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Separation from the church originates, it is to be feared, for the most part, in pride; although it is, generally speaking, attempted to be justified by the imaginary plea of superior advantage, derivable from an attendance upon religious worship in some other place. Should I be thought wanting in charity in this case, I must take shelter, under the authority of a most judicious writer of the last century,* whose remark upon this subject possesses that sterling value, which must give it currency in every age.
What harm foever” (says he) “ in private families there groweth, by disobedience of children, stubbornness in fervants, untractableness in thein who, although they otherwise may rule, yet should, in consideration of the imparity of their sex, be also subject; whatsoever by strife among men combined in greater societies, by tyranny
potentates, ambition of nobles, rebellion of subjects in civil states; by herefies, schisins, and divisions in the church; naming pride, we name the mother that brought them forth, and the only nurse that feedeth them. Give me the hearts of all men humbled, and what is there that can overthrow or disturb the peace of the world, where many things
the cause of much evil, but pride of all?” With.
HOOKER'S Sermon on Pride.
out, however, particularly insisting on the cause of separation from the church, (aś we would always, ignorant as we are of the human heart, speak with diffidence, when we argue from the appearance of an external act, to the existence of an internal principle;) it will be more to our purpose to attend to the confequences derivable from it. And under this head, we cannot help remarking the unfound ground, upon which a prevailing idea respecting the Divine affift. ance is commonly built.
In the church, we look for the ordinary aslistance of the Holy Spirit in the regular and sincere ufe of the means of grace appointed to convey it. The Divine promise encourages us fo to do. Provided, therefore, we do not deceive ourselves in this matter, we certainly shall not be disappointed in our expectation. Separatists from the church, are frequently taught to expect the extraordinary assistance of the fame Divine fpirit, independent of all appointed means whatever. For the fupport of this expectation there is no authority, either from fcripture or reason, to be produced. We are not surprised, therefore, that to minds engrossed with such an idea, all stated fervices of religion should appear in the light of useless forms, and beggarly elements; beneath the attention of those who are favoured with a more immediate communication from the Divine Fountain. But to prove the absurdity of this idea, confidered as establishing the ground for a general position, and at the same time to set aside all pretensions to such extraordinary assistance, it requires only to be remarked, for what purpose that assistance was originally granted, and to what end it was employed.
“ I will pray the Father,” said Christ to his disciples, a little before his departure from them, as we read in St. John's Gospel, “ and he fhall fend you another comforter,* that he
may for ever, even the spirit of truth.” In another part of his writings the fame Apostle tells us, that “ if we fin, we have an advocate with the Father, Jesus Christ the righteous.” From the Apostle's application of the fame word to the Holy Ghost in the former text, which he has applied to our SAVIOUR in the latter; and since the word thus applied to our SAVIOUR must be translated as it is, to make good the Apostle's meaning upon the occasion, it is to be concluded, that by this common use of the same term, the Apostle intended thereby to convey an idea of
abide with you
* The original word, translated Comforter and Advocate, in these two different parts of St. John's writings, is the fame.
fome similarity existing between the office of the respective parties; consequently, that both these Divine persons were, in some sense, to be considered advocates for mankind.
Now the office of an advocate is, to support or defend a cause; to appear in behalf of another, to plead for him, or manage his concerns. Whilst, therefore, we have an advocate, Jesus Christ the righteous, who appears in our cause before the Father in Heaven; we have also another advocate on earth, who undertakes the cause of the church against its spiritual enemies; providing the members of it, from time to time, with such aslistance, as may enable them to carry on their warfare against them with success. To the care and management of this powerful advocate, our blessed SAVIOUR, when he left the world, committed his church; that he might continue with it, as its patron and support, to the end of time. The method adopted by this Divine Advocate, in the management of his great concern, at the commencement of his office, is, what is now meant to be pointed out to immediate attention.
At the first establishment of the Christian church, a great and important reformation, both in principles and practices, was to be effected. The cause of
Jesus Christ was to be justified; the prince of this world was to be judged; the idols of heathenish superstition was to be thrown down; and the religion of a crucified SAVIOUR propagated. The instru- . ments pitched upon by Divine wisdom for carrying this great work into effect, were men, for the most part, of the lowest order and meanest endowments; and consequently men, humanly speaking, the least qualified for the undertaking; especially when it is considered, that, on the other side all. the powers of earth and hell were combined against them.
These extraordinary circumstances, under which the church of Christ first appeared in the world, required extraordinary aslistance from heaven, for the support of a cause in itself so apparently weak. To furnish this assistance, by distributing those gifts which Jesus CHRIST, when he ascended up on high, had received for men, Pf. lxviii. 18, was the pecu
, liar office of the Holy Ghost. The manner in which that office was discharged, according to the exigence of the occasion, the Apostle has particularly described in the twelfth chapter of the first epistle to the Corinthians; where he gives a detail of the several gifts and powers, which were conferred on the first Christians, to give weight and credibility to their