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they are, they do not constitute the whole truth, and I do not expect great moral effects from narrow, and partial views of our nature. I have spoken of the godlike capacities of the soul. But other and very different elements enter into the human being. Man has animal propensities as well as intellectual and moral powers. He has a body as well as mind. He has passions to war with reason, and self-love with conscience. He is a free being, and a tempted being, and thus constituted he may and does sin, and often sins grievously. To such a being, religion, or virtue, is a conflict, requiring great spiritual effort, put forth in habitual watchfulness and prayer; and all the motives are needed, by which force and constancy may be communicated to the will. I exhort not the preacher, to perpetually of man as “made but a little lower than the angels.” I would not narrow him to any class of topics. Let him adapt himself to our whole and various nature. Let him summon to his aid all the powers of this world, and the world to come. Let him bring to bear on the conscience and the heart, God's milder and more awful attributes, the promises and threatenings of the divine word, the lessons of history, the warnings of experience. Let the wages of sin here and hereafter be taught clearly and earnestly. But amidst the various motives to spiritual effort, which belong to the minister, none are more quickening than those drawn from the soul itself, and from God's desire and purpose to exalt it, by every aid consistent with its freedom. These views I conceive are to mix with all others, and without them all others fail to promote a generous virtue. Is it said, that the minister's proper work is, to preach Christ, and not the dignity of human nature? I answer, that Christ's greatness is manifested in the greatness of the nature which he was sent to redeem; and that his chief glory consists in this, that he came to restore God's image where it was obscured or effaced, and to give an everlasting impulse and life to what is divine within us. Is it said, that the malignity of sin is to be the minister's great theme? I answer, that this malignity can only be understood and felt, when sin is viewed as the ruin of God's noblest work, as darkening a light brighter than the sun, as carrying discord, bondage, disease and death into a mind framed for perpetual progress towards its Author. Is it said that terror is the chief instrument of saving the soul? I answer, that if by terror, he meant a rational and moral fear, a conviction and dread of the unutterable evil incurred by a mind which wrongs, betrays, and destroys itself, then I am the last to deny its importance. But a fear like this, which regards the debasement of the soul as the greatest of evils, is plainly founded upon and proportioned to our conceptions of the greatness of our nature. The more common terror, excited by vivid images of torture and bodily pain, is a very questionable means of virtue. When strongly awakened, it generally injures the character, breaks men into cowards and slaves, brings the intellect to cringe before human authority, makes man abject before his Maker, and, by a natural reaction of the mind, often terminates in a presumptuous confidence, altogether distinct from virtuous self-respect, and singularly hostile to the unassuming, charitable spirit of Christianity. The preacher should rather strive to fortify the soul against physical pains, than to bow it to their mastery, teaching it to dread nothing in comparison with sin, and to dread sin as the ruin of a noble nature.

Men, I repeat it, are to be quickened and raised by appeals to their highest principles. Even the convicts of a prison may be touched by kindness, generosity, and especially by a tone, look, and address, expressing hope and respect for their nature. I know, that the doctrine of ages has been, that terror, restraint, and bondage are the chief safeguards of human virtue and peace. But we have begun to learn that affection, confidence, respect, and freedom are mightier as well as nobler agents. Men can be wrought upon by generous influences. I would that this truth were better understood by religious teachers. From the pulpit generous influences too seldom proceed. In the church men too seldom hear a voice to quicken and exalt them. Religion, speaking through her public organs, seems often to forget her natural tone of elevation. The character of God, the principles of his government, his relations to the human family, the purposes for which he brought us into being, the nature which he has given us, and the condition in which he has placed us, these and the like topics, though the sublimest which can enter the mind, are not unfrequently so set forth as to narrow and degrade the hearers, disheartening and oppressing with gloom the timid and sensitive, and infecting coarser minds with the unhallowed spirit of intolerance, presumption, and exclusive pretension to the favour of God. I know, and rejoice to know, that so in its worst forms does good; for so bright and piercing is the ight of Christianity, that it penetrates in a measure the thickest clouds in which men contrive to involve it. But that evil mixes with the good, I also know; and I should be unfaithful to my deep convictions, did I not say, that human nature requires for its elevation, more generous treatment from the teachers of religion. I conclude with saying, let the minister cherish a reverence for his own nature. Let him never despise it even in its most forbidding forms. Let him delight in its beautiful and lofty manifestations. Let him hold fast as one of the great qualifications for his office, a faith in the greatness of the human soul, that faith, which looks beneath the perishing body, beneath the sweat of the labourer, beneath the rags and ignorance of the poor, beneath the vices of the sensual and selfish, and discerns in the depths of the soul a divine principle, a ray of the Infinite Light, which may yet break forth and “shine as the sun” in the kingdom of God. Let him strive to awaken in men a consciousness of the heavenly treasure within them, a consciousness of possessing what is of more worth than the outward universe. Let hope give life to all his labours. Let him speak to men, as to beings liberally gifted, and made for God. , Let him always look round on a congregation with the encouraging trust, that he has hearers prepared to respond to the simple, unaffected utterance of great truths, and to the noblest workings of his own mind. Let him feel deeply for those, in whom the divine nature is overwhelmed by the passions. Let him sympathise tenderly with those, in whom it begins to struggle, to mourn for sin, to thirst for a new life. Let him guide and animate to higher and diviner virtue, those in whom it has gained strength. Let him strive to infuse courage, enterprise, devout trust, and an inflexible will, into men's labours for their own perfection. In one word, let him cherish an unfaltering and growing faith in God as the Father and quickener of the human mind, and in Christ as its triumphant and immortal friend. That by such preaching he is to work miracles, I do not say. That he will rival in sudden and outward effects what is wrought by the preachers of a low and terrifying theology, I do not expect or desire. That all will be made better, I am far from believing. His office is, to act on free beings, who after all must determine themselves; who have power to withstand all foreign agency; who are to be saved, not by mere preaching, but by their own prayers and toil. Still I believe that such a minister will be a benefactor beyond all praise to the human soul. I believe, and know, that on those who will admit his influence, he will work deeply, powerfully, gloriously. His function is the sublimest under heaven; and his reward will be, a growing power of spreading truth, virtue, moral strength, love, and happiness, without limit and without end.






