Pagina-afbeeldingen
PDF
ePub

would have been much less use ful on the whole; for the rich and great make but a small proportion of mankind. But as he appeared in a low condition, he was able to exhibit the virtues, which immediately concern the great body of the human race, and to exhibit them in an easy and familiar manner, adapted to their observation. This exam ple was not raised by worldly dignity above the sight, but by humble poverty brought down to the inspection of common people. Every one may see in it some thing pertinent to himself. Even the rich and great may learn from Christ the duties of their high station; for though he appeared as a private and a poor man, yet his works proved him to be a messenger from heaven. The poor from him may learn the duties of their humble condition; for though he was rich, yet for their sakes he became poor.

Christ's example was without defect. Other examples may be encouragements to virtue; this only is a standard of virtue. In every other example, however good, we find imperfection. There is, at best, a mixture of wisdom and folly, of rectitude and depravity, of good and evil; and before we imitate it, we must separate the mixture, expunge the faults, supply the defects, and place the good by itself. But in the example of Christ there is virtue without defect, purity without blemish, humility without meanness, innocence without weakness, wisdom without artifice, constancy without stiffness.

The divine character is the standard of moral perfection. But

this is an object of faith, not of sight. In Christ the perfect character of God is brought down to mortal view in such a soft and easy light, that we can bebold it without terror, and con. template it without amazement. That God is a being of holiness, justice, truth and goodness, we believe; and that we ought to be like him in these perfections, we acknowledge. But it is a mighty advantage to see these perfections familiarly exemplified in him, who came from the bosom of the Father, and manifested himself in our flesh.

The divine character is perfect; but there are many things essential to religion in man, which can have no place in the Deity; such as meekness, humility, resignation and self denial. Of these virtues we have an example in Jesus Christ, who, being in the form of God, humbled himself, and was made in the likeness of men.

The example of Christ, as it was human and suited to the condition of man, so it was condescending, and adapted to the condition of every man. There was nothing in it distant and reserved, dark and intricate; but it was all free and open, easy to be understood, and level to the weakest capacity. He never plåced religion in austerity of manners, peculiarity of habit, mortification of body, refinement of speculation, or depth of learning; but he made it to consist in the strict virtues and plain duties of a holy heart and life; in love to God and charity to men; in humility, meekness, patience and contentment. He carried on a simple, uniform design to bring glory to God, and happiness to

men. There is nothing in all this, but what every man may easily understand. By reading the life of Jesus one may better learn what it is to be a good man, than by turning over all the volumes of ancient or modern philosophers.

Another excellency of Christ's example is, that it agrees with his own instructions It is nothing else, but his own rules reduced to practice. He was not like the Scribes and Pharisees, who laid on men's shoulders heavy burdens, which which they would not move with one of their fingers; and who daily contradicted in practice, what they strenuously enjoined in precept. He acted fully up to his own system; and in prosecution of it did many things far more hard and difficult, than what he requires of us. In this he differs from other teachers, who go far ther in precept than in pattern. It is a recommendation of Christ's example, that in it the most difficult virtues of religion are most conspicuous; such as meekness under provocations, love of enemies, the forgiveness of injuries, contempt of worldly riches and honours, labour and self-denial in doing good, and patience and resignation under great afflictions; and yet all these are modest virtues, which make no ostentation of themselves, and are least apt to attract the notice and esteem of the world. The virtues of those, whose characters have usually been celebrated, are either of the easy, or of the showy kind; such as may be practised without self-denial, or such as will excite admiration in the spectators. The modest Vol. II No. 5.

D D

and the difficult virtues, which were most distinguished in Christ, have been least apparent in the great men of the world. In this respect he exceeded all others, and gave the most undeniable evidence of the goodness of his heart, and the excellency of his religion.

Such an example, while it marks out the course which we are to pursue, should animate our resolution to enter upon, and to persevere in that course.

we

Jesus, as a man, had, indeed, many advantages, which have not. He was born holy,' and free from those inordinate propensities, which are common to us. He was anointed with the Spirit above his fellows. The Spirit was given him without measure. In him dwelt the fulness of the Godhead. But still, as a man, he was compassed with our infirmities, and tempted as we are. And he knows how to have compassion on us, and his grace is sufficient for us. Sensible of our weakness, we may be strong in the grace, which is in him.

We may perhaps think it would have been a greater encouragement to us to have seen our duty practised by one, who came near to us in weakness; by one, who was no more than a man. But then we must consider, that the Son of God, though without any sinfulness in his flesh, was made in the likeness of our sinful flesh; he bare our infirmities, and suffered being tempted. His example therefore could not have come nearer to our case, with out wanting that perfection, which is its highest recommendation, and which makes it an

infallible rule for our conduct in life.

The perfection, which appeared in Christ, is proposed to us, as the object of our aim; but not required as the condition of our salvation. Through the righteousness of this great Redeemer, God accepts that penitence, which renounces sin with abhorrence, and that faith, which purifies the heart, and which humbly and ardently aspires to the measure of the stature of the fulness of Christ. In him believers are complete; for to them he is made wisdom, righteousness, sanctification and redemption.

SURVEY OF

THEOPHILUS.

NEW ENGLAND CHURCHES.

(Continued from page 173.) ·THE increasing indifference of Qur churches respecting the theological opinions of ministers, is an evil proper to be noticed in this survey. In general, very little inquiry is made concerning the religious qualifications of a preacher. The question, whether he embraces the doctrines of the gospel, often exposes to contempt the person, who offers it. Churches manifest an undue regard to the external accomplish ments of ministers, with a corresponding inattention to the purity of their sentiments and the sanctity of their lives. It is not unfrequently the case, that a man is introduced into the sacred of fice, when it is not known either from his preaching, or conversation, or from the proceedings of the ordaining council, whether

he believes one system of relig ious opinions, or another. Tho' such apparent indifference ine our societies may conceal strong prejudices against the general faith of the reformed church, and a secret persuasion, that he: embraces and will preach those lax sentiments, for which they have a strong predilection.

