mind, and show this influence in
every part of his conduct. The sublime con-
ceptions, produced on the mind of such a man,
respecting the character of God, will be pecu-
liarly powerful, when contemplating him as he
is revealed in his Son. In that great message
of mercy and of peace, he has been taught to

42 THE MAN OF FAITH.

seek his only hope of reconcihation to God, —
as well as his only means of making progress
in the divine life. Acting under the powerful
influence of these great objects of faith, he will
derive from them a continual and lively mo-
tive to love and new obedience, — knowing that
"he is not his own, but bought with a price,"
and that he is under the most powerful obliga-
tions to live, not to himself, but to Him who
died for him and rose again. Thus, cultivating
with anxious care an immediate feeling of the
character and perfections of God, the man of
faith seeks to keep this impression habitually
before him as the directing principle of his life,
and to have every emotion and every desire,
and consequently every part of his conduct,
regulated by a sense of the divine will. All
this important process of moral discipline, we
must repeat, is closely connected with an ex-
ercise of the mind, of which every one must

THE MAN OP FAITH. 43

be conscious who really performs it. This
consists, as we have seen, in a strong and
habitual direction of the thoughts to those
truths which are the objects of faith, so that
their power shall enter into every feeling of the
mind. At first, the exercise may require an
effort, and habitual watchfulness may be neces-
sary to prevent the distracting influence of the
things of sense. But, like every habit, it be-
comes easier by repetition and perseverance,
until, under the influence of a power that is
not in man, it settles down into the uniform,
consistent conduct of one, who endures as
seeing him who is invisible, — and, amid the
cares, anxieties, and distractions of life, gives
all diligence to add to his faith virtue.

That discipline of the mind, which thus
brings it under the habitual influence of the
truths which are the objects of faith, has well
received from the apostles the name of forti-

44 THE MAN OF FAITH.

tude or virtue. For a high degree of moral
courage is required for commencing it, and a
high tone of moral determination is necessary
for carrying it forward with effect. The first
great step towards it, is that most difficult of
all exercises of the mind which consists of seri-
ously looking within. It is easy to investigate
doctrines, and to weigh evidences ; and there
is a delightful sense of intellectual vigor in
detecting error, and exposing sophistry, and
demonstrating the triumph of truth. It is com-
paratively easy also, and it is delightful to a
regulated mind, to rise above the events of ordi-
nary life, and to ascend, in exalted contempla-
tion, to those higher regions, where shine forth
in a peculiar manner the divine perfections, —
to luxuriate amid the wonders of creation, the
wonders of providence, and, it may be also, the
mysteries of grace. But, after the mind has
been discipUned to these high pursuits, a more

THE MAN OF FAITH. 45

difficult exercise remains, — and that is to look
within, and determinedly to press the question
respecting our own moral condition, and how
far we are under the influence of the truths
which we profess to believe. It is to search
out the very worst concerning ourselves, and
steadily to contemplate the truth so discovered
in all its important bearings upon our prospects
for eternity. Do I beheve the omniscience and
omnipresence of Him, who is not only the wit-
ness of my conduct, but who tries even the
thoughts of my heart, by the high and holy
standard of his law, then is my moral con-
dition within, such as will bear the inspection
of that eye? Do I believe in the solemnities of
a coming judgment, in which a strict account
shall be required, and the secrets of all hearts
revealed ; — when my whole moral history is
then displayed, and this account required of
me, — what shall I answer ? Such a course of

46 THEMANOFFAITH.

rigid scrutiny is the first great step in that
moral process, in which consists the health of
the soul. When a man has determinedly-
nerved himself for the work, and has resolved
that nothing shall shake him from its stern and
rigid accomplishment, this is to add to his faith
virtue.

IL That this discipline of the mind, so es-
sential to the health of every moral being, may
be conducted upon right principles, it is neces-
sary to pay minute attention to the truth and
soundness of those opinions which are thus re-
ceived as objects of faith, and adopted as regu-
lating principles in the character. Therefore,
continues the apostle, to your faith and virtue,
add knowledge. This is a consideration of the
utmost importance, which, though it may be
recognised in theory, is less attended to in prac-
tice than it ought to be. Whatever is received

THE MAN OP FAITH. 47

as the object of faith must first be presented to
the mind as the object of knowledge ; that is,
it must be received only upon full examination,
and upon such evidence as is sufficient to con-
vince the understanding of its truth. Without
this, the professed beUef must be either some
vague generality, unworthy of the character of
truth, or some vision of the mind itself, which
leads only to enthusiasm, — it is not faith.

On this subject various errors are committed^
but all of them are of serious moment. One
of the most common, perhaps, is indiiference.
Men, who do not profess to disbelieve the great
truths relating to things not seen, are at no
pains to study and examine them. With what
eager attention do we find them applying to
interesting questions in politics, trade, or sci-
ence ; — seeking intensely after accurate know-
ledge, and directing all the energies of their
mind towards arriving at the whole truth. But

48 THE MAN OF FAITH.

with what coolness do they apply to those in-
quiries which most of all concern them. In
these they are satisfied with some vague and
general notions, which perhaps they have been
taught in their youth, or which they have
adopted from others, without feeling the su-
preme importance of making themselves fully
acquainted with the truth; — of forming distinct
and clear opinions, and of perceiving distinctly
the grounds on which these opinions are form-
ed;— of being satisfied whether their belief is
consistent with truth, and whether it embraces
the whole truth, on those great questions in
which are involved their hopes and prospects
for a life that is to come.

Others affect to disbelieve these great truths,
and to consider them, perhaps as the supersti-
tion of vulgar minds ; and they seem to think
it a proof of superior understanding to treat
them with contempt, or even with ridicule. Do

THE MAN OF FAITH. 49

we ask such persons for some account of that
long, and laborious, and serious course of in-
quiry, by which they have arrived at this con-
clusion on a question of such momentous im-
portance, we must not press them too closely
for an answer. We shall find that they have
scarcely examined them at all. They have
allowed their minds to be carried away by some
trivial objection or some fanciful sophism; and
truths which received the cordial assent of
Newton, and of many others distinguished by
understandings of the highest order, are often
dismissed by the most frivolous minds as alto-
gether unworthy of belief. This affectation of
scepticism is as contemptible as it is melancholy.
It is not the result of calm investigation, but
the rash decision of a distorted and prejudiced
mind, which is turned aside by its own partial
views, widely at variance with sound inquiry;
or which, misled by its moral condition, has
5

50 THEMAN OF FAITH.

argued itself into the belief of what it wishes
to be true. For, in many who have become
the victims of vain and sophistical opinions,
the will evidently takes the lead in the mental
process, and opinions are seized upon with
avidity and embraced as truth, which have
recommended themselves to previously existing
inclinations of the heart. This is a principle
in the philosophy of human nature, of most
intense and solemn interest. For when the
desires of the heart have once departed from a
full approbation of the purity of the divine
law, the course is easy by which the mind
frames for itself a system in accordance with
its own disordered inclinations, and after a cer-
tain process, comes to rest in that system as
truth. In both cases, the unbelief arises not
from deficiency of evidence, but from a total
want of that condition of the mind without
which the best evidence has no power, — "if

i

THE MAN OF FAITH. 51

they believe not Moses and the prophets, neither
would they be persuaded though one rose from
the dead."

