CHRISTIAN REMEMBRANCER

(Continued from last month)

PART III

THE BELIEVER’S OUTWARD CONVERSATION AND CONDUCT WITH OTHERS

CHAPTER I

The Real Christian Loves His Country and is Therefore the Best of Patriots

POLITICAL hypocrisy hath made the laudable name of patriotism almost suspicious. But he that is sincere in the best things, and walks as in the sight of God, will, of all men, be faithful in lower matters, and carry a sterling integrity from religion into every duty of social life. On the other hand, he that regards not God, nor yet other men, but as they are convenient to himself, may very justly be suspected respecting his fidelity to his country. Profit and vain-glory, indeed, will carry some men very far, as they have done; but strip a worldly man of these, and where are his motives for promoting the national welfare?

The Christian is not a mere showy patriot, for lucre or for fame; but he is, what none but a Christian can be, a patriot in spirit and in truth, pouring out his secret and earnest prayers before God for the true prosperity of the land. The world, indeed, hath a low opinion of this artillery of heaven; but one, who is wiser than the world, hath told us, that the “effectual fervent prayer of a righteous man availeth much.” And if one such person, like an Elias, can be instrumental in drawing down public blessings; what may not be hoped for from the prayers of legions of Christians throughout the nation? We may read what the prayers of such men have done in Hebrews 11:33, 34.

The Christian patriot will rejoice in all the good done to his country, though other hands, rather than his, have been employed in the doing it. That man deserves not the name of a patriot, to whom the peace, honor, and prosperity of his country are valuable, only as they may contribute to his own.

As the Christian’s patriotism is founded upon the pure principles of religion, he is more desirous of this country’s prosperity in true worth and virtue, than in mere power and riches, which are often the dangerous fuel of luxury and pride both to states and individuals. He is no enemy to commerce, for a thousand reasons; but an utter enemy to commercial vices; for reasons infinite and eternal.

In wishing for his country all kinds of temporal blessings, he cannot forget to ask, before God, for a greater abundance of spiritual mercies. His heart’s desire is, that the gospel and religion of Jesus Christ happily countenanced and established by the laws, may for ever flourish through the land in its most genuine and effectual power and purity. Though he is not, and cannot be an enemy to any man, yet he is a well-principled adversary to all wicked and blasphemous errors and opinions, and to all profligacies of heart and life, which flow from them, and which have over-run the country with guilt and shame.

The Christian carries religion into his patriotism, but not his patriotism into religion. The things of God are too holy and sacred with him either to be mixed with, or truckled to, the little low politics of men. He is the citizens of a better country, and a pilgrim in all others; though a peculiar and public-spirited friend to that in which he was born.

As he can say with Samuel, “God forbid that I should sin against the Lord in ceasing to pray for his” nation; so he would act upon all occasions, as Samuel did, and endeavor to promote the welfare of his country by being a good countryman. He will contribute fairly and cheerfully to her burdens, live in all godly quietness and honesty among his people, and pray faithfully and earnestly for the whole public weal as a Christian. Were all the subjects such patriots, the country would have but small reason to be afraid of the most mighty and numerous enemies; for who could penetrate the wall of fire, with which God, in such a case, would surround it?

CHAPTER II

The Real Christian is Conscientiously a Dutiful Subject to the King and his Government

He that said, “fear God,” immediately added, as one evident proof of the reality of his godly fear, “honor the king.” Being chief magistrate, the king is God’s first temporal minister, who is to bear the sword of justice and judgment, “for the punishment of evil-doers, and for the praise of them that do well.” The Christian then, living like a Christian, has no just cause to fear a wound. We are commanded by God to reverence those who act under the king, for these ends; how much more then are we bound to regard himself! And if the Christian be concerned for his country, he cannot be unconcerned for his sovereign, who is more deeply interested in its welfare than any other man.

