Hints designed to regulate the intercourse of Christians

Preface

The design of this little work is to aid the general efficiency of the church by an attempt to elevate the standard of christian character. In contemplating the intercourse of professors of rehgion in various conditions, and in different relations, the author has gone over a somewhat extensive field of christian duty ; and the minuteness with which some points are treated is owing to his conviction that, while they enter deeply into the formation of a consistent religious character, they receive firom the mass of christians a degree of attention by no means proportioned to their importance. He is willing to hope that the young christian especially may here find some hints which may serve to put him on his guard against certain courses to which his circumstances may peculiarly expose him, and which are almost sure to issue in a grievous state of backsliding.

The author has often felt the need of some little manual on this subject to put into the hands of professors of rehgion, but had never even thought of attempting to furnish one, until it was suggested by a circumstance too unimportant to be here noticed, which occurred within his

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own pastoral experience. The reader will scarcely need be informed that it has been prepared in great haste, though the author is not disposed to urge this as an apology for its imperfections ; and he certainly would not have given it to the world, had he not indulged the hope that it might prove in some degree acceptable and useful to the christian public.

Albany, April 15, 1834.

PART I.

INTERCOURSE OF CHRISTIANS WITH EACH OTHER.

Chapter I. Object Of Christian Intercourse

It is the part of -wisdom to have distinctly before us, in whatever we undertake, some worthy and useful object. Actions performed at random, and without reference to any important end, may no doubt often lead to highly beneficial results ; but we expect the greatest amount of good will be accomplished, where the mind has fastened upon some noble object, and habitually directs its efforts to it, as means to the attainment of an end. This general remark applies to the subject on which we are entering : if christians will contemplate to the best advantage the duty which is to be presented and urged in the following pages, or if they will set themselves to the performance of it in the most acceptable and useful manner, they must hold vividly to their minds the great ends it is designed to accomplish. To show what these ends ARE, is the design of the present chapter. They may

be reduced to two :

1 . The religious improvement of the individuals immediately concerned. This improvement has respect both to the intellect and the heart ; or to knowledge and feeling.

There is scarcely any thing more surprising, than the amount of ignorance which exists in the church, in respect to the great truths of religion. And this ignorance is, by no means, exclusively, or even chiefly, to be found among professors in the humbler walks of life ; on the contrary, it is quite as frequently met with in circles of general intelligence and refinement. There are, at this moment, men in our country, who occupy important stations in civil society, and are thoroughly versed in law and politics, and can plead eloquently in defence of the rights of their fellow-men, and who withal come to the communion table as often as it is spread, who are yet mere striplings, and scarcely more than babes, in the knowledge of divine truth. On great questions of national policy, their opinion possesses an almost oracular authority ; but in respect to the system of divine truth, there is scarcely a child in the sabbath school but could teach them ; and scarcely an adroit heretic, by whose wiles they might not be taken. And hence it comes to pass that not a small number who are distinguished for general intellectual culture, and have been educated to respect religion, and perhaps have even made a profession of it, have either gone over to blank infidelity, or have settled down so near its borders as to hold intimate communion with it. If their minds had been pre-occupied with the great truths and principles of Christianity, there would have been some security against this disastrous result : at least infidelity or error never could have gained the ground without a sharp conflict with their previous convictions ; but as they had no convictions except of the most vague and feeble kind, it required but a breath to dissipate them, and leave an open field in which the infidel or the heretic might scatter his tares, with all but an assurance that they would take effect.