There are persons of a third class, who, pro-
fessing a sincere love for the truth, wander from
it by their own speculations, and by neglecting
that calm and deliberate application of the mind
which is required for adding to their faith know-
ledge. It is thus that, in all ages, men have
deluded themselves, and led others astray, by
putting vague conceptions in the place of truth.
To every one who would preserve himself
from such delusions, the great and solemn
object of inquiry ought to be, upon what
ground his opinions have been formed ; — have
they been deduced from a full and candid in-
vestigation,— and do they rest on such evidence
as is sufficient to satisfy a sound understanding
that they are true? We have an interesting
but melancholy picture of human nature, when

%

52 THE MAN OF FAITH i

we endeavor to trace the principles by which
minds of a serious character are infliiencedj in
thus departing from the simpUcity of the truth.
In some it would appear to arise from a love
of singularityj or a desire of appearing wiser
than their neighbors ; in others, from an am-
bition to be wise above what is written, ac-
companied generally with a restless activity of
mind, and vividness of imagination, while
there has been very little cultivation of the
judgment. The peculiarity in the actual men-
tal condition of such persons is, that they look
only to one view of a question. Having formed
their opinions, probably on slight and feeble
grounds, their whole ingenuity is directed to
finding arguments in support of them, instead
of rigidly examining their truth ; and they do
not allow themselves to consider fairly the ob-
jections or the views and .principles which are
opposed to their own. This habit of the mind

THE MAN OPFAITH. 53

is usually accompanied with a high confidence
in its own powers, and a contempt for those
who differ ; and the persons who are under its
influence generally become, in a great measure,
inaccessible to argument, and almost unsuscep-
tible of the force of facts and considerations
which are opposed to their favorite views.
This arises from the habit of directing their
attention entirely to one view of a subject, or
to one side of a question, while they put away
from them all that is opposed to it. For when
false opinions have once been allowed to fasten
on the mind, the evil is not confined to the par-
ticular dogma which is embraced ; but an in-
jury has been done to the mental economy,
which is apt to continue, or even to increase,
and to carry the individual more and more
deeply into error and delusion. When a man
of a certain activity of mind, and energy of
character, has thus framed for himself a system
5*

54 THE MAN OP FAITH.

differing in some prominent manner from the
established opinions of those around him, the
facihty is equally remarkable with which he
finds zealous proselytes. These appear, in
general, to be influenced by principles similar
to those which have been referred to. There
is a feeling of intellectual superiority in ap-
pearing to think more deeply or more acutely
than others ; in pursuing discoveries beyond
the reach of ordinary minds, — in standing with
the enhghtened few, apart from the multitude
who are content to tread the beaten path which
their fathers trode before them. Such a feel-
ing influences the judgment in a manner which
will not be admitted by those who most strongly
manifest its power ; it does so chiefly by a
misdirection of the attention, — that is, by lead-
ing them to consider only their favorite system,
without paying any regard to the considera-
tions which might show it to be fallacious.

THE M A N O F FAITH. 55

For preserving from all such perversions of
the understanding, and that pernicious influ-
ence on the whole moral econom^^ which fol-
lows, the only security is in a close attention
to the apostle's exhortation, that to faith be
added knowledge. For this purpose, the ut-
most care must be habitually exercised, that
the mind be calmly and steadily directed to an
examination of the truth, and the utmost anxi-
ety felt to prevent it from wandering into par-
tial views, or speculations guided by favorite
fancies. Such is the discipline of a mind which
seeks the truth in the love of it ; and, in the
prosecution of its inquiries, conducted with
humility and candor, it is encourasfed to look
for an influence from heaven, which will pre-
serve it from error, and prove to it strength,
and light, and wisdom.

Though it thus appears that all true faith
must be founded on knowledge, there is a pe-

5© THE MAN OP FAITH.

culiar propriety and beauty in the order in
which the mental operations are stated by
the apostlej — first faith,— then virtue, — and
then knowledge. For, the first step in this
great mental process, is that frame or dispo-
sition of mind, in which it is open to receive
the truth in simphcity and candor, — to take a
full view of all its parts, and to give full weight to
all its evidences ;— and with an earnest deter-
mination to apply it to all those purposes which
it ought to answer in the regulation of the
whole character. When, with such a dispo-
sition of mind, the attention is directed to a
diligent inquiry after the particular truths, the
individual is in that state of discipline in which
he is most likely to prosecute the momentous
inquiry with success. He is so, according to
the established laws of the mind, by which such
a sincere and candid love of truth naturally
leads to the discovery of it in every department

THE MAN OF FAITH. 57

of knowledge. But, besides this, in the search
after divine truth, a special direction is pro-
mised to the sincere and humble mind. This
appears to be the condition, so often referred to
in the scriptures, as receiving the truth " as a
little child;" and it appears to be that which is
intended by our Lord, when he says, "if any
man will do his will, he shall know of the doc-
trines whether they be of God." Such a man
enters on the great inquiry with a deep feeling
of its momentous importance, and a sincere
and simple desire to discover the whole truth ;
. — and he adds to this an earnest determination
to press home each truth to all its consequen-
ces on his own moral condition, — to take it as
the guide of his life, and the regulating princi-
ple in the moral economy of his heart and of
his mind; — this is he who adds to his faith
virtue, and to virtue knowledge.

58 THE MAN OF FAITH.

The mental attributes which have been re-
ferred to in the preceding observations, consist-
ing of faith, virtue, and knowledge, may be
considered as those which form the foundation
of Christian character ; but they are the foun-
dation only, not the real structure of which
that character consists. From the consideration
of them, therefore, we are naturally led to that
influence which they ought to produce upon the
moral feelings of the mind, and the regulation
of the whole character and conduct, without
which knowledge is vain, and faith is barren.
This most important part of the subject is di- .
vided by the apostle into two branches ; — the
one relating to the moral condition of the indi-
vidual himself, consisting of temperance, pa-
tience^ and godliness ; — the other having re-
spect to his conduct to his fellow-men, in
brotherly kindness and charity. All these
qualities are required to be in constant and har-

THE MAN OF FAITH. 59

monious operation to constitute a healthy moral
condition ; and there is either self-deception,
or a pretension of what is not really felt, where
there is the appearance or profession of some
of them without the harmony of the whole.
Though a man may show much conduct hav-
ing the characters of brotherly-kindness and
charity, their is a radical error in the mental
economy if these are not founded upon faith
and knowledge, — and accompanied by tempe-
rance, patience, and godhness. And, whatever
display there may be of knowledge, and what-
ever profession of faith and godliness, these are
but empty names, unless they are accompanied
by temperance and patience, and lead to broth-
erly-kindness and charity.

III. Therefore, continues the apostle, as
the first great result of your faith, virtue and
knowledge, add Temperance.

60 THE MAN OF FAITH.

In ascertaining the precise meaning of such
an expression as this, derived from an ancient
language, our proper course appears to be, to
refer to the meaning affixed to it by ancient
writers who wrote in the same language.
When we do so, in regard to this expression,
we find that the ancient writers on moral sci
ence attached great importance to a distinction
which they made between temperance and con-
tinence. By continence they expressed the
mental condition of a man who has irregular
desires or inchnations, but does not yield to the
gratification of them ; — by temperance, the con-
dition of him whose desires and inclinations
themselves are under due regulation and con-
trol. When we assume this, therefore, as the
ancient and precise meaning of the term, a
subject is opened to us of great extent and su-
preme importance ; — the .purification of the
heart. It is most appropriately placed where

THE MAN OF FAITH. 61

it stands in the enumeration of moral qualities
before us. as the first step in that great moral
process, in which consists the health of the
soul. Faith, virtue, and knowledge are the
means, — and these constitute mental exercises
which may be called intellectual. Brotherly-
kindness and charity, again, express attributes of
character in a man's conduct towards his fel-
low-men. But between these there is placed a
class of moral qualities, in which consists his
own sound condition as a moral being, — and
on which depends the aspect in which he is
viewed in the sight of him who *' looketh on
the heart ;" — these are enumerated by the apos-
tle under the heads of temperance, patience,
and godliness. Among the three classes of
qualities, however, there is a close and most
important relation. Faith, virtue, and knowl-
edge, we have seen, are connected with processes
of the mind, over which we have a certain de-

\

62 THE MAN OP FAITH.

gree of voluntary power, and in the due exercise
of them much depends upon this power being
exerted in a steady and persevering manner.
The result of this is to bring us under the
agency of certain truths, relating to things not
seen, which have a direct tendency, under di-
vine influence, to produce most important ef-
fects upon the moral condition of our own
minds and hearts. When this great end has
been accomplished, a certain conduct and cha-
racter follow, not by any distinct and separate
effort, but as a natural and indispensable con-
sequence : — the tree being made good, the fruit
will be good, — the fountain being purified, the
water will be pure.

