in the nature of the thing, can be only a partial exhibition of divine truth. We should compose a treatise, and not a sermon, were we to digress into the proof and illustration of every collateral subject to which we should find it necessary to refer, and to trace every separate topic through all its ramifications, and to shew its bearings and connections with all other truths; in short, to deliver, in every discourse, a complete system of divinity. Is it any wonder then, where that general knowledge is wanting, for which a preacher must often give his hearers credit, that the truths delivered in a sermon should fail to interest or affect, and that their excellence and beauty should be undiscerned? For the excellence of the Christian scheme.can then only be properly perceived when

viewed in the whole, and not in parts; consequently they only are likely ever to attain a sight of this excellence, who will be at the pains of viewing it in all its extent and harmony. Whoever refuses the labour necessary for that end, should, at least, have the modesty to suspend his judgment, and confess his incompetence.

Let an ignorant person, who never saw a watch, and knows nothing of its use, have its several parts spread out before him; what utility or beauty will he discern in them? But put the parts together, and let him see them in their mutual relation and subservience to one another, and in the general effect which they are intended to produce, and then he will be struck with admiration both of the beauty and utility of the work.

MODERN CHARACTERS.

NO. III.

CHARACTER OF EUSEBIA.

EUSEBIA is one of those persons in whom has been fulfilled that promise of the Scriptures, "Train up a child in the way that he should go, and when he is old he will not depart from it." Both her father and mother were religious. The plan, therefore, of education pursued by the one was in no degree counteracted by the other. She was the child of many prayers. In her baptism she was devoted to God with sincerity and seriousness, and long before she had learned to offer her own infant supplications; many an earnest address had been presented to heaven on her behalf. She was early inured to a discipline which was strict but not severe. It was such as was found sufficient to enforce prompt and uniform obedience to parental authority; and this authority was often interposed without an explanation of all the reasons for the exertion of it. Habits were thus formed in childhood, which greatly facilitated a course of right practice in maturer years. Temperance, self-denial, regularity, punctuality, bodily as well as mental CHRIST. OBSERV. No. 15.

industry, were enforced nearly in the same manner in which upon her they are insisted on by some correct and considerate parents of a worldly cast. Eusebia, in this respect, had all the advantages of Amanda, whose character, and also that of Theodosia, will now come again under review.

Eusebia and Amanda, in their youth, had many similar occupations, and some of the same masters. In the case, however, of the former, a greater share of attention was paid to useful objects. In point of natural talents, as well as rank in life, they were nearly equal, and in both were far above mediocrity. But while the imagination of the one was more highly cultivated, or, as I may quite as properly say, was more amply indulged, the reasoning powers of the other were much more improved. The mind of Eusebia was, on the whole, far better furnished, and this advantage arose chiefly from the circumstance of her having dedicated to mental pursuits, a large portion of those numerous hours which Amanda bestowed on music, though without the plausible plea of a strong natural taste for it.

But it may be useful to specify more particularly their comparative attainments. In music, it has been already

T

intimated, that Amanda might claim a superiority. She was also better acquainted with our dramatic writers and poets. She had been led, by eager curiosity, to run over some translations from Greek and Roman authors, of which Eusebia had only been permitted to hear select parts read by her father, who was continually pointing out, as he proceeded, the difference between Heathen and Christian greatness and virtue. In drawing, in botany, in natural history, and natural philosophy, they were nearly equal. Both attained to great excellence in the art of reading. Eusebia, however, read with peculiar simplicity as well as good taste, and with remarkable distinctness. Her hand-writing, for. I do not disdain to mention so minute a circumstance, was superior to that of Amanda, and her proficiency in arithmetic much greater. Though less generally conversant with the works of our poets, she had committed to memory more pieces of moral and religious poetry, and could repeat almost every devout and poetical hymn in our language. She had, on the whole, applied herself to the study of prose much more than Amanda, and it is worthy of remark, that she had so carefully cultivated clearness and correctness of style, as to be able, at a very early age, to write any letter of importance which her parents might confide to her. In general history, it is difficult to say which had the advantage. Eusebia, however, was far more intimately acquainted with the events of several most important periods. She was well versed, for example, in the history of the reformation and in the lives of the principal reformers. She had so much knowledge of the times of the Puritans, as to have acquired a very just idea of the merits of the two contending parties. I remember to have heard that her father, from whom she derived much of her information on this subject, once very carefully pointed out to her some facts related in "Baxter's Life and Times," and then compared them with the unfair account which Hume gives of the same transactions; and I know that he usually endeavoured to correct the sentiments which he gained from Baxter, by means of Rapin, Clarendon, and Burnet. As to Theodosia, she might have been guarded against many of her errors by a careful observation of