He prays publicly and privately for his king, for his family, and for all that are put in authority under him. It is his wisdom, interest, principle, and duty, thus to pray; because their prosperity is not only connected with his own, but their downfall would occasion the worst of hazards to millions of people. He who countenances strife and sedition, can no more be a true and benevolent Christian than a real patriot and subject; for by these, confusion, rebellion, rapine, and murder, may overspread a land, to the general destruction, and to the reproachful hinderance of godliness and piety. I can find examples of pardon for the most atrocious private sins, in the Bible; but I do not recollect one instance of God’s mercy extended to the public crime of rebellion. Indeed, the same word is used in the original both for rebellion and for apostacy from God; and probably because they are almost one and the same thing. Rebellion is an aggregate evil, inducing and involving every other wickedness, and is precisely that offense of the first magnitude, which ruined the fallen angels, and through them brought misery and mischief into this world, as well as occasioned the irreparable sorrows of eternity.

A true Christian values private, public, and religious peace at too high a rate, ever to sacrifice it to the caprices and suspicions of selfish parties and worldly politicians. Corrupt as the world now is, he is thankful for the civil and religious liberty he enjoys, esteeming it a wonderful providence to him as a Briton, above all other men; and therefore he is not captious and querulous because governors are frail mortals like himself, and consequently cannot possibly please every one, nor be absolutely perfect in all things.

In cases of real oppression, the Christian hath a better God to go to than his own passions, or the violences of sinful men, or the evil god of this present evil world, who kindles those violences and passions by his own. He doth not rave, but pray; not swear and curse, but bless; not strive to cut throats for his own self-will, but to subdue his own heart first to the will of God, and to soften the hearts of others by temperance of conduct, kindness of reason, and innocence of life. “And who is he that will harm you, if ye be followers of that which is good? But if ye suffer for righteousness’ sake, happy are ye; and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.”

The word of God is the Christian’s rule of politics; not the false, fanciful, ignorant, and impracticable speculations of men, who know not their own hearts, and who, deriving all from their own stock, could not have true wisdom or grace, and consequently could not truly and really govern themselves. Whatever principles, temper, and conduct, cannot be “sanctified by the word of God and prayer,” are absolutely unholy to a Christian, and strictly to be avoided by him.

CHAPTER III

The Real Christian Will Punctually Obey the Laws of His Country, in Every Thing Not Opposite to the Will and Word of God

Iniquity, not righteousness, is the object and occasion of law. Without law, so sinful is man, there could be no society, property, liberty, or peace. And though real Christians would, as such, do nothing but right, were there no law at all; yet as the number of these is few, and as the nature of man is frail, and requires order and direction, they cannot better show that they could live without laws, than by the most exact attention never to break them.

There is only one case in which a Christian can withdraw his obedience; namely, when the laws of men are directly opposite to the will, and word, and laws of God. But he ought to be very sure that they are so, and should rarely trust to his own single judgment; lest, instead of suffering for God, by resisting man, he only set up his natural self-will against that of others, and so disgrace rather than glorify the cause of goodness and truth.

The laws of his country ought to be very dear, at this time, to a Christian; because he is most unreservedly protected by them, in his liberty, property, and religion. He can now sit, and kneel too, under his own vine, none making him afraid.

A professor in religion acts unworthily, when he strives to evade the spirit and intention of the laws, or to profit by secretly breaking them. It is no act of faith, either to smuggle, or to eat, drink, and wear such things as the prudence of the state hath forbidden. Persons, who can allow themselves in this licentiousness, ought to examine the uprightness and sincerity of their own consciences, and whether they would not yet further contribute to the ruin and confusion of their country, if the punishment and force, meant for ungodly men, did not restrain even them. The Christianity of a smuggler, or shuffler of just duties and taxes, is as much to be doubted, as the honor and justtice of a professed highwayman. It may be added, that the man deserves the highest blame, who, professing religion, can venture to do what religion and reason uniformly condemn. By his profession, he renders himself both a cheat and a hypocrite: whereas, without it, he would only have been demonstrated—a knave. These are hard and bad names; but they cannot be so bad or offensive to us, as the persons to whom they rightly belong most certainly are in the sight of HIM who hateth iniquity.

Deze tekst is geautomatiseerd gemaakt en kan nog fouten bevatten. Digibron werkt voortdurend aan correctie. Klik voor het origineel door naar de pdf. Voor opmerkingen, vragen, informatie: contact.

Op Digibron -en alle daarin opgenomen content- is het databankrecht van toepassing. Gebruiksvoorwaarden. Data protection law applies to Digibron and the content of this database. Terms of use.

Printen