CHAPTER XVI.

THE CONDUCT OF PROFESSORS AWAY FROM

HOME.

REAL religion is not merely an occasional act, but a permanent habit, resulting from an internal principle; a principle so fixed as to constitute a moral nature, and so steadily operative, as to form an unchanging character. A real Christian is a Christian always, everywhere, and for all companies : he carries with him his piety wherever he goes, as an integral part of himself. It is not like his dress which may be continually altered, or varied to suit his situation, occupation, and society. He needs it everywhere, he loves it everywhere, and is commanded to let it be seen everywhere. Is this, however, invariably remembered and acted upon by professors? Is there not too much of a chameleon kind of religion, that takes its hue from surrounding objects?—a flexible, yielding, easy kind of piety, which can accommodate itself to circumstances, by little sacrifices of principle and consistency? This is seen most conspicuously in the conduct of professing Christians, when away from home. While in the midst of their connexions, they cannot go far astray without its being noticed; and indeed, the temptations to wander from the line of strict propriety, are there neither numerous nor strong the eyes of their religious friends and of their pastor are upon them; they would be missed from the house of God, and seen, by those who know them, in the company of

the gay, and in the amusements of the fashionable. Hence they are not so much in danger in these circumstances, as when removed by any cause from beneath the notice of those, who, by office, relationship, or affection, are called to watch over them. Temptations in various ways assail them when from home, from which they are sheltered at home.

Sometimes professors are visiting in gay and worldly families; in such a situation they require great caution and courage, neither to conceal nor compromise their principles. Such visits are undesirable, and are not to be chosen, but submitted to merely as matter of necessity. There is nothing in such a situation congenial with the spirit of piety; and they can rarely maintain their consistency, and at the same time give or receive pleasure. Still, however, they cannot always avoid such intercourse, and when they are under some kind of necessity to enter into it, they should be well aware of their difficulties, and pray for grace to be carried through them with honour and a good conscience. They should recollect that they will be both watched as to their consistency, and tried as to their steadfastness, and will need much firmness and circumspection. It is demanded of them by their allegiance to Christ, that while all the rules of politeness and good breeding are observed, there be no concealment of their profession, no joining in amusements from which they conscientiously abstain at home, and no attendance upon heretical worship out of compliment to the host; but on the contrary, an inflexible, dignified and courteous maintenance of their separation from the world, their Christian habits, and religious observances. This is one of their opportunities for confessing Christ. I once spent a few days in a family, in which there was visiting at the same time a young lady, who belongs to a society of Christians that hold it unlawful to associate in any act of worship, either public or domestic, with those who differ from them in ever so comparatively slight a

matter. I was struck with the unyielding firmness and unvarying consistency, with which she maintained her uncharitable and exclusive creed. When we assembled for family prayer, she withdrew to her chamber; when we rose to give thanks at our meals, she kept her seat, and gave plain indication that even in that short act of domestic piety, she took no part. I ought to observe, that there was nothing of obtrusiveness, contempt, or sullenness in her deportment; but certainly an unbroken consistency in which she is worthy of imitation, by all who profess a more charitable system. It requires, I allow, great moral courage, when receiving the rites of hospitality, to separate ourselves in some things which they consider quite harmless, from those who are aiming to contribute to our gratification; and when called to exercise this act of self-denial, we should do it with due regard to all the laws of courtesy, and with such gentle conscientiousness, as will not give offence to any really polite person.

Professors may sometimes be thrown for awhile, by the ever-varying circumstances of life, into a town, or village, where there are none like-minded with themselves in religious sentiment and feeling, and where they are surrounded only by worldly people. Of course such a situation should never be chosen, except it be to carry into it the means of grace; but it may be, in some cases, the result of circumstances not to be controlled. In such a scene of moral darkness, a Christian, instead of extinguishing the light of his profession, or putting it under a bushel, should cause it, if possible, to shine with a clearer and more public brightness. He should let it be seen at once, that he fears God, and that, however he may be disposed to exchange the civilities of life, and the courtesies of neighbourhood, he can do nothing contrary to the strictness of his religion. He must be content to be regarded as precise, narrow-minded, and unfashionable, and never defend himself against the sneers of

the gay, by putting aside a single practice which his conscience dictates. Nay, he must go farther, and endeavour, I repeat, to introduce those means of grace, which he does not find in the place of his residence. He must carry his light with him, not only to display it by consistent piety, but to diffuse it by holy zeal. In such ways as prudence shall dictate, and opportunity shall allow, he must be "The voice of one crying in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God." And should not the place be quite destitute of the means of grace, and the people of God, but contain a few poor disciples of Christ, and some lowly tabernacle of genuine piety, instead of being ashamed of these humble manifestations of the kingdom of the Lord, he must follow the Saviour, though it be as the shepherds did at the nativity, into an out-house, or as the disci les did after the ascension, into an attic. To forsake the cause of evangelical religion, because it is seen in its primitive poverty, and to associate only with the ungodly, because they are rich and fashionable, is to abandon the church and follow the world.

How often and how forcibly has it been submitted to those rich Christians, and to others of moderate wealth, who are retiring from the cares of trade, to the calm seclusion of private life, whether it is not their duty in the selection of the place of their retreat and repose, to be guided by a view to usefulness, rather than a desire of gratification. One of the first objects thought of by such persons generally is, a popular preacher, and a genteel congregation; a situation where their Sabbath days shall be delightfully occupied by the good sermons of the former, and their week days by the intercourse of the latter. I know that it is a strong temptation to those who can command the gratification, to place themselves within the magic circle of some eminent preacher's ministerial labours, and the elegantly pious society which he has drawn

Shall I follow

around him; but how noble, how heroic, how Christ-like, is the spirit which causes a man in such circumtances to say, "God has blessed my industry, and raised me to an independence of the toils and anxieties of business, and I am now retiring to spend the remainder of my days in unmolested quiet. Where shall I choose my residence, and pitch my tent? Shall I select some paradisaic spot, where beautiful scenery shall perpetually feast my senses? Shall I repair to some resort of the gay and the fashionable? the music of some eloquent preacher, and regale myself continually with the display of sacred genius? No. I will forego all this, and settle where I can best serve that God who has blessed me with all things richly to enjoy. I will glorify that blessed Saviour, who has bought me with his blood, and whose I am, with all I have. He is my Lord, and I am his servant, and I must settle where I can best serve HIM. I will go, therefore, where his cause is weak, that I might be the honoured instrument of strengthening it. True it is, this will require self-denial, for I cannot expect to hear a distinguished preacher, or find a numerous and genteel congregation in a small country town; but am I not a disciple of him, who prescribed the cross as the condition of receiving me among the number of his followers? What an honour and a happiness will it be, with which to gild the evening of my days, if I should be the instrument of supporting and encouraging some faithful minister of Christ, and building up some low and needy church of the living God. I follow the cloud, therefore, to the scene of usefulness." O give me that man's reward in the day of account, the smile, and the "well done, good and faithful servant," which he will then receive from his Lord, and I would resign all the gratification to be derived from listening for ages, if it were possible, to the sermons of the greatest of all preachers. And why is there not more of this self-denial? Why do not wealthy Christians act