I put on the Lord Jesus Christ | be justly suspected of having and be found continually, either taken up a criterion of propriety in communion with him, or not very unlike that of the world. seeking to glorify him in the Is this an uncharitable suspiworld. May love to God and cion? Would it be thought to man possess my whole soul. be so in other cases? Should we May I have something of the accuse any one of a want of love and zeal, the self-denial, charity, who expressed a suspibenevolence, meet dess, patience oion that a person who acted and fortitude of the divine Sav- like a rogue had the principles iour. of a rogue? How can a suspicion of this kind be avoided in such cases, since we see that in the common course of things dissimilar principles lead to dissimilar conduct? Men do not "gather grapes of thorns nor figs of thistles." Their expe rience shews them that "a good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit." If this way of reap soning be just, we must pro

On the Pretence of Propriety for Conformity to the World.

P

ROPRIETY is a word of a very attractive sound: but all is not gold that glitters; and it becomes necessary to scrutinize the real import of that term in the mouths of those who rely upon it for the vindi-nounce that in most cases of cation of their conduct, before we can pronounce on the merits of that vindication. Now, Sir, it appears to me, that a numerous class of Christians in the higher and middling ranks in defending their habits of life on the ground of propriety, appeal to what the world denominates propriety in reference to its own maxims and principles, rather than to what is really proper in the sight of their great Lord and Saviour. I have been led to form this opinion from having observed them fly to propriety for their vindication, far most frequently, (I will not say exclusively), when an adoption of the habits of the world, or at least a very considerable approach to those habits, is to be defended. The world, no doubt, deems its own habits very proper; and those who thus defend an approximation to them may VOL. I. No. 9.

any importance what is proper according to principles of one description is likely to beimproper according to the principles of an opposite kind. Let the Christian then consider how widely the principles which he professes differ from those of his irreligious neighbors, and he will stand aloof from their general habits of life. In the employment of time, or in the use of property, will he not be extremely jealous of a close agreement with the world, since he is required continually to bear in mind, that time and property are the gifts of God, and to be employed for his glory; while the world, in receiving these gifts, scarcely thinks of the donor, and in its use of them has very inferior objects in view? A similar question might be asked with respect to various other particulars, as the education of chil

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dren; the choice of serious oc-, quaintance. "It is proper that cupations, of amusements, and our furniture should be fashionof companions; and the gene-able, and our equipage and serral strain of conversation. It is vants smart. It is proper to not however my intention to en-travel in post-chaises rather than large on these and like points, in stage-coaches; or perhaps to though they are well worthy of travel with four horses rather the consideration of some of than a pair in our own chaise. your able correspondents. IIt is highly proper to visit all shall content myself with re- our neighbors in the country, marking, that if a Christian is with the exception, perhaps of indeed to be one who is not of one or two profligate characters; the world, but is chosen out of the and both in country and in town world;-if with him old things to be almost as forward in makare passed away and all things ing morning calls of mere form, are become new;-if he is not or little more, as those who do to be conformed to this world but not know the value of time, nor to be transformed by the renew-indeed well know how to get rid ing of his mind, (the close connection of these sister-precepts clearly shewing that in the opinfon of their author, St Paul, the Alas, Sir, here is the delusion. mind will not be transformed Such persons wish to maintain while there is a conformity to a character. But what characthe world): if such be the Chris-ter? Rather I fear, (on such tian, and such the rules prescribed, to him, surely true propriety in his holy calling must rather be found in receding from the common habits of the world than in adopting them.

But there is not only a great agreement in practice between the world, and the class of persons under consideration, when they appeal to propriety. They agree very much with it in their object. Is it often, is it ever, their leading purpose on such occasions to be eminently moderate and self-denying; to set a Christian example to their irreligious neighbors, and wean th: m from their love of self-in dulgence, and of shew and ostentation! On the contrary, it is generally avowed to be their immediate object at least to meet the opinions, to satisfy the expectations, to comply with the wishes, of their circle of ac

of it. Without an attention to such things, how is a character to be maintained in the world?"

occasions at least) one which shall obtain the praise of men, than one which shall procure for them that honor which cometh from God only. They do not bear in mind as they ought, that the approbation of men and that of God take in their general course directions as opposite, as the natural corruption of the one is to the adorable purity and holiness of the other; and that, if reliance may be placed on the dictates of divine wisdom, what is highly esteemed among men is abombination in the sight of God. Now if in their pursuit of propriety it be their leading object to conciliate the world, what must be the colour of that propriety which will answer their purpose? It must evidently be the propriety of the world, ra ter than that of the genuine disciple of Christ. The world will love its own; but what hope is

there, that it will love what springs from a source so uncongenial to its principles and feelings as the gospel of Christ? They that are after the flesh do mind (i. e. relish and practise) the things of the flesh, but they that are after the spirit the things of the spirit.

adopts, such as the gospel will sanction? Let him study its precepts, its spirit, and the example of its divine author.