The ignorance of divine truth to which I have referred, is the result of that melancholy practical indifference which prevails so extensively in the higher circles of society, to all the great interests of religion. But the same evil exists under other circumstances, in which it is to be referred to a very different cause. There are professors of religion, and no doubt true christians, who take up the erroneous idea, that religious knowledge makes but an unimportant element in the christian character ; and with some confused notions of the teachings of the Spirit, as if they were designed, in some degree, to supersede the written revelation, they place an improper reliance on supernatural aid, and in their religious reflections and conversations, never think of ranging beyond a little circle of common places. With persons of this description, the great and almost the only desideratum is strong and glowing feeling ; and without stopping to inquire whence it originates, or what are the elements of which it is composed, they too hastily conclude, whether it exists in themselves or others, that it indicates a true regeneration. And some, in the blindness of their zeal, will even discourage the diligent study of God's word as unnecessary ; and will elevate their own impressions and feelings far above this infallible standard. I do not say that there are no persons of this general description who have knowledge enough of divine truth to be brought under its sanctifying influence ; but surely, if they are christians, they are christians of a dwarfish stature, and will even be saved so as by fire.

But it is unnecessary to go more particularly into the causes o£ this ignorance of divine truth which prevails so extensively among professors of religion : sulEce it to say that its existence is unquestionable ; and that just in proportion as it exists, it mars the beauty of christian character, and hinders the progress of evangelical piety. Never was there a more false and dangerous maxim, than that '' ignorance is the mother of devotion :" she is the mother of fanaticism, of superstition, of delusion ; but the spirit of genuine devotion knows her only as an enemy. It can never be too carefully borne in mind that the truths of the bible constitute the principles of religious character ; and that whatever may be the strength of the feelings which we call religious, if they are not brought into operation in view of divine truth, they cannot be considered as the exercise of the right spirit. An individual may indeed have much religious knowledge, and his feelings may be all wrong notwithstanding ; but while he remains in bondage to ignorance or error, though he may have much feeling, it were an absurdity to suppose that it should be the operation of a principle of evangelical piety ; or if it be admitted that a principle of piety has ^been implanted in the heart, the vigor of its exercises will only be in proportion to the small amount of truth which has gained a lodgment in the understanding.

Let it be remembered, moreover, that, as it is the tendency of important truth of every kind, received into the mind, to invigorate the faculties, and fit them for more intense and successful application, so this is especially true of the great doctrines of religion ; for there is nothing within the reach of human intelligence which partakes so much of the grandeur of the Divinity ; and these truths, we know, occupy the ever brightening faculties of angels, and will occupy the minds of the redeemed, while they expand in the beauty and strength of an endless renovation. If it is desirable to the christian then that his intellectual powers should grow brighter and stronger, as part of his preparation for mingling in nobler employments and with higher orders of intelligence, when he shall have passed within the vail, surely it becomes him now to discipline his faculties by vigorous exercise, and especially by fixing them in devout contemplation on those wonderful truths of the divine revelation into which angels desire to look.

Is it not obvious then that the gaining of religious knowledge, and the consequent improvement of the intellectual powers, is an object worthy to be kept in view in the intercourse of christians ? Supposing them on an equality in respect to the vigor of their powers and the extent of their acquisitions, still, by bringing their minds in contact upon these great and interesting subjects, it is scarcely possible but that they should reflect some new light upon each other, and quicken each other's faculties into brighter and bolder exercise. But where there is a great inequality between the individuals, the one being highly improved, the other comparatively ignorant, there may be an opportunity furnished even by a brief season of intercourse, for blessing and being blessed, for imparting and receiving knowledge, which may contribute to the permanent improvement and elevation of the character, far beyond our highest conceptions.

But if the improvement of the intellect is to be kept in view in the intercourse which christians have with each other, so also is the culture of the heart : if the attainment of religious knowledge is to be regarded as a worthy object, not less so surely is the growth of religious feeling. And here the first thing to be considered is, that it should be genuine religious feeling that is aimed at ; for every evangelical affection has its counterfeits ; and some of these counterfeits bear so strong a resemblance to the feeling which they attempt to imitate, that a superficial observer will not readily mark the difference between them ; and hence no doubt many are fatally deceived in the estimate which they form of their own experience ; while some true christians doubtless count much upon many of their exercises as being highly spiritual, which are really to be referred to nothing beyond an ardent temperament, or some other peculiarity in their physical constitution. True religion, though it begins in the understanding, has its seat especially in the heart ; and where there is habitually no feeling, it is safe to conclude that there is no religion ; though it is equally certain, on the other hand, that there may be much feeling, and yet the heart be an utter stranger to all genuine impressions of divine truth.

