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has given. And one might well despair of
reaching the heart, which the unspeakable
love of that divine Being, who left his Fa-
ther's bosom and lived and died for us, has
failed to touch. And I know not: want
yet
of serious thought is sometimes at the root of
worldly lives and want of religion. Consider
then, reader, if perchance you be one to whom
the service of God and the salvation of Jesus
Christ have hitherto been matters of little in-
terest; consider soberly the position in which
you stand: you are not only yourself in a
state of danger; not only is the wrath of God
impending over you, and your eternal destiny
hanging on the thread of the next day, or hour,
or minute; not only are you blindly putting
from you the precious offers of salvation-a
salvation which nothing less than infinite love
could have designed or accomplished-you
are doing all this, but, besides, you are ex-
erting a baneful influence over others. There
are those who take their tone more or less
from you. There are those who perhaps im-
perceptibly, but really, conform themselves to
your modes of thinking and acting. And these
you are leading away from Christ, and caus-
ing them to tread with you the broad way
Nor is it those
that leadeth to destruction.
whose happiness you are indifferent about on
whom you have the most influence: the effect
of your example is most likely to be ruinous
to just those who are dearest to you. Husband,
or wife, or children; those for whose temporal
good you would be willing to sacrifice much;
these are they whose eternal welfare you are
hazarding. Oh that you would be induced to
ponder on this solemn fact, and thus be led
to consider your ways. It would be a blessed
change for you, and all with whom you are
connected; for there is still a full and free
pardon offered to you. There is still a most
gracious Saviour whose merits are sufficient
to atone for all your sins, and whose blood
There are still
will wash them out for ever.
the renewing and sanctifying influences of the
Holy Ghost, shed upon all who sincerely seek
if you
will return
them. All be
may yours,
in repentance and faith to him who died for
And such religion is diffusive; it pro-
pagates itself; it casts a glow upon every
thing near it; it becomes a centre of light and
heat, which warms and irradiates the little
system which moves around it.

us.

And yet it may be feared, that a large number of those who personally are endeavouring to live for God, are not careful to turn their influence over others to the best account. They are contented if they do not tempt them to evil; they are not on the watch to prevent it, and still less to seize every opportunity of doing good. It is a duty for which we are responsible to

God, not merely not to lead others into sin,
but to exert our utmost influence to bring them
to him, and encourage them in the paths of
righteousness. To those who love the Lord
Jesus Christ in sincerity, I need not dwell
upon the motive to perform it. They have
been redeemed by grace; they are sanctified
by grace; they have nothing which they have
not received; and every enjoyment here and
hope of hercafter is from God. They will re-
collect, then, that all with whom they have to do
are by creation his children, and that he would
have all men to be saved; and they will there-
fore rejoice in every opportunity of exerting
their influence to bring souls to him, or to keep
them with him. It will, perhaps, therefore
be more useful, if I proceed to point out a few
of the means by which to exercise our influ-
ence most advantageously.

may be
Out of many ways in which this
done, I will select first a few instances of
direct, and then one or two of indirect, influ-
ence.

I.-1. The most obvious of the direct methods of influencing others, is that of instruction and advice. Perhaps more of irreligion and religious indifference may be traced to ignorance than we are aware of. Erroneous and partial views are very often found even amongst the educated; and in some classes of society a lamentable misapprehension prevails widely of even the first principles of our faith. But the manner in which instruction and advice can be given varies greatly. Our chil dren and the younger branches of our families are to be taught carefully and patiently the doctrines and duties of the gospel. Line upon line, and precept upon precept, must the precious truths be inculcated over and over again with an affectionate and serious earnestness; and this by the parents themselves. I fear there are not a few amongst the upper and middle classes of society, who conceive that they have done their duty to their children, if they send them to a school where religion is made the basis of instruction; and that, provided the truth is taught, it comes to the same thing whether it is taught by the parent or the tutor.