The consideration of temperance, therefore^
leads ,us to a subject of the deepest importance,
— ^the regulation of the heart ; the cultivation
of a pure and healthy state of the desires, af-
fections, and dispositions of the mind, those

THE MAN OF FAITH.

63

principles within, from which our external
conduct and character proceed. "Keep thy
heart," says an inspired writer, " with all dili-
gence, for out of it are the issues of life."
^'Out of the heart," says our Lord himself,
"proceed evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies."
The subject must be one of supreme im-
portance in the estimation of every man who
feels what that is which constitutes a state of
moral purity in the eye of God. Man can
judge of man by his external character alone,
but "the Lord looketh on the heart ;" and there
may be much of irregular desire, unsubdued
passion, and impure imagination within, which
are not allowed to show themselves in the con-
duct. There are various principles by which
this may be accounted for. In restraining the
conduct of man, much is done by the influence
of human laws, — much by a regard to health

64 THE MAN OP FAITH.

and interest — and much more still by our re-
gard to the opinions of other men, our desire
of their approbation and esteem, our fear of
their contempt, indignation, or anger ; — very
much by a regard to character, — a principle of
most extensive operation with all descriptions
and classes of men. There may even be a cer-
tain operation of conscience, or a conviction of
what is morally right and wrong, contending
with an unsound inclination within, and re-
straining the outward conduct, while the desire
is still cherished, and the envious passion, or im-
pure imagination, still holds its place in the
heart. But, if we really believe that every desire
and imagination of the heart is open to the eye of
God, we cannot for a moment suppose that this
can be in his estimation a sound moral condi-
tion. To constitute moral purity, the heart
must be pure; the desires. and inclinations of
the mind, and our ajffections or dispositions to-

THE MAN OF FAITH. 65

wards God and towards man, must, equally
with our external conduct, be regulated by the
indications of conscience, and by a supreme re-
gard to the divine will. The habitual direction
of the thoughts should be such as recognises
the inspection of infinite purity. When the
Psalmist, accordingly, prays the Eternal One
to scrutinize minutely his moral condition, it is
by saying, " Search me and know my heart,
try me and know my thoughts, and see if there
be any wicked way in me, and lead me in the
way everlasting."

But a mind, which is not the slave either
of impure desire or malignant passion, may be
devoted to pursuits which relate only to present
things, — to wealth, — to power, — to distinction,
— or may be allowed to waste itself in the mere
frivolities and trifles of the passing hour. A
sound condition of the heart and of the mind
requires not only the absence of unsound and
6*

66 THE MAN OP FAITH.

irregular emotions, but the careful culture of
those which are worthy of our high destiny as
immortal beings. It leads us to seek after spi-
ritual blessings and moral acquirements, to " set
our affections on things above, not on things on
the earth ;" it calls us to the cultivation of kind
and benevolent feelings towards men, and of
love, submission and devotedness towards God,
— of a habitual desire to feel the impression of
his presence, and to have every action of life,
and every desire and emotion of the mind,
regulated by the sense of his holiness and pu-
rity, it leads us to direct our minds with a
suitable degree of attention, to the various du-
ties and responsibilities which belong to the
particular situation in which we are placed,
and the means and opportunities of usefulness
which are committed to us ; our high respon-
sibilities as parents and as children, — as masters
or servants, — as subjects, as neighbors, and

THEMANOFFAITH. 67

friends, — as possessed of talents which ought
to be devoted to the glory of God, — or of
wealth, in regard to which we must render to
him a strict account of our stewardship. And
finally, it leads us to feel all the deep responsi-
bility of that culture of the soul, which alone
can qualify and prepare it for the enjoyment
of God.

The cultivation of a state of mind which
feels, as it ought, such impressions as these, is
closely connected with a most important prin-
ciple in our mental constitution, — the power
which we have over the regulation and direc-
tion of our thoughts. We feel that we possess
such a power, however imperfectly we may
exercise it. We can direct the thoughts to any
subject we please; we can continue them in-
tensely directed to it. so as to follow out the
train of thinking to which it gives rise ; and
we can vary or dismiss it at our will. But this

68 THE MAN OF FAITH.

requires a certain effort, especially in those who
have been little accustomed to close and seri-
ous thinking. Without this effort, we leave
the mind to be occupied only with passing
events, or to frame for its own amusement vain
delusions and phantoms of the imagination, no
better than dreams, and as unprofitable. The
due control and regulation of this power over
our thoughts lies at the foundation of all
true mental culture, and there is nothing that
makes a more essential difference between one
man and another than a due regulation of the
thoughts, and the subject to which they are
habitually directed. In all men, indeed, there
are various subjects to which the thoughts must
be directed, in the ordinary concerns of life ;
and these must occupy a great degree of atten-
tion in persons who may differ widely from
each other in the regulation of the mind. But
there are, to all, seasons of leisure from these

THE MAN OF FAITH, 69

concerns, in which the mind seeks reUef in some
other occupation. It is then that a man may-
read in his own thoughts hoth his intellectual
and his moral condition ; and, if he then attend
to the habits of his mind, with an earnest de-
sire to know the truth, he will find a monitor
within which will never deceive him.

It is true, indeed, that a due regulation of
the thoughts does not alone constitute a sound
moral condition ; but they are closely and im-
mediately connected. Correct and pure moral
emotions towards God, and a pure and healthy-
state of moral feeling in our own mental disci-
pline in general, are conditions of the mind
over which we have no direct control ; that is,
we cannot call them up at our will. But, by
the constitution of the mind, they are the natu-
ral result of certain truths, and they are called
forth by a proper direction of the attention to
those truths, so that their natural effects may

70 THE MAN OF FAITH.

be produced upon the moral feelings. In making
this statement we lose not sight of the impor-
tant fact, that the influence of the Spirit of God
is required to bring home these truths with ef-
fect to the mind which has never felt their
power. But we abuse this important doctrine,
when we talk of it in a manner which turns
aside our view from the power which we possess
over our own minds, and the deep and solemn
responsibility which attaches to every man in
the due exercise of it ; — the deep guilt which may
be incurred by a neglect of adequate attention
to the truths which are calculated to influence
the moral conditioa of the mind, and, through
it, to regulate the whole character. However
much we want the inclination to exercise it, we
feel that we have the power. We can direct
our thoughts intensely and seriously to God, —
can contemplate his power and wisdom, his
purity and his holiness, and all the solemnities of

THE MAN OF FAITH, 71

an eternal world and a judgment to come. We
can consider seriously the various responsibili-
ties and duties which belong to our own condi-
tion in life, and can rigidly question ourselves,
whether we are discharging them in a manner
which will bear the light of an eternalday.
We can, in the same manner, look within, and
strictly question ourselves respecting our moral
condition in the sight of him who searches
our hearts, and knows our inmost thoughts.
We can thus cherish trains of thinking which
have a tendency to promote correct feelings of
the mind, and we can avoid or banish such as
have ail opposite tendency. We can study
with diligence the word of God, and contem-
plate deliberately and carefully the various im-
portant truths which are there disclosed to us
and their tendencies both for the regulation of
our minds and the guidance of our conduct.
This process of the mind, indeed, requires a

72 THE MAN OP FAITH.

steady and persevering effort, and unceasing
watchfulness ; and every one who seriously
enters upon the great undertaking will feel con-
tinually his own weakness, and his need of a
power that is not in himself But while he
humbly and earnestly seeks for this almighty
power to enlighten his darkness, and, in his
weakness, to give strength, let him not forget
the part which is his own, — let him not lose
sight of the full import of the apostle's exhor-
tation, calling upon him to " give all diligence,"
that to his faith, virtue, and knowledge, he may
add temperance.

