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“ Ye are the salt of the earth : but if the salt have lost his

savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden

under foot of men. “ Ye are the light of the world. A city that is set on an hill

cannot be hid. Neither do men light a candle, and put it under a bushel,

but on a candlestick ; and it giveth light unto all that

are th the house. Let your light so shine before men, that they may see your

good works, and glorify your Father which is in heaven." Matt. v. 13-16.

1. Tak beauty of holiness, of that inward man of the heart which is renewed after the image of God, cannot but strike every eye which God hath opened, - every enlightened understanding. The ornament of a meek, humble, loving spirit, will at least excite the approbation of all those who are capable, in any degree, of discerning spiritual good and evil. From the hour men begin to emerge out of the darkness which covers the giddy, unthinking world, they cannot but perceive how desirable a thing it is to be thus transformed into the likeness of Him that created us. This inward Religion bears the shape of God so visibly impressed upon it, that a soul must be wholly immersed in flesh and blood, when he can doubt of its divine original. We may say of this, in a secondary sense, even as of the Son of God bimself, that it is the “ brightness of his glory, the express image of his person ;”. TI 20172942 TVS 2016,--the beaming forth of his eternal glorij, and yet so tempered and softened, that even the children of men may herein see God and live ; xapaxTVP TNS UTOSZTEWS DUTE, – the character, the stamp, the living impression of His Person, who is the Fountain of beauty and love, the original Source of all excellency and perfection,

2. If religion therefore werc carried no farther thair this, they could have no doubt concerning it; they should have no objection against pursuing it with the whole ardour of their souis ; but why, say they, is it clogged with other things ? What need of loading it with doing and suffering. These are what damps the vigour of the soul, and sinks it down to earth again. Is it not enough to “ follow after charity;" to soar upon the wings of love? Will it not suffice to worship God, who is a Spirit, with the spirit of our minds, without encumbering ourselves with outward things, or even thinking of them at all? Is it not better, that the whole extent of our thought should be taken up with high and heavenly contemplation ? And that, instead of busying ourselves at all about externals, we should only commune with God in our hearts ?

3. Many eminent men have spoken thus ; have advised us “to ccase from all outward action ;” wholly to withdraw from the world; to leave the body behind us; to alstract ourselves from all sensible things ; to have no concerii at all about outward religion, but to work all virtues in the Will; as the far more excellent way, more perfective of the soul, as well as more acceptable to God.

1. It needed not that any should tell our Lord of this masterpiece of the wisdom from bencath, this fairest of all the devices wherewith Satan hath ever perverted the riglit ways of the Lord! And ()! what instruments hath he found, from time to time, to employ in this his service, to wield this grand engine of bell against some of the most important truths of God !-- Men that “would deceive, if it were possible, the very elect," the men of faith and love; yea, that have for a season deceived and led away no inconsiderable number of them, who have fallen in all ages into the gilded snare, and bardly escaped with the skin of their teeth.

5. But has our Lord been wanting on his part? Has he not sufliciently guarded us ayainst this pleasing delusion? Has he not armed us here with a mour of proof agaiust Satan “transformed wito an angel of light:" Pei, icrily : hic here

defends, in the clearest and strongest manner, the active, patient religion he had just described. What can be fuller and plainer, than the words he immediately subjoins to what he had said of doing and suffering ? “Ye are the salt of the earth : but if the salt have lost bis savour, wherewith shall it be salted ? It is thenceforth good for nothing but to be cast out, and trodden under foot of men. Ye are the the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

In order fully to explain and enforce these important words, I shall endeavour to show, First, that Christianity is essentially a Social Religion; and that to turn it into a solitary one, is to destroy it. Secondly, that to conceal this Religion is impossible, as well as utterly contrary to the design of its Author. I shall, Thirdly, answer some Objections; and conclude the whole with a practical Application.

1.1. First, I shall endeavour to show, that Christianity is essentially a Social Religion ; and that to turn it into a solitary Religion, is indeed to destroy it.

By Christianịty I mean that method of worshipping God, which is here revealed to man by Jesus Christ. When I say, this is essentially a Social Religion, I mean not only that it cannot subsist so well, but that it cannot subsist at all, without Society,--without living and conversing with other men. And in showing this, I shall confine myself to those considerations which will arise from the very Discourse before us. But if this be shown, then doubtless, to turn this religion into a solitary one, is to destroy it.

