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Therefore, seeing we have this ministry, as we have received mercy,

we faint not.


you have requested me to address you upon the present occasion, I am persuaded you will deem no apology necessary for the use of that freedom which the nature of the service to which you have invited me demands, combined with those sentiments of high esteem which your character will always inspire. Having, with the accustomed solemnities, been invested with the pastoral office over this church, you will permit me to remind you of the discouragements on the one hand, and the supports on the other, which you may reasonably look for in your ministerial warfare, as far as they are naturally suggested to us by the passage of Scripture selected for the basis of our present discourse.

If it is necessary for the private Christian, before he assumes a religious profession, to count the cost; to the minister it cannot be less so, that he may not be surprised by unexpected trials, nor dismayed at the encounter of difficulties for which he has made no preparation. A just estimate of the nature and magnitude is an important qualification for the proper discharge of whatever function we are called to exert. As you are neither a novice in the ministry, nor have failed to reflect deeply on the consequences of your present engagements, you will not suspect me of attempting, by the hints which may be suggested, to give you information, but merely to stir up your pure mind by way of remembrance.

I. Let me request your attention to the sources of discouragement connected with the office you have undertaken.

1. They are such as arise, in part, from the nature of the office itself

, which is appointed for the purpose of converting souls to God, and conducting them in the path to eternal life. To you, in common with other Christian pastors, is committed the ministry of reconciliation, the office of promulgating that system of truth which is designed to renew the world and sanctify the church. Under the highest authority you are enjoined to use your utmost efforts to open blind eyes, to turn them from darkness to light, and from the power of Sutan unto God.

The bare mention of such an employment is enough to convince us the difficulties attending it are of no ordinary magnitude, and to make us exclaim with an apostle, Who is sufficient for these things?

The minds of men are naturally indisposed to the reception of divine truth. The truths of the gospel are not merely of a speculative nature, which need only to be stated with their proper evidence in order to ensure their success: there are in the mind latent prejudices against which they strongly militate, and which, when excited, naturally produce opposition. Mankind are disposed to think well of themselves, to view their virtues through a magnifying medium, and to cast their deficiencies and vices into the shade. Dissatisfied, as they osten are, with their outward condition, they have yet little or no conviction of their spiritual wants; but with respect to these are ready to imagine, with the Laodiceans, that they are rich and increased in goods, and have need of nothing. Hence it is with extreme difficulty they are brought to acquiesce in the humiliating representations made by the oracles of God of their native guilt and misery. They will readily confess they are not perfectly innocent or faultless; they have their imperfections as well as others, but they are far from believing that they are actually under the wrath and displeasure of the Almighty. They feel, on the whole, satisfied with themselves, and, by setting their supposed good qualities and actions against their bad ones, contrive to adjust their account in such a manner as leaves a considerable balance in their favour. On the mercy of God they feel no objection to profess their reliance; deeming it more decent, and even more safe, than to challenge his justice; but it is easy to perceive that the mercy of which they speak is of such a nature, that they would look upon it as an absurdity to suppose it could be withheld. In short, they are the whole who need no physician.

The gospel presupposes a charge of guilt; it assumes, as an indubitable fact, the universal apostacy of our race, and its consequent liability to perish under the stroke of the divine anger; nor can you acquit yourself of the imputation of handling the word of God deceitfully, if, from false delicacy or mistaken tenderness, you neglect the frequent inculcation of this momentous truth. You will find it, however, no easy matter to fasten the charge on the conscience; which, when seems to be admitted, will often amount to nothing more than a vague and general acknowledgınent, which leaves the heart quite unaffected. To convince effectually is, indeed, the work of a superior agent.

The very attempt to produce that humiliating sense of unworthiness and weakness which is essential to a due reception of the gospel will frequently excite disgust, should it terminate in no worse consequences. You will be reproached as the messenger of evil tidings, and suspected of taking a pleasure in overwhelming the soul with dark and melancholy forebodings. By a part of your hearers you will possibly be regarded as an unnatural character, and as having in your religion a tincture of what is savage and inhuman ; in consequence of which, they who refuse to profit by your admonitions will be apt to apply to

you the language of the king of Israel, I hate him, for he always prophesieth evil of me, and not good. Of the common apostacy, one of the most distinguishing features is, a stupefaction and insensibility in relation to whatever is of a spiritual nature, together with a levity and carelessness which it requires the utmost effort of the Christian ministry to dispel. If