IV. From the whole mental condition which
has been referred to in the preceding observa-
tions, another naturally arises, which, in fact,
is nearly allied to it ; — to temperance must be
added Patience. This, considered as a quality
of individual character, seems to imply a state

i

THE MAN OF FAITH. 73

of mind which may be viewed in its important
influence, both in reference to God and to our
relations to our fellow-men. In reference to
God, it implies not only a submission to, but a
cordial acquiescence in, the dispensations of his
providence, as parts of a great system carried
forward by infinite wisdom, and calculated to
answer important purposes in his great scheme
of moral government. It leads us thus to rest
in the absolute conviction, that the whole
economy of providence is one great and mag-
nificent system of design, and order, and har-
mony. The mental tranquillity arising from
this conviction will be felt, both in relation to
our own concerns, and to those which are go-
ing on in the world around us. In regard to
the former, it leads us to rest in a sense of our
being in the hand of a Father, infinite in wis-
dom as in goodness and mercy, who has ap-
pointed us the place we are to occupy in this
7

74 THEMAN OP FAITH.

State of moral discipline, — and in the assurance
that it is the one best suited to promote his
great purposes, and our own eternal good. We
are thus taught to consider the peculiar duties
which belong to our lot, and how we may best
glorify God in it, rather than to compare it
with the lot of others, and thus discover
sources of discontent. Even the anxieties and
troubles of life we are taught to regard with
similar feeUngs, knowing that, if used as a
mean of moral discipline, they are conducive
to our highest improvement, — that tribulation,
viewed and improved in this manner, "worketh
patience, and patience experience, and expe-
rience hope, and that this hope maketh not
ashamed." The peace arising from this con-
dition of the mind should also be experienced
in reference to the events which are taking
place in the world around us. Though " the
heathen should rage, and the people imagine a

THEBIANOFFAITH. 75

vain thing," it directs us to a hand which con-
trols their movements ; and, even when events
assume their most alarming aspect, we are still
led to contemplate the operation of that hand
with humble confidence, and to rest in the as-
surance that " the Lord reigneth."

The mental condition, which is referable to
patience, has also a most important relation to
a man's intercourse with his fellow-men. It is
nearly synonymous with meekness, and closely
allied to humility, and all the graces of charac-
ter which spring from it. It leads a man to
form a moderate estimate ofhis own rights and
pretensions, and to take the most enlarged
estimate of the rights and feelings of other
men. It leads him to be low to take offence —
to put the best construction on the conduct and
motives of others, — to seek peace, and often to
submit to injuries rather than violate it. Such
a disposition has its reward in itself; — the man

76 THE MAN OF FAITH.

who possesses it passes quietly through life,
borne far above all its lesser disturbances and
evils, by his habitual sense of those great con-
cerns which relate to the life which is to come.

V. In this striking enumeration of the qual-
ities of Christian character, we have seen that
temperance and patience relate to the internal
moral condition of the man. But there is most
appropriately placed in immediate connection
with them that mental exercise by which they
are promoted and cherished. Faith, virtue, and
knowledge are of no value, unless they be pro-
ductive of temperance and patience, — but these
essential qualities cannot be maintained in
growth and progress without Godliness. —
Wherefore, says the apostle, to your temper-
ance and patience add godliness.

We read in scripture .of those who live
without God in the world, — that is, without

THE MAN OF FAITH. 77

any impression of his character, — without any
sense of his presence, — without any regard
to his law, — without any gratitude for his
goodness, — and without any feeUng of their
dependence upon him both for mercy and for
spiritual strength. We read of others, who
think of God as such an one as themselves, —
that is, bringing down his high and holy attri-
butes to a conformity with their own degraded
moral feelings. The state of mind, here desig-
nated by the term godliness, seems to be that
which is opposed to both these conditions. It
implies forming high and worthy conceptions
of the divine character, — and habitually cher-
ishing these as the regulating principle of our
own moral condition. The attributes of God
indeed are far above our full comprehension.
They are higher than heaven, what can we do;
— they are deeper than hell, what can we know;
— the measure of them is longer than the earth
7*

78 THE MAN OF FAITH.

and broader than the sea ; — who by searching
can find out God, But, from his works, and
from his word, we can derive such a know-
ledge of him as is sufiicient for all the purposes
of our guidance, direction, and comfort, in this
our state of moral discipUne. From his works
around us we trace his power and wisdom, and
should learn to bow in humble adoration before
him who called all things into being by his
word, and maintains them all in undeviating
harmony. From the moral impressions of our
own minds, or, in other words, in the light of
conscience, we may read his perfections as a
being of infinite holiness, and righteousness,
and truth. All these impressions are confirm-
ed and illustrated by his revealed word, where,
in addition to those great and overwhelming
attributes of his character, we learn his perfec-
tions as a God of love, — long-suffering and slow
to anger, — not willing the death of a sinner,

THE MAN OF FAITH. 79

but that he turn from his wickedness and Uve.
We learn the wondrous provision which he has
made for the recovery of his lost creatures ;
and are led to throw ourselves before his throne
of mercy, seeking his pardon, and his grace to
help us in every time of need ; seeking that
strength which he has promised to every one
that asks it, to carry us forward in our state of
trial and discipline, and to prepare and purify
us for the immediate enjoyment of himself.

He who feels upon his mind such impres-
sions of the divine character, and cultivates
them in a manner in any degree adequate to
their supreme importance, will naturally seek
after intercourse with God, — will desire to feel
the influence of his continual presence, — and to
cherish the sense of his holiness as the regula-
ting principle of his character, and even of the
desires and imaginations of the heart. He
will find increasing delight in contemplating

80 THE MAN OPFAITH.

the perfections of God. He will desire to com-
mit himself, with filial confidence and love, to
the disposal of his heavenly Father, and to
make his will the habitual rule of his whole
conduct ; — he will look to his mercy as the only
ground of safety, and to his grace as the only
source of spiritual strength, and the only means
of progress in those great concerns which per-
tain to an immortal being. Thus will he "dwell
in the house of the Lord all the days of his life,
— to behold the beauty of the Lord, and to in-
quire in his temple."