those extravagances, which in the end disgraced the cause of the Puritans, a description of persons whom she, in some degree, resembles. But she is little acquainted with this interesting part of English history; and she seems never to have reflected, that it probably pleased. God to permit religion, in that instance, to be disgraced, for the very purpose of affording a lesson of caution and instruction to Christians of succeeding ages. Theodosia, though she has a bundant time, neglects general reading, and is, indeed, indisposed to mental industry.

But the great point in which Eusebia excels, is her knowledge of the Scriptures, and of good books of divinity. Theodosia is well read in the doctrinal passages of the Bible; and Amanda says, that she can comprehend only the practical parts of it. Eusebia, however, has been taught to love both: but as her manner of reading and interpreting her Bible will be afterwards explained, no farther mention shall now be made of this important subject.

As for other religious books, Amanda is acquainted with the Whole Duty of Man, Nelson's Feasts and Fasts, with some sermons of Blair, and a few of Tillotson: such is the catalogue of her religious library. Theodosia, on the other hand, has looked into not one of these volumes; her little shelf is exclusively occupied by the works of a few favourite authors, either living or not long since dead, by whose creed she guides herself. But Eusebia has at once improved her taste, increased her religious knowledge, cherished her devout affections, and enlarged her charity, by the perusal of religious books, published by men of the first eminence in various ages, and of somewhat different parties. Guided and assisted by her discerning parents, she has endeavoured to extract what is good from all. She has profited by Hooker, and Barrow, and Hall, and Hopkins, and Jeremy Taylor, and Beveridge, as well as by Owen and Baxter. She is familiar with the works of some old and devout French authors, and is also well acquainted with the writings of later ages, though too many of those writings err, as her parents have often told her, either, on the one side, by endeavouring to correct rather than to convert; or, on the other, by aiming

to convert to a scheme of doctrine or to some favourite point of orthodoxy, rather than to universal piety and holiness.

I proceed to speak more particularly of the means which were used, by the parents of Eusebia, to render her truly religious. The effect produced by their admonitions was, for a time, so small, as to be a source of some uneasiness to them, and it is rather to the repetition of their exhortations than to any one particular effort, that, under the divine blessing, the impres sions at last made upon Eusebia are to be traced. Their instruction was conveyed, not so much by formal les sons of religion, as by the medium of pious observations seasonably introduced, and coming warm from the heart. Did a young companion die? The brevity and uncertainty of life were noticed. Was the deceased understood to have shewn signs of a devout regard to God, and of humble trust in a Saviour? The circumstances which led to the comfortable supposition were feelingly developed and discussed. Was any person of a contrary character cut off? Anxiety and dread on the subject of the future destination of such an one were indicated: no mention, at least, was made of a "happy release;" no expressions were heard which could tend to efface that doctrine of the pulpit and the Bible, that the wicked shall go away into everlasting punishment, and only the righteous into life eternal. Was some acquaintance afflicted with temporal calamity, with the loss of friends, with sickness, or with unexpected pover ty? However strong might be the sympathy expressed, these events were not treated as the heaviest of all possible evils. Eusebia was reminded, that to be impenitent, as many are rendered by prosperity, is to be a far greater object of pity; and that "our light affliction, which is but for a moment, may work out for us a far more exceeding and eternal weight of glory." Did any one, by entering into the married state, become the subject of general congratulation, because the acquisition of fortune was great, and the worldly prospects were alluring, and were the parties thus pronounced happy clearly irreligious? Eusebia was taught, by repeated admonitions, to understand, that "a man's life consisteth not in the abun

dance of the things which he possesseth;" and that no state can properly be deemed happy, without the blessing of God.

