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now changed by the curse into a wilderness, and their secure and lovely home of innocence behooved to be abandoned, and to keep them out, a flaming sword had to turn every way, and guard their reaccess to the bowers of immortality—if sin be so very hateful in the eye of unspotted holiness, that, on its very first act, and first appearance, the wonted communion between heaven and earth was interdicted—if that was the time at which God looked on our species with an altered countenance, and one deed of disobedience proved so terribly decisive of the fate and history of a world— what should each individual amongst us think of his own danger, whose life has been one continued habit of disobedience? If we be still in the hands of that God who laid so fell a condemnation on this one transgression, let us just think of our many transgressions, and that every hour we live multiplies the account of them ; and that, however they may vanish from our own remembrance, they are still alive in the records of a judge whose eye and whose memory never fail him. Let us transfer the lesson we have gotten of heaven's jurisprudence from the case of our first parents to our own case. Let us compare our lives with the law of God, and we shall find that our sins are past reckoning. Let us take account of the habitual posture of our souls, as a posture of dislike for the things that are above, and we shall find that our thoughts and our desires are ever running in one current of sinfulness. Let us just make the computation how often we fail in the bidden charity, and the bidden godlimess, and the bidden long suffering—all as clearly bidden as the duty that was laid on our first parents—and we shall find, that we are borne down under a mountain of iniquity; that, in the language of the Psalmist, our transgressions have gone over our heads, and, as a heavy burden, are too heavy for us; and if we be indeed under the government of Him who followed up the offence of the stolen apple by so dreadful a chastisement, then is wrath gone out unto the uttermost against every one of us. —There is something in the history of that apple which might be brought specially to bear on the case of those small sinners who practise in secret at the work of their petty depredations. But it also carries in it a great and a universal moral. It tells us that no sin is small. It serves a general purpose of conviction. It holds out a most alarming disclosure of the charge that is against us; and makes it manifest to the conscience of

him who is awakened thereby, that, unless God himself point out a way of escape, we are indeed most hopelessly sunk in condemnation. And, seeing that such wrath went out from the sanctuary of this unchangeable God, on the one offence of our first parents, it irresistibly follows, that if we, manifold in guilt, take not ourselves to his appointed way of reconciliation—if we refuse the overtures of Him, who then so visited the one offence through which all are dead, but is now laying before us all that free gift, which is of many offences unto justification—in other words, if we will not enter into peace through the of fered Mediator, how much greater must be the wrath that abideth on us? Now, let the sinner have his conscience schooled by such a contemplation, and there will be no rest whatever for his soul . till he find it in the Saviour. Let him only learn, from the dealings of God with the first Adam, what a God of holiness he himself has to deal with; and let him further learn, from the history of the second Adam, that to manifest himself as a God of love, another righteousness had to be brought in, in place of that from which man had fallen so utterly away. There was a faultless obedience rendered by Him, of whom it is said, that he fulfilled all righteousness. There was a magnifying of the law by one in human form, who up to the last jot and tittle of it, acquitted himself of all its obligations. There was a pure, and lofty, and undefiled path, trodden by a holy and harmless Being, who gave not up his work upon earth, till ere he left it, he could cry out, that it was finished; and so had wrought out for us a perfect righteousness. Now, it forms the most prominent annunciation of the New Testament, that the reward of this righteousness is offered unto all—so that there is not one of us who is not put by the gospel upon the alternative of being either tried by our own merits, or treated according to the merits of Him who became sin for us, though he knew no sin, that we might be made the righteousness of God in him. Let the sinner just lookunto himself, and look unto the Saviour. Let him advert not to his one, but to his many offences; and that, too, in the sight of a God, who, but for one so slight and so insignificant in respect of the outward description, as the eating of a forbidden apple, threw off a world into banishment, and entailed a sentence of death upon all its generations. Let him learn from this, that for sin, even in its humblest degrees, there exists in the bosom of the Godhead no toleration; and how shall he dare, with the degree and the frequency of his own sin, to stand any longer on a ground, where, if he remain, the fierceness of a consuming fire is so sure to overtake him? The righ