The disposition of mind which we have
thus considered, as being included under the
term godliness, may be the habitual exercise of
the duly regulated mind. But there are certain
special means by which it is encouraged and
promoted ; and the chief of these is prayer. —
Not that the Eternal Omniscient One requires
to be informed either of our wants or our de-

THE MAN OF FAITH. 81

sires. All our necessities are better known to
him than they are to ourselves ; and the most
secret thoughts and inclinations of the heart
are naked and open before him. But he has
specially appointed the exercise of prayer as a
mean of communication with himself, and
through which he is pleased to dispense the
blessings of his grace. In addition to these
considerations, the exercise of prayer is calcu-
lated to bring a special and peculiar benefit to
ourselves. In the midst of our ordinary en-
gagements in life, indeed, we may elevate the
soul to God ; but, surrounded by the distrac-
tions of external things, this must be done in a
partial and unsatisfactory manner. Our feeble
and imperfect nature, so much under the influ-
ence of the objects of sense, requires every pos-
sible aid to enable us to feel the due impression
of the things of faith. It requires us to with-
draw from external things, and in solitude and

82 THE MAN OF FAITH.

silencGj and by solemn acts of devotion, to bring
ourselves, as it were, into the immediate pre-
sence of God. There is a power in the mind
by which it thus brings down upon itself an
influence from the inner sanctuary, a special
impression of the perfections of that incompre-
hensible One, who is thus disclosed to us, as if
by his more immediate presence. We realize
his omniscient eye, and stand in awe under the
truth, that he understandeth our thoughts afar
off. We feel the impression of his holiness, and
bow beneath the sense of our own depravity and
guilt. We feel the influence of his love^ and
throw ourselves upon his mercy. We commit
ourselves to his grace to supply all our wants out
of his fulness, — to conduct us in safety through
the dangers, the difficulties, and the evils of life,
and to carry us forward in the course which
leads to eternal peace. Would we seek to know
our own moral condition, and to fix the deep

THE MAN OF FAITH. 83

impression of an inquiry of such eternal impor-
tance; we cannot use a mean of greater efficacy,
than putting it into words, in the presence of
Him, to whom it is better known than it is to
ourselves. Is there any mental or moral habit
which we feel to have acquired a mastery that
puts in peril the safety of the soul, we cannot
assail it in a more efficient manner, than by
fully confessing it before Him who seeth in se-
cret, and asking from him a might which alone
is able to rescue us from its power. Such is
the province, and such the efficacy of prayer.
It maintains our intercourse with things which
are not seen. It is the life, the strength, and
the nourishment of the soul ; and it will be dili-
gently cultivated, not as a mere duty to be per-
formed, but as a mean of spiritual life, by every
one who feels the deep import of the truth, that
all the graces of the Christian character must
be founded upon and supported by godliness.

84 THE MAN OF FAITH.

VI. The mental condition, which has been
referred to in the preceding observations, does
not waste itself in monkish solitude, or even in
the exercise of sublime contemplation. It tends
at once to lead the man who is the subject of it
to the relation in which he stands to his fellow-
men, and to the various important duties which
belong to the situation in which he is placed.
While it leads him to seek after purity of heart,
it also produces a character and conduct calcu-
lated to promote the good of others, — the hap-
piness and comfort of all those with whom he
may be brought into contact, in his passage
through this state of trial and discipline. Fol-
lowing out this, as the natural or necessary re-
sult of a healthy moral condition within, the
apostle next inculcates, that to temperance, pa-
tience and godlin(3SS, is to be added Brotherly-
kindness. This seems to include the highest
exercise of all thoise affections which bind man

THE MAN OP FAITH. 85

to his fellow-men ; leading us to feel towards
each other as brethren, — to study the wants of
others, — to enter into their feelings, and, in as
far as we have power, to relieve their distresses.
It tends to promote a conduct distinguished not
only by the highest degree of integrity, but by
habitual complaisance, sympathy, and kindness;
and this is not to be regulated by the condition
of men as to the things of this world, but by
the high and broad principle, that, whatever
may be their lot as to external things, they are
the children of the same Almighty Father with
ourselves, inheriting the same nature, possessed
of the same feelings, and soon to enter on the
same state of eternal existence, when all the dis-
tinctions which exist in this world shall cease
for ever. It thus leads us to bring ourselves, as
it were, to the same rank and the same situa-
tion with them, and with a brotherly interest to
view their wants and their feelings as if they
8

86 THE MAN OF FAITH.

were our own. The principles of conduct
which arise from this interchange of tender af-
fections is appUcable to every situation of Hfe,
and to all those exercises of justice, benevo-
lence, forbearance, and friendship, which may
be called forth by our various relations to our
fellow-men. It sets aside those artificial distinc-
tions by which, on the principles of the world,
men are kept at such a distance from each
other ; and it sets aside, what is more powerful
still, the principle of selfishness, by which men
are made so acutely alive to every thihg that
concerns their own wants and their own feel-
ings, and so cool in what relates to the wants
and feelings of others. It goes farther still ; for,
according to the sublime maxims of the gospel,
it teaches us even to love our enemies, to bless
them that curse us, to do good to them who de-
spitefuUy use us. The benevolence of the gos-
pel thus raises us above the highest principles

THE MAN OF FAITH. 87

to which we are led by the mere feeling of hu-
man kindness ; — it leads to do good to the evil
and the unthankful, and this is impressed upon
us by the highest of all motives — the imitation
of him who is the Giver of all good. Such a
character is exemplified, in the most striking
manner, in the whole life of Him, who for us,
and for our salvation, humbled himself and be-
came a man of sorrows. He humbled himself
that he might mingle with mankind, — that he
might enter into their wants, — that he might
know their feelings, — that, having suffered be-
ing tempted, he might succor them that are
tempted. He has left us an example that we
should follow his steps ; and he has left us pre-
cise instructions respecting the course by which
this may be done, and the objects whom he has
specially committed to our care. These are
the hungry, the naked, the stranger, the sick,
and the prisoner. He has even left us the

88 THE MAN OP FAITH.

solemn intimation, that, at the last and great
day of account, our moral condition will be es-
timated by the actual influence which has been
habitually manifested in our relations to our
fellow-men, as done from a principle of love to
him and of devotedness to his service. While
we retire, therefore, from the influence of exter-
nal things, and devote ourselves to the high un-
dertaking which relates to the culture of the
moral being within, while we feel the supreme
importance of cultivating temperance, patience,
and godliness, as the qualities which are essen-
tial to our own moral condition, let us constant-
ly bear in mind that the direct tendency of
these is to lead us forth to our fellow-men, to
seek them in their hour of need, to minister to
their wants, to relieve their distresses, to in-
struct the ignorant, to reclaim the wanderer, to
soothe the wounded spirit. For this exalted
exercise wealth is not necessary ; the humblest

THE MAN OP FAITH. 89

of those who breathe the spirit of the Redeemer,
may show much kindness and do much good
to others as humble as themselves.

But it is not in the abodes of poverty and
deprivation alone that the kindly feelings of
the heart may be called into exercise. In every
situation of life we may find openings for deeds
of kindness. In every rank, and in every rela-
tion, this disposition will manifest itself by gen-
tleness and forbearance, by leading us to study
the feelings and consult the wants and the de-
sires of others, whether superiors, equals, or
dependants ; by repressing selfishness, and by
producing the habit of placing ourselves in the
situation of others, so as to make their feelings
and circumstances our own. Hence arise the
sympathies and exertions of Christian friend-
ship, and the habit of sacrificing personal feel-
ino:s and selfish interests, with all that inter-
change of the kindly aflfections which diffuses
8*

90 THE MAN OP FAITH.

happiness and comfort wherever it is exercised.
To all such exercise of those affections which
bind man to his fellow-men, the great principle
of Christian duty gives a strength, stability, and
permanence which never can arise from any
lower source. For, much active benevolence
may, and does, arise from motives of an infe-
rior kind, and from certain feelings of our na-
ture from which there results an actual and pe-
culiar enjoyment in the discharge of offices of
sympathy and kindness. Much real enjoy-
ment arises from doing good to those whom
we esteem and love ; and from relieving
the distresses of the virtuous and worthy.
There is an actual reward in the return of gra-
titude, and in sentiments of respect and aifec-
tion from those whom we have made to feel a
weight of obligation which they cannot expect
to repay. There is something more directly
personal, or selfish, in exciting the love and

