Beloved Brethren, THE question before us, "By what means may a Christian secure to his own Soul the Consolations of pure Religion, rise to real eminence in the Christian Character, and become most useful in the cause of God?"
embraces important objects which must ever be dear to a child of God. They are essential to his own true happiness, the best interests of his fellow-creatures, and the honour of his Redeemer. The best means for attaining them, therefore, should be carefully sought out, well understood, and faithfully improved. The whole inquiry may be considered as included in one grand subject -- growth in grace; & such a growth as corresponds with our best abilities opportunities, and privileges. For this improvement in the divine life, we are dependent on the grace of Christ; and the influence of the Holy Spirit; but yet we must be active under that influence, and use with diligence the meats God has appointed to attain the proposed ends; according to that memorable exhortation of St. Paul -- "Work out your own salvation with fear and trembling; for it is God who worketh in you, both to will and to do, of his good pleasure."
Growth in grace is promoted by the exercise of grace; and the exercise of one grace has a happy influence on that of another; thus faith promotes hope, joy, and love; and love encreases fidelity and zeal; humility promotes meekness, patience, gratitude, and sincerity; and sincerity, peace and fortitude; repentance promotes self-denial; self-denial, temperance, watchfulness, and a spiritual frame of mind; and spiritual-mindedness has a favourable influence on every other grace.
But, returning to the question, as it is stated in our minutes, we shall observe, that it applies, to the state and character, not of the merely nominal, but of the real Christian; and that while it supposes such an one is not a stranger to the consolations of God, nor wholly destitute of the other attainments mentioned in the inquiry, it supposes also that from certain causes, he may live below his privileges; and fail to attain that excellence of character and usefulness in life, which might be rationally expected of one laid under his great obligations, and possessing his superior advantages.
Happy would it be for the Christian Church, and for professing individuals, if this failure were only a supposition; but alas! how many existing instances of it are to be found? How many of us have reason to lament, that we come so very far short of what we ought to be, to attain, and to perform?
This inquiry is not instituted under an apprehension that the Word of God is deficient in its instructions, on this important subject. Far from it. -- Those sacred, living oracles, are replete with information; are admirably adapted to make the Man of God perfect, thoroughly furnished unto every good work, and to afford him abundant consolation through grace.
Our work in handling this subject, therefore, is only to bring into a clear, concise view, what the scriptures, in rich variety, exhibit of it more at large; and to consider the truth of that exhibition, as confirmed by observation and experience. Should we be able to perform this service aright, we are not without hopes that it may be useful in the hand of God, to afford consolation to mourners; conviction and quickening to the supine; and animation to those generous souls, who have entered their Christian course with right views, and a becoming spirit.
To the first part of the question, "How may a Christian secure to his own soul the consolations of true religion?" We reply -- by well understanding and practically improving, the great and precious truths of the Gospel, respecting Jesus Christ and his salvation. Among these, we particularly notice:
First. The all-sufficiency of the Saviou's merit, including the suitableness of his mediatorial character and office; the perfection of that righteousness he has wrought out for us, in obedience to the divine law; and the fulness of that satisfaction he has rendered to its penal demands, by suffering the punishment due to sin, whereby he has made a complete atonement for his redeemed.
Secondly. That sinners, even the Vilest of sinners, who come to Jesus Christ, by repentance and faith in him, may, and will, be pardoned, accepted, and saved, to the glory of God; and that his glory is more advanced, in their salvation, on this plan of gospel grace, than it would be in their condemnation, according to the severity of the divine law.
Thirdly. That the grace of our Redeemer is free to all that come to God by him; that his willingness to save is equal to his power; that God is in Christ, reconciling sinners to himself; and that, "It is the will of the Father, that whosoever believeth on the Son, should not perish, but have eternal life."
Fourthly. That a sense of great unworthiness, of the corruption of nature, and of accumulated guilt; or a want of that tenderness of heart, and other right affections, which appear to be proper to the character of a penitent and believer, are not sufficient objections to a soul's believing in Christ, and relying on him with confidence for salvation, if these evils are lamented; since Christ is the physician of souls as well as their Redeemer; and that, as in the first instance, we are accepted through his intercession, not for our own, but his righteousness, which is imputed to all those who believe in him; so, in thesecond, we are to expect holiness, both in heart and life, as the consequence, or fruit of faith; not as its forerunner, or procuring cause.
