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THE CHRISTIAN CHARACTER.

IT cannot be denied, that in the present age, too little distinction is observable in the pursuits and in the manners of those who profess to believe, and of those who profess to deny the divine authority of Jesus. The Jew maintains the honor of his law-giver, and observes in the heart of christendom the painful Mosaic institutions, with obstinate scrupulosity, undiverted by the changes of manners and the disadvantages of situation. The Mahometan guards with jealousy the credit of his prophet, and the authority of his sacred books, while neither rank nor riches exempt him from a strict observance of the rituals prescrihed by the Koran The voluntary penances and mortifications of the Hindoo would be almost incredible, if repeated attestations had not assured us of the astonishing force of prejudice, connected with religious opinions.

But the Christian seems the more indifferent about his faith, in proportion as it is more pure; less serupulous about ritual institutions, as they are more simple, easy, and useful; and less ambitious of exhibiting the peculiarities of the christian character, when they constitute the only distinctions worthy the attainment of an immortal mind. Let it be our present object then, to call up some of the marks of the christian character, which ought to distinguish the real disciples of Christ from the world.

In the first place a christian is one who believes in Jesus. Faith in him is the root of christian

virtue. If the christian could in any way be assured that the life, the death, and resurrection of his Saviour were a fable, all his consolations in life, and his hopes for eternity, would fall, unsupported and irrecoverable. It is true that a man, whose understanding was never convinced of the truth, and whose heart was never interested by the worth of christianity, may present to the world a regular and polished life, an integrity, unsullied by spots deep enough to draw the censure of the age. But whence even these correct notions and habits? From early instruction? Did his instructers then know nothing of the revelation of Christ? But let it be supposed, that the mind may be stored with honorable principles, and that all the nice distinctions of right and wrong may be made familiar to the understanding, without the aid of the ehristian revelation. What is to give these sentiments the weight of laws? Whence is this goodly morality to find its sanctions? Will you seek them in the censure and the applause of the world, in the regulations of civil government, or in the rewards and punishments of conscience? No. You answer, we will seek them in the retributions of a future life. This is the very conclusion, to which we would lead you. These sanctions, which lie beyond the dark boundary of human sight, are properly discerned only by faith in Jesus. "Lord, to whom shall we go? Thou hast the words of eternal

life;" and this alone is the victory which overcometh the world, even our faith. Thus you see, that when faith in Christ is represented as the first distinguishing mark of the christian character, we recommend no cold speculation, no barren belief, but a sentiment which lives, and moves, and is enthroned in the breast; without which morality is but a temporary calculation of convenience, benevolence a transcient instinct, piety a doubtful and wavering principle.

A second mark of the christian character, is a uniform regard to the doctrine of christianity, and to the scriptures, in which it is contained. It is in vain to expect a christian character, except from christian principles; and the force of these principles can be preserved on ly by an habitual regard to the instructions, and frequent reference to the authority of the word of God. The christian, in any doubtful point of conduct, does not anxiously inquire into the sentiments of the world. He is not solicitous to know what the laws of honor or the tyranny of custom dictates; but he asks, does this become a disciple of Jesus Christ? If I had been admitted to his company on earth, could the world from this action take knowledge of me that I had been with Jesus? Is it the noble morality of the gospel? Would the motives, which now impel me, have existed and have operated, had Christ never lived, never taught, and never died?

A third trait in the character of a christian, is a high admiration, united with frequent study

and humble imitation of the character of Christ. He that saith he abideth in him, ought himself also so to walk even as Jesus walked. An indifferent reader of the history of our Sav iour might observe with all the coolness of customary commendation, how faultless the example! how happy if this world were filled with such piety, such self command, such unwearied and active goodness! But here he

stops. The character of Jesus is deposited in the memory of such a man with other illustri ous names of ancient and modern story, to be occasionally produeed to give currency to an encomium, or to add weight to an exhortation in praise of fortitude, disinterestedness, compassion, or some other virtue. But with the christian, Jesus is an example, because he is a friend. He imitates, because he loves and admires. While we imitate what we admire, we insensibly resem. ble what we love. As in paint, ing, artists are distinguished into schools, according to the great masters, whose works they have copied and admired; so the character of the christian should show, that he has studied exclusively in the school of Christ, If he has caught the prominent characteristics of this school, it is because he has been habitually looking to Jesus.

We observed, that the charac ter we love, we insensibly imitate. This suggests another quality, included in the assem blage of christian graces, that is, love to Christ including gratitude and joy. Whom having not seen ye love. We should

judge meanly of that man's patriotism, who should own that he felt no sentiments of affection and gratitude toward the deliverer of his country, because his eyes had never been indulged with a sight of his person. We do not despise the veneration with which the tombs of the wise and good are visited; we do not hastily wipe away, as if ashamed, the grateful tear which is ready to fall on the sod, which is supposed to cover them; we do not check every enthusiastic expression of affection, of admiration, of gratitude, which a recollection of their worth inspires. Why then should the greatest benefactor of the human race, be recollected with no gratitude, contemplated with no love? Why must the glow of affection be quenched on this subject alone? Why must the passions be excluded from nothing but religion? Will you reply, that our Saviour hath said, "He that hath my commandments and keepeth them, he it is that loveth me?" It may be answered, that love itself is one of these commandments; and obedience will never be cheerful, unwearied, and delightful, till the christian has imbibed something of the spirit which suggest ed Peter's eloquent appeal: "Lord, thou knowest all things; thou knowest that I love thee." Let us ever remember, that we are not the philosophical pupils of a teacher, whose party we have espoused, and whose doctrines our reason only is interested in advocating; but the disciples of one, who has suffered and died, that we might live for

ever.