Indeed it does no such thing. Facts and doctrines and precepts may be learnt at school; but the living principle, which alone can make them religious, is seldom imbibed but at home. From the domestic altar is the live coal usually taken, with which the Spirit of God inflames the youthful heart. And this leads me to remark, that at least equally valuable with direct religious instruction, is that watchful adroitness which can impart a moral and religious tone to the ordinary employments, and even amusements of childhood; and which, though difficult, and perhaps impossible, to one not under

the influence of personal religious conviction, is by no means so to a pious parent. If any mother doubt me, let her first give herself to the Lord, and then try to bring her children to him too. The servants of a household form another class to whom our influence extends. Direct instruction to them is perhaps best imparted by means of family worship; and there are times, as when they are preparing for confirmation or the sacrament of the Lord's supper, or in affliction or sickness, which will give occasion for more special advice. But then there are many little incidents daily occurring, which may enable the master, and especially the mistress of a family, to teach them to act on Christian principles; and these should be carefully seized and improved. It is a more delicate and difficult task to insinuate instruction and advice to those whom we may meet in the intercourse of daily life. But most subjects of conversation may be made to take a useful turn; or, at any rate, such a turn of cheerful sobriety may be thrown over them, that vice may be kept in check. A word spoken in season has not seldom proved the seed which, by God's grace, has in after times produced a plentiful harvest of repentance, faith and obedience.

2. Nearly connected with this means is the correction and rebuke of sin. This forms of course part of the duty of a parent and the head of a family. But, besides this, we all might exercise an important influence on those with whom we are brought in contact, by gently, yet firmly, expressing our disapprobation of principles, language and actions inconsistent with the word of our God. Nor need this require any appearance of impertinent intermeddling on our part. A word, or a look, or even silence itself will often reprove as forcibly as a laboured warning; and, in doing this, we must be careful to show that it is God's honour, not our own feelings or opinions merely, for which we are zealous.

3. Amongst the direct means of influencing others, I would mention one more of the most important, the regular practice of family prayer in our households. This duty, while it is but a due and reasonable act of homage to our common Lord, gives a kind of reality as it were to religion, and introduces it in a tangible form into our circle. I am not now arguing the duty of family worship on the many grounds which reason and scripture furnish, but am considering it only as a means of exerting an influence for good over others. But, in this light, it is impossible to overrate its possible benefit. The very habit of approaching God, morning and evening, instilled into the members of our household, is a great point gained. The sovereignty of God is openly acknowledged, and he is avouched

publicly to be our God. Some degree of solemn and religious feeling is almost necessarily produced in the most thoughtless. An opportunity is gained of reading and explaining the word of God to those who might otherwise read it little, and understand it less. The hearts of all are knit together by another and that no feeble tie-community in worship, and the blessing of God may humbly be expected in answer to our united prayers upon every member of a family, whose blended petitions are daily brought before the throne of grace. Should my reader then be one in whose household this important duty has not been performed, let me entreat you to lose no time in introducing it. By neglecting it you not only witness against yourself, that you do not seriously take the Lord for your God, but you lose one of the most important means of exercising an useful influence over your relatives and dependents.

II. But besides direct influence, such as that exerted by means of instruction and advice, correction and reproof, and the practice of family worship, there are many indirect means by which we may act powerfully on others. I will mention but two, as being perhaps the most important of all, example and intercession.

1. The inefficacy of precept without example has passed into a proverb; and the reason is plain. A man's actions seem then to convict his words of insincerity, and to convey a practical refutation of his arguments. On the other hand, a good and consistent example is the most eloquent of all teachers, as it addresses at once the reason, the senses, and the heart. It proves at once the practicability of what is enjoined, and leads the way in the very sight of those whom it calls upon to follow. Besides, it acts upon our sympathy, and thus touches a chord which seldom fails to vibrate in every bosom. If then I am addressing parents who have any sense of their responsibility, or any anxiety for the moral and religious well-being of their children, set them a good example. They are more likely to do what you do, than what you say. Would you have them virtuous and pious-be virtuous and pious yourselves. Shew them that you are living with a view to God's glory, and in simple dependence on a Saviour whom you love; and you may have a good hope that, by God's grace, they may do so likewise. And the same remarks will apply with nearly the same force to heads of families, and, indeed, to all in every station; for let us not forget that we are bound to use the influence which we all possess for the good of others, and that one of the most effectual means of doing this is the exhibition of a good example.

2. Lastly, let me earnestly recommend the

the

this fearfully and wonderfully made structure, the

human frame, can we doubt the importance of regarding it, and gaining a knowledge of it, with a view to our own improvement in every respect in which we are capable of improvement? To do justice to a subject so extensive and so important within the compass

of a short address is a task of some difficulty. To

ideas which must readily occur to every reflecting enter upon it at large, and to express at length those mind in considering a subject of so much interest, were more easy.

