Ix.—The Confirmed And Consistent Christian.
CHAPTER II. TREATMENT OF CASES IN THE PASTORAL WORK.
The many subdivisions of the two grand classes which divide the world,1466 offer a great variety of cases,1467 the just treatment of which is a matter of the greatest moment. We venture a few hints on some of the most important of them—chiefly drawn from the observation of the New Testament ministry, as illustrative of the several specialities of our Ministrations.
I.—THE INFIDEL.
Many of us come in contact with infidelity in its most malignant and popular forms—impatient of all moral restraints—breaking with a bold hand all social bonds, and defying the authority of the government of God. There is the sensual infidel. His belly or his money is his god. He wants to be persuaded that there is no God, because he wishes there were none: and because he is afraid, lest there should be one. This class is not of thinking men; but they “have heard the blasphemy of some:” they try to believe a doctrine which they trust will quiet their consciences, and prove the warrant, encouragement, and refuge of sin. They “beseech us to depart from their coasts”—saying—“Let us eat and drink, for tomorrow we die.” 1468 Our Lord traces this infidelity to its source—not the lack of evidence, but the love of sin; and he teaches us to deal with it by aiming at the conscience; setting forth the sentence of condemnation; convincing them of sin; exhibiting the correspondence of the heart with the declarations of God; and contrasting it with the holy character of the work of God.1469
There is also the imitative infidel,—such as those who are often in the society of other infidels. They dare not confess a cause, which is a standing jest with men of wit. They cannot endure their scorn. They are overpowered by their bold assurance. They hear plausible arguments advanced, or some witty speech uttered against religion, and
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they take it up as their own. The ambition of being thought a little above their own class makes them repeat it. This is common among young men, just advancing into all the pride and prurience of self-conceit. We can only expose their foolish pride, inculcate a teachable spirit, and bring before them the simple authority of the Divine testimony which, to candid minds, will come with more powerful conviction than all the witty sayings of wise fools.
There is also the shrewd infidel,—such as Hume, Gibbon, and Paine. Here we find the love of sin gathering strength from the pride of reasoning. Refusing to believe what they do not understand (which is a palpable proof of inconsistency and ignorance—for upon this principle they must reject the works as well as the word of God), they degrade revelation by the supposition that a system within the grasp of the puny intellect of man could be worthy of God, or proceed from God. How can their principles account for prophecy, miracles, the establishment of the Gospel in the world by such weak instruments, in opposition to all the power and learning of man, and the Gospel’s civilizing and new-creating influence? Let them be pressed with their own difficulties—which are far greater than those of the Gospel. Let them be convicted of credulity, in being constrained to believe the greatest improbabilities in order to make way for their disbelief of Revelation. Let them be shown the cruelty of their scheme—“despoiling” 1470 men of their only hope—excluding every glimmer of light in the vista of futurity—offering nothing for the present distress—promising nothing but doubt, anxiety, and despair. Can a system so dark and gloomy have proceeded from a God of love? Is there not a far stronger motive to embrace, than to reject, the Gospel? If it is false, believers are as safe as unbelievers. If it is true (and has the unbeliever no misgiving here?), where is his lot for eternity?
St. Paul’s Ministry at Athens teaches us to set forth Christ to infidels of every class and character.1471 And indeed this—as a remedy commensurate with every distress—is the strongest testimony for the Gospel. The prevalence of this poison should lead us to inculcate upon all, especially the young, the study of the evidences of Christianity, that they may “be ready always to give an answer to every man that asks them, a reason for the hope that is in them, with meekness and fear.” 1472
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II.—THE IGNORANT AND CARELESS.1473
Such were the multitude in our Lord’s time. The spirituality and requirements of his law—the most searching developments of the heart, mingled, however, with the strongest encouragement;1474 the nature and immediate duty of faith in himself;1475 the awful consequences of rejecting his salvation;1476 uncompromising exhibitions of the terms of the Gospel;1477 the most unfettered invitations to all that were willing to accept them 1478—these formed the prominent topics of his general instruction. In individual cases, he dealt closely with the conscience by tangible points of conviction.1479 The exhortations of the Apostles were of course more explicit. Their arrows of conviction were dipped in the blood of Christ; and the display of the cross was the ground of their successful pleadings of love.1480
