FURTHER HINTS TO CHRISTIAN CHURCHES. Christians are in danger of excusing themselves for this neglect, by supposing, that in withholding their sympathy, they are depriving the afflicted of no real advantage. In this they are mistaken. Their negative sympathy not only deprives of advantage, but produces positive pain. The afflicted have a right to calculate at least on our presence, and by depriving them of that, we aggravate their sufferings. We may not be able to do much to them in the way of administering consolation, but our presence will inspire them with sweet and glowing emotions; for as iron sharpeneth iron, so will the countenance of a man that of his friend. Oh! how many a saint, as he sighs to ease his burdened heart, and reflects on the number of weeks he has tossed to and fro on the bed of languishing, and unvisited by one christian friend, is compelled to exclaim, with tears gushing from his eyes-"No man careth for my soul." 41 that are essential to a consistent discharge of their duty. They must manage some benevolent Institution, or collect for its funds, or spend their leisure hours in extra efforts for its support. They must now come in contact with persons of respectability; and must not, therefore, lower their dignity by associating with the poor. The wonder which ignorance expresses at their disinterested activity-the bustle of public meetings-the din of popular applause, excite their warmest feelings, and fire them with those glowing emotions proportioned to the magnitude of their object. They are seeking the conversion of a world, and cannot direct their attention to a solitary sufferer for whom others will feel.-They have engaged in the war which the christian world is maintaining against every modification of sin; and weak, effeminate sympathies must not derogate from the dignity of warriors! The consequence is, the poor and afflicted, like the wounded in battle, are thrown aside or forgotten, and may there writhe or die, unless some one will carry their case to the minister of the Gospel, who, like the surgeon in the army, is appointed for their relief. III. A little observation will shew, that christian churches of the present day, are in danger of imbibing a captious, discontented spirit. Affliction affords the best opportunity of imparting spiritual benefit to Christians. Their hearts are then softened by sorrow, are more susceptible of impression; their minds, delivered from the captivity of worldly charms, receive more eagerly the consoling truths of the Gospel; and their souls, disappointed and disgusted with the trifles of the world, fix, with a more tenacious grasp, on the pleasures at God's right hand. It is our duty to take the advantage of It is, perhaps, impossible to preserve this state of susceptibility and teachable- a truly christian spirit among a number ness, and while affliction deprives them of persons, few of whom have sufficient of earthly good, we should endeavour to independence of mind to form their senconsole and enrich them with the pro- timents from the Scriptures. The shoals mises and doctrines of the Gospel; of books with which we are now inunwhile it makes them dissatisfied with dated, present religious truth in every the world, we should strive to fix their form which ingenuity can invent, or restless affections on heaven; and while curiosity desire. A host of preachers, it holds back a crowd of opposing in- displaying every gradation of intellect, fluences, we should take the advantage from the nearest affinity to mere instinct, of such facilities to help them onward up to the sublime elevation of a Hall or in the christian race, and thus make all a Chalmers, exhibit the doctrines of the the troubles of life speed their advance- Gospel so as to please either the most ment towards the "rest that remaineth." careless, or the most fastidious. Under To deprive the Christian of any benefit such circumstances professors are in must be improper; but, in this case, danger of supposing that their chief compliance with our duty imparts the business is to criticise. They seem to greatest advantage; and, therefore, its think religion consists in mere specula neglect must be proportionably criminal. tion, and that the one thing needful is This neglect is a danger to which to be connected with the party which Christians in the present day are cer- has most light, and comes nearest an tainly very much exposed. The engage-association which their imaginations ments with which they are occupied, and the objects which command their attention, tend to destroy those feelings VOL. X. have pictured, and which they dignify with the name of a primitive church. Persons of this description generally G endeavour to form an acquaintance with every one who appears to have any concern about religion, that on the first appearance of seriousness, they may induct him into their party. Here the young and pious inquirer is initiated into their system, and taught to decide on the orthodoxy of every other denomination, and of every scriptural experienced minister, before he himself has learnt" which be the first principles of the oracles of God." It is this disposition to forsake the simplicity of the Gospel, and to embrace the systems of men, a disposition which the present state of society tends powerfully to strengthen; that has been the prolific source of the greatest evils that now afflict the church, and has produced a class of wrangling and disputing men, more worthy of being styled Manichean Erechites than those to whom the epithet was first applied. This disposition cherished towards a Pastor, will tend to prevent his usefulness, and