not what manner of spirit dispensation-they are of. 4 3. The grand object of his concern, which he never lost sight of, and from which he derived his impulse, was TRUTH. "For this end," said he to Pilate, “was I born, and for this cause came I into the world; that I should bear witness unto the TRUTH." 21 He acted undisguisedly and unreservedly on the broad principle, which so many readily concede, as it is wrapped up in the maxim-"Great is truth, and it will prevail.” All other agents, such as mankind so highly praise and so cheerfully employ, -as MONEY and PHYSICAL POWER,-appear not in his official calculations. He relied on TRUTH. "Wisdom is a defence," said Solomon, "and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it." Such was the mediatorial philosophy and policy, which the Son of God taught by his example. There are discouragements attendant on such a course. It requires time and patience. But the Redeemer should not fail nor be discouraged. He waited for the effects of the splendid experiment. Nothing could tempt him to step aside from his path, nor to alter his course. A crown was proffered money was brought-multitudes waited for his bidding— friends besought and reproached him—his enemies plotted his destruction-death, and ignominy were before him a few disciples only remained with him -- but he failed not, neither was he discouraged. He went on, guided by the scriptures, and sustained by truth; he was "crucified and buried;" and when he rose, he charged his disciples to walk in his footsteps. Would to God his ministers had obeyed the injunction. Neither popery nor protestant sectarianism; neither political establishments nor voluntary associations, should have disgraced the annals of the church. Would to God that ministers might return to their allegiance and their duty. Guided by TRUTH, they would carry the banner of the cross from the rising to the setting of the sun. The general direction, which the Redeemer gave to his disciples, and that in view of the ABUNDANCE of the harvest, was, that they should "pray the Lord of the harvest that he will send forth labourers into his harvest." At the time "multitudes" were following him. A mighty difficulty was thus presented. Human wisdom and skill could not manage the combination. Ecclesiastical courts, with all their theological seminaries and education societies, cannot manage it now. The attempt, that is thus made, dazzles by its apparent magnificence, while it is too small a remedy to cover the case. Society is too broad to be managed by human rules and provisions. It must be left to its own operations under divine providence. The Master's direction is founded in the nature of society. Our ecclesiastical politicians have merged the Master's law in their own schemes. They cry out for means; but for means to meet a case which they cannot meet by the means they prescribe. The use of means is necessary, but the means belong to the divine constitution itself; and these means they exchange for those of their own invention. Political legislators have often committed the same mistake; and the idea is now becoming a common one, as the result of fair experiment, that they have legislated too much, and that they had better let many things alone. It is this same mistake, ecclesiastically speaking, that I censure. There has been, and there is, too much legislation. Things ought to have been let alone. The constitution, established and superintended by Jehovah, was better than any system which mankind have ever devised. He has framed the reciprocal relations of human life according to their own nature; and has united as much government and as much liberty, as the case will admit. To bring in more government, is to destroy liberty, as the fact has exhibited. The concern of the Spirit of God is with TRUTH; he seeks to convince the human MIND of truth, and ever acts according to the nature of both. Hence it is that the intermeddlers with the one have destroyed the other, and that ecclesiastical power and scholastic theology have sustained each other. Our ecclesiastical tribunals have been inimical to both liberty and truth: ordinations, presbyterially and episcopally speaking, have been referred to agents the least qualified to judge. The church must return to the constitution which God has established in consistency with the nature of things, and to that providence which protects its edifying operation. The Redeemer intended that his servants should act like himself -- should be anointed with the same Spirit, and should sustain the same constitutional principles. Pastors and teachers, like the Master, are GIFTS of divine PROVIDENCE. His own practice corresponded with all that has been advanced. Passing by men of reputed ecclesiastical standing and influence, he sought for those of moral attributes. The "man that is worthy". have been a favorite phrase with him. The qualifications, which his disciples evinced at any particular seems to time, he referred to a providential superintendence, as in the case of Peter's confession, when he said"Blessed art thou, Simon Barjona, for flesh and blood have not revealed it unto thee, but my Father who is in heaven." Hence he told his disciples that they should be partakers with him in his baptism, and bid them to rely most unreservedly on the teaching, counsel, and aid of the Holy Spirit. A very interesting incident occurred in the course of the Redeemer's ministry, which has been reported by three of the evangelists; which, in my judgment has been greatly misrepresented; and which, I suppose, bears directly on the subject in hand. I shall copy the account from the first, wishing the reader to compare the whole. It is as follows: "And, behold, one came and said unto him- Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments. He saith unto him-which? Jesus said, Thou shalt do no murder Thou shalt not commit adultery - Thou shalt not steal-Thou shalt not bear false witnessHonour thy father and mother; and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples,Verily I say unto you, that a rich man shall hardly en - ter into the kingdom of heaven. And again, I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible. Then answered Peter, and said unto him, - Behold we have forsaken all and followed thee; what shall we have therefore? And Jesus said unto them-Verily I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive a hundred fold, and shall inherit everlasting life. But many that are first, shall be last; and the last shall be first."* a RICH man was The individual in question was a YOUNG man was a RULER —and had formed a lofty idea of the Redeemer's pretensions, having heard his doctrines, and seen his miracles. He addressed Jesus as a teacher, calling him MASTER; and as one, in whose enterprise he took a deep interest, calling him GOOD Master. The term INHERIT may be interpreted as official. Noah was the HEIR of the righteousness of faith Abraham was the HEIR of the world - Christ was the HEIR of all things the oldest son was the HEIr, or *Mat. xix. 16-30. Mark x. 17-31. Luke xviii. 18-30. |