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of improving them, as he who had received only one; and would, if he had hid his talents in the earth, have been punished, in proportion to the abuse. Every man, even in the highest station, may find a proper employment, both for his time and fortune, if he please: and he may assure himself that God, by placing him in that station, never meant to exempt him from the common obligations of society, and give him a licence to spend his life in ease and pleasure. God meant, assuredly, that he should bear his part in the general commerce of life-that he should consider himself not as an individual, but as a member of the community; the interests of which he is under an obligation to support with all his power; and that his elevated station gives him no other pre-eminence than that of being the more extensively useful.

Having thus seen, that we have all some station in life to support-some particular duties to discharge; let us now see in what manner we ought to discharge them.

We have an easy rule given us in Scripture on this head; that all our duties in life should be performed "as to the Lord, and not unto man:" that is, we should consider our stations in life as trusts reposed in us by our Maker; and as such should discharge the duties of them. What, though no worldly trust be reposed? What, though we are accountable to nobody upon earth? Can we therefore suppose ourselves in reality less accountable? Can we suppose that God, for no reason that we can divine, has singled us out, and given us a large proportion of the things of this world (while others around us are in need) for no other purpose than to squander it away upon ourselves? To God undoubtedly we are accountable for every blessing we enjoy. What mean, in Scripture, the talents given, and the use assigned; but the conscientious discharge of the duties of life, according to the advantages with which they are attended?

It matters not whether these advantages be an inheritance, or an acquisition; still they are the gift of God. Agreeably to their rank in life, it is true, all men should live; human distinctions require it; and in doing this properly, every one around will be benefited. Utility should be considered in all our expenses. Even the very amusements of a man of fortune should be founded in it.

In short, it is the constant injunction of Scripture, in whatever station we are placed, to consider ourselves as God's servants, and as acting immediately under his eye, not expecting our reward among men, but from our great Master who is in heaven. This sanctifies, in a manner, all our actions; it places the little difficulties of our station in the light of God's appointments; and turns the most common duties of life into acts of religion. Gilpin. § 116. On the Sacrament of Baptism.

The sacrament of baptism is next considered; in which, if we consider the inward grace, we shall see how aptly the sign represents it.-The inward grace, or thing signified, we are told, is "a death unto sin, and a new birth unto righteousness:" by which is meant that great renovation of nature, that purity of heart, which the Christian religion is intended to produce. And surely there cannot be a more significant sign of this than water, on account of its cleansing nature. As water refreshes the body, and purifies it from all contracted filth; it aptly represents that renovation of nature, which cleanses the soul from the impurities of sin. Water, indeed, among the ancients, was more adapted to the thing signified, than it is at present among us. They used immersion in baptizing: so that the child being dipped into the water, and raised out again, baptism with them was more significant of a new birth unto righteousness. though we, in these colder climates, think immersion an unsafe practice; yet the original meaning is still supposed.

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It is next asked, What is required of those who are baptized? To this we answer, Repentance, whereby they forsake sin; and faith, whereby they steadfastly believe the promises of God, made to them in that sacrament."

The primitive church was extremely strict on this head. In those times, before Christianity was established, when adults offered themselves to baptism, no one was admitted till he had given a very satisfactory evidence of his repentance; and till, on good grounds, he could profess his faith in Christ: and it was afterwards expected from him, that he should prove his faith and repentance, by a regular obedience during the future part of his life.

If faith and repentance are expected at baptism; it is a very natural question, "Why then are infants baptized, when,

by reason of their tender age, they can give no evidence of either?"

Whether infants should be admitted to baptism, or whether that sacrament should be deferred till years of discretion; is a question in the Christian church, which hath been agitated with some animosity. Our church by no means looks upon baptism as necessary to the infant's salvation*. No man acquainted with the spirit of Christianity can conceive, that God will leave the salvation of so many innocent souls in the hands of others. But the practice is considered as founded upon the usage of the earliest times: and the church observing, that circumcision was the introductory rite to the Jewish covenant; and that baptism was intended to succeed circumcision; it naturally supposes, that baptism should be administered to infants, as circumcision was. The church, however, in this case hath provided sponsors, who make a profession of obedience in the child's name. But the nature and office of this proxy hath been already examined, under the head of our baptismal vow. Gilpin.

§ 117. On the Sacrament of the Lord's Supper.

The first question is an inquiry into the origin of the institution: "" Why was the sacrament of the Lord's supper or dained?"