Fifthly. Another consolatory truth of the gospel, to be particularly regarded, is, that with which St. Paul was supported in the hour of temptation - The sufficiency of grace, for all those who truly rely on it. Great, indeed, and precious is the import of that sentence, "My grace is sufficient for thee." It is the declaration of infinite goodness and mercy; and (containing the force of a promise) pledges the faithfulness, power, and love, of the unchangeable, eternal God, for the perseverance, and final salvation of his believing people. As God, in the covenant of his grace, engages all his divine perfections to make his saints happy; as the love, compassion, & sympathy of the adorable Mediator, are secured to them by the same covenant, together with pardon by his blood, justification by his righteousness, and access to God through his intercession; so, likewise, are secured the enlightening, quickening, sanctifying, supporting, and comforting influences of the Holy Spirit: of all which we are assured, in the gracious declaration we have quoted, and in other declarations and promises of the gospel, These divine influences, afforded to the children of God, while passing through this vale of tears, are designed to be, in them, as a fountain of living water, springing up into everlasting life.
But it is not a speculative notion of these truths, floating the head, however correct, that will afford the consolations of true religion to the soul: their vital influence must reach the heart, and there abide, governing the thoughts, conscience, will, and affections. Correct ideas and sentiments in religion, are, indeed, of great importance; but unless they influence the heart, so as to produce the fruits of love and holy obedience, our knowledge will be only of the kind that puffeth up; our faith will be dead; and we shall be altogether as sounding brass, or a tinckling cymbal; even though we could speak on divine subjects with the tongues of men and of Angels.
We must not, therefore, content ourselves With knowing what faith is, nor with settling the critical definition of it; but be careful to act faith, by giving gospel truths a cordial reception in our minds; by combating our sinful doubts and discouragements; by endeavouring seriously to perform those duties which make us feel the need of faith; by living under-impressions of the presence and infinite perfections of the invisible God; by looking unto Jesus as our all-sufficient, gracious Redeemer; & by trusting our everlasting all to his faithful care. The same may be said, in effect, of other graces. To possess the consolations which come from God, we must walk humbly in his presence, and aspire to the high enjoyment of communion with him; deny ourselves daily; keep our eyes directed singly to the glory of God as our grand object and end; shun the appearance of evil, as well as the reality of it; andattend to the discipline of the heart, keeping it with all diligence. In performing religious services; see that your motive and end, as well as the matter of your duty, be right. Guard against that grieving of the Holy Spirit, of which you are so particularly warned in the word of God; and live humbly dependent on his gracious aid. Be serious, regular, and fervent in prayer; and in the use of all the appointed means of grace, whether of a more common or special nature. Cherish the most pure and generous sentiments towards your fellow-creatures; and exercise a holy zeal for the honour of your God. Thus endeavour to keep a conscience void of offence toward God, and toward men. In answering the first part of the inquiry, we have gone far into a solution of the two remaining parts: for if we possess the consolations of God, it must be in a state of conformity to him; in the use of those means which he has appointed, and in the exercise of the grace which he bestows. These will certainly secure to a person excellency of character, and usefulness of life. Here the foundation of true honour, happiness and usefulness, is laid, and considerable advances are made toward forming the superstructure; but for the completion of the latter, more remains to be considered and performed. Real eminence in the Christian character, consists in our enjoying that honour which cometh from God only; in our possessing the qualifications which best fit us for serving and glorifying him; and in our faithfully using those qualifications for these important ends.
The first particular we shall mention under this head, is devotedness to God. Our character is then truly honourable, when, according to the example of our Divine Lord, it is our meat and drink to do the will of God our Heavenly Father; and when, while others care for their own, we care for the things which are Jesus Christ's. But here we must be careful, that we do not run into enthusiasm, ostentation, and self-righteousness; nor into a neglect of common and necessary duties, under the idea of performing something extraordinary. Too often wild, extravagant ideas are entertained, and correspondent measures pursued, on a supposition that they are dictated by the Spirit of God, and are requisite for the Divine glory; when they are, in fact, contrary to the letter and spirit of the Holy Scriptures, which declare the mind of God. As, frequently; the most certain and necessary duties, both personal and relative, are neglected; and other things attempted for which the person has no suitable qualifications, nor apparent call of providence. The mistake which occasions so great an error in a person's practice, and choice of means, will generally operate farther, in producing a wrong judgment on his own attainments and performances, with a self-righteous, vain-glorious spirit; which is ready in a thousand ways to manifest itself by words, gestures, and the manner of performing actions; all of which seem to speak the language of Jehu, "Come see my zeal for the Lord!"