teousness of Christ is without a flaw, and there he is invited to take shelter. Under the actual regimen, which God has established in our world, it is indeed his only security—his refuge from the tempest, and hiding place from the storm. The only beloved Son offers to spread his own unspotted garment as a protection over him; and, if he be rightly alive to the utter nakedness of his moral and spiritual condition he will indeed make no tarrying till he be found in Christ, and find that in him there is no condemnation. - Now, it is worthy of remark, that those principles, which shut a man up unto the faith, do not take flight and abandon him, aster they have served this temporary purpose. They abide with him, and work their appropriate influence on his character, and serve as the germ of a new moral creation ; and we can afterwards detect their operation in his heart and life; so, that if they were present at the formation of a saving belief, they are not less unsailingly present with every true Christian, throughout the whole of his future history, as the elements of a renovated conduct. If it was sensibility to the evil of sin which helped to wean the man from himself, and led him to his Saviour, this sensibility does not fall asleep in the bosom of an awakened sinner, after Christ has given him light—but it grows with the growth, and strengthens with the strength, of his Christianity. "If, at the interesting period of his transition from nature to grace, he saw, even in the very least of his offences, a deadly provocation of the Lawgiver, he does not lose sight of this consideration in his future progress—nor does it barely remain with him, like one of the unproductive notions of an inert and unproductive theory. It gives rise to a fearful jealousy in his heart of the least appearance of evil; and, with every man who has undergone a genuine process of conversion, do we behold the scrupulous avoidance of sin, in its most slender, as well as in its more aggravated forms. If it was the perfection of the character of Christ, who felt that it became him to fulfil all righteousness, that offered him the first solid foundation on which he could lean— then, the same character, which first drew his eye for the purpose of confidence, still continues to draw his eye for the purpose of imitation. At the outset of faith, all the essential moralities of thought, and feeling, and conviction, are in play; nor is there any thing in the progress of a real faith which is calculaled to throw them back again into the dormancy out of which they had arisen. They break out, in fact, into more full and flourishing display on every new creature, with every new step, and new evolution, in his mental history. All the principles of the gospel serve, as it were, to

fan and to perpetuate his hostility against sin; and all the powers of the gospel enable him, more and more, to fulfil the desires of his heart, and to carry his purposes of hostility into execution. In the case of every genuine believer, who walks not after the flesh, but after the spirit, do we behold a sulfilling of the righteousness of the law—a strenuous avoidance of sin, in its slightest possible taint or modification—a strenuous performance of duty, up to the last Jot and tittle of its exactions—so, that let the untrue professors of the faith do what they will in the way of antinomianism, and let the enemies of the faith say what they will about our antinomianism, the real spirit of the dispensation under' which we live is such, that whosoever shall break one of the least of these commandments, and teach men so, is accounted the least—whosoever shall do and teach them is accounted the greatest. - 2. Let us, therefore, urge the spirit and the practice of this lesson upon your observation. The place for the practice of it is the familiar and week-day scene. The principle for the spirit of it descends upon the heart, from the sublimest heights of the sanctuary of God. It is not vulgarizing Christianity to bring it down to the very humblest occupations of human life. It is, in fact, dignifying human life, by bringing . it up to the level of Christianity. It may look to some a degradation of the pulpit, when the household servant is told to make her firm stand against the temptation of open doors, and secret opportunities; or when the confidential agent is told to resist the slightest inclination to any unseen freedom with the property of his employers, or to any undiscoverable excess in the charges of his management; or when the receiver of a humble payment is told, that the tribute which is due on every written acknowledgment ought faithfully to be met, and not fictitiously to be evaded. This is not robbing religion of its sacredness, but spreading its sacredness over the face of society. It is evangelizing human life, by impregnating its minutest transactions with the spirit of the gospel. It is strengthening the wall of partition between sin and obedience. It is the teacher of righteousness taking his stand at the outpost of that territory which he is appointed to defend, and warning his hearers of the danger that lies in a single footstep of encroachment. It is letting them know, that it is in the act of stepping over the limit, that the sinner throws the gauntlet of his defiance against the authority of God. And though he may deceive himself with the imagination that his soul is safe, because the gain of his injustice is small, such is the God with whom he has to do, that, if it be gain to the value of a single apple, them, within the compass