It was ordained, we are informed,"for the continual remembrance of the sacrifice of the death of Christ; and of the benefits which we receive thereby."

In examining a sacrament in general, we have already seen, that both baptism, and the Lord's supper, were originally instituted as the means "of receiving the grace of God; and as pledges to assure us thereof."

But besides the primary ends, they have each a secondary one; in representing the two most important truths of religion; which gives them more force and influence. Baptism, we have seen, represents that renovation of our sinful nature, which the gospel was intended to introduce: and the peculiar end which the Lord's supper had in view, was the sacrifice of the death of Christ; with all the benefits which arise from it-the remission of our sins---and the reconciliation of the

world to God. "This do," said our Saviour (alluding to the passover, which the Lord's supper was designed to supersede) not as hitherto, in memory of your deliverance from Egypt; but in memory of that greater deliverance, of which the other was only a type: "Do it in remembrance of me."

The outward part, or sign of the Lord's supper, is "bread and wine"-the things signified are the "body and blood of Christ."---In examining the sacrament of baptism, I endeavoured to shew, how very apt a symbol water is in that ceremony. Bread and wine also are symbols equally apt in representing the body and blood of Christ: and in the use of these particular symbols, it is reasonable to suppose, that our Saviour had an eye to the Jewish passover; in which it was a custom to drink wine, and to eat bread. He might have instituted any other apt symbols for the same purpose; but it was his usual practice, through the whole system of his institution, to make it, in every part, as familiar as possible: and for this reason he seems to have chosen such symbols as were then in use; that he might give as little offence as possible in a matter of indifference.

As our Saviour, in the institution of his supper, ordered both the bread and the wine to be received; it is certainly a great error in papists, to deny the cup to the laity. They say, indeed, that, as both flesh and blood are united in the substance of the human body; so are they in the sacramental bread; which, according to them, is changed, or, as they phrase it, transubstantiated into the real body of Christ. If they have no other reason, why do they administer wine to the clergy? The clergy might participate equally of both in the bread.-But the plain truth is, they are desirous, by this invention, to add an air of mystery to the sacrament, and a superstitious reverence to the priest, as if he, being endowed with some peculiar holiness, might be allowed the use of both.

There is a difficulty in this part of the catechism, which should not be passed over. We are told, "that the body and blood of Christ are verily and indeed taken, and received by the faithful in the Lord's sup

*The catechism asserts the sacraments to be only generally necessary to salvation, excepting particular cases. Where the use of them is intentionally rejected, it is certainly criminal.-The Quakers indeed reject them on principle: but though we may wonder both at their logic and divinity, we should be sorry to include them in an anathema.

per." This expression sounds very like the popish doctrine, just mentioned, of transubstantiation. The true sense of the words undoubtedly is, that the faithful believer only, verily and indeed receives the benefit of the sacrament; but the expression must be allowed to be inaccurate, as it is capable of an interpretation so entirely opposite to that which the church of England hath always professed. I would not willingly suppose, as some have done, that the compilers of the catechism meant to manage the affair of transubstantiation with the papists. It is one thing to shew a liberality of sentiment in matters of indifference; and another to speak timidly and ambiguously where essentials are concerned.

It is next asked, What benefits we receive from the Lord's supper? To which it is answered, "The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine." As our bodies are strengthened and refreshed, in a natural way, by bread and wine; so should our souls be, in a spiritual way, by a devout commemoration of the passion of Christ. By gratefully remembering what he suffered for us, we should be excited to a greater abhorrence of sin, which was the cause of his sufferings. Every time we partake of this sacrament, like faithful soldiers, we take a fresh oath to our leader: and should be animated anew, by his example, to persevere in the spiritual conflict in which, under him, we are engaged, It is lastly asked, "What is required of them who come to the Lord's supper ?" To which we answer, "That we should examine ourselves, whether we repent us truly of our former sins-steadfastly purposing to lead a new life-have a lively faith in God's mercy through Christwith a thankful remembrance of his death; and to be in charity with all men."

That pious frame of mind is here, in very few words, pointed out, which a Christian ought to cherish and cultivate in himself at all times; but especially, upon the performance of any solemn act of religion. Very little indeed is said in Scripture, of any particular frame of mind, which should accompany the performance of this duty; but it may easily be inferred from the nature of the duty itself.

In the first place," we should repent us truly of our former sins; steadfastly purposing to lead a new life." He who performs a religious exercise, without being

earnest in this point; adds only a pharisaical hypocrisy to his other sins. Unless he seriously resolve to lead a good life, he had better be all of a piece; and not pretend, by receiving the sacrament, to a piety which he does not feel.