Another mark of the christian character is fortitude and stedfastness in the profession of christianity. "Whosoever shall be ashamed of me and of my words, in this evil and adulterous generation, of him shall the Son of man be ashamed, when he cometh in his own glory and his Father's with all the holy angels." To go to the altar, and there solemnly to abjure our profession of christianity, is not the only way of betraying the cause of Christ. False shame of religion, or cowardice of temper, may be detected in a thousand fashionable complianees, a thousand omissions of unpopular duties, a thousand excuses to extenuate these omissions. Much of that servile accommodation to the sentiments and manners of the age, which has almost thrown out of sight the distinctions of the christian character, may be traced to the want of fortitude.

The last quality of the christian character now to be considered, is brotherly love. "One is your master, even Christ, and all ye are brethren;" and by this shall all men know that ye are Christ's disciples, if ye have love one to another. In the early ages of christianity, when its professors were harassed by persecution, the multitude of them that believed, says the historian, were of one heart and one soul. From this time did such a union become forever impracticable? Does there not yet remain to christians one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all? Are not christians

all called in one hope, the hope of everlasting life? Does there. not exist among the innumerable sects, into which the school of Christ is divided, some relics of the original principles of our great Founder, sufficient to form a broad base of union, exertion, co-operation, and love? Shall not at least the bond of peace be preserved? Shall it ever be forgotten, that the end of the commandment is charity out of a pure heart, a good conscience, and faith unfeigned? Or must the strong arm of infidel persecution, be lifted as in former days, to drive into closer and more ef

ficient union, those who bear the common name of Jesus! Shall those, who profess to be travel ling to the same region of celes tial love, agree in nothing but mutual suspicion, condemnation, and reproach? Who would take knowledge of such a people, that they had ever been with Jesus? With no small severity may the disciples of Christ be asked, What do ye more than others? Ye are the light of the world Let your light then so shine be fore men, that they may see your good works, and glorify your Father, who is in heaven.

ILLUSTRATIONS OF PASSAGES IN THE NEW TES

22.

TAMENT, &c.

Continued from page 215.

Matthew iii. 8 9. "Bring forth therefore fruits meet for repentance; and think not to say within yourselves, we HAVE

ABRAHAM ΤΟ OUR FATHER.

For I say unto you, that God is able, of these stones, to raise up children unto Abraham."

"WE have Abraham to our father." This, above all things, was the boast of the descendants of Abraham. Therefore, they thought, they were the children of God, to the exclusion of the rest of mankind; and therefore, likewise, they were certain of a portion in the life to come.

How

forcible then is the reference, which John makes to this national sentiment of the Jews, when he is requiring of them repentance, as a preparation for their reception of the Messiah,

and of admission to his kingdom? "Think not to say within yourselves, we have Abraham to our father. This is no security of a spiritual relation to God, nor of your final acceptance; for even of these stones, God is able to raise such children as you are unto Abraham. If ye would become disciples, or subjects of Christ, bring forth therefore fruits meet for repentance."

Some commentators suppose, that when John said, "God is able, of these stones, to raise up children unto Abraham," he pointed to the Gentiles, who were among his hearers; and that he applied this expression to them, either because they worshipped gods of stone, or on account of that hardness of heart, with which they had long resisted the plainest doctrines of revelation.

haps, without injustice, were generally considered as extortioners and thieves. The office, and all who were in it in Judea, were alike abhorred by the Jews. It was considered by all of them, as in the highest degree disgraceful to pay tribute to the Romans; and the disciples of Judas Gaulonites absolutely refused to pay the tax, alleging, that it was not permitted to a true Israelite, to acknowledge any other sovereign than God.

But turn to Luke xix. 40, and you will find the proverbial expression, which John has here a little varied, in the application which he wished to make of it. When some of the Pharisees asked Jesus to rebuke his disciples, because they cried out, as they saw him riding into Jerusalem, "blessed is he that cometh in the name of the Lord; peace in heaven, and glory in the highest!" he answered, "I tell you, that if these should hold their peace, the stones would immediately cry out." The expression is highly figurative; but considering it as applied by our Lord directly to "the Pharisees," and by John to "the Pharisees and Sadducees," and intended to indicate the hard-tence it joins publicans with murness of their hearts, and their slowness to receive truth, compared with which, the very stones were susceptible, and might be supposed to become eloquent; the reproof, in both cases, is more severe, while in neither does it exceed the limitations of the most exact justice.

Consult Whitby on Rom. ii. 13, and Grotius and Lightfoot on the

text.

23. Luke iii. 12. "Then came also publicans to be baptized." "The order of publicans," says Cicero,(Oratio pro Plancio,)"consisted of the choicest of the Roman Knights; was the ornament of the city, and the support of the commonwealth." They were the officers who collected the revenues of the empire, and accounted for them to the emperor. The publicans, or collectors of the provinces, were but deputies of those in Rome; and per

The Babylonian Talmud says, "among those, who are neither worthy to sit as judges, nor to give testimony in judgment, are to be numbered exactors and publicans; and in the same sen

derers and robbers. "Of men," says Maimonides, "who are presumed to be thieves, and whose property is believed to have been gotten by violence, as of publicans and robbers, it is not lawful to use their money, nor to mix it with your own, because it has been acquired by rapine." They were looked upon as heathens; and the priests would not receive from them an offering for the temple, any more than they would the price of blood. In this national sentiment concerning the publicans, we see the force of the expression, "God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican," and in this character of them we perceive the propriety of the admonition which John addressed to them, "exact no more than that which is appointed you.'

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