Now from whatever motive such negligence in our churches, and under whatever specious names and fair pretences it may seek to hide itself, it is an evil of great magnitude; as will ap→ pear from the following considerations.

First. It is a violation of inspired precepts. By some direct commands, and by many plain intimations, God urges upon Christian churches the importance of using the most watchful care respecting the religious sentiments of their teach

ers.

If there come any unto you, says John, and bring not this doctrine, that is, the doctrine of Christ, which he preached, receive him not into your house, neither bid him God speed'; for he that biddeth him God speed, is partaker of his evil deeds. They, who, from choice or negligence, encourage those preachers, who hold not the true doctrine of Christ, are, in a measure, chargeable with all the fatal effects of their errors. Paul gives a similar direction. I beseech you, brethren, mark them, who cause divisions and offences contrary to the doctrine, which ye have learned, and avoid them. Not very unlike this is the injunction of Solomon. Cease, my son, to hear the instruction, which causeth to err from the words of knowledge. Christ inculcates caution on the

same subject. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. Peter's prophetic eye foresaw that the church would be misled and corrupted by such characters. There were false prophets among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction. Paul beheld the churches of Galatia actually infested by deceivers. There be some, who trouble you, and would pervert the gospel of Christ. What a great evil he esteemed every departure from the gospel doctrine, appears, from the anathe, ma he denounced against the propagators of error. Though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. He is so impressed with the importance of the subject, that he immediately repeats the solemn sentence; If any man preach any other gospel unto you, than that ye haye received, let him be accursed. By Jeremiah, God highly criminates his people for approving false prophets. A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so. In addition to this, the Scripture particularly points out the requisite qualifications of gospel ministers; of which this is not the least important, that they hold fast the faithful word, and teach the things, which become sound doctrine, Now after Scripture

has given such plain directions what characters to choose for religious instructors, and such solemn cautions to avoid those, who hold not the true doctrines of Christ, how can the churches, without great guilt, neglect the duty? What displeasure of God do they incur by their cold indifference respecting a subject, on which he hath given them such abundant instruction, and so many precepts and warnings.

Secondly. The evil of that indifference, which many churches manifest respecting the relig ious sentiments of ministers, appears from this consideration, that erroneous sentiments are commonly connected with the want of Christian piety. It is to be expected, that men will feel and act according to their prevailing belief. If their sentiments are lax, their practice is likely to be so too. Christianity is one consistent whole. Its theoretic and practical parts perfectly harmonize, and are inseparable from each other. The cordial belief of gospel truth tends directly to promote the holiness, which the gospel enjoins. Nor can gospel holiness be found, except in connexion with evangelical sentiments. For example. They, who disbelieve the divine glory of Christ, cannot exercise to wards him that religious faith, worship, and submission, which constitute an essential part of Christian holiness. If men entertain erroneous apprehensions of God's character, law, and government, they must be erroneous in their religious practice. For every part of true Christian piety has respect to those objects, and must receive its peculiar complexion from the mans

ner in which they are apprehended. Defective views of the evil of sin will be attended with defective repentance. Disbelief of the atonement, as it arises from a wrong idea of God, naturally occasions a misplaced hope of his favour. Even the ministerial office, though ever so sa ⚫ cred, cannot ingraft solid Christian piety upon antichristian opinions. The belief of the heart will show itself in the life. The Spirit of Christ, which guideth into all the truth, does not dwell in those, who reject the truths he taught. How important an article, then, in a gospel minister's character, is his belief. And how great an evil it is in many of our churches, that his belief is considered of no importance. It is treating with indifference what is essential to a minister's personal religion. Indeed, those churches, that are not desirous to ascertain, whether a preacher believes the scheme of evangelical truth, are equally unconcerned as to his experimental godliness.

The same remarks are, in a considerable degree, applicable to the indifference, which churches show, respecting the religious sentiments of their members. Such indifference, often miscalled charity, is found in those only, who overlook the importance of regeneration, and are disposed to build up the church with materials, which the fire of the last day will con

sume.

Thirdly. The evil now under consideration rises in our view, when we consider the extensive influence of a minister's religious sentiments upon his own conduct in the sacred office, and upon the

interest of the church. If a minister cordially believes the whole counsel of God, he will not shun to declare it; as Paul says of himself and the other apostles, we believe, and therefore speak. Peter and John expressed the same sentiment; we cannot but speak the things, which we have seen and heard. As a full exhi bition of the truth is so capital a part of ministerial duty, how indispensable it is, that every minister fully believe the truth. For we are not to suppose that an honest man's preaching will go beyond his belief.

The beneficial effects of displaying evangelical truth need not be particularly described. They have been acknowledged in all ages of Christianity, The conversion of sinners, and the progressive holiness of the saints have taken place through the instrumentality of divine truth. On the other hand, how woful is the consequence of withholding the truth and propagating error. It has been felt, and is now obvious to every beholder, in many New England churches. Their faith, and with it their discipline and morals have been gradually corrupted. From the erroneous sentiments and loose conduct of ministers, multitudes of nominal Christians have taken a licence to cast off the restraints of the law and gospel, and to live according to the course of this world. They no longer feel the obligations of their holy profession, and are not distinguished from the children of disobedience. All the evils found in the churches are promoted by erroneous,

unfaithful preachers. Their influence is pernicious also, with respect to men in gene-.

« VorigeDoorgaan »