These "steadfast purposes of leading a new life," form a very becoming exercise to Christians. The lives even of the best of men afford only a mortifying retrospect. Though they may have conquered some of their worst propensities; yet the triumphs of sin over them, at the various periods of their lives, will always be remembered with sorrow; and may always be remembered with advantage; keeping them on their guard for the future, and strengthening them more and more in all their good resolutions of obedience.— And when can these meditations arise more properly, than when we are performing a rite, instituted on purpose to commemorate the great atonement for sin?

obedience, we are required to add “a To our repentance, and resolutions of lively faith in God's mercy through Christ; with a thankful remembrance of his death." We should impress ourselves with the deepest sense of humility-totally rejecting every idea of our own merit-hoping for God's favour only through the merits of our great Redeemer-and with hearts full of gratitude, trusting only to his allsufficient sacrifice.

tion of this great rite, to be "in charity Lastly, we are required, at the celebrawith all men.” It commemorates the greatest instance of love that can be conceived; and should therefore raise in us correspondent affections. It should excite in us that constant flow of benevolence, in which the spirit of religion con sists; and without which indeed we can have no religion at all. Love is the very this," said our great Master, "shall all distinguishing badge of Christianity: "By men know that ye are my disciples."

time, never be forgotten; and that is, the One species of charity should, at this forgiveness of others. No acceptable gift can be offered at this altar, but in the spirit of reconciliation.-Hence it was, that the ancient Christians instituted, at the celebration of the Lord's supper, what they could not give a better instance of their called love-feasts. They thought, they being in perfect charity with each other, than by joining all ranks together in one common meal.-By degrees, indeed, this

well-meant custom degenerated; and it may not be amiss to observe here, that the passages in which these enormities are rebuked, have been variously misconstrued; and have frightened many well meaning persons from the sacrament. Whereas what the apostle here says, hath no other relation to this rite, than as it was attended by a particular abuse in receiving it; and as this is a mode of abuse which doth not now exist, the apostle's reproof seems not to affect the Christians of this age.

What the primary, and what the secondary ends in the two sacraments were, I have endeavoured to explain. But there might be others.

God might intend them as trials of our faith. The divine truths of the gospel speak for themselves: but the performance of a positive duty rests only on faith.

These institutions are also strong arguments for the truth of Christianity. We trace the observance of them into the very earliest times of the gospel. We can trace no other origin than what the Scriptures give us. These rites therefore greatly tend to corroborate the Scriptures.

God also, who knows what is in man, might condescend so far to his weakness, as to give him these external badges of religion, to keep the spirit of it more alive. And it is indeed probable, that nothing has contributed more than these ceremonies to preserve a sense of religion among mankind. It is a melancholy proof of this, that no contentions in the Christian church have been more violent, nor carried on with more acrimony, and unchristian zeal, then the contentions about baptism and the Lord's supper; as if the very essence of religion consisted in this or that mode of observing these rites.-But this is the abuse of them.

world has long been divided on these subjects; and a gracious God, it may be hoped, will pardon our errors. But in matters of practice we have no apology for error. The great lines of our duty are drawn so strong, that a deviation here is not error, but guilt.

Let us then, to conclude, from the whole, make it our principal care to purify our hearts in the sight of God. Let us beseech him to increase the influence of his Holy Spirit within us, that our faith may be of that kind "which worketh by love;" that all our affections, and from them our actions, may flow in a steady course of obedience; that each day may correct the last by a since rerepentance of our mistakes in life; and that we may continue gradually to approach nearer the idea of Christian perfection. Let us do this, disclaiming, after all, any merits of our own; and not trusting in outward observances; but trusting in the merits of Christ to make up our deficiencies; and we need not fear our acceptance with God. Gilpin.

§ 118. A serious Expostulation with Unbelievers.

