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ment of one another, are not insensible to the duty of an opposite conduct; and though destitute of the supernatural principles of the gospel, which alone can influence and excite to the vigorous discharge of it, they must commend the thing itself as highly meritorious and praiseworthy. Consider further,
2. That as this duty is plain, so it is exceedingly important. What idea can we have of Christ's new commandment of brotherly love, (John xiii. 34.) without it? Can we possibly possess that
form of majesty and glory which belonged to him as God-" took apon him the form of a servant”assumed the nature of a creature, the most exalted of which are servants in relation to God-" and was made in the likeness of men," which points out the particular class of creatures among whom he condescended to rank—“and being found in fashion as a man he humbled himself," even to the lowest estate of mankind-" and became obedient unto death, even the death of the cross," the punishment of the lowest and vilest criminals-and to all this he conde-" scended for our sakes and to accomplish our salvation. Lastly, the apostle points them to his state of acquired glory. "Wherefore God hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, in heaven and earth and under the earth; and every tongue confess that he is Lord, to the glory of God the Father." And in this also Christ is an example of the reward which shall be conferred on those who follow him in the path of self-denial and in seeking the good of others.
From the subject thus concisely explained, a few obvious reflections naturally arise which demand the serious and prompt attention of every professed disciple: such as, 1. That the duty enjoined in this passage of scripture is exceedingly plain. There is no occasion for reasoning much upon it; for however selfish men may be, and however averse to comply with it, their consciences must tell them that a mean, contracted spirit, wholly absorbed in its own little concerns, and regardless of the benefit of others, is altogether inconsistent with the genius of Christianity. Even the men of the world, who are all anxiously pursuing their own private emolunent, often indeed to the detri
charity which seeketh not her own," while we are entirely absorbed in our own personal concerns? To suppose this would be to maintain a flat contradiction. Can we be imitating the example of Christ, while we are intently occupied about our own concerns, and unmindful of those of others? Impossible. Such a conduct is directly opposite to his generous example who came not to be ministered unto, but to minister, and to give his life a ransom for many, Matt. xx. 28.-who emptied himself of his divine and eternal glories and became poor to enrich
Is it to be supposed that we have really been relieved in our minds from the horror of an accusing conscience and the dread of impending misery, by the amazing condescension and generous love of the Son of God, if we are not disposed to imitate him? Can we be sincere in our love to Christ, and yet no way inclined to that labour of love towards his name which is evinced in active services to promote the good of others? It cannot be. Christ's kingdom is an object ever near to his heart-how then can he be indifferent as to the means of promoting and extending it in the world? His disciples, however poor, afflicted, or despised by the world which lieth in the wicked one are "a people near unto him.”
Ps. cxlviii. 14.-he is ever mind- | strong and settled friendship, on which account the Scripture supposes that a man may lay down his life for his friend, John xv. 13. But how shall we account for the fact, that many professed Christians come behind some of the men of the world in regard to the duty under consideration? Will it be said, that some infidels have better natural dispositions than many Christians? That may be true enough; but must we likewise admit that these natural
ful of their affairs, and so closely does he identify himself with them that any services rendered to them, he takes as done to himself. Matt. xxv. 45. In fine, Can we be living members of that body of Christ, united by one Spirit, and possessing one common interest, and yet entirely absorbed in our own separate selfish affairs, destitute of any sympathetic concern about the body at large, or the situation of our fellow members in particular? If in the natural body such a supposed case would argue a mortified or dead member, it is not easy to shew what else can be made of it in the mystical? If therefore it be of any importance to love the Lord Jesus Christ-to imitate his example-to obey his new command of brotherly love-hold of their hearts as to make up to be living members of his bodyand it may be added, to enjoy his love and stand approved by him in the great day of account-then must this duty, which stands essentially connected with all these things, be most important.
