CHAP. VII.

THE CHRISTIAN WARFARE, AS CONNECTED WITH

-PUBLIC DUTY.

O for a world in principle as chaste
As this is gross and selfish!

Cowper.

Look not every man upon his own things, but every man also on the things of others. These words imply, that even among professing Christians, there is a frequent proneness to become so far occupied with their own interests, as to overlook the interests of others. They teach us also, that this is an evil proneness, against which it behoves us to guard with the utmost care. We propose, in this chapter, to consider the Christian warfare as connected with public duty; and to the completeness of this subject, it will be necessary to contemplate our obligations, in regard to it, under three points of view :—its Claims, its Limits, and its Difficulties, equally deserve our attention.

I. With respect to the Claims of public duty, THEY ARE FOUNDED ON THE COMMAND OF GOD.

The scripture we have just cited, does not express the mere counsel, or advice, of a fallible mortal. It is the announcement of one who spake as he was moved by the Holy Ghost,-the mandate of the Eternal. The sacred writers inculcate attention to the temporal necessities of our fellowmen, as an imperative obligation. Whoso hath this world's good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? It is thus distinctly taught, that where benevolence is wanting, piety is wanting. Such men as fail to befriend the hungry and the naked, the sick and the imprisoned, are placed before us, by the Redeemer himself, as the person on whom a sentence of everlasting exclusion from all blessedness, will be publicly pronounced in the great day. Indeed, the law which enjoins, that we do to others as we would they should do to us, calls upon the rich to relieve the real necessities of the poor, and on the strong to become the protectors of the weak. As interpreted by the Saviour, in the parable of the Samaritan, this precept teaches us to recognize our neighbour in every child of Adam, and having done this, it says, Thou shalt love thy neighbour as thyself.

We scarcely need observe, that this law, so accordant with the precepts of scripture generally, is one the authority of which must extend from the humbler to the higher interests of humanity. It has respect to the soul,―to the religious welfare of

our brethren, and of the world. We are not to allow men to perish for lack of knowledge, any more than for lack of food, shelter, or clothing. Go preach the gospel to every creature, was the parting injunction of the Son of God to his disciples. And it is written, He who winneth souls is wise; they who turn many to righteousness shall shine as the stars of heaven. Wo is me, if I preach not the gospel. Exhort one another daily, while it is called to-day. If a man be overtaken in a fault, ye which are spiritual restore such an one, in the spirit of meekness. Brethren, if any of you do err from the truth, and one convert him, let him know that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Ye were ensamples to all that believe in Macedonia and Achaia, for from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to Godward is spread abroad.

Thus we are taught, by the religion of holy scripture, to abound in generous effort, with a view to the future, no less than for the present welfare of our brethren, and of all men. We learn also, from the New Testament, that pecuniary contributions were frequently made by the first Christians, at the call of the apostles, the chief object of which was the maintenance and diffusion of the faith of Christ.

Public duty, which is thus variously urged upon us by the precepts of Scripture, is enforced, in some

measure, by THE MOST ACKNOWLEDGED RELATIONS OF MANKIND TO EACH OTHER. Men who have failed to attach a due importance to the lessons of inspiration, frequently speak of the human race as a family. And should those who have the same blood in their veins cease to be brethren? Should a house be divided against itself? A nation is frequently spoken of as a body politic. But if such be its character, surely no one part of it should be the foe of another. The hand may not say to the foot, I have no need of thee; and, still less, should one member study nothing so much, as to draw the life-blood from its kindred member. What man ever thus hated his own flesh? Thus, the manner of speaking, which the most obvious relations of society have rendered familiar to us, carries much of that obligation, in this respect, along with it, which is pressed with so much emphasis in scripture. It is plain, therefore, that the man who lives only to himself, violates one of the most certain laws, arising out of the connexions inseparable from his present being. Hence, that servant who was only chargeable with unprofitableness, was pronounced wicked; and cast, bound hand and foot, into outer darkness.

We may remark also, that the claims of public duty are sanctioned by THE PRACTICE OF THE CHURCH IN EVERY AGE. Where can we look, without discerning a generous activity, as the effect of enlightened piety? There are the labours and sufferings of prophets, apostles, confessors, and

martyrs,—all prosecuted, or endured, in devotedness to a public cause. What a life of invincible perseverance was that of the great apostle to the Gentiles and simply from the hope that he might by all means save some! And whence the patient heroism of reformers, and their adherents, in later times? The voice of the holy prophets will answer, when they are heard saying, For Zion's sake we will not hold our peace, and for Jerusalem's sake we will give thee no rest, until thou shalt cause the righteousness thereof to go forth as brightness, and the salvation thereof as a lamb that burneth. Paul went so far as to affirm, that he could wish himself accursed, after the manner of Christ, if he might thereby save his countrymen; and never counted his life dear unto him, so that he might finish his course with joy, and the ministry he had received of the Lord Jesus.

And there is THE EXAMPLE OF JESUS HIMSELF on this point. But how shall we speak of this matter? He was rich, and for our sakes became poor, that we through his poverty might be rich. He was made sin for us, though he knew no sin, that we might be made the righteousness of God in him. He died the just for the unjust. He gave himself for us, a sacrifice, a sweet smelling savour unto God. So that God commendeth his love toward us, in that while we were

Here was infinite

yet sinners, Christ died for us. generosity, benevolence which passeth knowledge. Mark the application which the apostle has given to this stupendous act of sovereign goodness. LET