paralyze his exertions. We cannot be supposed to mean, that in order to be useful, he must have a quiet passive people, who will implicitly receive all his communications as infallibly true. Such a disposition would produce an effect similar to that of the other. The suppressing of a spirit of enquiry is one of the blackest features of popery; but to give that spirit a proper direction, is one of the noblest effects of Christianity, To use it, however, in the way we have mentioned is a prostitution. It is then employed, not to discuss the truth, or promote the glory of God, but to secure their own advantage. Hence such people will judge of the excellency of a minister by his adaptation to please, rather than to profit. Their hearts will become impassive, and utterly unable to receive with meekness the ingrafted word. Besides, this spirit will produce discontent with the benevolent plans of their minister, and prevent co-operation in his exertions. He either is not sufficiently orthodox to be their companion, or has not sufficiently complimented their judgments, in allowing them to contrive his schemes, for which they thought themselves more competent. The house thus becomes divided against itself, and no feeling heart loves to contemplate the consequences. Perhaps there never were so many efforts niade to bring sinners to an acquaintance with the Gospel as in the present day. There are few churches that have not sent out some of their members into the ministry, and that have not others engaged in local exer. tions. These persons have their companions, and they too must preach, as they can feel no inferiority to those who are deemed competent to such a solemn engagement. They make their attempt among a few illiterate rustics, and suc ceed very well; that is, they get through without stopping, and make those stare who had no sense to understand their nonsense. They must now preach in the Chapel, where they will have a better opportunity of discovering their abilities. To gratify this caprice, meetings for exhortation must be held, according to the primitive practice. These they conduct in a manner worthy of themselves. Their Pastor deems it necessary to expostulate; but his conduct becomes a fruitful topic for animadversion at the next meeting for christian exhortation, while they wonder that he does not possess the same zeal and activity, or rather madness, as themselves. In vain you reason or persuade, the voice of moderation would instantly be drowned, like the cry of order amid the vociferation of an infuriated mob. IV. Another danger to which churches are at present exposed, is that of lightly esteeming the ordinances of the Gospel, particularly Christian baptism. While it is interesting to see the liberality of sentiment and of conduct cherished by different denominations of Christians, it is still to be feared that this liberality is often expressed at the expence of a conscientious attachment to the ordinances of Christ. Man is prone to extremes, seldom considers how nearly they are united; and in endeavouring to please God by avoiding a bigoted party spirit, offends him in the sacrifices he makes to express his liberality. It may be given to some minds to perceive at one glance, what degree of superior attachment to our own denomination is consistent with liberality to others; but this the bulk of professors do not so easily discover. They suppose our liberality is not sincere unless we can overlook all the defects. of other denominations, and receive them into our number on the ground of their sincerity. Our love to Christ and to his authority must be supreme; but to express our love to other Christians, as soine people demand, would involve FURTHER HINTS TO CHRISTIAN CHURCHES. Whatever induces us to neglect the ordinances of Christ, and think slightly of their importance, exposes us to danger. In associating with Christians of other denominations, we discover in them many traits of character resembling our own; we feel for them all the attachments of brotherhood, and think them equally worthy to partake of all the privileges we enjoy. There may be some differences of opinion, but these are 43 a neglect of his authority; would shew | religion inculcates, nor of the obedience our love to those who professed them- which the Lord Jesus demands. The selves to be his people superior to our disposition to consider baptism of trifling love for himself, and would consequently importance, particularly in comparison incur his displeasure. with the Lord's supper, is too general. The Lord's supper is designed to represent the Lord's death, and derives its importance from that representation; but baptism, correctly administered, refers to the same event, Rom. vi. 4. and therefore has the same importance. The reference may be less distinct, but so much greater is the importance of our attention to it being strict and scriptural, to make the reference as distinct as possible. Had it not been for the resurrection of Christ, his death would have been of no avail, our faith had been vain, and we yet in our sins. To this solemn and important event the Lord's supper does not refer; but from the passage just referred to, we see baptism does, and from this reference possesses greater importance. Baptism was appointed to represent to our senses the object of our faith, and to bear a lasting testimony to the reality of the Saviour's death and resurrection. Such testimony was deemed necessary for those who had witnessed the events, and who distinctly remembered them; and if so, then how much more necessary for us, who are removed such a distance from them; who are so disposed to