This, like every other class, must be treated according to character. The principle of unbelief needs to be laid open to them: as the source of all the proud reasonings against the fundamental truths of the Gospel, and of the awful contempt for its gracious offers; and which results at length in hardness of heart, and stupidity under the means of grace. Let them be charged solemnly upon the inexpressible sinfulness and danger of their state, especially in the aggravated guilt of the rejection of the Saviour. We must picture before us men who are asleep in the immediate neighbourhood of a fire, “saving them with fear, pulling them out of the fire.” 1481 A solemn statement has often been owned with an awakening blessing. The man should also be brought, if possible, to a point of decision, and some appeal must be fastened on his own declarations. He thinks little of eternity; yet he hopes to go to heaven, because he wishes to go there. Here is ground to work on—the folly of making his indolent wishes the ground of his hopes. He would give everything on a death-bed to be assured of his safety: why is he not in earnest now? He knows Christ as a Saviour, but he has no personal interest in him—no sense of want, no spiritual exercise of faith. He needs instruction, like a babe or a heathen, in the elementary truths of the Gospel. The hardened of this class must be treated
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with the greatest mildness;1482 speaking to their condition with the most, compassionate regard,1483 and with the most “beseeching” entreaties—“Be reconciled to God.” 1484 Do not let them suppose that by denouncing the judgments of God, we seal their condemnation; rather that we endeavour to awaken them to escape from it—that we “shut them up under” wrath, only as the means of “bringing them to Christ.” 1485 Let us connect every exposure of wilful infatuation with the invitations of the Gospel.1486 Many, who are repelled by remonstrance, and by proofs against their reasoning, have been overpowered by love. The cross of Calvary has arrested the attention of the most ignorant;1487 wrought irresistibly upon the most stubborn;1488 and has displayed the vanity and wretchedness of the world to the conviction of its most determined votaries.1489 The exhibition of the Saviour in his all-sufficiency, suitableness, faithfulness, and love, affords ample warrant for enlivening hope in the most desperate cases.
III.—THE SELF-RIGHTEOUS.
The rich young ruler exemplifies our Lord’s treatment of this case.1490 Conviction was wanted, and the law was the medium employed. Ignorance of the law is the root of self-deception. An acquaintance with its spirituality unveils the hidden world of guilt and defilement, brings down self-complacency, and lays the sinner prostrate before the cross.1491 In another case, Jesus made an entire change of heart the necessary instrument of conviction.1492 He denounced the enmity or hypocrisy of this spirit of self-righteousness, as the wilful rejection of his gospel, making a “stumbling-stone and rock of offence” out of the foundation that was laid for the trust, glory, and salvation of his people.1493 The Epistles to the Romans and Galatians exhibit this principle entrenched in a system of external religion that is without faith, love, contrition, separation from the world, or spiritual desires; without dependence on the mercy of God —rejecting the ordained means of its communication. The young ruler has no notion of mercy except as a help to supply his deficiencies, on the condition of future reformation.
“What makes the case of the self-justifier so affecting, is that
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we have no gospel message to deliver him. Our Master “did not come to call the righteous, but sinners to repentance.” 1494 The righteous do not need him, or seek him, and they have no interest in him. Our commission is to sinners; and judging from this man’s own account of himself—of the goodness of his heart; the correctness of his conduct; and the multitude and excellence of his meritorious actions—we should not conceive that he belongs to that “lost” race whom “the Son of man came” expressly and exclusively “to save.” 1495 Indeed, his spiritual ignorance presents a difficulty, at the outset, in dealing with him. We have with all simplicity and plainness proved to him the fallacy of his expectations. We have “judged him out of his own mouth.”1496 Yet the next conversation finds him far removed even from the comprehension of the gospel; expressing the same dependence on his own performances, as if no attempt had been made to undeceive him, and no confession had been extorted concerning the weakness of his foundation.
To pursue the self-justifier into all his “refuges of lies,” and to sweep them away before his face, is a most laborious task. When disturbed in his first refuge of his own righteousness, he flies to repentance. Half-distrusting his security, he strengthens it by the merits of his Saviour, by the delusive substitution of sincerity for perfection, or by recalling his best endeavours as a warrant for his hope in the mercy of God. But place him on his death-bed: is he sure that his works are not deficient in weight, that he has attained the precise measure that is commensurate with the full and equitable demands of his holy and inflexible Judge? What if “the hand-writing” should then be seen “upon the wall,”1497 “against him, and contrary to him?”1498 Let sin, the law, and the Saviour, be exhibited before him, fully, constantly, and connectedly; let the pride, guilt, ingratitude, and ruin of unbelief, be faithfully and affectionately applied to his conscience; let him know, that the substitution of any form of doctrine, or course of duties, in the place of a simple reliance on Christ, turns life itself into death, and hinders not only the law, but even the Gospel, from saving him.1499 Who knows if he may thus be humbled, enlightened, and accepted by renouncing his own hopes, and receiving the Gospel of Christ?