THE MAN OP FAITH. 91

gratitude of those who may be able to return
our kindnesSj and feel the most anxious desire
to do so; and, in regard to cases of both
descriptions, there is a separate and peculiar
enjoyment, or actual reward, in the appro-
bation of other men, especially those whom we
respect, and in the general sentiments of regard
and esteem which follow the man who makes
himself known by deeds of disinterested and
active benevolence. But the great principle of
Christian duty carries us farther and higher ;
it calls upon us to do good to the evil and the
unthankful, and to do it in secret, looking not
for any return, whether of good offices, appro-
bation, or gratitude, but simply to the love and
devotedness which we owe to him who is the
giver of all good. This, accordingly, is the
important distinction so strikingly referred to in
the word of God, "if ye love them that love
you, what reward have ye ; do not even the

92 THE MAN OF FAITH.

publicans the same. And if ye do good to
them which do good to you, what thank have
ye ; — for sinners also do even the same. But I
say unto you, love your enemies, bless them that
curse you, do good to them that hate you, and
pray for them which despitefully use you and
persecute you. That ye may be the children
of your father who is in heaven, for he maketh
his sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust."
Such is the great principle enjoined by the
apostle, of brotherly kindness. That it majr
hold its true place in the economy of a mind
which is under the influence of faith, it must
arise from no partial or selfish motives, no
mere exercise of incidental feeling, nothing
that has respect either to our own emo-
tions, or to the opinions of other men. It
must be a steady, consistent principle, pure in
its origin, and uniform in its influence ; it

THE MAN OF FAITH. 93

must be founded on faith and knowledge, and
cherished by temperance, patience, and godli-
ness,— the willing service of filial affection, — a
steady persevering course of active usefulness,
influenced simply by the high spirit of love and
devotedness to him who has redeemed us to
God by his blood.

Go, then, ye who profess to serve this divine
Master, go, and follow his steps. Deny your-
selves the selfish indulgencies of those who know
no better portion ; go forth in search of those
who are in want of your kindness ; search out
the hungry, the naked, the sick, the stranger, the
prisoner ; — visit the fatherless and the widows in
their afiliction. Realize that eye which follows
you in all your wanderings among the abodes
of misery, disease and sufiering. Realize con-
tinually that high principle of active usefulness
which flows from affection to him who died for
you ; and realize continually the value which

94 THE MAN OP FAITH.

he will assign to such a course of active exer-
tion, not indeed as a ground of acceptance, but
as a test of devotedness and love, " verily I say
unto you, inasmuch as ye have done it unto
one of the least of these my brethren ye have
done it unto me."

TIL The mere exercise of deeds of bene-
Tolence and kindness does not alone constitute
that character towards our fellow men which
is the true and proper result of a sound moral
condition. That state of the mind and of the
heart which is founded on faith, and cherished
by temperance, patience, and godliness will
extend its influence over all those feelings and
affections which refer to others, in every re-
lation of life. The condition of mind which
thus arises appears to constitute that which
the apostle inculcates, when, to brotherly-
kindness he calls upon us to add Charity.

THE MAN OF FAITH. 95

This must be considered as claiming our deep
and serious attention, when it is here given as
the finishing quaUty of that character which is
founded upon, and maintained by, an habitual
principle of devotedness to God. The feelings
which are included under it are enumerated
by the apostle Paul, and are by him referred to
the following heads. (1 Cor. xiii.)

1. It suffer eth long and is kind : It exer-
cises candor, indulgence, and forbearance in
regard to the conduct of others, entering into
their feelings with gentleness and kindness, and
making every allowance for the circumstances
in which they are placed, and the motives and
feehngs by which they are influenced. This
disposition prevents us from hastily assigning
unworthy motives or bad intentions ; it induces
us to take the most favorable view that we pos-
sibly can of the conduct of other men, and,
even when appearances are against them, to

96 THE MAN OF FAITH.

endeavor anxiously to discover favorable views
and palliating circumstances. It thus leads us
to be slow to take offence, to be unwilling to
consider injuries as intended, to be above taking
offence at trifles, and under real injuries, to be
easily conciliated and ready to forgive. This
temperament of mind is strikingly contrasted
with one which we find so common in the world,
— envious, suspicious, and censorious, — ready to
be offended by trifles, to construe accidental
circumstances into intended insults, and to im-
pute to others bad intentions on the most frivo-
lous grounds. Such a disposition is a source
of wretchedness to those who are under its
power, and of unhappiness to all with whom
they are connected ; and we cannot survey the
distress which arises from ill-regulated temper,
without perceiving how much the present hap-
piness of men would be increased by the exer-
cise of that charity which suffereth long and is
kind.

THE MAN OFFAITH. 97

The kindness, which is here associated with
long suffering, seems to be distinct from the ex-
ercises of benevolence referred to under the
former division of the subject. It appears to
imply more particularly a tender regard to the
feelings of others, which makes us studious to
avoid wounding them by jealousies and suspi-
cions, by peevishness or fretfulness, and by
allowing trifles to rufiie the temper and dis-
turb the social harmony. Many, who are
not deficient in deeds of benevolence or friend-
ship, are apt to forget how much the exercise
of true kindness consists in gentleness, meek-
ness, and tender consideration for the feelings
of others ; and it is melancholy to observe how
much real unhappiness often exists in families
and in communities which would be efiectually
prevented by the Christian grace of kindness.

2. Charity envieth not. Envy looks with
9

98 THE MAN OF FAITH.

displeasure on the real or imagined happiness
of others, leading men to compare their own
situation with that of their neighbors, and to
covet circumstances in their lot which seem to
render it happier than their own. It is thus
founded on discontent, a state of mind decided-
ly opposed to sound Christian feeling ; for this
teaches us to consider our lot, in all its circum
stances, as assigned to us by the great Disposer
of all things, and precisely adapted to the place
which it is his pleasure we shall hold in this
state of moral discipline. Envy, therefore, is
not only injurious to a sound state of feeling
towards other men, but is also destructive of
our own moral culture. For it tends to with-
draw our attention from our actual condition as
responsible beings, — leading us to forget, amid
fruitless longings after imagined good, the high
responsibilities which pertain to our own con-
dition, and thus to waste the precious hours

THE MAN OF FAITH. 99

which are given us to prepare for the life which
is to come. Christian charity, therefore, teaches
us to rejoice in the good of others, — in their
happiness, their honor, and their reputation. It
is opposed to destraction, — and leads us to allow
to other men, though rivals, or even enemies,
all praise, honor, and reputation that are justly
due to them, — to avoid every thing calculated
to injure their good name, or to lower them in
the public estimation, — and to defend them
against such attempts when we find them made
by others.

3. In the exercise of that correct state of
moral feeling which we owe to other men, we
are very much impeded by the false and exag-
gerated views which we are apt to form of our
own importance, and the undue weight which
we attach to our own feelings. In opposition
to this. Christian Charity leads us to view our-

^,

100 THE MAN OP FAITH.

selves with humility, and this naturally induces
us to view others with indulgence, candor and
justice. Accordingly, the apostle adds, " Char-
ity vaunteth not itself^ — is not puffed upP
The immediate and natural result of this hum-
ble, calm, and considerate view of our own
condition and our own feelings, in reference to
those of other men, is a general propriety and
decorum of behavior towards them, — " doth not
behave itself unseemly ^ A man acting under
the influence of this law of Christian charity
conducts himself with a correct and judicious
regard to the situation of life in which he is
placed ; — he does not push himself into notice,
or prefer himself to others ; but is, in all cir-
cumstances of life, to his superiors respectful, —
to his equals accommodating and courteous ; —
to his inferiors kind, gentle, and considerate.
He is thus preserved from -those improprieties
and absurdities of conduct into which men are

THE MAN OF FAITH. 101

led by pride and vanity, — putting themselves
out of their proper place, and loosing sight of
the proprieties of conduct adapted to their situa-
tion,— involving themselves with matters in
which they have no concern ; and, by a dispo-
sition restless, meddling, and conceited, at once
destroying their own peace, and injuring the
peace of others.