I am aware, Sir, on how wide a field I am now entering, and will labor to be concise. Not to repeat what has been already said on the contrariety of the Gospel to the usages of the world, let me beg your readers to notice the terms which it employs, when it speaks of the world, and to draw their own

But it will be alleged, that although it be the immediate object of these persons to conciliate the world, and obtain its approbation, their ultimate object is to reform it by making reli-inference. Living according to gion amiable in its eyes.

the course of this world is, according to St. Paul, the same thing with being the slaves of Satan, and dead in trespasses and sins.

St. James affirms, that the friendship of the world is enmity with God. St. John declares, that the whole world lieth in wickedness; and ear

Without questioning the sincerity of those who urge this plea, I must be allowed to ask, whether the object it holds forth is not with many so distant as to be scarcely visible in the season of action, however it may be brought forward, and made a prominent feature in their de-nestly presses his followers to fence? Such is the self-deception which we practise on our selves, that nothing is more common than for a man to think that he is actuated by motives very different from those which really predominate in his mind. And when so many motives congenial to our natural propensities plead for an approximation to the habits of the world, is it uncharitable to suppose that they may sometimes bear rule, while their captive is under a persuasion that he is swayed by motives of a very different kind?

beware of its allurements, and expect its dislike. And our blessed Saviour is very full on this last point in various passages, and never intimates that his disciples must obtain the favor of the world in order to do good in it.

But does not the Gospel require Christians to attend to their characters among men, and to act in such a way as to recommend the religion they profess? Certainly in numerous instances: but mark the course which it prescribes. The disLet it however be supposed, ciples are instructed by their dithat our votary of propriety is vine Master to lead men to glonot subject to a delusion of this rify God by letting them see their kind. Let it be granted, that he good works; and St. Peter exis under the predominating in-horts Christians to put to silence fluence of a desire to render re- the ignorance of foolish men, ligion amiable by his conduct, and thus to recommend it to mankind. Are the means he

and to dispose them to glorify God by well doing, and by their good works. Similar advice is

supposed, the carpenter's son: he would not have been a Galilean and attended by Galileans: he would not have resided at Nazareth and (not to multiply proofs of this kind) he would not have passed his days in pov

given by St. Paul to Titus Christian women are enjoined to win over their unbelieving husbands, if possible, to the faith how? By chaste conversation coupled with fear (a respectful demeanor,) and by putting on the ornament of a meek and quiet spi-erty, and have been followed onrit. Servants are commandedly by the poor. He knew what to adorn the doctrine of God our violent prejudices would be exSaviour by obedience, honesty, cited against him. But he profidelity, &c. Instances of simi- bably thought it necessary to lar advice for recommending re- mark by the circumstances of ligion to mankind might proba- his life how widely he differed bly be multiplied. Instead of from his countrymen in his reliinculcating on his disciples the gious principles. Had he tra necessity of obtaining the gene- velled on smoothly in the same ral approbation of mankind, tract as to externals with those Christ warned them, that gene- whom he proclaimed to be on ral approbation would be an the brink of ruin, both tempoevidence of their not being ral and eternal, he would not faithful in their Christian course. easily have persuaded any of "Woe be unto you when all men them to think their state so desspeak well of you, for so did their perate as he described it. They fathers to the false prophets." would have imagined, that one We have one instance of a con- who took pains to reconcile his siderable body of Christians ob- course of life to theirs, and to taining for a time the favor of conciliate them by his comall the people but it is perfectly pliances, could not in his heart clear from the beautiful account think so very ill of them. With which is given of them, that what prospect of success could this was by no means obtained he have called on them to be by worldly compliances, but by born again, and to become new their singular eminence in creatures? Proceeding as he Christian tempers and conduct. did, wisdom was justified of her children. Many even of the chief rulers believed on him du

Let us now turn to the example of our Saviour. He associated freely with mankind, and ex-ring his life, and he scattered hibited a perfect pattern of kindness and courtesy ; and the general course of his life was, doubtless, that which unerring wisdom pointed out as the best for the success of his Gospel. But did either his kindness or his wisdom render him very solicitous to conform to the feel- | ings and habits of his countrymen? Had this been the case, he would not have been, as was

seed from which a plenteous harvest was reaped by his apos tles after his ascension. But had he made greater sacrifices to the opinions of an unbelieving world, he might see, as St. Paul did under similar circumstances at a later period, that his cross would have been rendered of none effect, It will be unnecessary for me to trespass on the patience of your readers, by applying what bas