There is another form of spiritual self-righteousness requiring different treatment. When the sinner is held back from the gospel by a sense of unworthiness, his worthiness is the implied ground
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of his coming to the gospel—his work—not Christ’s. When the Christian longs for a deeper view of sin, and love for Christ, and forgets that when it is attained, he will have the same need as before of the blood and righteousness of Christ—this again puts spiritual self in the place of Christ. To them the Apostle would say—“Christ has become of no effect to you; you have fallen from grace. Having begun in the Spirit, are you made perfect in the flesh?” 1500 If our ground is sure in Christ, then let this be our only confidence in our highest frame of mind; and it will be likewise be a satisfactory stay in our lowest frame. Under all variations, let us give glory to God by simply believing.
IV.—THE FALSE PROFESSOR.
This is the man, who has listened to the Gospel—who has been “persuaded of these things,” but has not “embraced them.” He gives us his words. He exhibits “the form of godliness.” His lusts are either restrained by conviction, or dormant from the absence of temptation, or overcome by some dominant propensity; or he is frightened into hypocrisy by the dread of imminent danger; or perhaps he has relinquished some outward evils. But what is the amount of the work accomplished? Instead of “the axe being laid to the root of the tree,”1501 the branches are pruned, only to sprout again with fresh luxuriance. The birds, instead of being driven away, are only chased from bough to bough. Instead of the fountain being dried up, only the course of the stream is changed. Sin is not touched in its underlying principles. The heart is unrenewed. It is of little use to sweep away the open viciousness, when the seeds of the evil lie within, in active operation.
Let us mark the scriptural treatment of this character.1502 Our Lord sifted him, by applying to his conscience the spirituality of his doctrines,1503 the extent of his requirements,1504 the connection between the heart and conduct,1505 and the remembrance of the different standards of God and the world.1506 The Apostle convicts him in the proof, that union with Christ, and consequent renewal of the heart—not outward attainments or privileges—show the real Christian.1507 The Epistle of St. John brings such a man mainly to the test of love, as the presiding and animating principle of the heart and conduct.
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But the false professor is a veritable Proteus,1508 evading our grasp by a constant change of form. Yet if he speaks of his comforts, how unlike the awakening and serious consolations of the Christian! There is no dread of self-deception, no acquaintance with his own sinfulness, no assault from Satan, because there is no real exercise of grace, or incentive to diligence. If he speaks of his state before God, can he abide the test of the holiness of God, of the “exceeding breadth” of his law, with its fearful disclosure of his utter depravity and defilement? Can he bear to have the detailed evidences of a radical change, the indispensable importance of an interest in Christ, and the solemn alternative of either “having the Spirit of Christ,” or “being none of his” 1509—closely pressed upon him? Has the awful consideration that if “Christ is not in him,”—“though he speaks with the tongues of men and of angels,”—he is a “reprobate”? Has this consideration ever led him to “examine himself, whether he is in the faith, and to prove his own self?” 1510 If he speaks of his love, he owns his obligations; but what are his views of the Divine excellence of the Saviour? Where is his readiness to bear his cross? Where is the proof of his delight in God’s word, or of his union with God’s people? 1511 How often the Saviour’s merit is made—whether avowedly or not—a support for having a bold confidence despite being insensible to all spiritual affection and Christian deportment! And therefore, as the sum of the whole inquiry—“Every one that loves is born of God, and knows God. He that does not love, does not know God; for God is love.” 1512
This case is sometimes beyond the reach of ordinary discernment. Notwithstanding all our vigilance, some counterfeit coin will pass for gold. Judas among the Apostles, and Ananias and others in the Primitive Church, are standing mementos, that it is not our prerogative to search the heart. The form of godliness may be maintained accurate in every feature, and complete in every limb. Generally speaking, however, there will be some inconsistency betraying the self-deceiver, and affording a handle of conviction in dealing with him. Dislike for spiritual religion, and for conversation connected with it;1513 a prevalent love of the world;1514 and unsubdued inveterate tempers,1515 indicate his insincere receipt
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of the truth. The love of holiness, and the desire for conformity to his Saviour, were never his aim. The truth was received as a speculative dogma; “not in the love of it.” Being loosely held, it was therefore ineffectively applied, and (when inconvenience was threatened) readily surrendered. Such persons are the great stumbling-blocks to the unestablished Christian—and not less so to the world. Their discovery should make us cautious and slow in forming our judgment of characters, while not treating the sincere with coldness and suspicion.
