CONTENTS. 1 The Nature of Religion, and what we are to seek.-Religion described-exemplified in the Our Power to obtain that which we seek.-The capacity for religion in human nature-educa- tion-the natural and the spiritual life-man's The State of Mind in which the Inquirer should sustain himself.-Sense of unworthiness-anxi- I. Reading.-Duty of seeking religious knowl- edge-its advantages-time to be given to it --the Bible--to be read for instruction in 47 II. Meditation.-Its object-habitual thoughtful- ness-seasons of meditation-enjoyment to be III. Prayer. Its necessity and value-impor- tance of set times-method to be observed- subjects posture-language-frequency and brevity-ejaculatory prayer-faith, fervor, per- severancc-answers to prayer-topics-in the name of Christ-caution-spirit of devotion . 82 IV. Preaching.-A divine institution-necessity of preparation for hearing-a critical disposition --reflection on what has been heard-on keep- ing a record of sermons--weakness of memory -a taste for preaching to be preserved V. The Lord's Supper.-Its object two-fold, pro- fession of faith, and means of improvement- who to partake, and when-an affecting and FORMATION OF THE CHRISTIAN CHARACTER. INTRODUCTION. I AM anxious to bespeak the reader's right attention before he enters on the following pages. They have been written only for those who are sincerely desirous of knowing themselves, and are bent upon forming a religious character. They can be of little interest or value to any other person, or if read with any other view than that of selfimprovement. I venture therefore to entreat every one, into whose hands the book may fall, to peruse it, as it has been written, not for entertainment, but for moral edification; to read it at those seasons when he is seriously disposed, and can reflect upon the. important topics presented to his view. I am solicitous to aid him in the formation of his Christian character, and about every other result I am indifferent. I would even presume, further, to warn one class of readers, and that not a small one, against a danger which lurks even in their established respect for religion. That general regard for it, which grows out of the circumstances of education and the habits of society, may be mistaken for a religious state of mind; yet it is perfectly consistent with religious indifference. A man may sincerely honor, advocate, and uphold the religion of Christ on account of its general influence, its beneficial public tendency, its humane and civilizing consequences, without at all subjecting his own temper and life to its laws, or being in any proper sense a subject of the peculiar happiness it imparts. This is perhaps not an infrequent case. Men need to be made sensible that religion is a personal thing, a matter of personal application and experience. Unless it is so considered, it will scarcely be an object of earnest pursuit, or of fervent, hearty interest, nor can it exert its true and thorough influence on the character. Indeed, its desirable influence upon the state of society can be gained only through this deep personal devotion to it of individuals; because none but this is genuine religion, and the genuine only can exhibit the genuine power. I know of nothing to be more earnestly desired, than that men should cease to look upon religion as designed for others, and should come to regard it as primarily affecting themselves; that they should first and most seriously study its relation to their own hearts, and be above all things anxious about their own characters. IIis is but a partial and unsatisfactory faith, which is concerned wholly with the state of society in general, and allows him to neglect the discipline of his own affections and the culture of his own spiritual nature. He is but poorly fitted to honor or promote the cause of Christ, who has not first subjected his own soul to his holy government. There are men enough, when Christianity is prevalent and honorable, to lend it their countenance and pay it external homage. We want more thorough, consistent |