Not that we can in any wise condemn the intermixing solitude or retirement with society. This is not only allowable, but expedient; nay, it is necessary, as daily experience shows, for every one that either already is, or desires to be, a real Christian. It can bardly be, that we should spend one entire day in a continued intercourse with men, without suffering loss in our soul, and in some measure grieving the Holy Spirit of God. We have need daily to retire from the world, at least morning and evening, to converse with God, to commune more freely with our Father which is in secret. Nor indeed can a man of experience condemn even longes seasons of religious retirement, so they do not imply any neglect of the worldly employ wherein the proridence of God has placed us.

2. Yet such retirement must not swallow up all our time; this would be to destroy, not advance, true religion. For, that the religion described by our Lord in the foregoing words, cannot subsist without society, without our living and conversing with other men, is manifest from lience, That several of the most essential branches thereof can have no place, if we have no intercourse with the world.

3. There is no disposition (for instance) which is more essential to Christianity than Meckness. Now although this, as it implies resignation to God, or patience in pain and sickness, may subsist in a desert, in a hermit's cell, in total solitude; yet as it implies (which it no less necessarily does) mildness, gentleness, and longsuffering, it cannot possibly have a bcing, it has no place under heaven, without an intercourse with other men: so that to attempt turning this into a solitary virtue, is to destroy it from the face of the carth.

4. Another necessary branch of truc Christianity is Peacemaking, or Doing of Good. That this is equally essential with any of the other parts of the religion of Jesus Christ, there can be no stronger argument to evince, (and therefore it would be absurd to allegc any other,) than that it is here inscrted in the original plan he has laid down of the fundamentals of his religion. Therefore to set aside this, is the same daring insult on the authority of our great Master, as to set aside mcrcifulness, purity of heart, or any other branch of his institution. But this is apparently set aside, by all who call us to the wilderness; who recommend cntire solitude either to the babes, or the young men, or the fathers in Christ. For will any man aflirm that a solitary Christian (so called, though it is little less than a contradiction in terms) can be a merciful man,—that is, one that takes every opportunity of doing all good to all men? What can be more plain, than that this fundamental branch of the religion of Jesus Christ, cannot possibly subsist withont society, without our living and conversing with other meu?

5. But is it not cxpedient, however, (one might naturally ask,) to converse only with good men,-only with those whom we know to be meck and merciiul,-holy of heart and boly of life? Is it not expedient to retrain from any conversation,

or intercourse, with men of the opposite character,-men who do not obey, perhaps do not believe the Gospel of our Lord Jesus Christ? The advice of St. Paul, to the Christians at Corinth, may seem to favour this : “ I wrote unto you in an Epistle, not to company with fornicators.” (1 Cor. v. 9.) And it is certainly not advisable so to company with them, or with any of the workers of iniquity, as to have any particular familiarity, or any strictness of friendship with them. To contract or continue an intimacy with any such, is no way expedient for a Christian. It must necessarily expose him to abundance of dangers and snares, out of which he can have no reasonable hope of deliverance.

But the Apostle does not forbid us to have any intercourse at all even with the men that know not God: “For then,” says he, “ye must needs go out of the world;" which he could never advise them to do. But he subjoins, “ If any man that is called a brother," that professes himself a Christian, “ be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner;” (1 Cor. v. 11;) “now I have written unto you not to keep company with him; with such an one, no not to eat." This must necessarily imply, that we break off all familiarity, all intimacy of acquaintance with him. “Yet count him not,” saith the Apostle elsewhere, “as an enemy, but admonish him as a brother;” (2 Thess. iii. 15;) plainly showing that even in such a case as this, we are not to renounce all fellowship with him. So that here is no advice to separate wholly, even from wicked men. Yea, these very words teach us quite the contrary.

6. Much more the words of our Lord : who is so far from directing us to break off all commerce with the world, that without it, according to his account of Christianity, we cannot be Christians at all. It would be easy to show, that some intercourse' even with ungodly and upholy men is ab. solutely ncedful, in order to the full exertion of every temper which he has described as the way to the kingdom ; that it is indispensably necessary, in order to the complete exercise of poverty of spirit, of mourning, and of every other disposition which has a place here, in the genuine religion of Jesus Christ. Yea, it is necessary to the very being of several of them; of that merkness, for example, which instead of demanding “an eye for an eye, or a tooth for a tooth," doth “not resist evil,” bút causes us rather, when smitten

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