To our zeal, therefore, we must add, secondly, wisdom, knowledge, prudence, and humility; wisdom must form our plans, and direct our pursuits in things divine, and where our chief interests are concerned, by the unerring word of God; prudence, direct our temporal concerns; knowledge, expand our ideas, and bring us into a just acquaintance with its various subjects, whether natural or moral, human or divine; and humility, form we minds to modesty, meekness, end gentleness toward men, and to reverence, obedience, and gratitude toward our God. Rash confidence should be carefully avoided, the prejudices of our nature, forming unreasonable partialities, or dislikes to men, or things, must be carefully sought out, and when discovered utterly abandoned. To acquire knowledge, a careful, diligent use must be made of the most proper means. On this subject the following rules will be useful: Read the best books; converse, as you have opportunity, with the wisest and best men; hear the most pious, well-informed, and faithful preachers. Lay yourself open to information: Be willing to have your errors in sentiment and practice corrected; and hearken to the language and evidence of truth, though they may make against your preconceived opinions. Avoid self-conceit, obstinacy of temper, and a fondness for disputation -- those invariable evidences of a little mind, and of an unimproved understanding; which are also, when once indulged, almost insurmountable obstacles to true knowledge and wisdom. Select the most important and useful parts of knowledge for the subjects of your inquiry; consulting therein your capacity, calls of duty, and means of attainment; and ever proposing to yourself some important end of duty, to be accomplished by the acquisition. Guard against sophistry, or false reasoning; and do not admit the opinions of men, nor their bold assertions, for the evidence of truth. Be not soon discouraged at the difficulties which arise at your entrance on a subject of useful inquiry: and pray to God for the direction of his heavenly wisdom and grace.
Thirdly. Have a strict regard to truth and justice: Let them be inviolably preserved; and confine them not to your religious duties; but let them pervade all your transactions with men, and govern your whole life. Speak the meaning of your heart, with candour, where duty does not impose silence; avoiding flattery, detraction, equivocation in words, and double dealing in practice; and do not misrepresent a subject directly, or indirectly, to the intended advantage of one, or disadvantage of another. In forming an engagement, or in giving your word, be careful; but when formed, or given, keep them, in either case, faithfully; and let this rule govern in things of less importance, as well as in those of greater. Guard against extortion, the oppression of servants, the withholding payment of a just debt, and the prodigal use of a creditor's property in your hands, as you would avoid theft or robbery; for though these may be considered lessheinous, yet they also infringe the rights of justice, and are highly offensive to God. In these things therefore, beware that a principle of covetousness, self love, cruelty or ambition do not deceive you. Never lose sight of that golden rule laid down by our Lord: "As ye would that men should do to you, do ye even so to them."
Fourthly. Endeavour to gain a complete mastery over your passions and appetites; according to Paul's excellent example -- "I put under my body, and bring it into subjection." Those who indulge these unruly powers, will find to their cost the truth of Solomon's observation; "He that hath not rule over his own spirit, is like a city that is broken down and without walls." Free indulgence in the animal life, is highly injurious to the soul -- it enervates and debases it; hence the importance, and the necessity of daily self-denial, as our Saviour enjoins.
Fifthly. Cherish noble sentiments, and a generous disposition, by attempting to perform the best actions and in the best manner. Extend your views to the public interests of mankind; but especially to those of the soul; and to whatever tends to promote the cause of God. How honourable did the character of the Apostles appear, while their conduct demonstrated that they were willing to spend & be spent for the Salvation of their fellow-men! Haw amiable that of the Macedonian. Churches when, then deep poverty abounded to the riches of their liberality! But how contemptible do those professors of christianity appear, who can cheerfully expend hundreds and thousands in decorating their habitations, adorning their persons, and providing themselves with the costly delicacies of life; even assuming the state and equipage of the wealthy and great; and yet can content themselves with bestowing only tens or units, on the most important objects of public and religious utility? Compassion to the poor and afflicted, justly ranks among the most amiable of dispositions; and relief to them in their distresses, among the best actions; to which we may add, rewarding-good for evil; pitying and praying for enemies. Let the man who would excel in the Christian character attend to these conscientiously, and make them his delightful employment. The manner of performing an action aright, is of peculiar importance. To attain this, we must call forth our best exertions, seek the most favourable opportunities, an have strict regard to our motive and end. We should combat our natural disposition to vanity; perform those actions which it may be supposed will gain the applause of men, as secretly as possible; and frequently ask our own hearts, what reason; see have to believe that God approves them.