V.—NATURAL AND SPIRITUAL CONVICTIONS.1516
The power of conviction was strongly and variously exhibited under the New Testament Ministry. The thundering discourses of John the Baptist pierced the conscience. Many were interested, and partially reformed.1517 Under our Lord’s first sermon, and in the cases of “the sorrowful young man,” and “the chief rulers,” 1518 there must have been strong conviction; yet (as the lack of universal obedience proved) it was without Divine influence. The practical effects in the sons of Zebedee, Matthew, and Zaccheus on the other hand,1519 exhibited spiritual and permanent conviction. Under the Apostolic Ministry, Peter’s hearers—Cornelius, Sergius Paulus, Lydia, the jailor, the Gentile hearers at Antioch and other places,1520—showed the fruits of spiritual conviction in faith, love, and universal holiness; while the frantic Jews under Stephen and Paul, and trembling Felix,1521 displayed the power of a conscience overcome by the natural enmity, and love, of sin. Few cases more particularly need (not miraculously of course) the gift of “discerning of spirits,” to distinguish between awakenings and humiliation—between a sight of sin, and a loathing of its sinfulness; and thus to determine the character of the conviction in order to safely and successfully treat it. Its unsoundness or sincerity will be determined—whether it rests in general acknowledgment, or it brings out detailed exercises of contrition; whether it respects the misery, or the defilement of sin;1522 its consequences merely, or its character;1523 whether it springs from fear of wrath, or regard for the honour of God;1524 whether it
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extends to some sins, or to all sins;1525 whether it is consistent with the love of sin, or it is producing abhorrence of and separation from sin;1526 whether its influence is temporary or abiding;1527 whether it repels us from Christ in despondency, or it leads us to him in the exercise of faith.1528 In the early stages of sincerity, it is often a mixture of legal and evangelical principle, resulting more from the sense of sin, than from an apprehension of Christ, and it produces alarm rather than contrition—terror rather than tenderness and love.1529 Self-deceitfulness never shows itself more than in a state of conviction. Some are neither at ease in their sins, nor heartily seek deliverance from it. Perhaps they will yield partially to the Gospel, but they stop short of a full restoration. In such cases we must be most careful not to heal the wound before it has been searched and probed to the bottom.1530 A slight healing is the prelude to the most fatal delusion. Much wisdom, however, is requisite to discriminate the true work of God. If, indeed, the excitement is merely the irritation of natural conscience by the law,1531 it will rest in sullen dissatisfaction, or in “a form of godliness” without the power. It must therefore be kept alive, deepened, alarmed, and enlightened by close statements of the danger of yielding to the entanglements of unbelief—of the urgency of an immediate application to the Saviour—of the self-delusion and certain ruin of abiding under present convictions—and at the same time, of the assured acceptance of the weakest act of faith. ‘Contrition,’ as an old writer observes, ‘is of no force, unless there is also faith in Christ.’ 1532 The reception of the Saviour is a proof of spiritual life in conviction, and the spring of its continued exercise. Thus both Peter’s and Stephen’s hearers were pierced—but only the former were spiritually changed. Whatever feeling, therefore, brings us to Christ, heartily weary of sin, sensible of danger, thirsting for mercy, and anxious to walk by the rules of the Gospel, is the convincing power—not of conscience—but of the Spirit of God. But what tenderness is required, lest we “break the bruised reed!” Let the wide distinction between the
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indwelling and the indulgence of sin—between its occasional prevalence and its habitual dominion—be accurately marked, even to the overruling of its lamented incursions, the deepening of contrition, the establishing of watchfulness, the exercising and strengthening of faith, in the afflicted penitent. Let him view the strong encouragement to repeated applications to Christ. If he really mourns over his guilt, and desires the pardon and love of the Saviour (a frame of mind inconsistent with the least indulgence of sin), he has his promise for his soul’s rest.1533 In bringing his wants and desires to the Gospel, he will find increasing light, consolation, and strength, for the maintenance of the spiritual conflict, until judgment “is brought forth unto victory.” 1534
VI.—THE YOUNG CHRISTIAN.
Judgment, experience, tenderness, and acquaintance with the natural character, circumstances, and habits of the individual, must direct the treatment of this most important case. The young Christian is awakened and excited, but very imperfectly enlightened. There is much self-deception and self-righteousness. His repentance is sincere, but partial; more exercised from the trouble than from the sinfulness of sin; but slightly connected with faith; and with little consciousness of the habitual backsliding of the heart from God. His faith, though genuine, is confused: a feeling or a train of feelings, rather than an influential principle; associated with comfort rather than holiness; its principle is confounded with its exercise, or different exercises are mistaken for each other. There is little of “knowledge and judgment” 1535 in his love; so that, though pleasing in its impressions, it is not that uniform and powerful energy of self-denial and devotedness which characterizes the adult Christian. He has many infirmities to elicit our forbearance; and many difficulties to excite our sympathy. We would be glad if he could reach the summit of perfection in a single flight. But meanwhile, let us not, in violation of our Master’s instructions,1536 insist on his maturity.