principles operate more powerfully than the supernatural principles of the gospel do upon such as really believe them? This cannot be granted. The true solution is, that while their natural dispositions are inferior, the principles of Christianity have not got such
the deficiency, however powerful in their own nature they may be. But how shall they excuse themselves in this respect? Will it be by confessing that they do not believe these principles? That would he to avow themselves infidels, and consequently they cannot be the persons we are arguing with! Will they say, that though they believe and love the gospel, yet they cannot reconcile their minds to this duty? But this cannot be admitted, because it implies a contradiction both in the nature of the thing and the concurring_testimony of scripture. Perhaps they will plead, that though well disposed to the duty they want ability to perform it! but even this will not do; for when individuals care for one another, and are heartily disposed in love to serve each other according to their ability and as opportunity offers, they do all that is required in the duty under consideration. In a Christian church, all the members have not the same office, gifts, or
3. And as it is both plain and important, so, be it also remembered that it is practicable by all real Christians. To suppose, indeed, that it was not so, would be a reflection on the wisdom and goodness of HIM who enjoins it. We sometimes see men even from natural principles approaching very near in practice to the duty here enjoined.-Persons naturally of a generous disposition, actuated by a love to their fellow-creatures, possessed of humane and feeling hearts, are instinctively prompted to bestow some attention and concern upon the affairs of others, and are gratified in rendering them offices of kindness.-Natural affection, too, prompts many to take an interest in the affairs of their relatives and even to deny themselves to do them se vice.-talents: every one has not the Nothing however operates more same abilities or sphere of usefulpowerfully in this way, than a ness allotted him. Yet every
member should love his brethren; | lay before our readers the para
and that love when in exercise will manifest itself by his feeling for, and sympathising with them. They should have the same care one for another, and even the most feeble are useful and necessary in their sphere, so that one member cannot say to another "I have no need of you." 1 Cor. xii. 21-25. It is therefore utterly in vain for any professed disciple of Christ to plead that this duty is impracticable by him, since it accomodates itself to their several abilities and respective stations, requiring nothing more than the existence of undissembled love in the heart, and a willing mind to carry its principles into actual exercise.
graph which comprises the jet of the whole, and then offer a remark or two with a view to expose its fallaciousness. The writer of it, who assumes the title of " Observator," after a few introductory remarks thus proceeds:
"The doctrines of the gospel assume a twofold aspect: they may be regarded either as abstract truths, established by conclusive evidence, appealing to the testimony to their veracity--or they may intellect of man and thence extorting a be viewed as vital principles operating by divine influence on the mind, swaying it to a cordial reception of Christ, and difpropriation of living faith. In the forfusing their salutary efficacy in all the apmer case the faith of assent is yielded to the doctrines of the gospel as substantiated facts, by the overpowering evidence of sub-consideration. In the latter case the faith their truth or even by motives of minor of reception becomes conspicuous, not simply an intellectual quality but a moral of it, as the engrafted word which is able principle, receiving the truth in the love to save the soul. The former believes in his intellect and is speculatively wise-the latter believes in his heart and is lieve all the doctrines of the gospel and savingly enlightened. The one may "be
to check his presumptuous soul and pre
4. Let us learn from this ject to form an estimate of scriptural Christianity-how noble, how how godlike a system it is! It is, practically, neither less nor more than an imitation of Christ's generous love in serving one another. And as no line of conduct can be more truly honour-yet go to the devil." And I tell him so able; so in prosecuting it we really promote our own true interest. Let churches and individuals therefore well consider how far they are conscientiously engaged in it; and remember, that He who walks in the midst of the golden candlesticks and holds the stars in his right hand, has his eye ever upon them; He knows our works, and to Him we must all, 'ere long, give
ON RASH AND UNGUARDED
WE inserted a few remarks on this subject in a former number, p. 51. and now resume it merely for the sake of noticing a paper which we have since received bearing the Watford post-mark, and the object of which is to vindicate the assertion complained of. We cannot find room for the whole of the paper, but we shall
vent the fatal delusion*-the other shall sacred truth, "By grace are ye saved, experience the full verification of the through faith- not of works lest any man should boast."
Now on this we remark, that
1. The doctrines of the gospel do not assume a two-fold aspect as they lie in the holy scriptures; nor ought they to be regarded as "abstract truths" which appeal to the intellect only. Our correspondent never learned this distinction from the Bible; it was hatch'd in the schools or Academies, and it is point blank in
*The writer should rather have said" that I may shew my daring impiety in giving the
lie to the word of God." For instance; the that they were saved if they kept in memory apostle expressly assures the Corinthians, the gospel, viz. that Christ died for our sins Buried and that he rose again the third day." 1 Cor. xv, 2, 3. No! says this writerand keep it constantly in memory, yet perish that is not true-a man may believe all this eternally! If this be not flatly to contradict the word of God, we should be glad to know what is! EDITOR.
the that he was
"When he believes with his understanding, does he believe without his heart?" and vice
versa, "when he believes with his heart, does he believe without his understanding?" Yet these are the palpable absurdities implied in this correspondent's distinctions; and it shews that on this subject men have departed just as far from the principles of common sense as they have from the scriptures. Again, we ask him, does he know of any other way of receiving a report, or testi
but by assenting to its truth? Yet his whimsical distinction supposes the contrary! But really, people who can impose upon themselves by such stupid nonsense, as that which we have been animadverting upon, are not fit subjects of argumentation. EDITOR.
opposition to the whole uniform | questions.
