Изображения страниц
PDF
EPUB

with ease to himself, and may often find in it a plausible substitute for the mortification of his own will. Now, I would suggest that the ordinances which we have been considering, so far from being like the moral law of God, universally salutary, are evidently fraught with no little danger, as occasions by which this deceitful disposition in the human heart is naturally excited and brought into action. And here our appeal may be made, not only to theory, but to facts; for, it is indisputable that the outward rites of baptism and the supper, as observed among the professors of Christianity, have been the means of leading multitudes into gross superstition. How many thousands of persons are there, as every spiritually-minded Christian will allow, who place upon these outward rites a reliance which is warranted neither by reason nor by Scripture, and which, so far from bringing them nearer to God-so far from reminding them of Christ-operates in the most palpable manner as a diversion from a true and living faith in their Creator and Redeemer? How often has the ignorant sinner, even in the hour of death, depended on the "sacrament" of the Lord's supper as upon a saving ordinance! And how many a learned theologian, both ancient and modern, has been found to insist on the dangerous tenet, that the rite of baptism is regene

ration!

While the Society of Friends believe that ordinances which are so peculiarly liable to abuse, and which have been the means of exciting, not only the superstitions now alluded to, but endless divisions and contentions, and many cruel persecutions in the church, cannot truly appertain to the law of God; while they are persuaded, on the contrary, that the spirituality of that law is opposed to the continued observance of any typical religious rite; and, while, on these grounds,

they considered themselves amply justified in the omission of such practices; they entertain, I trust, no disposition whatever to judge their fellow-Christians, who conscientiously make use of these ceremonies. They are, it may be hoped, too well aware of the importance of obedience to the Lord Jesus, to condemn others, who, from their very desire to obey him, are led to differ from themselves.

For my own part, I am persuaded, that there are many pessons who avail themselves of the rites in question, on principles which cannot be deemed superstitious, and who even derive, through these signs and memorials, a real instruction and edification. Such instances may serve to convince us that God continues to accept the sincere heart, and that he is still pleased to bless a variety of means to a variety of conditions. Nevertheless, I cannot but deem it probable, that there are many Christians, not of our profession, who, as they draw yet nearer in spirit to an omnipresent Deity, will be permitted to find, in the disuse of all types, a more excellent way."

66

CHAPTER V.

ON THE NATURE AND CHARACTER OF THE CHRISTIAN

MINISTRY.

THE influences of the Holy Spirit on the hearts of men are both general and extraordinary. By the general influences of the Spirit I mean the work of grace,—a work essential to the salvation of the soul; by which alone we are turned from our evil ways, enabled to serve God out of a pure heart, and preserved alive, as members of the body of Christ. "The grace of God which bringeth salvation," says the apostle Paul, "hath appeared to all men; teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;" Tit. ii, 11, 12. Again, he says, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God;" Eph. ii, 8. The extraordinary influences of the Spirit are those which qualify individuals for particular religious services: they are by no means indispensable to salvation: it is not by them that we maintain our spiritual life: neither are they, as a whole, the common allotment of all the living members of the true church; but are variously bestowed-one upon one person, and another upon another.

These extraordinary influences are usually denominated the gifts of the Spirit. "To one," says Paul,

"is given, by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; (that is, probably, such faith as qualified for the execution of some peculiarly important service;) to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues ; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will;" I Cor. xii, 8-11.

This apostolick description of the distribution of divine gifts in the church is introduced by the declaration that "the manifestation of the Spirit is given to every man to profit withal;" or, as in the Greek, in order to that which is profitable or useful. And, as every member of the natural body contributes, by the exercise of its own functions, to the welfare of the whole body, so it may be presumed that there is no real Christian who is not, sooner or later, endowed with some particular spiritual capacity for usefulness in the church, and called to the performance of some specifick services, in the great cause of truth and righteousness. When, however, we consider any one gift of the Spirit, we plainly perceive that it is not bestowed generally, but is the portion of those individuals only, upon whom is laid that peculiar office in the church, to the exercise of which such gift is directed. Now, the gift to which I am about to advert is preeminent, above all others, as a means of general usefulnessof conversion, instruction, and consolation; it is that. which is now generally denominated the gift of "ministry," but which, in the Scriptures, is sometimes described as the gift of "prophecy;" I Cor. xiv, 3. Undoubtedly, there have existed, at various periods, 7 πρὸς τὸ συμφέρον.

6

• ἑκάστῳ.

[ocr errors]

and for particular purposes, other gifts of the Spirit, which require a higher degree of supernatural influence; such as those of "miracles" and of " tongues;" but the gift by means of which divine truth is outwardly communicated and applied, is of constant and therefore of paramonnt benefit; and when we take into our view the weakness and imperfection of human nature, we may consider it as equally important, in every age, to the maintenance, edification, and enlargement, of the militant church.

I believe it to be allowed, among the plurality of Christians, that none can be true ministers of the gospel, who are not called to the exercise of that office by the Holy Ghost; and, consequently, that the faculty of ministry is still to be considered a gift of the Spirit. But, although this doctrine is generally admitted, it is very far indeed from being consistently or universally carried into practice. Many rush into the sacred office, and enjoy the temporal privileges with which it is so usually connected, whose whole deportment evinces, in the plainest manner, that they are destitute of qualification for any such undertaking. Others, whose views are of a somewhat more serious complexion, and who are actuated by a general desire to perform their duty, are obviously depending, in their ministry, not upon that Spirit who can alone qualify for the exercise of his own gifts, but upon human learning and merely intellectual exertion. Their discourses are so far from arising out of the intimations of a divine influence, that they are the mere produce of their own reflections, and their own industry-unless indeed they are borrowed, as is too frequently the case, from the reflections and industry of others. Such discourses may be the word of the preacher, or they may be the word of his neighbour, but they cannot, with any degree of strictness or propriety, be described as "the word of the Lord."

« ПредыдущаяПродолжить »