forget them; and whose faith, so weak and assailed, needs all the clearness of testimony a scriptural administration of this ordinance can furnish. soon removed by that spirit of liberality, which makes the gates of Zion as wide and as free as the gates of heaven, taking it for granted they have the same guardians. Difficulties that might otherwise be insurmountable, are got over by the happy discovery that they are non-essentials; while the parties, compromising all differences, act like those agriculturists who should throw down their fences, and lay waste their lands, under the supposition that they could be brotherly only on a common. Though the union of persons of different denominations in one church, and at the Lord's table, may be practiced where there is a just estimation of the importance of gospel ordinances; yet certainly such persons are in danger of losing sight of the importance of christian baptism. Those who are hesitating about submitting to this ordinance, suppose it is not of so much importance as is represented, and from this supposition, so produced, neglect it altogether; while others who have been sprinkled in infancy, without attending to it, unite with the church that they may partake of the Lord's supper, which they consider of greater importance. The evil is greater with those young persons who have never been connected with any denomination, or who are the children of Baptists; because while they feel convinced they ought to attend to the ordinance of baptism, the conduct of the churches does not represent it as of sufficient importance to secure their attendance. This is a danger to which churches of the present day are exposed, and against which it becomes them strictly to guard. While they cultivate all the liberality which the Gospel inspires, let them not lose sight of those duties that While it is painful to point out the dangers of the church, and expose her errors, it is still interesting to recollect that these are her worst features. There is a brighter view in which she appears in majesty and splendour, the sight of which gladdens the hearts of thousands, and is a theme of joy in heaven. Some of her troops may be defective in discipline, and others negligent in duty; but still, her enemies being judges, she is looking forth as the morning, fair as the sun, clear as the moon, and terrible as an army with banners. Swiftly may she push on her conquests, and widely extend her victories, till a prostrate world shall bow to her gentle authority, and shouts of triumph announce through earth and heaven, that "the kingdoms of this world have become the kingdoms of our God and of his Christ, and he shall reign for ever!" [From Mr. Innes's Two Dissertations.] We may see much wisdom manifested in making faith, or the belief of a testimony, the way in which men become personally interested in the Gospel. It is a practical condemnation of that principle of unbelief which first introduced sin into our world, and still lies at the root of every violation of the law of God, while, at the same time, it implies the cure of this very evil, which led to the first act of human disobedience, and of which the effects have ever since been so baneful. It is, farther, the way in which, from the nature of man, truth operates on his mind, and produces any effects on his character; while these effects correspond with the nature of the information communicated, and such motives as may be embodied in that information, are thus brought into action. It is also the only way in which a revelation, given at a particular period, can operate on mankind in general, as it is the only way in which what is distant, past, or future, can affect us.-Again, while divine wisdom appears in employing so simple an instrument as believing a testimony, in accomplishing the most important moral change on the human character, we have seen that this effect must be produced, whatever the kind of evidence be on which this testimony is received. Lastly, we have also marked the striking contrariety between the effects produced by Christianity, and those arising from the influence of Pagan superstition, by supposing the votaries of each to have embraced with equal sincerity the systems to which they are respectively attached, From these remarks, it is manifest how very superficially they think on the subject, who treat the principle of faith with contempt, or who can use the term believers as a term of derision. It is surely in the highest degree unphilosophical to do so, as a very little acquaintance with the structure of the human mind must convince every reflecting man, that, if it is admitted that a revelation exists, it is only by believing it that any effect can be produced upon the character, as it is in this way alone that we can be influenced by any information which is communicated to us. Various causes have contributed to make those who have never taken the trouble of carefully reflecting on this subject, either treat the principle of faith with a certain degree of levity, or harbour a secret suspicion of the discernment or sincerity of those who profess to be regulated by it. During the reign of ignorance and superstition, this term was employed to express an implicit confidence in the authority of the priesthood, who, instead of endeavouring to enlighten men's minds by appealing to evidence in support of what they asserted, maintained their influence by shutting up every avenue to knowledge, and by perpetuating the dominion of the most degrading ignorance, as the surest basis of their unlawful and unhallowed power. But surely any one can easily distinguish between that blind