Let it be the object of every christian then, in mingling with his fellow christians, to get his own gracious affections quickened into livelier exercise, and to endeavor to cherish and improve the graces of the Spirit in those with whom he associates. Suppose you are in a state of great spiritual prosperity ; and experience daily the comfort of intimate communion with God ; and are successful in your conflict with temptation ; and are going rapidly forward in a career of spiritual enjoyment and active usefulness — But still you need the benefit of christian intercourse, to enable you to retain the prosperity which you enjoy ; and more than that, let your prosperity be as great as it may, you have but a partially sanctified heart, and you are liable every moment to be brought into captivity to the law of sin, and you need the aid which you can derive from your fellow christians, to carry forward the work of your sanctification. If the love of Christ is already in your heart, you need to have it more richly shed abroad there : if the graces of humility, and charity, and faith, and hope, have been wrought in you by the Holy Spirit, you need to have them brightened into purer and more vigorous exercise : if you have had strength to resist the temptations, and discharge the duties, to which you have been called hitherto, you need to have your strength increased in the prospect of duties still more arduous, of temptations still more formidable, which may present themselves to you hereafter. And if it were a supposable case that you needed not the aids of christian intercourse, yet this surely is not true of your fellow christians ; for not only are they, like yourself, but partially sanctified, but many of them are timid and need to be encouraged ; are wandering and need to be reclaimed ; are exposed to grievous temptations and need to be admonished ; and by mingling with them, though you should receive no good yourself, you may be instrumental of communicating blessings the value of which you are unable to comprehend.

There is no grace of the christian character which is more directly fostered by the intercourse of which I am speaking, than brotherly love. Scarcely any thing is more important than this to the general growth of piety ; for while it is in itself an essential part of piety, and looks directly towards the perfect love and blessed communion that reigns in heaven, it unites the hearts and hands of christians in those exercises and operations which have a direct bearing on the growth of every part of christian character. It is this delightful affection indeed which constitutes one of the main springs of christian intercourse ; but christian intercourse in its turn warms this affection into a more lively exercise. It is possible, no doubt, for a professor of religion to mingle with his fellow professors, and yet this effect of which I am speaking, not be realized ; but it is not possible that this should happen, if their intercourse is conducted on truly evangelical principles.

Let no one suppose that, because in the preceding remarks, the culture of the intellect and the culture of the heart have been separately considered as objects of christian intercourse, therefore they are always to be kept distinct from each other in the efforts which are made for their attainment. The truth is that they are, to a great extent, inseparably connected ; and necessarily imply and involve each other. For suppose it be the immediate object of a meeting of christians to aid each other in the acquisition of religious knowledge — the truths which are thereby lodged in the mind, and which serve to invigorate the faculties, are also the elements of sanctification ; and the greater the amount of religious knowledge that is gained, the greater the means of the christian's growth in grace. Or suppose the object to be more immediately to quicken each other to a higher tone of christian feeling — This must be done by rendering divine truth more vivid and impressive, so that the very effort to reach the heart is felt first by the understanding ; and then there is a reflective influence of the heart upon the intellect ; for the warm glow of the affections is thrown back upon the intellectual powers, so that there is, to a great extent, a corresponding vigor and intensity of operation. Many a christian has been mounting up in his spirit towards the perfect purity of heaven, while he has scarcely thought of giving himself to any thing beyond intellectual contemplation ; and on the other hand, many a christian has had his views of divine truth greatly enlarged, and has kindled with fresh desires of intellectual improvement, while his immediate aim has been to get his soul bathed by christian intercourse with the reviving influences of divine grace.

