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pensable. If unavoidably interrupted, we omit it, it is well. If I were peremptorily ordered, as the Jews were, to bring a lamb, I must be absolute. But this service is my liberty, not my task. I do not, however, mean in any degree to relax the proper obligation.
Children and servants should see us acting on the Psalmist's declaration, 'I will speak of thy testimony before kings.' If a great man happen to be present, let them see that I deem him nothing before the word of God!
TASTE AND SENSIBILITY
NO PROOF OF PIETY.
AMID all that illusion which momentary visitations of seriousness and of sentiment throw around the character of man, let us never lose sight of the test, that, by their fruits ye shall know them.' It is not coming up to this test, that you hear and are delighted. It is that you hear and do. This is the ground upon which the reality of your religion is discriminated now; and on the day of reckoning, this is the ground upon which your religion will be judged then, and that award is to be passed upon you, which will fix and perpetuate
your destiny for ever. You have a taste for music. This no more implies the hold and the ascendency of religion over you, than that you have a taste for beautiful scenery, or a taste for painting, or even a taste for the sensualities of epicurism. But music may be made to express the glow and the movement of devotional feeling; and is it saying nothing to say that the heart of him who listens with a raptured ear, is through the whole time of the performance, in harmony with such a movement? Why, it is saying nothing to the purpose. Music may lift the inspiring note of patriotism; and the inspiration may be felt; and it may thrill over the recesses of the soul, to the mustering up of all its energies; and it may sustain to the last cadences of the song, the firm nerve and purpose of intrepidity; and all this may be realized upon him, who, in the day of battle and upon actual collision with the dangers of it, turns out to be a coward.
The faithful application of this test would put to flight a host of other delusions. It may be carried round among all these phenomena of human character, where there is the exhibition of something associated with religion, but which is not religion itself. An exquisite relish for music is no test of the influence of Christianity. Neither are many other of the exquisite sensibilities of our nature. When a kind mother closes the eyes of
her expiring babe, she is thrown into a flood of sensibility, and soothing to her heart are the sympathy and the prayers of an attending minister. When a gathering neighbourhood assemble to the funeral of an acquaintance, one pervading sense of regret and tenderness sits on the face of the company; and the deep silence, broken only by the solemn utterance of the man of God, carries a kind of pleasing religiousness along with it. The sacredness of the hallowed day, and the decencies of its observation, may engage the affections of him who loves to walk in the footsteps of his father; and every recurring sabbath may bring to his bosom, the charm of its regularity and its quietness. Religion has its accompaniments; and in these, there may be something to soothe, and to fascinate, even in the absence of the appropriate influences of religion. The deep and tender impression of a family bereavement, is not religion. The love of established decencies, is not religion. The charm of all that sentimentalism which is associated with many of its solemn and affecting services, is not religion. They may form the distinct folds of its accustomed drapery; but they do not, any, or all of them put together, make up the substance of the thing itself. A mother's tenderness may flow most gracefully over the tomb of her departed little one; and she may talk the while of that heaven whither its spirit has ascended.
The man whom death had widowed of his friend, may abandon himself to the movements of that grief, which for a time will claim an ascendency over him; and among the multitude of his other reveries, may love to hear of the eternity, where sorrow and separation are alike unknown. He who has been trained, from his infant days, to remember the sabbath, may love the holiness of its aspect, and associate himself with all its observances, and take a delighted share in the mechanism of its forms. But let not these think, because the tastes and the sensibilites which engross them, may be blended with religion, that they indicate either its strength or its existence within them. I recur to the test. I press its imperious exactions upon you. I call for fruit, and demand the permanency of a religious influence on the habits and the history. Oh! how many who take a flattering unction to their souls, when they think of their amiable feelings, and their becoming observations, with whom this severe touchstone would, like the head of Medusa, put to flight all their complacency. The afflictive despensation is forgotten; and he on whom it was laid, is practically as indifferent to God and to eternity as before. The sabbath services come to a close; and they are followed by the same routine of weekday worldliness as before. In neither the one case nor the other, do we see more of the radical influence of Christian
ity, than in the sublime and melting influence of sacred music upon the soul; and all this tide of emotion is found to die away from the bosom, like the pathos or like the loveliness of a song.
ON THE FORMATION OF CHARACTER.
YOUTH is the proper season for cultivating the benevolent and humane affections. As a great part of your happiness is to depend on the connexions which you form with others, it is of high importance that you acquire, betimes, the temper and the manners which will render such connexions comfortable. Let a sense of justice be the foundation of all your social qualities. In your most early intercourse with the world, and even in your youthful amusements, let no unfairness be found. Engrave on your mind that sacred rule, of doing all things to others, according as you wish that they should do unto you.' For this end, impress upon yourselves a deep sense of the original and natural equality of men. Whatever advantages of birth or fortune you possess, never display them with an ostentatious superiority. Leave the subordinations of rank to regulate the intercourse of more advanced years. At present,