Ephesians vi. 1, 2: “ Children, obey your parents in the Lord: for this is

right. Honour thy father and thy mother, which is the first commandment with promise."

From these words I propose to point out the duties of children to their parents. My young friends, let me ask your serious attention. I wish to explain to you the honour and obedience which you are required to render your parents; and to impress you with the importance, excellence, and happiness of this temper and conduct.

It will be observed, in the progress of this discourse, that I have chiefly in view the youngest part of my hearers; but I would not on this account be supposed to intimate, that those who have reached more advanced periods of life, are exempted from the obligation of honouring their parents. However old we may be, we should never forget that tenderness which watched over our infancy, which listened to our cries before we could articulate our wants, and was never weary with ministering to our comfort and enjoyments. There is scarcely anything more interesting than to see the man retaining the respect and gratitude which belong to the child; than to see persons, who have come forward into life, remembering with affection the guides and friends of their youth, and labouring by their kind and respectful attention to cheer the declining years, and support the trembling infirmities of those whose best days were spent in solicitude and exertion for their happiness and improvement. He who suffers any objects or pursuits to shut out a parent from his heart, who becomes so weaned from the breast which nourished and the arms which cherished him, as coldly to forsake a parent's dwelling, and neglect a parent's comfort, not only renounces the dictates of religion and morality, but deserves to be cast out from society as a stranger to the common sensibilities of human nature.

In the observations I am now to make, all who have parents should feel an interest; for some remarks will apply to all. But I shall principally confine myself to those, who are so young as to depend on

the care and to live under the eye of their parents; who surround a parent's table, dwell beneath a parent's roof, and hear continually a parent's voice. To such the text addresses itself, “ Honour and obey your father and mother."

I shall now attempt to explain and enforce what is here required of you.

First, You are required to view and treat your parents with respect. Your tender, inexperienced age requires that you think of yourselves with humility, and conduct yourselves with modesty; that you respect the superior age and wisdom and improvements of your parents, and observe towards them a submissive deportment. Nothing is more unbecoming in you, nothing will render you more unpleasant in the eyes of others, than froward or contemptuous conduct towards your parents. There are children, and I wish I could say there are only a few, who speak to their parents with rudeness, grow sullen at their rebukes, behave in their presence as if they deserved no attention, hear them speak without noticing them, and rather ridicule than honour them. There are many children at the present day, who think more highly of themselves than of their elders; who think that their own wishes are first to be gratified; who abuse the condescension and kindness of their parents, and treat them as servants rather than superiors.

Beware, my young friends, lest you grow up with this assuming and selfish spirit. Regard your parents as kindly given you by God, to support, direct, and govern you in your present state of weakness and inexperience. Express your respect for them in your manner and conversation. Do not neglect those outward signs of dependence and inferiority which suit your age. You are young, and you should therefore take the lowest place, and rather retire than thrust yourselves forward into notice. You have much to learn, and you should therefore hear instead of seeking to be heard. You are dependent, and you should therefore ask instead of demanding what you desire; and you should receive everything from your parents as a favour, and not as a debt. I do not mean to urge upon you a slavish fear of your parents. Love them, and love them ardently; but mingle a sense of their superiority with your love. Feel a confidence in their kindness; but let not this confidence make you rude and presumptuous, and lead to indecent familiarity. Talk to them with openness and freedom; but never contradict with violence; never answer with passion or contempt.

The Scriptures say, “ Cursed be he that setteth light by his father or his mother. “ The eye that mocketh at his father, the ravens of the valley shall pluck it out, and the young ravens shall eat it.” The sacred history teaches us, that when Solomon, on his throne, saw his mother

approaching him, he rose to meet her, and bowed himself unto her, · and caused a seat to be set for her on his right hand. Let this wise and great king teach you to respect your parents.

Secondly, You should be grateful to your parents. Consider how much you owe them. The time has been, and it was not a long time past, when you depended wholly on their kindness, when you had no strength to make a single effort for yourselves, when you could neither speak, nor walk, and knew not the use of any of your powers. Had not a parent's arm supported you, you must have fallen to the earth

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