As the general rule, he must be “fed with milk, not with meat.” 1537 Yet this must include a full and explicit exhibition of the Saviour in His personal dignity, in His Mediatorial character,
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and in His relation to His people, so that in the simplicity of the Gospel he may continually come to Him, “that he may have life more abundantly.” 1538 Our Lord advanced the progress of his disciples by the gradual revelation of himself:1539 for doubtless, to “grow in the knowledge of” Him, is the most efficient means of “growing in grace.” 1540
The conflict of faith is a subject of suitable instruction for this case. The perplexities of our Lord’s disciples arose from their indistinct perception of the character and power of faith. They knew nothing of its power in realizing unseen help; and connecting it only with the sensible comfort of their Master’s presence, they were utterly unprepared for any emergency in his temporary absence from them.1541 Thus the young Christian wants to be correctly informed in the nature of faith, as a habitual dependence upon Christ that is grounded on the sense of need, and on the Scriptural warrant of Christ’s power and love. This principle of faith is perhaps most vigorous in a state of conflict,1542 when striking its roots deeper in the heart in humility, contrition, and self-abasement—so that spiritual depression (when it does not directly arise from the indulgence of sin) is the test of faith’s reality, and the particular season for its exercise.
The true nature of experience must also be set out:—its ground is the testimony of the word, not an impression on the mind—its principle is faith, not feeling—its evidence is holiness, not profession. It is not excitement which, originating in the self, can never be permanent; rather, it is the active exercise of dependence on Christ. Faith is the habit of dependence—experience is the consequent habit of enjoyment; thus faith, instrumentally, is the life of experience. Therefore, just as the ground of experience is wholly independent of feeling, and is fixed on the perfect work and office of Christ;1543 so no set of feelings, whether bright or clouded, must be allowed to remove the eye from the grand object—nor the soul from the one sure foundation. The changes, however, in the Divine dispensations are necessary for the trial of the young Christian’s grace, and for his establishment in Christ. Therefore let him, in his happy experience, be directed to be thankful, but watchful; lest it become an occasion for his pride, rather than the matter of his praise; his security rather than his encouragement; his rest rather than his enjoyment. In
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clouded experience, let him ask his heart—“Is there not a cause?” Let him be humbled, not discouraged—quickened to prayer, not hindered by unbelief. Let him suspect his heart, not the promises of God. Let him see his own weakness and unworthiness, without forgetting the power and love of his Saviour. Let him expect to realize his confidence only in humility, self-denial, love, separation from the world, and general consistency—the absence or deficiency of these would cast a shade over the genuineness of his faith in his most elevated enjoyment.
The nature, certainty, and requisites of the cross, were the subject of our Lord’s early instructions,1544 that his disciples might wisely calculate the cost of impending trials. This is an admirable pattern for us, now that the profession of the Gospel is so often taken up in the dream of a flowery path—as if the crown were easily won, or could ever be won, without the daily cross; or as if there could be a moment for the young Christian, when the denial of his own will, wisdom, or lust, will not be imperatively called for. No outward circumstances of the church can alter these requisitions. He is not forced into the service of Christ; but if he will be a follower, then these are the terms.1545 He has no reason to complain of their strictness. The subjugation of his mind to the wisest regulations; the loosening of his heart from the world; the support of his Gracious Master; and a closer conformity to his spirit and example; will be the happy and permanent fruits.
“The Spirit of a sound mind” must also be strongly inculcated. A defect in judgment is a frequent attendant in the early stage of profession. The mind loses its balance under the first influence of a strong excitement. The affections are tumultuous rather than rational. Like “the crackling of thorns under a pot,” they blaze furiously, but with little heat and with speedy extinction. Comfort rather than truth is the object of search. Feeling is mistaken for faith—animal sensations for religion, which is too often estimated by their depth and variety, rather than by their connection with the holy character of Scriptural truth. In various ways, emotionalism, delusion, foolish and unjustifiable practices, often spring up with serious personal injury, and much to the hindrance and discredit of the Gospel. Hours are sometimes wasted, even over the Bible, in a superficial and irregular course, under the mistaken conception that, not only vain pleasures, but solid pursuits, and even relative obligations, are inconsistent with the exclusive claims of God upon the heart. Thus one set of graces is exhibited to the
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exclusion of other graces of a different character, but of equal importance; presenting a mis-shapen figure in place of the symmetry of graces in “the beauty of holiness.” The watch needs a regulator as well as a main-spring, to maintain that uniform, harmonious, and subservient motion, which accurately represents the succession of time. Holiness in its first motions may be full of heat and joy. But we must give it time to settle into temper and habit. The gospel acts on the whole man, regulating every disposition by its authority, and exercising it in its due proportion and combination; thus it introduces its subject into the high privilege of “adorning the doctrine of God our Saviour in all things.”