2. The other great end that should be kept in view in the intercourse of christians with each other is, the salva- Hon of men, and the advancement of the cause of Christ in the world*

If christians mingle together with a right spirit, there will be an indirect influence exerted towards the attainment of this end, by their increased zeal and spirituality. As the flame of divine love burns more brightly in their hearts, religion will come out with more powerful attraction in their lives ; and wherever they are, the world will be compelled to take knowledge of them that they have been with Jesus. And though this influence of a holy life is silent, scarcely any thing else is so powerful : though the wicked may turn away from pious counsels and instructions, and may resist every direct effort that is made for their salvation, there is something so consistent and beautiful in the life of a devoted christian, that even the scoffer cannot always withstand its influence ; ,and no doubt this has often been used by the Holy Spirit to bring the sinner to repentance, when every other means had proved unavailing. And where the general deportment of the christian is, in a high degree, exemplary, and his heart is strongly set on the promotion of the best interests of his fellow men, there will be, along with a general course of holy living, direct vigorous efforts for their salvation. Let christians then in their intercourse with each other, endeavor to strengthen each others' good resolutions, and quicken one another in the divine hfe, not merely with reference to their own progress in comfort and holiness, but with a view to their carrying with them into the world a more impressive example, and mingling to better purpose with the multitude who forget God.

But christians in their intercourse are to aim at this general object in a more direct manner : they are to be fellow helpers in devising and executing plans which are intended directly for its advancement. They are to report to each other respecting the wants and the woes of their fellow men, as they may have come within their knowledge; and endeavor to impress each other more deeply with the great obligation of sending the gospel to the ends of the earth. They are to stir each other up to nobler purposes and plans of benevolence ; and wherever there is a spirit of backwardness discovered, it is to be rebuked ; and each one is to be made to feel, so far as possible, his personal responsibility ; and the greatness of the cause, and the certainty of its ultimate triumph, and the magnitude of the difficulties to be overcome, and the glory of being a co-worker with God and with angels, are each to be held up in turn, and pressed upon the heart and conscience, as so many powerful incentives not to be weary in "well doing. Look abroad and see what has already been done for the conversion of the world ; witness the wonderful plans which are now in such successful operation, and which are carrying the blessings of salvation rapidly all over the earth ; and believe me, almost every part of this blessed machinery had its origin in christian intercourse ; and not a small part of it in the casual meetings of two or three individuals. Is not this then an object still to be kept in view ? Ought not christians in their intercourse to be more deeply impressed with the obligation of doing good ? Is there not much reason to believe that they have met and associated to little purpose, if no useful plan has been suggested, no quickening influence imparted, no new desire awakened, for the benefit of the world, and the advancement of the Redeemer's cause ?

And now. Christians, let me entreat you to commune with your hearts in reference to the past, and resolve upon increased fidelity in respect to the future. You may have enjoyed the privilege of intercourse with each other for many years — let me ask you whether the legitimate objects of it have been, in any good degree, accomplished in your experience ? Has your intercourse served to increase your stock of religious knowledge ; to enlarge your views of the glory of the gospel ; to invigorate your faculties, and lead you to aspire to intellectual as well as moral perfection ? Has it contributed to strengthen within you the principle of piety ; to cause you to abound more in the graces of the gospel ; to aid you in your conflict with corruption within and temptation without ; to fasten your affections more intensely upon heaven as your final home ? And what effect has it had upon your usefulness— has it served to increase the purity of your example before the world, and the vigor of your efforts for the salvation of your fellow men ? If conscience answers that these objects have been but imperfectly attained, and that your mind is clouded with ignorance when it ought to be enlightened ; that your affections are going out after the world when they ought to be going up to heaven ; that your arms have been folded in comparative apathy, when you ought to have been actively engaged in helping forward the great cause of truth and salvation ; then it becomes you to awake to better purposes, to more vigorous efforts, to a holier example. Henceforth improve the privilege of christian intercourse in such a manner, that you shall be constantly going forward under its influence in a career of knowledge, piety and usefulness. Remember, Christian, that it is one of the great means which a gracious Providence has allotted to thee for attaining to the fulness of the stature of a perfect person in Christ ; and for doing thy part towards carrying into effect the great purposes of everlasting love. Improve it then diligently and faithfully ; with thine eye and thine heart fixed upon thy Saviour's honor, the salvation of thy fellow men, and thine own everlasting reward.