duty of mutual intercession. There are few | in the human breast,-that soul, the immortality of things more remarkable in the epistles of St. which was inferred and taught by philosophers of Paul than the stress he lays upon this prac- ancient times, unaided, so far as we know, by the tice. Most of them he commences by assuring light of revelation which it is our inestimable privithose to whom he writes, of his constant pray-lege to enjoy when, I say, we consider and meditate ers on their behalf, and he frequently desires upon this complicated piece of mechanism—this striktheirs in return. And, indeed, if brotherlying combination and adaptation of means to an end— love be the distinguishing character, and prayer proper language, of true religion, intercession must needs be the frequent employment of the Christian; for it is brotherly love speaking in prayer. And as the hearts of men are entirely in the hands of God, and as no efforts of ours can have any influence over others, excepting so far as God blesses them to that purpose; so intercession, earnest and repeated, should accompany every attempt to do good to the souls of others. And it is a beautiful and cheering thought, that our petitions are availing through God's mercy to each others welfare; and that prayers, which rise to heaven from the well-spring of some humble Christian's heart, may fall in fertilising blessing on the unprofitable soil of some hitherto careless and unrepentant soul. Let us then intercede for one another with faith and earnestness. Pray for your children, your relatives, your household, for all with whom you are or may be connected, that your efforts, your advice, your example, may be rendered profitable to them, to deliver them from the snares of the enemy, and guide them in the ways of life and peace. And may we all be, by God's grace, in our several stations, the salt of the earth, diffusing a savour of holi-recommending it to have been expressly sent down ness, and preserving from corruption-the light of the world, illuminating and cheering and guiding by the influence of a good example--the incense on the altar of the temple, which shed a cloud of perfume all around, while its flame rose brightly upwards to the praise of God.

INTRODUCTORY LECTURE, ADDRESSED TO THE WALTHAMSTOW ASSOCIATION FOR SELF-IMPROVEMENT, MARCH 13, 1840. THE object for which this association has been formed is, in every sense, one of the most important which can occupy the attention and regard of a rational being. When we consider the compound nature of man; his body, formed and compacted together with the most exact method, the most admirable skill; his intellectual powers-that reason which pre-eminently distinguishes him from the brutes that perish, which enables him to reflect upon and understand the wonderful works of creation, and which teaches him to turn his eye inwards to explore a work still more wonderful than the world without, the nature and operations of his own mind; when we still further consider his moral feelings, his sense of right and wrong that conscience so justly termed the vicegerent of his Creator, and by him so deeply implanted

With a view, however, to the profitable employment of the time now at our disposal, it seems to me that I cannot do better than select from the mass of materials with which the labours and writings of past, and I may add present, times have furnished us, such as may appear to be most suitable for our purpose; and, in so doing, I trust a double end may be answered, from the circumstance of your being thereby brought, as it were, in contact and in converse with those great minds who, not without having toiled and laboured themselves in the field of self-culture and self-improvement, have left to posterity the fruits of their devoted exertions, and opened out to others the way which they themselves have trod with so much success.

We may observe, then, that at the very root of selfimprovement is self-knowledge; a kind of knowledge so important, that the ancients supposed the maxim

from heaven, and so essential, that without it we cannot take a single effectual step in advance. For

if we know not the defect or the malady, how are

know not our actual state, whether as regards the we to amend the one or remedy the other? If we mind or the body, how are we to regulate our conduct in the various duties and relations to which we are called in life, in the various undertakings in which we may be engaged, or, in the pursuit of the various objects, public and private, which may occupy our minds? "Men ought to take good information touching their own persons," says Lord Bacon, "and well to understand themselves: they ought to take an impartial view of their own abilities and virtues; and again, of their wants and impediments; accounting these with the most and those other with the least, and from this view and examination to frame considerations (which he mentions) for the regulation of their conduct." "Unless we are roused to act upon ourselves," says another eloquent writer, “unless we vigorously engage in the work of self-improve