We must also urge the importance of inculcating subjection and conformity to superiors (whether in age or in relative connection to us) in all things that are consistent with the paramount authority of God. Young Christians (particularly those who are young in age) often offend here. Untempered zeal gives needless offence to religion, and (as they later discover) it brings difficulties into their own path. Along with urging a yielding character, we should also urge firmness in withstanding worldly compliance. On top of a naturally firm temperament, submission—especially to parents—should be pressed. Otherwise, a warm zeal for God will only prove to be an indulgence of self-will, and an impatient restraint. Let it ever be recalled that nothing but the positive obligation of a Divine command can set aside the deference that is so justly owed to parental authority. To preserve a just equilibrium in this exercise, and to assist progress towards maturity, the counsel of a friend of tested sympathy, experience, and consistency, would be of material service.
But after all—our watchword of counsel, admonition, and encouragement is—“Press forward.” Do not let the novice satisfy himself with being a sincere Christian. Let him seek to be an advancing Christian. Let him remember that his present attainments are only the commencement and not the finishing of his work. Let him constantly examine and exercise his faith. Let him guard against neglecting his own heart—in its remissness or false security; against needless fellowship with the world; inordinate enjoyment of lawful pleasure; neglect of the Word of God; formality in duty; and the power of besetting sins and temptations. Let him enter on the course of “holy violence,” in the assurance that the fruit of his conflict will abundantly recompense his toil.1546 Let him know that the privileges which he anticipated at some indefinite distant period, were actually his portion from the earliest dawn
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of his faith; they are not attached to faith’s degree, but to its sincerity; and that his fuller apprehension and enjoyment of them, far from giving license to indolence, will furnish a fresh stimulus for renewed and increased exertion. Forgiveness of sin is his present possession;1547 union with Christ is the direct source of his spiritual life 1548 which “springing up,” by the power of the Spirit in his heart “unto everlasting life.” 1549 Thus in receiving the promise, the Author, and the earnest and first-fruits of salvation, he “receives salvation” itself as “the end of his faith.” 1550
VII.—THE BACKSLIDERS
What Minister is not conversant with this most affecting case; connected with unsoundness of doctrine, love of the world, the indulgence of sin, or the neglect of prayer? Perhaps also, the power of unbelief, and the lack of Christian establishment, are less obvious causes, but they are not less frequent or injurious. The unsettled professor, unable to plead a certain title to the promises of support, is paralyzed in prayer, and left to his own unassisted weakness. His comforts (if indeed he could speak of them), not being built on a personal interest in the Gospel, were merely feelings, fancies, delusions—not faith—and thus they are not a solid ground of support.
Sometimes we find the backslider in a hardened state.1551 He flinches from close dealing, and advances rapidly on the high road to apostacy. Solemn recollections (such as “Where is the blessedness you spoke of?” 1552) may no longer make thoughts of eternity peaceful. The awful declarations of Scripture,1553 or (as in David’s case) a sudden and unexpected self-accusation—may perhaps produce conviction.1554 Yet until the man begins to feel restless and miserable, the case is hopeless.
The convinced backslider should be treated as if we really grieved over him—not spared, yet felt for—his conscience is probed, yet with tender recollection—the depth of his departure is pointed out, yet he himself may be “restored in the spirit of meekness.” 1555 Thus the incestuous Corinthian was first handled with severity in order to produce conviction. Once he was convinced, he was sustained and confirmed in the most tender regard, “lest haply such a one would be swallowed
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up with excessive sorrow,” and Satan should get advantage of the church.1556 Let him be exhorted to a diligent use of means, and a resolute abandonment of the ways which drew him aside. Let him be guided afresh to the foot of the cross, as if he had never known the way. There let him “look on him, whom he has pierced, and mourn: 1557 in the assurance that the same love that pardons sins, “heals backslidings.” 1558 Peter’s case illustrates the tenderness immediately employed to deepen conviction, and to complete the restoration.1559 The power of this love will mark the subsequent character with a deeper hatred of sin, a more contrite abasement in the recollection of guilt, and a more circumspect and careful conduct.1560 These will be combined with constant attention to the means of grace, and a higher estimation of the Saviour.
VIII.—THE UNESTABLISHED CHRISTIAN.