But it is not intended fully to relate in what manner the parents of Eusebia conveyed all their religious instruction. The chief object of these observations is briefly to shew, that the lessons taught in the Church, or inculcated on solemn occasions at home, were not contradicted, as they too often were in the case of Amanda, by the familiar language of the drawing-room or the parlour; but were, on the contrary, receiving continual confirmation from the lips of two pious parents, intent on the edification of their offspring.

It would be difficult to name the period when Eusebia first clearly manifested a religious spirit. She, however, after a time, gave indications of a tender and awakened conscience, which her parents considered as proceeding from the gracious influence of the Holy Spirit, and as an answer to their persevering supplications for a divine blessing on their instructions. She acquired a more and more quick perception of the nature and of the evil of sin. She was taught to discern it in herself before it broke out into open acts. She saw it in the secret motions of her heart; and her growing sense of it was accompanied (as it obviously was likely to be) with an increasing persuasion of the corruption of her own nature, and of the general predominance of moral evil in the world.

The law of God, not any of those laws of man which are often substituted in the place of it, was understood by her to be her rule; and she viewed it in the full extent of its requisitions. She saw that it enjoined obedience in every thought, word, and deed, an obedience resulting from the internal principle of unceasing love to God and her fellow-creatures; and that every transgression of that law was sin. Not an evil thought, therefore, did she perceive in herself, and she became very quick in perceiving them; not a duty did she neglect, and she took a very comprehensive view of her duties; without being conscious that she was guilty, and accounting herself justly punishable for the transgression.

If I were desired to name the great practical difference between Eusebia

and Amanda, and also indeed be tween her and Theodosia, I should state it to be this. Eusebia makes no excuses for her sins. She pleads not the propensity of her nature, nor the force of temptation, nor the seduction of evil example, nor any metaphysical necessity under which she is placed, nor the general custom of others, no, nor the smallness of the particular fault into which she has fallen. She pleads not that the Gospel has repealed the law, and has therefore mitigated the sinfulness of each transgression. The Gospel, according to her view, has “established the law," has re-affirmed its reasonableness, its excellency, and its strictness. The Gospel has even shewn the condemning power of the law with additional clearness, for "the law," as she has learned even from the Gospel, is holy, and just, and good:" "by the law is the knowledge of sin," and it is the acknowledged goodness of the law which makes her feel the justice of that sentence which it pronounces against her.

Amanda, on the contrary, seems to think that the original law of God has been abrogated by the Gospel; and that the Gospel is the publication of a new and milder law, which, as she comforts herself, she tolerably well obeys. She has a confused idea, that by fulfilling her evangelical duties, of which she admits that faith in Christ is one, she shall through Christ be justified. She thus leans to the doctrine of justification by works, and runs counter to one of the articles of that Church to which she professes implicit obedience. By this train of her ideas, she is led to be continually forming to herself a low standard of right and wrong, and to be excusing herself from the performance of all difficult duties. Amanda's aim is much lower than that of Eusebia. She is also not half so great a sinner in her own eyes, and having the consciousness of few sins, I fear she has no deep humility. Theodosia, on the other hand, perceives the doctrinal errors of Amanda, and yet contrives to elude, by a number of mischievous sentiments, the force of that orthodox tenet of justification by faith for which she is contentious. For though she confesses her sins in general, and will even use terms more coarse than Eusebia thinks it proper to employ; she is disposed to stand up for her own honour in

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each particular, and she a little bends her doctrine of predestination, well as that of human impotency, to the purpose of apologizing for sin, or at least of excusing indolence.

But Eusebia, whether addressing God or man, leans not to the side of self-justification. She defends no iniquity; she pleads for no infirmity. Her's is that truly humbled heart which suspects evil though it should not be clearly perceived, and is therefore thankful even for the reproof that may not plainly be deserved. Her's is that self-condemning conscience, which is continually anticipating every just accusation.

It may, perhaps, be thought by some, that this temper of Eusebia must be very uncomfortable to herself, and must give to her whole character an air of sorrow and despondency; that she must be a woman whose countenance is sad, whose looks are downcast, and whose tone of voice is melancholy. In answer I have to observe, that her habit of self-condemnation is corrected by another principle of her religion, which is no less powerfully operative. She both trusts, and cheerfully hopes, in the rich and unmerited mercies of a Saviour. That sensibility of conscience, which the objection supposes to be an almost insupportable burthen, becomes in her the very ground for believing that she really is a partaker in the benefits of her Redeemer's death, and an heir of eternal glory. "Blessed are the poor in spirit, for their's is the kingdom of heaven." There are certain seeming paradoxes in religion, which none but the religious well understand. That a deep consciousness of sin is the foundation of a true and lively hope, of a hope which is far more exalted than that which the self-righteous feel, is one of these paradoxes.