confidence in the authority of men, which is founded on ignorance, and to which the diffusion of knowledge and the exercise of reflection are the most formidable foes; and that faith in divine revelation, which is founded on knowledge, and is the result of perceiving the irresistible evidence by which it is supported. Nothing can be more pointedly opposed to the spirit and efforts of the Romish priesthood, and of all who act upon the same principles, than the whole train of sentiment entertained and conduct pursued by such as walk in the steps of Jesus Christ and his Apostles. The former found their authority on ignorance; the latter on knowledge, The former dread inquiry, and endeavour to amuse the minds of men with any thing that can possibly prevent it; the latter solicit inquiry, and wish men's attention supremely fixed on the important subject they present to it. The former tremble at every measure which tends to the dissemination of general knowledge; the latter view these measures as possessing to their system an aspect the most friendly. The reason of this difference is plain. The one know that their claims to authority are founded on ignorance, usurpation, falsehood, and injustice, and that they can not bear the light. The other, convinced of the divine origin of revelation, and desiring only that its influence should be promoted, its claims to be fully examined, resting in the firmest persuasion, that the more they become the subject of impartial inquiry, the more clearly will the stamp of divine truth upon them appear. Theological Review. Sacred Dissertations, on what is commonly called the Apostles' Creed. By HERMAN WITSIUS, D.D. Professor of Divinity in the Universities of Franeker, Utrecht, and Leyden. Translated from the Latin, with Notes Critical and Erplanatory, by DONALD FRASER, Minister of the Gospel, Kennoway. 2 vols. 8vo. 500 pages each. Glasgow, Chalmers and Collins; and W. Jones, London, pr. £1. 2s. hds. 1823. THE Author of this work has been long known to the religious part of our countrymen, by his valuable Treatise on "the Economy of the Covenants, -a performance which, though perhaps not so well translated as it might be, and hitherto never well printed, has nevertheless procured for him a high degree of reputation among the friends of evangelical truth of all denominations. Yet, deservedly high as his character already stood, we are confident it must acquire a large accession of fresh honours by the appearance of the volumes before us. As Witsius has now been dead more than a century, it is natural to enquire how it came to pass, that a work to which the learned among us could be no strangers, was allowed to remain so long locked up from the great mass of readers in the recesses of a dead language. And probably the readiest way of accounting for this is, by resolving it into the circumstance that we were already in possession of a treatise of established reputation on the same subject, from the pen of Bishop Pearson. It does not appear to us, however, that these works interfere much, if at all, with each other; in fact, they sustain but a faint resemblance to one another in their grand leading features. They have each their peculiar and discriminate excellencies; but to exemplify them at length, would lead us into a more extended discussion than we can afford upon the present occasion. Let it suffice to observe, that if Bishop Pearson's work presents us with a greater display of classical learning, the volumes of Witsius, without being at all deficient in that particular, are far more richly im pregnated with evangelical doctrine. The translator of the work before us has, in an Appendix to the last volume, furnished an Index to the Authors quoted by Witsius in his Dissertations, and added short notices of most of them. Their number is little short of three hundred; and it is impossible to glance an eye over the list without being struck with the extent of the Author's reading. The Greek and Roman classical writers, whether poets, historians or philosophers-the learned among the Jewish Rabinical authors-the fathers of the Christian church from Papias to St. Bernard-and the noble army of the Reformers, from Luther to his own times, are all laid under contribution by Witsius, to enrich his illustrations of the "Symbol;" yet, after all, the work, in the estimation of many, will be found to possess its greatest excellency, and derive its highest value from the happy method in which he has made the writings of the prophets, evangelists, and apostles to bear upon his subject. In this latter respect the pages of Witsius form a striking contrast to those of the most popular divines of the present day. The fashionable style of the present day does not admit of the frequent introduction of scriptural quotations-a reference to texts of scripture is thought to injure the beautiful symmetry of the page; and though common decency requires that some little deference should be paid to the oracles of God, our modern divines take special care to be as sparing as possible in their notice of them. Witsius was evidently of a different mind. Possessing a most intimate acquaintance with the Holy Scriptures, and rightly considering that in them the blessed God himself speaks to his guilty creatures, he never allows a sentence to escape from his pen, without stepping into the back ground, as it were, and bringing forwards the prophets or apostles with a "thus saith the Lord," to establish the point in hand. And herein he manifested his wisdom; for, however much we may be charmed with the graces of modern composition, 'tis the word of God alone that," like a ( |