2. Equally unscriptural and unfounded is this correspondent's distinction between "the faith of assent" and the "faith of reception"-between " believing with the intellect," that is, in other words, believing with the understanding and "believing with the heart." Were this writer capable of exercising two grains of reflection on what he has written, how must he blush at the absurdity of his own statement. We beseech him, if he be a man of a sane mind, to consider well the following simple
To the Editor of the New Evangelical
I AM pleased with your Publication, of which I am a constant reader. The observations in your February number, (p. 51.) respecting unguarded expressions are, in my opinion, of prime importance; and such as prove the writer to be taught by that wisdom which is from above, and which leads in the path of truth, marked out by HIM who is "the way, the truth, and the life," and who came into the world that men believing his doctrine might be saved. There are many passages of the New Testament that contradict the presumptuous expression alluded to, and establish this important doctrine that "he that believeth shall be saved." I wish some one would remark on other mistaken opinions, which, either from tradition or false teaching, have crept into the Christian world, and produced much lamentable mischief. One thing to which I allude, is the almost general
distress of mind? Not in my view. They were of the number of those who appeared to the Pharisees, beneath themselves, and therefore had need to be made better. Well; but, say some, "how will men apply to the physician unless sensible of their malady?" I answer, suppose that instead of their applying to him, the physician comes to them. It appears to me, that this is indeed the case! "To the law and to the testimony." Consider what is implied in the following scriptures. Born of God
opinion, that a state of distress is needful to prepare the mind for the reception of the gospel, by supposing that the gospel cannot be glad tidings unless the sinner is brought down by distress and reduced to a deep sense of his helpless and miserable condition. Those who maintain this sentiment cannot, in my opinion, prove it from the unerring source of truth; and if not supported by that, 'tis not very material, what human testimonies may be adduced for its support. I have generally endeavoured to refute this opinion-created anew in Christ Jesusand have been commonly answered that, "The whole have no need of a physician, but those who are sick." But if we would ascertain the meaning of any passage of scripture, the safest way is to refer to the connection in which it stands. Thus, for instance, the occasion of the above words appears to be this. The Redeemer having called Matthew to the Apostleship, the latter made a feast in his own house, where many of those termed publicans and sinners sat down with him. The condescension of Christ on this and many other occasions was very conspicuous in his associating with them. This produced a murmuring amongst those good folks, the Pharisees, who said that 66 He was gone to be a guest with publicans and sinners." The reply was, 'They that are whole have no need of the physician, but those that are sick, I came not to call the righteous, but sinners to repentance." Now I conceive the meaning to be this "These characters, you must ad-couraging said to him. mit, are sick; they are the common sinners of mankind; and this is the character of all by nature whether sensible thereof or not. I came to call such_to_ repentance;" and such was the Saviour's office, "He came to save that which was lost." But does this imply that these men were under
you hath he quickened who were dead in trespasses and sin-you that were afar off are brought nigh-called out of darkness into His marvellous light, &c.;—expressions these, which imply that the saving truth comes to men unsought by them, Rom. x. 20. Many are overtaken with mercy, perhaps, before they knew they were lost; and few have seen the awful state in which they were, till delivered from it: For, the light shining into the mind, whilst it shews men the glory of the gospel, at the same time shews them the dreadful nature of sin, which concealed from their view the unsearchable riches of Christ. How was Saul struck with astonishment when seeing Jesus alive from the dead, he cried out in a way of grateful enquiry "Lord what wilt thou have me to do?" How shall I manifest my obedience and shew forth my gratitude? for if we attend to his own relation as given before his judges, there was nothing but what was en
Zaccheus under distress of mind when he climbed the tree? at any rate we have no proof thereof. Christ appoints himself to be his guest, and the effect of forgiveness on his mind was immediately visible; "he received him joyfully." The Samaritans, when they heard Philip preaching the things