Sixth. Firmness of mind, and consistency of conduct, should he supported. Fortitude in encountering oppositions, dangers, and difficulties; constant adherence to the cause of truth and duty; steadfast, opposition to temptation; patience under trials and sufferings; and perseverance in just and laudable undertakings, are excellencies of the christian character. Consistency demands a correspondence between our words and actions -- an uniformity in our religious profession and conduct. How justly severe are the interrogations of the Apostle: Thou that teachest another, teachest thou not thyself? Thou that sayest a man shall not steal; chest thou steal? Thou that sayest a man shall not commit adultery; dost thou commit adultery? Thou that abhorrest idols; dost thou commit sacrilege? A Christian becomes useful in the cause of God, and promotes the interest of his fellow creatures, in proportion as he sets a good example, gives right instructions and counsels, and, in general, as he performs good works. These are all comprehended in that divine direction: "Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven." Each Christian has his sphere of action, in the Church, in civil society, and in relative connection; in which it must be his care to move with regularity and faithfulness. Some are called to offices in the Church, others in the State; the rest occupy private stations; but all are concerned in the duties of relative life. To arrive at the highest usefulness in either character or station, the love of God and man must be our leading motive, and religion our governing principle. Hitherto, we have considered the exercises and attainments of the Christian as the means of his own true happiness and honour; now we are to view them as directed to the good of others. Put so much of this subject has been necessarily interwoven in the preceding observations, that we shall content ourselves with giving, here, a few additional directions
First. Make it your conscientious inquiry, what particular sphere of usefulness God has assigned you. Consider what your qualifications are; what your means and opportunities; and what appears to be the call of providence. Content not yourself with rational inquiries; but pray also for divine direction.
Secondly. While you embrace every favourable opportunity for doing good, attend particularly to the duties of your own station, and do not run into the province of another. Labour to increase your qualifications for usefulness, particularly in your own sphere.
Thirdly. In cases where it may be expected your example will have influence, and when it actually receives commendation, guard your heart with holy severity, that the principle of ostentation and pride may have no place. Should you find it rising, for we are all liable to it, attempt its immediate mortification.Let your example be recommended by genuine, unaffected goodness. And avoid needless repetition of what you have said and done.
Fourthly. In the exercise of authority, whether in public or domestic life, unite with it mercy and kindness; that, if possible, you may rule by consent of the governed, and promote their happiness; but support our authority with purity, dignity, and firmness; for rulers are the ministers of God, and accountable to him. When authority is not so supported, how many vices are tolerated in society both civil and religious; and how many children are ruined, both in soul and body, for want of seasonable reproof, needful restraint, and due subjection to their parents and governors?
Fifthly. In giving instruction or counsel, suit it, as much as possible, to the capacity and circumstances of the person. To children and dependents, let it be with all plainness and tender regard. To Friends, acquaintances, and persons on equal terms with you, with affection and respect; not with assumed airs of importance, or that rudeness which offends; by which, too often, good intentions are frustrated. In conversation on religious subjects, particular care should be taken, that it be introduced in a proper time and manner; and that it be conducted with becoming seriousness. Let it never appear to be undertaken from a desire to shew your superior knowledge, refined sense, great zeal, or critical judgment in divine things; nor from an overbearing disposition to establish your own opinion: but let it be conducted with that sense of God's presence, regard to his honour, and love to souls, which become the servant of God, the friend of man, and the expectant of eternity. Ludicrous expressions, trifling, and a kind of jesting which we sometimes find mixed with conversation on religion, must be avoided as its bane. The following general rules will apply to the whole subject: Be not content to live with your heart inclined to embrace a temptation; nor with a sin you have committed, unrepented of. Make conscience of the sins of omission, as well as of commission; and remember, "That to him that knoweth to do good, and doeth it not, to him it is sin." Be careful to improve time. Banish idleness as you would a mortal enemy; and in employments, choose the best. Let no important business which can and ought to be done now, be put off to an uncertain future time. Proceed with order and regularity in all your transactions, both spiritual and temporal. Live under an habitual sense of God's presence; form exalted ideas of his adorable perfections; let the service you render to him lie, not in the spirit ofthe Pharisee, but of the evangelic believer. Endeavour to look up to him, at all times, as to your reconciled God and Father; and take encouragement, from his goodness and mercy, to trust in him, both for grace to help you in every time of need, and for his blessing on your pursuits and labours. It has afforded us much satisfaction at our present meeting, to find that the good work of God appears to be progressing in several of the Churches, from whom me have received information. Our meeting and deliberations have been attended with much harmony and brotherly love; and we trust the gracious presence of our God has been with us. We trust you will suffer the word of counsel and exhortation contained in our letter; and, commending you to God, and the word of his grace, we remain, Beloved Brethren,
Your's, affectionately, In Gospel Bonds. =============== [From the Charleston Baptist Association Minutes, 1800, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches, pp. 110-118. Scanned and formatted by Jim Duvall.]
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