of so small an outward dimension, may as much guilt be enclosed as that which hath brought death into our world, and carried it down in a descending ruin upon all its generations. - It may appear a very little thing, when you are told to be honest in little matters; when the servant is told to keep her hand from every one article about which there is not an express or understood allowance on the part of her superiors; when the dealer is told to lop off the excesses of that minuter fraudulency, which is so currently practised in the humble walks of merchandise; when the workman is told to abstain from those petty reservations of the material of his work, for which he is said to have such snug and ample opportunity; and when, without pronouncing on the actual extent of these transgressions, all are told to be faithful in that which is least, else, if there be truth in our text, they incur the guilt of being unfaithful in much. It may be thought, that because such dishonesties as these are scarcely noticeable, they are therefore not worthy of notice. But it is just in the proortion of their being unnoticeable by the uman eye, that it is religious to refrain from them. These are the cases in which it will be seen, whether the controul of the omniscience of God makes up for the controul of human observation—in which the sentiment, that thou God seest me, should carry a preponderance through all the secret places of a man's history—in which, when every earthly check of an earthly morality is withdrawn, it should be felt, that the eye of God is upon him, and that the judgment of God is in reserve for him. To him who is gifted with a true discernment of these matters, will it appear, that often, in proportion to the smallness of the doings, is the sacredness of that principle which causes them to be done with integrity; that honesty, in little transactions, bears upon it more of the aspect of holiness, than honesty in great ones; that the man of deepest sensibility to the obligations of the law, is he who feels the quickening of moral alarm at its slightest violations; that, in the morality of grains and of scruples, there may be a greater tenderness of conscience, and a more heavenborn sanctity, than-in that larger morality which flashes broadly and observably upon the world;—and that thus, in the faithfulness of the household maid, or of the apprentice boy, there may be the presence of a truer principle than there is in the more conspicuous transactions of human business —what they do, being done, not with eyeservice—what they do, being done unto the Lord. - And here we may remark, that nobleness of condition is not essential as a school for nobleness of character; nor does man require to be high in office, ere he can gather around

his person the worth and the lustre of a high minded integrity. It is delightful to think, that humble life may be just as rich in moral grace, and moral grandeur, as the loftier places of .*. that as true a dignity of principle may be earned by him who in homeliest drudgery, plies his conscientious task, as by him who stands entrusted with the fortunes of an empire; that the poorest menial in the land, who can list a hand unsoiled by the pilferments that are within his reach, may have achieved a victory over temptation, to the full as honourable as the proudest patriot can boast, who has spurned the bribery of courts away from him. It is cheering to know, from the heavenly judge himself, that he who is faithful in the least, is faithful also in much ; and that thus, among the labours of the field and of the work-shop, it is possible for the peasant to be as bright in honour as the peer, and have the chivalry of as much truth and virtue to adorn him. And, as this lesson is not little in respect of principle, so neither is it little in respect of influence on the order and well-being of human society. He who is unjust in the least, is, in respect of guilt, unjust also in much. And to reverse this proposition, as it is done in the first clause of our text—he who is faithful in that which is least, is, in respect both of righteous principle and of actual observation, saithful also in much. Who is the man to whom I would most readily confide the whole of my property? He who would most disdain to put forth an injurious hand on a single farthing of it. Who is the man from whom I would have the least dread of any unrighteous encroachment 2 He, all the delicacies of whose principle are awakened, when he comes within sight of the limit which separates the region of justice from the region of injustice. Who is the man whom we shall never find among the greater degrees of iniquity ? He who shrinks with sacred abhorrence from the lesser degrees of it. It is a true, though a homely maxim of economy, that if we take care of our small sums, our great sums will take care of themselves. And, to pass srom our own things to the things of others, it is no less true, that if principle should lead us all to maintain the care of strictest honesty over our neighbour's pennies, then will his pounds lie secure from the grasp of injustice, behind the barrier of a moral impossibility. This lesson, if carried into effect among you, would so strengthen all the ramparts of security between man and man, as to make them utterly impassable; and therefore, while, in the matter of it, it may look, in one view, as one of the least of the commandments, it, in regard both of principle and effect, is, in another view of it, one of the greatest of the commandments. And we therefore conclude with. assuring you, that nothing will spread the principle of this commandment to any great extent throughout the mass of society, but the principle of godliness. Nothing will secure the general observation of justice amongst us, in its punctuality and in its preciseness, but such a precise Christianity as many affirm to be puritanical. In other words, the virtues of society, to be kept in a healthful and prosperous condition, must be upheld by the virtues of the sanctuary. Human law may restrain many of the grosser violations. But without religion among the people, justice will never be in extensive operation as a moral principle. A vast proportion of the species will be as unjust as the vigilance and the severities of law allow them to be. A thousand petty dishonesties, which never