The sincerity of our Lord’s disciples was not more evident than their lack of establishment in faith and knowledge. We often note a similar defectiveness among our people. Grace is more in the seed than in the operation. It wants exercise to draw it out into practical influence, so that love may be more fervent; faith more active; and prayer, if not more frequent, yet more spiritual. The Apostle did not treat this case of ignorance with the soothing tone of sympathy, but with the strong stimulants of conviction and reproof.1561 And indeed such professors, if they do not actually come short—they at least “seem to.” 1562 If they are alive, it is a bare sickly existence, with little power of exertion, or capacity for enjoyment. If they did not undervalue even their scanty measure of progress, they would reach out for higher attainments and more aspiring hopes. True grace sets the appetite on edge, rather than satisfying it. But where unbelief is faintly resisted; where indolence substituted for exertion; and they are “lying on their faces,” instead of exercising painful diligence in their work;1563 then “the things that remain,” for lack of being “strengthened,” will be “ready to die.” 1564 Hence we see a narrowness in their charity, unconcern for the spiritual
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wretchedness around them, and a lack of interest and exertion for perishing souls and the grand cause of Christ.
Possibly the first impressions may have been made by the novelty of the Gospel, rather than by the direct power of its truth. Hence we see the impulse to shape a religion after our own fancy, instead of embracing the true revelation of God—to live on the continual excitement of novelty, in preference to the old established truths. This naturally results in an imperfect apprehension of the Gospel that fully accounts for defects of Christian temper,1565 as well as for an unsteady resistance to the world.1566 Also, the neglect of the Ministry (the institution expressly ordained to prevent this evil 1567) produces a feeble and inconstant profession. Perhaps the most effectual discipline for this case is the inculcation of an accurate comprehension of the whole compass of Scripture as the grand means of arriving at Christian perfection.1568 Favoritism in Scripture is the grand parent of both heresy and an unstable profession. The word of God loses its power when it is severed from its practical connexion, or when a part of it, however important, is taken for the whole. It would also be well to set forth the full glory of evangelical privileges, not only to console the established, but to excite and convict the indolent. For, what do they know of being “filled with all joy and peace in believing?” How little comprehension they have “with all saints, what is the breadth, and length, and depth, and height of the love of Christ,” as the medium of being “filled with all the fulness of God!” 1569 Should we not warn them against resting in the perception of truth, without realizing its experiential and practical influence on them? And should we not labour to stir up close self-inquiry, an earnest habit of prayer, deep self-acquaintance and self-abasement, increasing obedience, and a stronger excitement to ascend the elevated stations of faith, so that they might gain more extensive, animating, and heavenly prospects? Especially, should we not quicken them to a more habitual contemplation of Christ as the means of more complete conformity to his image,1570 and a steadier and more enlightened profession of his name?1571 Oh! let them also remember that it is only in the persevering exercise of our faith and diligence, that our Christian privileges can be enjoyed, or that our Christian confidence can be assured.1572
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IX.—THE CONFIRMED AND CONSISTENT CHRISTIAN.
Here we find the combination of Scriptural doctrine, holy privilege, and consistent practice. The sum of the prayers and exhortations of the Apostles for their converts was that their views of doctrine might be enlarged;1573 their sense of obligation more deep and active;1574 their standard of profession more elevated;1575 their enjoyment of privileges more exciting;1576 their fruitfulness more abundant;1577 and their course of obedience more complete.1578 The Apostle’s example directs us to go on to instruction in the deepest and most solid truths, moving past the elementary principles of the Gospel;1579 here we enter largely into the counsels of God concerning his people—the security of his covenant on their behalf—the fuller exhibition of his perfections in the work of their redemption, of the office and work of Christ, and of the Divine life derived from him.1580 By this system of “strong meat” the adult Christian is “nourished up in the words of faith and of sound doctrine,” and “his senses” will be still further “exercised” in spiritual discernment. The same acts belong to the young and to the old Christian; but in the old Christian, they are more grounded and solid. The ordinances of God are attended by the young with greater ardency, but from the old with deeper principle. The affections in the young are more vigorous and lively. But what is gradually lost in the natural decay of their sensible operations, is abundantly compensated for in the improvement of their understanding, resolution, and judgment. Spiritual subjects have changed their seat in the soul. If they are less sensibly exercised in the affections (though it might sometimes do well to kindle excitement) they are more permanently fixed in the mind. The choice is more settled, intelligent, and uniform. If there is less spiritual excitement, there is a deeper insight into spiritual corruption, and a deeper fixed habit in the Gospel.
Apart from affliction (a most important means of grace to the Christian1581) the active operation of spiritual life and joy will strengthen and establish his daily progress heavenward. His release from the dominion of sin; his fellowship with Christ in his sufferings, death, and resurrection,1582 his continual view and application of the
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cross, constrain him with irresistible and most delightful influence. “Beholding as in a mirror, the glory of the Lord” prostrates his soul in an admiring, adoring, and transforming contemplation.1583 Sinking in humility, he rises higher and higher in knowledge, holiness, and love. His esteem of his Lord more deeply impresses his heart. He glows with increasing fervour, with more constant and assured delight, with more wakeful and animating gratitude. And thus every exercise of love brings out a growing conformity to the Divine image. It is difficult to turn to human writings for a full exhibition of this heavenly glory. Mr. Romaine has drawn, so far as it extends, a simple and beautiful portrait; it is imperfect however, because it lacks the practical features of the Scriptural sketch. Baxter has presented its features with much fire, force, and power of enchantment—but he has often so disguised his figure with his own constrained feelings and metaphysical restraints, that it seems like an angel in fetters. Perhaps Leighton may be said to have given the full portrait, both in his writings and in his character, with as little touch of human infirmity as can be looked for till the brighter days of the church.
