CHAPTER XV. For, all that's gain'd of all that's good, Oh! argument for truth divine, For study's cares, for virtue's strife; CRABBE. AMID the various social duties, occupations, and amusements which frequently engrossed Constance, she had not forgotten her good resolutions; and though she was at first sometimes tempted to defer her serious reading to a more convenient season," yet she seldom yielded. She determined to conquer the difficulties which interfered with her plans of improvement; and by seeking, in daily prayer, divine aid for her efforts, she hoped to be strengthened in her views-and she was strengthened. Many a time did Pollok's lines, so expressive of her wishes, recur to her mind "Jehovah, breathe upon my soul; my heart Enlarge; my faith increase, increase my hope, Constance was not "infirm of purpose"-and she tried with virtuous energy to overcome the obstacles which sometimes interfered to prevent her from employing a small portion of time in serious study. After some trials it ceased to be an exertion, and became a regular and gratifying part of her morning employment-of that "sweet hour of prime," when nature is decked with every charm, and calls forth our love and admiration of the Author of this fair world and all its beauty. As Constance advanced in the study of Scripture, she discovered that she had been more deficient in reflection than in actual knowledge; and as the seeds of truth began to germinate in her heart, and she became more sensible of the good influence of religion, she seemed to herself to have gained a new sense-a new power of judging-a new light. She perceived, with regret, how much larger a portion of her time had been devoted to the learning and acquisitions of this fleeting life, than to the instruction which concerns eternity; and resolved to try steadily to follow the " narrow path" and enter at "the strait gate," which she now saw ought to be the object of all. It frequently happens that, in avoiding an error into which we had been in danger of falling, we run into an opposite extreme; and Constance might easily have been inclined to think it her duty to withdraw from the world altogether, had she not been so fortunate as to possess such a friend as Miss Talbot. Her influence increased with their intimacy, and her calm judgment preserved her young friend from extremes of opinion. While she assisted her to work, with unostentatious diligence, the important change in her heart, and strengthened in it the highest motives for conduct, she placed before her, distinctly, her duty to her parents; and while she convinced her that it would be an error to withdraw entirely from the amusements they were anxious she should enjoy, she pointed out the distinction between dissipation and moderately partaking in the pleasure and recreations which are natural to youth. Religion, she assured her, does not consist in seclusion from society, nor in some peculiar style of dress, but in that faith and gratitude for divine love which every blessing we enjoy calls forth; and in that humble conviction which we feel more and more every day, that we can do nothing of ourselves, but that the prayer for help will be granted. Miss Talbot's mildness and good sense not only excited the affection of her young friend, but won her confidence on those solemn subjects in regard to which those who most deeply feel are sometimes least inclined to converse freely. In mixed society Constance heard such opposite opinions on serious subjects, and observed so much of affectation, or of levity, that she sometimes felt disgusted at the mention of religion, and might perhaps have turned from the subject, had not a deeper knowledge of it become indispensable to her inquiring mind. Lady Rachel happened to enter the room one day that Miss de Romelie and Miss Talbot were conversing, just when the latter said, in regard to faith— "Remember, my dear friend, that historic assent to the truths of Scripture, when it produces no practical effect upon us, is opinion, not faith. True faith is such a firm belief of every part of the divine oracles as will daily influence the heart imbued with it. Yet, while it purifies the heart, let us not suppose that we should be exalted above social duty, or justified in neglecting it." "But St Paul says the law is spiritual," said Lady Rachel, interrupting her. "True, my dear, St Paul calls the law spiritual, because it does not, like the laws of Lycurgus and Solon, treat of mere external conduct, but it requires to be fixed in the heart, and that our obedience should spring from religious principle and devotion." “But, aunt, is not that too wide an expression ?