Theodosia is apt to err by separating the two feelings which have been described. She esteems a Christian to be a person who is at one time tormented by gloomy fear, and then overwhelmed by a flood of joy breaking in upon the soul. Christian conversion consists, according to her views, first, in a certain "law work," as she uncouthly expresses herself, and in this stage of religious experience, the convicted sinner, as she expects, will be almost distracted by despair. After passing a certain time in the severe school of the law, a re

ligion of little else than comforts and privileges, as she supposes, is enjoyed; though, perhaps, interrupted by occasional relapses into the old state of wretchedness and dismay. There can be little doubt that many good persons have gone through these successive stages, and that those in particular, who have wanted a religious education, are apt to fall into much terror and perplexity, while entering upon a religious course. I cannot, however, learn, that there has been any period of Eusebia's life in which she has undergone this precise process, The sense of her own sinfulness, and of God's mercy through a Saviour, have grown up together. Her parents, her minister, her religious books, and may it not be added, her Bible, have never taught the one truth without almost immediately adverting to the other; and a quick sensibility in both points is undoubtedly best learned, by always uniting them together. It may be inferred from some of the preceding observations, that in the religion of Eusebia, a Saviour is a very prominent figure. Her's is not a deistical Christianity. She is carried far from Deism as well as from Socinianism, and even from practical Arianism, by the very turn of her religious feelings and desires; and by the sense of her great need of a most merciful and an almighty Redeemer. The passages, therefore, of Scripture, which seem as if they laboured for terms sufficient to describe the transcendent dignity of Jesus Christ, are acceptable to her, and are interpreted in their natural and simple sense, although she acknowledges that this sense involves difficulties which surpass the powers of her understanding. She applies the doctrine of a Saviour to devout and practical purposes, and forbears from speculating upon it, so as to attempt to be wise beyond what is written. In prayer she draws near to the Father, through his Son Jesus Christ, and she feels both encouraged and abased by the thought of approaching the Almighty through a mediator. She thus worships God aright, and she is accepted because she is a humble and true worshipper. She pleads before him the sacrifice of her Redeemer. She is not afraid to search into all the errors of her life, nor to scrutinize the evil motions of her heart, because she knows that she shall thus cherish a

spirit of self-abasement and contrition, and that to the possessor of this spirit belong the consolations of the Gospel. She sinks not under the view of her own sinfulness, because she looks also to that “Lamb of God which taketh away the sins of the world." She stands astonished at the unspeakable goodness of God in the gift of his Son. She admires the great condescension of Christ, in taking upon him our mortal nature. She loves to contemplate his life, the scene of his death, and the event of his resurrection. She follows him with the eye of faith to the right hand of God; she believes that he will come to be our judge, and that unto them that look for him, he will appear the second time unto salvation.

Upon all these doctrines, Amanda is cold. She denies none of them; but her practical unbelief, in some degree appears from her dread of examining herself with any considerable strictness. She once said to Eusebia, whom she knows but slightly, "If I were to be as strict in judging myself as you are, I should never endure the sight of my own picture." The conversation was interrupted by the entrance of some of Amanda's o ther company,

There is another part of the religious faith of Eusebia which must be described; that which relates to the Holy Spirit. Eusebia, on this point, follows the Scriptures with remarkable simplicity. She refers to the influence of the divine spirit on her mind every pious feeling which she has known,and every religious work which she has performed, while she considers all her sins to be her own. This also is a doctrine which, at the same time, humbles and encourages her. It humbles her, by suggesting, on every occasion, that language of the Apostle-"By the grace of God I am what I am." It encourages her, by inspiring the comfortable persuasion, that while she is working out her own salvation with fear and trembling, God worketh in her both to will and to do of his good pleasure. However arduous, therefore, may be her Christian warfare, however weak her nature, however frequent even her failures in time past, she cherishes the hope, that by the aid of omnipotence she shall finally prevail. She expects to make a progress in religion only in the way of dependance on the divine