Yet with this love, as the grand material and means of edification, must be combined a positive enforcement of Evangelical warning. David expressly acknowledged the value of this Scriptural discipline;1584 nor did the fear of legalism deter the Apostles from connecting it, as a part of the Gospel, even with the fullest view of the glories of their Great Master.1585 Each warning of Scripture has indeed its own meaning; yet applying to both classes of our people. To the ungodly, those threatenings “work wrath” in the dread of their enemy and judge, Christ—but to the righteous, they produce a wholesome fear of a “jealous God,” love for the holiness of his dispensations,1586 a godly fear of sin, and a quickening stimulus to use the appointed means of preservation.1587 A prominent display indeed of “the terror of the Lord” would savour of the covenant that “engenders to bondage;” but exclusively ministering the promises of the Gospel, blotting out all enforcement of its threatenings, would not only incur the guilt of mutilating the word of God, and of failing to “warn the wicked of his way;” but it would deprive the believer of a Divinely-ordained means of his preservation and establishment.1588
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The Apostle’s exhortation to the Hebrews, furnishes an admirable pattern of this mixed mode of address. Though he styles them—“holy brethren, and partakers of the heavenly calling,” he does not spare to “rebuke them sharply,” as “dull of hearing:” even setting before them the doom of their rebellious forefathers, and of miserable apostates among themselves, as an incentive to that holy fear which is always a necessary part of the grace of perseverance; while he concludes by expressing his good opinion concerning them, and by setting out the “strong consolation,” that arises from the immutable certainty of the foundation of their hope.1589 Thus the dark ground occupies so large a portion of the canvass, evidently with a view to displaying more vividly the attractive glory of love, shedding its beams over the gloom. Thus also the Christian equipoise is maintained. The balance of faith with fear preserves each principle in its due sphere of operation—it restrains faith from presumption, the fear from bondage and unbelief.
The Writer feels deeply impressed with the responsibility of this individual and discriminating Ministry. The recollection that every word we speak to the several classes has a bearing on their eternal state—it clothes it with inexpressible importance with regard to those classes, to our own consciences, and to the Church of God. Our office acts ultimately upon the conscience1590—the various perplexities of which require the most skilful treatment. For the right interpretation of the mind of God, we must not only have learning in Divine things, but we must ourselves be Divinely learned. For how can we know the mind of God, except by the unction and teaching of his own Spirit?’ 1591 To qualify ourselves, therefore, for this anxious service, we need close acquaintance with the human heart (our own heart in particular)—a deep-searching knowledge of Scripture—a careful study of the best works on casuistic and experiential divinity 1592—most of all—a spirit of humble
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and importunate prayer for constant and increased supplies of “the wisdom which is from above.” It is obviously most important to add to this a knowledge of the constitutional temperament of the individuals. An optimistic mind would give a delusive character of ardour and intensity to religious impressions. A constitutional depression would obscure the symptoms even of a genuine work of faith. An undue confidence, or backwardness, would need a different tone of address—it would need to be restrained, cautioned, or encouraged, “as the matter shall require.” 1593
The Writer does not pretend to have given in this detail a complete Ministerial directory. So diversified are the features both of sin and grace, that no human sources have ever furnished him with rules which did not leave many cases unprovided for. He has aimed only to sketch a few broad lines and traits of conversation, which might in some measure meet the prominent difficulties, and be readily filled up under Divine teaching at the moment of emergency. Experience shows us that, often, the most difficult work remains when we have come down from the pulpit, needing special direction of prayer, study, and careful regard to our Master’s ministration for its effectual discharge. One particular, however, we cannot mistake: that to all persons, of every class and at every stage, the attractions of the cross must be unfolded, and its heavenly glory be made intelligible for every purpose: of conviction and conversion, of instruction and sanctification; for the establishment, comfort, and eternal salvation of all who are willing to receive it. It is a grand specific that is applicable to every variety and complication of disease; it is equally powerful to break the hard heart, or to heal the broken heart. The timid or mistaken exhibition of it, is but a feeble instrument of conviction: while the wilful disguise and misapprehension of it will be blasted with ineffectiveness.
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