4, The propensity in humian nature which
has the chief influence in separating man from
man, and disturbing all the harmonies of life,
is Selfishness. By one device or another men \j
are ever seeking to promote their own interest,
their own gratification, — their own ease, repu-
tation or distinction. Hencearise the jealousies,
suspicions and envies with which they view
those who are likely to interfere with them in
their favorite pursuits, and those who, in simi-
lar pursuits, have been more fortunate than
9*

^

102 THE MAN OP FAITH.

themselves. Christian charity strikes at the
root of this propensity, so wide in its extent, so
destructive in its influence ; — " charity seeketh
not her ownP It would lead us into a field far
too extensive for our present purpose, were we
to endeavor to trace the manner in which sel-
fishness enters into all our pursuits, and the
extent to which it interferes with that spirit of
kindness to our fellow-men to which so much
importance is attached in the great practical
rules of the gospel of Christ. Every one has
only to watch minutely his own conduct to dis-
cover, in how many instances a regard to his
own interest, cdmfort, or distinction interferes
with the kindly feelings and the ofiices of kind-
ness which he owes to others, — how often he is
prevented by mere indolence, or a selfish regard
to his own ease, from doing good in various
ways which would cost him nothing but a lit-
0 tie exertion ; — ^how often a regard to his own

THE MAN OP FAITH. 103

feelings interferes with what is due to the feeU
ings of other men ; — and how different the conv
duct of all of us would very often be, did w6
deliberately place ourselves in the situation df
others, and calmly view their circumstances
and their feelings, as if they were in our situa-
tion and we in theirs. There is not, in the high
jcequirements of the gospel, a principle of more
essential importance than this. When our
Lord says, " if any man will be my disciple, let
him deny himself," — he calls us not to mortifica-
tions or austerities calculated only to inflict suffer-
ing on ourselves: — but he calls us, and he calls
us " as one having authority," to renounce all
those selfish indulgences, and selfish humors, and
that pursuit of selfish interest, which interfere
with the zealous and extensive exertions for the
comfort and the good of others^ to which he at-
taches so important a place as a test of our af-
fection to him and our devotedness to his ser-

104 THE MAN OF FAITH.

vice. In such a course he has left us a bright
example, and he calls us to follow his steps.
He calls us to enter with kindly interest into
the wants and feelings of our brethren, and, in
many instances, to sacrifice our own interest,
ease, indulgence, and inclinations to theirs.
By the high sanction of his own example, we
are exhorted to have the same mind in us which
was also in him ; — and this exhortation is en-
forced by the solemn denunciation, that " if any
man hath not the spirit of Christ, he is none of
his."

5. The mind that is under the influence of
Christian charity, "i^ not easily provoked^ and
it thinketh no eviV^ Like its divine master it
is meek and lowly, not apt to be offended by
trifles, and, under real injuries, patient and for-
giving. It is slow and cautious in forming an
unfavorable opinion of others, or in imputing

THE MAN OF FAITH. 105

to them bad designs or bad intentions ; and,
consequently, it is not apt, as so many are, to
conjure up to itself imaginary injuries and im-
aginary enemies. That mental condition, which
we usually distinguish by the names meekness,
quietness, and magnanimity of mind, is equally
conducive to a man's own comfort, and to the
sound state of his moral feelings towards other
men. It carries with it its own reward in the
tranquillity which it brings lo us in our passage
through this scene of tumult and strife. While
it is peculiarly favorable to the culture of the
moral being, it tends also to preserve from nu-
merous evils, mortifications, and destractions to
which the opposite character exposes^-^" Learn
of me, says our Lord, for I am meek and lowly
in heart, and ye shall find rest to your souls."

6. This catalogue of Christian graces is
strikingly concluded by a reference to that great

106 THE MAN OF FAITH.

and broad principle of Christian feeling, which
lies in a great measure, at the foundation of the
whole, — " charity rejoiceth not in iniquity , but
rejolceth in the truths Viewing himself and
all around him as immortal beings in their pas-
sage to an eternal world, the man of charity-
has for his first and great anxiety respecting his
fellow-men, to see them walking in the truth, —
to find among them the culture of those quali-
ties which mark the healthy condition of the
moral being, and its preparation for the solemn
realities of an eternal world. When brought
into comparison with those great concerns, all
present things sink into insignificance. He
can derive, therefore, no satisfaction from moral
evil, even though it may contribute to his own
benefit, as, in the transactions of life, it may
often do. For how often may it happen that we
derive advantage from the misconduct of rivals,
and may be tempted to feel a secret satisfaction

THE MAN OF FAITH. 107

at the loss of character on the part of those who
perhaps have stood in the way of our favorite
pursuits, either of interest, reputation, or com-
fort. How often mio^ht we turn to our advan-
tage the quarrels of others, and thus be tempted
to foster rather than to heal the feelings from
which they arose. But whatever personal ben-
efit he might derive from it, the man of charity
cannot view with satisfaction what is displea-
sing to God, or destructive of the moral condi-
tion of an immortal being ; and he will gladly
sacrifice his own present feelings and present
advantage, for the high achievement of rescuing
a soul from death. In this great object he will
exert himself to instruct the ignorant, to reclaim
the vicious, — to win even his enemies by deeds
of kindness, — to prevent differences, — to heal
divisions, and to bring together as brethren
those who have assumed the attitude of hatred
and defiance^ Feeling in himself all the su-

108 THE MAN OF FAITH.

preme importance of " things not seen," it will
be his habitual and earnest desire to promote
among all around him a character and conduct
governed by a sense of the overwhelming in-
terest of a life that is to come.

7. The enumeration of those qualities of
the mind which constitute Christian charity, is
recapitulated by the apostle, in four expressions
of a most comprehensive character; ^Ht bear-
eth all things ; helieveth all things ; hopeth
all things ; endureth all things J^ The first
of these expressions would have been more
properly rendered, " covereth all things," and,
when they are taken together, they display in a
few words the great peculiarities of that con-
duct and character t6wards our fellow-men,
which ought to arise out of the gospel of Christ.
The man who is under its influence seeks to
cover the faults of other men, to defend them

THE MAN OF FAITH. 109

against misrepresentation or calumny, — and, in
all his relations towards men, to treat them with
meekness, forbearance, and kindness. He is
disposed to form the most favorable opinion of
others that circum^ances will at all allow, and,
when personally injured, to give the utmost
possible weight to concessions or explanations,
— to be easily conciliated, and ready to forgive.
This justice and indulgence w^hich he applies
to the conduct of men, he extends also to their
opinions, giving to their sentiments and state-
ments a fair, calm, and attentive hearing, and
judging of them with impartiality and candor.
Farther, in regard to the character of other
men, he does not, without great cause, depart
from the favorable opinion of what may be
done for their improvement, but takes advan-
tage of every hopeful circumstance, and is there-
by encouraged to persevere in his efforts to do
them good. In the prosecution of this high de-
10

110 THE MAN OP FAITH.

signj he puts up with much waywardness, ab-
surdity, and folly on the part of those whom he
seeks to benefit, — not considering his own com-
fort or honor, but the great object which he
has in view in the good of others ; and in this
he perseveres with constancy, however unpro-
mising the circumstances may appear as to his
ultimate success, or however unproductive of
comfort to himself in the prosecution of them.