-making no distinction between the children of this world-and-and those who may be classed amongst the religious?" "Pardon me-it points out that our conduct here is good or otherwise, according as it is produced by principle and devotion." "But I think," replied Lady Rachel, "you would make the duties of this life of too much consequence. I fear that your system would break down the line of separation between the one party and the other." "As to the importance of our duties, and the right fulfilment of them, I will refer you, Rachel, to the highest authority we can have-to those words which I consider as the rule of our faith, and more binding to us than all that the most eloquent reformers or preachers could advance-the words of the Saviour, as you find them in many parts of the Gospels. The expressions, however, which I used, and to which you seemed to object, relative to the law, were borrowed from Melancthon, and would therefore, I suppose, have some weight with you ;-yet is it not inconsistent to rest our opinions on those of human professors more than on the words of the gospel-the words of our Lord himself?" "But, Aunt Lucy, that would open the door of admission to many who do not profess true evangelical strictness." Perhaps so; your expressions seem like a contradiction -not of terms so much as of sentiments. Study the gracious words of Him who is the Author of our faith, and you will perceive that he draws no line of small distinctions. He invites all-and accepts even the untaught from the highways, who will come to the feast'—all who believe the great truths he unfolds to us, and who accept, with an humble heart, the sacrifice he has offered for us." 66 Certainly, Aunt Lucy, so much is essential to being even called a Christian; but there are other points of doctrine which distinguish truth from erroneous ideas about lesser opinions." "Those small points," replied Miss Talbot," which are in fact words rather than doctrine, have caused the exclusion of some excellent and truly pious Christians from what is proudly called the religious world. I must say I think the religious exclusives do mischief to the Christian cause by want of charity; and they should recollect that the wavering and the worldly always doubt the sincerity of those who make ostentatious show of any virtue, or seem to consider themselves better than their neighbours. That which you name difference of opinion is often, in fact, only the use and abuse of some particular expression: for instance, Rachel, 'conviction of sin' is one of those terms peculiar to one party. But where is the Christian, of any denomination, who does not behold-who does not feel in his own heart-the natural disposition to evil,—and who is not humbly sensible of the difficulty of avoiding sin-of the waywardness of our will, and the secret struggles it causes?" "It is in those struggles that true faith supports us," said Lady Rachel. "Undoubtedly," replied Miss Talbot; "and those who are thus supported-in other words, those who possess that good and saving principle in their hearts—are, thank God, more numerous than you imagine. You may see by their excellent lives that religion is their guiding star, and that their faith extends to the whole of the gospel promises. Why should we separate one part of the promises from the other? Is it not rather presumptuous to select one part more than another of Scripture, although coming from the same authority? Consider, my dear, that each link of the chain seems fitted to the rest, and perfection and equality gild the whole. We have no grounds to magnify some links in preference to others-it would confuse and disarrange the beauty of the Christian scheme. My faith, therefore, comprises the whole of what we learn-first, in the Gospels, and next from the apostles." "But, Aunt Lucy, we were speaking of those whose faith appears doubtful." "Yes, who appear, as you say: I was going to add, that the more steady my own faith is-resting firmly as it does on every part of the Holy Scriptures-so much the more do I feel inclined to draw together all Christians; to overlook small differences of opinion, as St Paul so clearly recommends, and unite all together by the eternal bonds of mercy." "I think, Aunt Lucy, that might lead to much error." "I recollect," replied Miss Talbot, "hearing an excellent preacher lately explain the principles of a benevolent society, which makes no distinction of sect in its endeavours to promote utility; he said, 'The various shades which distinguish the different Christian sects are blended together by this society, as the rainbow of promise combines together so many varied colours into one beautiful whole."" "It sounds poetical, at all events," said Lady Rachel. "Oh my dear Rachel, let not us, ignorant and sinful creatures, judge of the hearts of others, of their opinions and doctrines. Let us rather hope that, however divided now, all Christians may be united by mercy and faith into one heavenly family-bright and eternal as the rainbow-the effect of that great atonement on which we all rely." "But still I must say, dear aunt, that I have heard some very pious people acknowledge that they do not like to hold much intercourse with those whom they consider ignorant of the TRUTH." "I cannot allow that such people are really pious," replied Miss Talbot; "they may assume the badge of religion, and use all the phrases which are supposed to mark a religious character; but they are deficient in one essential -in charity. Surely if the love of God is in our hearts, so also must that benevolence which flows from it, as light emanates from the sun. Believe me, those to whom you allude are deficient in that charity which, while slow to judge |