you should be successful in awakening a salutary concern in the breasts of your hearers, and exciting them to inquire what they must do to be saved, fresh difficulties await you. The enemy will leave no artifice untried to divert it, and to wear it off by such a succession of cares and vanities, that as much attention and address will be requisite to maintain it till it issues in a saving effect, as to produce it at first. There are many who, after appearing for a tiine earnestly engaged in the pursuit of salvation, have, in consequence of stifling convictions, become more callous and insensible than ever, as iron is hardened in the fire. The grand scope of the Christian ministry is to bring men home to Christ; but ere they arrive thither, there are numerous by-paths into which those who are awakened are in danger of diverting, and of finding a delusive repose, without coming as humble penitents to the foot of the cross. They are equally in danger of catching at premature consolation, and of sinking into listless despondency: Withhold thy throat from thirst, said the prophet Jeremiah, and thy foot from being unshod; but thou saidst, there is no hope, for I have loved strangers, and after them I must go. In the pursuit of eternal good, the heart is extremely inconstant and irresolute; easily prevailed on, when the peace it is in quest of is delayed, to desist from further seeking. During the first serious impressions, the light which unveils futurity often shines with too feeble a ray to produce that perfect and plenary conviction which permits the mind no longer to vacillate; and the fascination of sensible objects eclipses the powers of the world to come. Nor is there less to be apprehended from any other quarter. The conscience, roused to a just sense of the danger to which the sinner is exposed by his violation of the laws of God, is apt to derive consolation from this very uneasiness; by which means it is possible that the alarm, which is chiefly valuable on account of its tendency to produce a consent to the overtures of the gospel, may ultimately lull the mind into a deceitful repose. The number, we fear, is not small of those who, though they have never experienced a saving change, are yet under no apprehensions respecting their state, merely because they can remember the time when they felt poignant convictions. Mistaking what are usually the preliminary steps to conversion for conversion itself, they deduce from their former apprehensions an antidote against present fears, and from past prognostics of danger an omen of their future safety. With persons of this description the flashes of a superficial joy, arising from a presumption of being already pardoned, accompanied with some slight and transient relishes of the word of God, are substituted for that new birth, and that lively trust in the Redeemer, to which the promise of salvation inseparably belongs. Such were those who received the seed into

stony ground, and who, having heard the word of God, anon with joy received it, but having no depth of earth, it soon withered


Others endeavour to sooth the anguish of their minds by a punctual performance of certain religious exercises, and a partial reformation of conduct; in consequence of which they sink into mere formalists; and confounding the instruments of religion with the end, their apparent melioration of character diverts their attention from their real wants, and, by making them insensible of the extent of their malady, obstructs their cure. Instead of imploring the assistance of the great Physician, and implicitly complying with his prescriptions, they have recourse to palliatives, which assuage the anguish and the smart, without reaching the seat or touching the core of the disorder.

Were the change which the gospel proposes to effect less fundamental and extensive than it is, we might the more easily flatter ourselves with being able to carry its designs into execution. Did it aiin merely to polish the exterior, to tame the wildness and


the luxuriance of nature without the implanting of a new principle, the undertaking would be less arduous. But its scope is much higher; it proposes, not merely to reform, but to renew; not so much to repair the moral edifice as to build it afresh; not merely, by the remonstrances of reason and the dictates of prudence, to engage men to lay a restraint upon their vices, but, by the inspiration of truth, to become new creatures. The effects of the gospel on the heart are compared, by the prophet, to the planting of a wilderness, where what was barrenness and desolation before is replenished with new productions. I will plant in the wilderness the cedar-tree, the shittah-tree, and the myrtle-tree; I will set in the desert the fir-tree, the pine-tree, and the box-tree together, that they may know, and consider, and understand that the hand of the Lord hath done this. Although the change is frequently slow, and the Spirit of God, in effecting it, may proceed by imperceptible steps and gentle insinuations, the issue is invariably the same; nor can any representation do justice to its dignity. How great the skill requisite in those who are to be the instruments of producing it!

To arrest the attention of the careless, to subdue the pride and soften the obduracy of the human heart, so that it shall stoop to the authority of an unseen Saviour, is a task which surpasses the utmost efforts of human ability, unaided by a superior power. In attempting to realize the design of the Christian ministry, we are proposing to call the attention of men from the things which are seen and temporal to things unseen and eternal; to conduct them from a life of sense to a life of faith ; to subdue, or weaken at least, the influence of a world, which, being always present, is incessantly appealing to the senses, and soliciting the heart, in favour of a state whose very existence is ascertained only by testimony. We call upon them to crucify the flesh with its affections and lusts, to deny the strongest and most inveterate propensities, and to renounce the enjoyments which they have tasted and felt for the sake of a happiness to which they have no relish. We must charge them, as they value their salvation, not 10 love the world, who have been accustomed to make it the sole object

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