will, and never can be brought within the cognizance of any of our courts of administration, will still continue to derange the business of human life, and to stir up all the heartburnings of suspicion and resentment among the members of human society. And it is, indeed, a triumphant reversion awaiting the Christianity of the New Testament, when it shall become manifest as day, that it is her doctrine alone, which, by its searching and sanctifying influence, can so moralize our world—as that each may sleep secure in the lap of his neighbour's integrity, and charm of confidence, between man and man, will at length be felt in the business of every town, and in the bosom of every family.

DISCOURSE W. -
On the great Christian Law of Reciprocity between Man and Man.

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“Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.”—Matthew vii. 12.

There are two great classes in human society, between whom there lie certain mutual claims and obligations, which are felt by some to be of very difficult adjustment. There are those who have requests of some kind or other to make; and there are those to whom the requests are made, and with whom there is lodged the power either to grant or to refuse them. Now, at first sight, it would appear, that the firm exercise of this power of refusal is the only barrier by which the latter class can be secured against the indefinite encroachments of the former; and that, if this were removed, all the safeguards of right and property would be removed along with it. The power of refusal, on the part of those who have the o of refusal, may be abolished by an act of violence, on the part of those who have it not; and then, when this happens in individual cases, we have the crimes of assault and robbery; and when it happens on a more extended scale, we have anarchy and insurrection in the land. Or the power of refusal may be taken away by an authoritative precept of religion; and then might it still be matter of apprehension, lest our only defence against the inroads of selfishness and injustice were as good as iven up, and lest the peace and interest of amilies should belaid open to a most fearful exposure, by the enactments of a romantic and impracticable system. Whenever this is apprehended, the temptation is strongly felt, either to rid ourselves of the enactments altogether, or at least to bring them down

