own disposal, but regulated by a higher hand: and though we are not to disguise our sentiments, or think less of the evil of error whoever holds it, let not prejudice against a name, or even just disapprobation of a general system, obscure in our view the divine lustre of the image of Jesus, in whatever denomination of professing Christians, and in whatever degree it appears. CHAPTER VII. ON THE UNQUALIFIED ABUSE OF WRITERS WHOSE SENTIMENTS ARE PARTIALLY INCORRECT. SOMEWHAT allied to the remarks contained in the preceding article, is that unlimited abuse which we often hear poured on writers, who, though they seem to have just views of the leading doctrines of divine truth, have expressed themselves on some points in language not quite defensible. Nothing is more calculated to excite disgust than to hear men who, while they manifestly lived under the practical influence of the Gospel, are allowed to have entertained sentiments in a certain degree inaccurate, and perhaps to have used expressions still more so, treated with hostility and contempt. Error ought not to excite contempt, but regret. It ought also to be constantly recollected, that the language of one system can be learned as easily as that of another; and that expressions, the most correct and scriptural, may be employed by persons who are strangers to vital godliness. There is surely, too, a great inconsistency in hearing men sneering at those denomin→ ated popular writers, in the most unqualified manner, and representing their books as highly pernicious, on account of particular inaccuracies, while they would confess they reaped advantage from the writings of Socinians and others, whose errors were of the first magnitude. I would not, however, be understood by this to defend expressions which do not clearly convey scriptural views of divine truth, far less to plead in behalf of any sentiment which, upon the closest examination, does not accord with the unerring standard. No! let our sentiments and language be as much purified as possible, from every thing either directly false, or in any measure inaccurate. But the recollection of the deep deceitfulness of the heart, and of the possibility of employing even the most correct form of sound words, when men are destitute of the faith of the Gospel, ought certainly instead of leading us to treat others with contempt, to inspire deep humility, and habitual watchfulness. These remarks will equally apply to living characters, and to those who, though dead, yet live in their writings. We shall often find, that we may learn much from those whose language on some points we cannot approve, or whose situations we cannot see to be consistent with the word of God. Let us learn to take useful hints from whatever quarter; and while we are called earnestly to contend for the faith once delivered to the saints, let it ever be done not in the tone of ridicule and contempt, but in meekness of wisdom. CHAPTER VIII. EVIL-SPEAKING COMPATIBLE, IN A CERTAIN In many cases, evil-speaking will be found quite compatible with speaking the truth to a certain extent. Thus, if I mention what is calculated to injure another, I may say nothing but the truth, so far as I go; but I may suppress, or not bring forward in its proper connexion, something that materially affects the sentiment or conduct ascribed to the person who is the subject of my animadversions. In this way, the sentiments expressed in public discourses are often grossly misrepresented by those who retail what they hear, either neglecting to observe, or omitting to mention the connexion in which a particular sentiment is introduced. The following example may be selected as an illustration of this remark. It is not long since a friend of mine heard it roundly asserted in a sermon, that it was the express duty of every one to partake of the Lord's Supper. Such an assertion in this insulated form, might at first appear a little doubtful, or to indicate, in the person who made it, very loose notions of the sacred nature of that ordinance. But the connexion in which it was introduced, removed every difficulty. It was the object of the preacher to show, that what was the duty of one man was the duty of all. But that there was a certain order in which these duties were to be observed. Thus it is the duty of all to remember the dying love of Christ at his table. But it is a duty necessarily previous to this, their believing the testimony of God concerning his Son. To have spoken of the preacher, then, as maintaining the proposition above mentioned, would have been nothing more than the truth. But it is obvious, that, had nothing more been stated, a very material circumstance would have been kept back, which gave the sentiment expressed a very different aspect from what it would have had, if mentioned as detached from the train of thought with which it was connected. This may be considered as a strong illustration. But it bears but too striking a resemblance to many cases that daily occur, in which, from the influence of prejudice or party spirit, the conduct or the language, both in private conversation and in public address, of one class, is grossly misrepresented by another. That man must have a very lax conscience, indeed, who can content himself with merely telling the truth, so far as he goes, while, in speaking of the sentiments or conduct, even of those who most decidedly differ from him, he can intentionally conceal, or place in a false light, any circumstance which tends to give a just representation of them. This is an obvious violation of the royal law of love, and is manifestly inconsistent with that simplicity, and godly sincerity, in which every Christian ought to have his conversation in the world, CHAPTER IX. SOME CASES IN WHICH MEN ARE APT то JUDGE RASHLY AND INACCURATELY OF OTHERS. IN judging of the conduct of one who professes to be a follower of the Lord Jesus, and whose conduct is upon the whole consistent with his profession, it is necessary to take into the account, both the particular method he may have seen it fit to adopt in observing a particular duty, and what may be peculiar in the circumstances in which he may be placed. Suppose, for example, a man's principles lead him to give what property he has to spare for benevolent designs, in one particular channel, and that he has devoted a certain portion of his income to be employed in that way: Some, perhaps, may allege it is improper to adopt any exclusive plan of this kind, which leaves no room for particular emergencies; but such a plan as that supposed in the case before us, may not only be upon the whole most unexceptionable, but formed after the most deliberate and conscientious inquiry. What he gives, he gives by rule. You come, perhaps, and expect aid in a case to which this rule does not extend, or when the sum he has devoted to such purposes (and which, if you knew its extent, you would think a very adequate one,) is exhausted. You are disappointed, where you entertained the most sanguine expectations, |