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ment; unless we purpose strenuously to form and elevate our minds; unless what we read and hear is made our own by conscientious reflection, little permanent good is gained. To cultivate anything, be it plant, animal, or mind, is to make it grow; growth, expansion is the end. He, therefore, who does what he can to unfold all his powers and capacities, especially his nobler ones, so as to give them their full scope, and due expansion, practices self-culture. When with a view to this self-culture a man looks into himself, he discovers two distinct orders or kinds of principles, which it behoves him especially to comprehend. He discovers desires, appetites, passions, which terminate in himself, which crave and seek his own interest, gratification, distinction; and he discovers another principle, an antagonist to these, which is impartial, disinterested, universal, enjoining upon him a regard to the rights and happiness of others, and laying upon him obligations which must be discharged, cost what they may, or however they may clash with his particular pleasure or gain." Upon the culture of this principle depends the right development of all the others: habitually to direct our conduct by the dictates of conscience and the sense of duty; habitually to restrain the evil and disturbing tendencies of our nature, is to cherish, expand, and strengthen the moral force within us. "A leading defect in many characters," says the author of the Treatise on the Intellectual Powers, "and one which lies at the foundation of much and serious imperfection, both intellectual and moral, is the want of the habit of self-inspection. This deficiency is not confined to the listless and vacant mind, which allows life to pass in frivolous pursuits and waking dreams. It may be found in those who are intensely and actively occupied with external things; not less in the laborious student, eager in the pursuit of knowledge, than in the active man of the world, engrossed with the affairs of the living scene which is moving around him. The effects of it may be seen when we consider the various objects which men propose to themselves in life. In all a certain vision of happiness seems to float over the scene ;-but how various are the courses by which the phantom is pursued, and how many enter upon the pursuit without proposing to themselves any definite course at all! They never seem distinctly to put to themselves the question, in what the imagined enjoyment consists, and what are the elements of which it is constituted. One expects to find it in wealth, another in power, a third in rank, a fourth in fame, while not a few are found to seek it in a mere round of excitement, perishing with the hour which gave it birth. Thus a large proportion of mankind pass through life, pursuing an imagined good which too often eludes their grasp, or which even after it has been attained, is found incapable of giving satisfaction. They live upon the opinions of others, and are thus left at the mercy of a thousand external circumstances by which the good they had so long pursued is blasted in the enjoyment. Having entered upon life without forming any definite conception of what the great business of life ought to be, when they perceive that it is drawing to a close, they look back with astonishment to find that it has passed over them like a dream; that they cannot say for what purpose they

have lived, or, perhaps are compelled to acknowledge that they have lived in vain." Self-improvement, then, to be effectual, must be founded upon a knowledge of what man is, a rational creature, but with wants and weaknesses both of a spiritual and temporal kind, it must be religious, moral, intellectual.

With our senses we can discern, and with our limbs and various faculties we can handle and appropriate, the material creation; but there is within us a power which stops not at what we see and handle,which is not confined within the limits of time and space, but which seeks to ascend to what is higher and more enduring-which marks man as destined for loftier communications than with the visible universe. He has powers and capacities unsatisfied with what he sees around him. When influenced by these he longs for a more complete fruition-for a nearer approach to the God of nature; he is moved with feelings of adoration and obedience towards him, and aspires after a likeness to him as the noblest attainment he can desire. It is the essence of true religion to recognise and adore God, not only in the works of nature, but in the dispensations of his grace; not only in the wisdom and order displayed by creation, but also on account of his attributes of impartial justice and universal love, and to hearken to him commanding us by conscience to become like what we adore. But here the imperfection and inability of man unaided becomes apparent. There are many who disregard the voice of concience, many who do not act conformably to the motives of which they yet acknowledge all the force. This failure of the motives proceeds from obstacles opposed by the heart and the understanding. In some cases the highest attainment in wisdom of the most aspiring minds, or of the souls most eager after perfection, has been to despair of themselves. In connection, however, with the weakness of man, must be remembered the almighty power of God. To the humble and faithful inquirer there is promised a light and an influence from above -a light which will conduct to the knowledge of truth, and an influence which will fix that truth as a ruling principle in the heart. And thus it is that religious and moral improvement are intimately connected. When we view life, not as a time for enjoyment, but as a scene of moral discipline,when we look, not so much at its pains and pleasures, as at its high duties and solemn responsibilities, and at that discipline of the heart from which springs a true and solid happiness, not to be destroyed by external circumstances then all becomes clear, the object in view is definite, and the way to it is marked as by a light from heaven; each step gained is felt to be a real and solid acquirement, and each imparts a sense of moral health, which strengthens every principle within for further progress. In the culture of those powers with which we have been endowed by him who formed us is involved, not only a duty and responsibility, but a source of the purest and most refined enjoyment; for there is a power calculated to carry a man through life, without being the sport and the victim of every change that flits across the scene; and this power is closely connected with a sound moral discipline and a well regulated mind. With referencet this discipline of the mind,