in nearer accommodation to the feelings and the conveniences of men. And Christianity, on the very first blush of it, appears to be precisely such a religion. It seems to take away all lawsulness of resistance from the possessor, and to invest the demander with such an extent of privilege, as would make the two classes of society, to which we have just now adverted, speedily change places. And this is the true secret of the many laborious deviations that have been attempted in this branch of morality, on the obvious meaning of the New Testament. This is the secret of those many qualifying clauses, by which its most luminous announcements have been beset, to the utter darkening of them. This it is which explains the many sad invasions that have been made on the most manifest and undeniable literalities of the law and of the testimony. And our present text, among others, has received its full share of mutilation, and of what may be called “dressing up,” from the hands of commentators—it having wakened the very alarms of which we have just spoken, and called forth the very attempts to quiet and to subdue them. Surely, it has been said, we can never be required to do unto others what they have no right, and no reason, to expect from us. The demand must not be an extravagant one. It must lie within the limits of moderation. It must be such as, in the estimation of every justly thinking person, is counted fair in the circumstances of the case. The principle on which our Saviour, in the text, rests the obligation of doing any particular thing to others, is, that we wish others to do that thing unto us. But this is too much for an affrighted selfishness; and, for her own protection, she would put forth a defensive sophistry upon the subject; and in place of that distinctly announced principle, on which the Bible both directs and specifies what the things are which we should do unto others, does she substitute another principle entirely—which is, merely to do unto others such things as are fair, and right, and reasonable. Now, there is one clause of this verse which would appear to lay a positive interdict on all these qualifications. How shall we dispose of a phrase, so sweeping and universal in its import, as that of “all things whatsoever?” We cannot think that such an expression as this was inserted for nothing, by him who has told us, that “cursed is every one who taketh away from the words of this book.” There is no distinction laid down between things fair, and things unfair—between things reasonable, and things unreasonable. Both are comprehended in the “all things whatsoever.” The signification is plain and absolute, that, let the thing be what it may, if you wish others to do that thing for you, it lies imperatively upon you to do the very same thing for them also. But, at this rate, you may think that the whole system of human intercourse would go into unhingement. You may wish your next-door neighbour to present you with half his sortune. In this case, we know not how you are to escape from the conclusion, that you are bound to present him with the half of yours. Or you may wish a relative to burden himself with the expenses of all your family. It is then impossible to save you from the positive obligation, if you are equally able for it, of doing the same service to the family of another. Or you may wish to engross the whole time of an acquaintance in personal attendance upon yourself. Then, it is just your part to do the same extent of civility to another who may desire it. These are only a few specifications, out of the manifold varieties, whether of service or of donation, which are conceivable between one man and another; nor are we aware of any artifice of explanation by which they can possibly be detached from the “all things whatsoever” of the verse before us. These are the literalitics which we are not at liberty to compromise —but are bound to urge, and that simply, according to the terms in which they have been conveyed to us by the great Teacher of righteousness. This may raise a sensitive dread in many a bosom. It may look like the opening of a floodgate, through which a torrent of human rapacity would be made '', set in on the fair and measured domains of roperty, and by which all the fences of

legality would be overthrown. It is some such fearful anticipation as this which causes casuistry to ply its wily expedients, and busily to devise its many limits, and its many exceptions, to the morality of the New Testament. And yet, we think it possible to demonstrate of our text, that no such modifying is requisite; and that, though admitted strictly and rigorously as the rule of our daily conduct, it would lead to no practical conclusions which are at all formidable. For, what is the precise circumstance which lays the obligation of this precept upon you? There may be other places in the Bible where you are required to do things for the benefit of your neighbour, whether you would wish your neighbour to do these things for your benefit or not. But this is not the requirement here. There is none other thing laid upon you in this place, than that you should do that good action in behalf of another, which you would like that other to do in behalf of yourself. If you would not like him to do it for you, then there is nothing in the compass of this sentence now before you, that at all obligates you to do it for him. If you would not like your neighbour to make so romantic a surrender to your interest, as to offer you to the extent of half his fortune, then there is nothing in that part of the gospel code which now engages us, that renders it imperative upon you to make the same offer to your neighbour. If you would positively recoil, in all the reluctance of ingenuous delicacy, from the selfishness cf laying on a relation the burden of the expenses of all your family, then this is not the good office that you would have him to do unto you; and this, therefore, is not the good office which the text prescribes you to do unto him. If you have such consideration for another's ease, and another's convenience, that you could not take the ungenerous advantage of so much of his time for your accommodation, there may be other verses in the Bible which point to a greater sacrifice, on your part, for the good of others, than you would like these others to make for yours; but, most assuredly, this is not the verse which imposes that sacrifice. If you would not that others should do these things on your account, then these things form no part of the “all things whatsoever” you would that men should do unto you; and, therefore, they form no part of the “all things whatsoever” that you are required, by this verse, to do unto them. . The bare circumstance of your positively not wishing that any such services should be rendered unto you, exempts you, as far as the single authority of this precept is concerned, from the obligation of rendering these services to others. This is the limitation to the extent of those services which are called for in the text; and it is

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