Such, then, is the exercise of the kindly
feelings towards our fellow-men, which is re-
presented as indispensable to that character
which is founded on faith, virtue, and know-
ledge, and cherished by temperance, patience,
and godliness. The importance attached to it
in the word of God cannot be represented more
strikingly than in the words of the apostle,
where he teaches us, that without it knowledge
is vain and faith is barren, and all acquire-
ments and endowments, however high their

THE MAN OF FAITH. Ill

pretensions, are but an empty sound, that can
never profit. ^-Though I speak with the
tongues of men and of angels, and have not
charity, I am become as sounding brass, or a
tinkling cymbal. And though I have the gift
of prophecy, and understand all mysteries, and
all knowledge ; and though I have all faith,
so that I could remove mountains, and have
not charity, I am nothing. And though I be-
stow all my goods to feed the poor, and though
I give my body to be burned, and have not cha-
rity, it profiteth me nothing And

now abideth faith, hope, charity, these three ;
but the greatest of these is charity."

The whole subject, thus briefly and imper-
fectly delineated, is full of important instruction,
which, in an especial manner, claims the atten-
tion of two descriptions of persons.

112 THE MAN OP FAITH.

I. Are there those who maintain, that the
doctrines of the Gospel are unfavorable to mo-
rality-j because they offer acceptance in the sight
of God to faith alone ? Let such put away
from them those flimsy and distorted concep-
tions of Christian truth, by which they volun-
tarily delude themselves. Let them look at the
record of God, in all its harmony and consis-
tency,— in all its extent, and all its purity. Let
them see it requiring a higher tone of morals than
ever was contemplated in the most exalted of
human standards, — let them see it enjoining, as
an indispensable part of Christian morality, all
those dispositions and actions towards our fel-
low-men, which are included under the com-
prehensive terms of brotherly-kindness and cha-
I rity. Let them contemplate it as extending

its high and pure requirements, even to the
thoughts, desires, and inclinations of the heart.

THE MAN OF FAITH. 113

— and demanding purity within. Let them
consider calmly and deliberately these impor-
tant truths, and say, as candid and honest men,
what estimate they form of the morality of the
Gospel.

II. Let those who profess to be under the ,
influence of the truths which are the objects of
faith, see that they truly feel and really manifest
their power. It is easy to assume the phraseology
of religion ; — it is easy to acquire a knowledge
of its doctrines, and to argue acutely and in-
geniously on points of faith. It is not difficult
to practise, with decorum, its rites and forms,
to observe its ordinances, and to show all that
zeal for the externals of religion by which a
man acquires a certain character among his
fellow-men. It is easy, also, to those who have
the means, audit is gratifying to feelings which
exist in the generality of mankind, to practise
10*

114 THE MAN OP l^AITH,

much benevolencej and to show much real con*
cern for alleviating the distresses of other men*
But much of all this, it is to be feared, may and
does exist, while there is none of that discipline
of the heart, without which knowledge is vain,
and faith an empty name. It is to the heart
that the eye of Him looketh who cannot be de-
ceived by external things ; and it is when a
man retires from all consideration of the opin-
ions of his fellow-men, and looks seriously into
those processes of his mind which are open to
the Divine inspection, — it is then that he may
discover his own moral condition, and may
learn, if he seriously wishes to know the solemn
truth, what he really is in the eye of God. Let
him inquire what is the habitual current of his
thoughts,— what the prevaiUng object of his de-
sires,— what the governing motives of his con-
duct,— what place among them have the things
of time, and what the tiiingns of eternity, — what

THE MAN OP FAITH. 115

influence have the motives and principles of the
world, and what the great principle of devoted*
ness to God. It is thus that he may learn those
"secrets of the heart," which at present are hid-
den from all human eyes, but will be fully re-
vealed at the great day of account, and rigidly
tried by the pure and holy standard of the law
of God. The important truth, therefore, cannot
be too often or too seriously contemplated, by
every one who feels the overwhelming interest
of eternal things, — that, whatever be his faith,
and whatever his knowledge, — whatever be his
character in the eye of man, and whatever his
real and active usefulness to others, there is a
distinct and most serious object of attention
which immediately concerns the safety of the
soul, — and this is, that, while he cultivates faith
and knowledge, he shall give all diligence to
add to these, temperance, patience, and godliness.
Without these, while he greatly benefits others,

116 THE MAN OP FAITH.

he may inflict irreparable injury on himself; —
amid many good works, he may neglect that
discipline of the heart in which is involved his
own safety as a moral being.

But, while this first and great concern re-
ceives the attention which it demands from
every immortal being, let it never be forgotten,
that there is a fatal error in the mental economy,
unless the fruits are manifest in every part of
the conduct and character. In this respect, the
high principle of Christian faith ought to main-
tain its superiority over all other motives and
principles, however honorable these may be in
themselves. The great question to those who
profess to be under its power is, — " What do ye
more than others ?" Are there men, who, from
kindness of natural feeling, or those principles
of honor and integrity which prevail in the
world, perform many deeds of exalted integrity,
benevolence, or kindness ? — The man of

THE MAN OF FAITH. 117

FAITH must do more. Are there those, who,
on such principles, show much mildness, for-
bearance, and forgiveness? — the man of faith
must do more. It is vain to talk of faith and
godliness, while an inconsistent conduct, a con-
tracted selfishness, or an unsubdued temper,
gives the empty profession the lie. When the
great principle really exists within, it will be
manifest by its fruits, — and when it is thus ex-
hibited, in all its consistency, and all its power,
— it is then that it challenges the conviction of
those who oppose themselves, and compels them
to acknowledge its reality and its truth, and to
" glorify our Father who is in heaven."

VAN NOSTRAND & DWIGHT,

THEOLOGICAL AND MISCELLANEOUS

BOOKSELLERS AND PUBLISHERS,
NO. 146 NASSAU-STREET,

IN THE AMERICAN TRACT SOCIETY'S HOUSE,

NEW-YORK,

Would respectfully invite the attention of
Clergymen and others, to their stock of Theo-
logical and Miscellaneous Books, which they
offer for sale, at prices at least as low as any
other House in the City.

Orders sent from the country will be sup-
plied at the very lowest prices.

|l3^ All Books to be found in the market^
if not on their shelves, will be procured.

Just Published,
LIVES OF THE PRINCIPAL REFORMERS

OF THE SIXTEENTH CENTURY,

With twenty-four Portraits, Engraved on Steel, by

Ormsly, Pentographer. One volume, 18mo.

In Press,
A PARTING GIFT TO A CHRISTIAN FRIEND.

" Oh Friendship ! flower of fairest hue,
To earthly hands so seldom given ;
Thy bloom shall other climes renew,
Thy native soil is heaven."

FROM THE NINTH LONDON EDITION.

One Volume 32mo., bound in Silk or Arabesque.

In Press,
A BRIDAL GIFT,

BY THE

Editor of "A Parting Gift to a Christian Friend."

Oh, if there is aught that can stable be,
'Midst the endless round of earth's vanity,
'Tis the love, true love, which two hearts bless,
With a glimpse of the phantom happiness.

FROM THE FOURTH LONDON EDITION.

One Volume 18mo., bound in Silk or Arabesque.

Deacidified using the Bookkeeper process.
Neutralizing agent: Magnesium Oxide
Treatment Date: Oct. 2005

PreservationTechnologies

A WORLD LEADER IN PAPER PRESERVATION

1 1 1 Thomson Park Drive
Cranberry Township. PA 16066
(724)779-2111

4

*l

LIBRARY OF CONGRESS

0 017 043 239 3 #