and the external conduct which should flow from it, that eminent Christian philosopher and distinguished ornament of our church and country, Bishop Butler, proposes a rule of high efficacy and universal application; it consists in simply asking ourselves, before proceeding to any act or any course of action-" Is this I am going to do right, or is it wrong-is it good, or is it evil?" This rule is so simple and so obvious, that most people, probably, think they act upon it; but they will too often find the contrary to have been the case, when they come in every instance distinctly to put the question, and distinctly to answer it. It is therefore the more important steadfastly and honestly to make this inquiry. The practice of doing so in every step of life will grow into a habit of mental discipline of vital moment to our highest interests; "for by the constitution of our nature," says this author, 66 we are capable of becoming qualified for states for which we were at first wholly unqualified. The human faculties are made for enlargement; and as habits of the body are acquired by repeated acts, so habits of the mind are acquired by carrying into act inward principles." Thus by exercise are acquired habits of attention, industry, obedience, the habit of self-government, in opposition to following that strong natural bent and inclination in which consists self-will, and of which the conduct of a headstrong and disobedient child affords us an example of everyday occurrence. On the other hand, we must remember, that by similar means-that is, by indulgence are acquired habits of envy, revenge, hatred, whether in outward act, or in thought and intention, that is, inward act. Nor ought the practice to which we have referred to be confined to actions alone; it should also be exercised in regard to the processes of the mind, the direction of the attention, and the regulation of the thoughts. And this brings us to the consideration of our intellectual improvement.

|

mind, which is only another name for disintereste love of truth, the native powers of the understanding are often perverted and led astray-genius runs wild |-the light within us becomes darkness. It is a fact well known in the history of science and philosophy, that men, gifted by nature with singular intelligence, have originated and supported the grossest errors, and even sought to undermine the foundations of virtue and morality; while others, of naturally moderate powers of mind, have gradually risen to no small force and enlargement of thought. Some of the most powerful teachers in the pulpit and in schools have owed their power of enlightening others, not so much to any natural superiority, as to the simplicity, impartiality, and disinterestedness of their minds-to their readiness to live and die for the truth. Thought expands, as by a natural elasticity, when the pressure of selfishness is removed. The moral and religious principles of the soul, generously cultivated, fertilize the intellect. Duty, faithfully performed, opens the mind to truth.

I have enlarged on this subject because the connection between moral and intellectual culture is often overlooked, and the former is often sacrificed to the latter; because talent is often elevated above virtue and religion. I return, however, to our point, and I observe, that intellectual culture consists not chiefly, as many are apt to think, in accumulating information, though this is important, but in building up a force of thought, which may be turned at will upon any subject on which we are called to pass judgment. This force is manifested in the concentration of the attention; in accurate penetrating observation; in reducing complicated subjects to their elements; in diving beneath the effect to the cause; and especially in rising from particular facts to general laws or universal truths. This last exertion of the intellect, its rising to broad views and general principles, constitutes what is called the philosophical mind, and is especially worthy of culture. One man reads a history, can tell you all its events, and there stops: another combines these events, brings them under one view, and learns the great causes which are at work on this or another nation, and what are its great ten-. dencies, whether to freedom or despotism, or to one or another form of civilization. So one man talks continually about the particular actions of this or the other of his neighbours; whilst another looks beyond the acts to the inward principle from which they spring, and gathers from them larger views of human nature. One of the great evils of society is, that men, occupied perpetually with petty details, want general truths, want broad and fixed principles. Hence many are habitually unstable and inconsistent, as if they were overgrown children, rather than men. To give us the power of apprehending and cleaving to great universal truths is a great object of intellectual self-culture; and this is gained, not by overlooking, but by making a

We cannot look into ourselves, says a writer whom I have before quoted, without discovering the intellectual principle--the power which thinks, reasons, and judges the power of seeking and acquiring truth. This, indeed, we are in no danger of overlooking. The intellect being the great object by which men compass their wishes, it draws more attention than any other of our powers. When we speak to men of improving themselves, the first thought which occurs to them is that they must cultivate their understanding and get knowledge and skill. By education men mean almost exclusively intellectual training; but let us never forget its dependence upon the moral principle: in this its culture is founded, and to exalt this is its highest aim. Whoever desires that his understanding may grow up to soundness and healthy vigour, must begin with moral discipline. In this sense it is emphatically said in scripture, that "the fear of the Lord is the beginning of wisdom." Reading and tudy are not enough to perfect the power of thought; one thing above all is needful, and that is the disinterestedness which is the very soul of virtue. To gain truth, which is the great object of the under-right use of particular facts and details. Men had standing, we must seek it disinterestedly. Here is the first and grand condition of intellectual progress. We must choose to receive the truth, no matter how t bears upon ourselves. Without this fairness of

for ages observed pieces of wood, stones, metals, falling to the ground, when projected from the hand. Newton seized on these facts, rose to the idea that all matter tends, or is attracted, towards all matter; and

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