It were to be wished, that the enemies of religion would at least bring themselves to apprehend its nature, before they opposed its authority. Did religion make its boast of beholding God with a clear and perfect view, and of possessing him without covering or veil, the argument would bear some colour, when men should allege, that none of these things about them, do indeed afford this pretended evidence, and this degree of light. But since religion, on the contrary, represents men as in a state of darkness, and of estrangement from God; since it affirms him to have withdrawn himself from their discovery, and to have chosen, in his word, the very style and appellation of Deus absconditus; lastly, since it employs itself alike in establishing these two maxims, that God has left, in his church, certain characters of himself, by which they who sincerely seek him, shall not fail of a sensible conviction; and yet that he has, at the same time, so far shaded and obscured these characters, as to render them imperceptible to those who do not seek him with their whole heart, what advantage is it to men who profess themselves negligent in the search of truth; to complain so fre*See 1 Cor. xi,

Let us be better taught: let us receive these sacraments, for the gracious purposes for which our Lord enjoined them, with gratitude and with reverence. But let us not lay a greater stress upon them than our Lord intended. Heaven, we doubt not, may be gained, when there have been the means of receiving neither the one sacrament nor the other. But unless our affections are right, and our lives answerable to them, we can never please God, though we perform the externals of religion with ever so much exactness. We may err in our notions about the sacraments: the

quently, that nothing reveals and displays it to them? For this very obscurity, under which they labour, and which they make an exception against the church, does itself evince one of the two grand points which the church maintains (without affecting the other) and is so far from overthrowing its doctrines, as to lend them a manifest confirmation and support.

If they would give their objections any strength, they ought to urge, that they have applied their utmost endeavour, and have used all means of information, even those which the church recommends, without satisfaction. Did they express themselves thus, they would indeed attack religion in one of its chief pretensions: but I hope to shew in the following papers, that no rational person can speak after this manner; and I dare assert, that none ever did. We know very well, how men, under this indifferency of spirit, behave themselves in the case: they suppose themselves to have made the migh

tiest effort towards the instruction of their minds, when they have spent some hours in reading the Scriptures, and have asked some questions of a clergyman concerning the articles of faith. When this is done, they declare to all the world, that they have consulted books and men without success. I shall be excused, if I refrain not from telling such men, that this neglect of theirs is insupportable. It is not a foreign or a petty interest, which is here in debate; we are ourselves the parties, and all our hopes and fortunes are the depending stake.

The immortality of the soul is a thing which so deeply concerns, so infinitely imports us, that we must have utterly lost our feeling, to be altogether cold and remiss in our inquiries about it. And all our actions or designs ought to bend so very different a way, according as we are either encouraged or forbidden, to embrace the hope of eternal rewards, that it is impossible for us to proceed with judgment and discretion, otherwise than as we keep this point always in view, which ought to be our ruling object and final aim.

Thus it is our highest interest, no less than our principal duty, to get light into a subject on which our whole conduct depends. And therefore, in the number of wavering and unsatisfied men, I make the greatest difference imaginable between those who labour with all their force to obtain instruction, and those who live

without giving themselves any trouble, or so much as any thought in this affair.

I cannot but be touched with a hearty compassion for those who sincerely groan under this dissatisfaction; who look upon it as the greatest of misfortunes, and who spare no pains to deliver themselves from it, by making these researches their chief employment, and most serious study. But as for those, who pass their life without reflecting on its issue, and who, for this reason alone, because they find not in themselves a convincing testimony, refuse to seek it elsewhere, and to examine to the bottom, whether the opinion proposed be such as we are wont to entertain by popular simplicity and credulity, or such as, though obscure in itself, yet is built on solid and immoveable foundations, I consider them after quite another manner. The carelessness which they betray in an affair, where their person, their interest, their whole eternity is embarked, rather provokes my resentment than engages my pity. Nay, it strikes me with amazement and astonishment: it is a monster to my apprehension. I speak not this as transported with the pious zeal of a spiritual and rapturous devotion: on the contrary, I affirm, that the love of ourselves, the interest of mankind, and the most simple and artless reason, do naturally inspire us with these sentiments; and that to see thus far, is not to exceed the sphere of unrefined, uneducated men.

It requires no great elevation of soul, to observe that nothing in this world is productive of true contentment; that our pleasures are vain and fugitive, our troubles innumerable and perpetual: and that, after all, death, which threatens us every moment, must, in the compass of a few years (perhaps of a few days) put us into the eternal condition of happiness, or misery, or nothing. Between us and these three great periods, or states, no barrier is interposed, but life, the most brittle thing in all nature; and the happiness of heaven being certainly not designed for those who doubt whether they have an immortal part to enjoy it, such persons have nothing left, but the miserable chance of annihilation, or of hell.

There is not any reflection which can have more reality than this, as there is none which has greater terror. Let us set the bravest face on our condition, and play the heroes as artfully as we can; yet see here the issue which attends the goodliest life upon earth.

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