CHAPTER 11.

GROUNDS OF CHRISTIAN INTERCOURSE.

No one who inspects the operations of his own mind, or observes the development of character in others, can doubt that the social principle constitutes one of the primary elements of human nature. It discovers itself in the infant while it is yet in the arms of its mother ; and though it may be directed by education, it can never be annihilated without an essential change in the constitution of man. But though it belongs essentially to our nature, it does not belong to it exclusively ; for if we ascend the scale of being, and mount up into the dwelHng place of angels and seraphs, we find its operation there ; or if we descend into the lower ranks of creation, and watch the beasts of the field, and the fowls of heaven, and even the reptile that creeps upon the earth, there too we discover unequivocal evidences of the existence of the same principle. So far as we know, man possesses it in common not only with all rational, but all sensitive beings.

This principle is the foundation of all human intercourse ; though its operations are of course modified by the intellectual and moral qualities with which it is associated, and the circumstances in which it is brought into exercise. It may and often does operate in bringing together persons of opposite tastes, and tempers, and habits ; but more frequently its influence is manifest in associating those whose dispositions and circumstances are in some important respects alike. Hence we find that persons of vulgar habits usually herd together ; and on the other hand, men of enlarged minds and elevated characters will scarcely breathe freely in any other than enlightened and dignified society. So too the christian delights most of all in communion with his fellow christians. And the reason is, in each case, that there is something possessed, or aimed at, in common, which brings the social principle into operation. In respect to the disciples of Christ, there is an identity of relation, of character, of pursuit, and of destination.

1. Christians are attracted to each other by an identity of relation* They sustain the same relation to the great Father of mercies. Not to refer here to the relation which they in common with all other beings, bear to him as their Creator, they have been peculiarly the objects of his everlasting love. He has written their names in the book of life ; has guarded and led them by a most wise and gracious providence ; and has made provision for their complete and eternal redemption. Jesus Christ has died that he might be their Saviour ; and having passed through the grave into heaven, he now lives to plead the merit of his own blood as the ground of their acceptance ; and the destiny of each disciple is safe, because it is lodged in his hands. The Holy Ghost has been sent down as their Sanctifier and Comforter ; — to dissipate their darkness, to rebuke their despondency, to cheer them in their sorrows, to help their infirmities, to confirm their wavering hopes, and lead them onward to an eternal rest. Every christian sustains the same relation to God ; as having shared in everlasting love, having been bought with redeeming blood, and subdued and sanctified by almighty grace : Surely such a hallowed and blessed relation to the Head must constitute a delightful bond of union among the members.

But christians sustain the same relation also to the church, or the whole community of the redeemed. Each one is a member of this great family ; and all, whether in heaven or on earth, are brethren. Each one may recognise all the rest as fellow heirs of the same grace, and destined at last to partake of the same glory. Each may see reflected in the rest his Redeemer's image ; and in those who are already glorified, may see it shining in the perfection of beauty. To the members of the church on earth every christian sustains the relation of a fellow traveller through the wilderness ; of a companion in conflicts and trials, as well as in supports and consolations ; and to the members of the church in heaven, the relation of a brother who has already begun to taste the joys of that redemption, which has actually been consummated in their immortal glory. No matter though you may be the weakest and the obscurest christian that has a place on the earth, you enjoy an honor in comparison with which all the distinctions of the world fade away — that of belonging to a family which is to reign in a blissful and ever enduring triumph. I ask again, is not here a foundation for the most hallowed intercourse ? Is there not good reason why children of the same family should mingle in intimate communion ?

So also they sustain a common relation to the world - Though they are not now of the world, yet they once were ; they had no better hopes, and were sustained by no higher consolations, and were living for no more worthy ends, than are the multitude around them who are at this hour exposed to the wrath of God. But through the influence of divine grace, they have had their feet taken out of the horrible pit and the miry clay ; and they are living habitually with this world under their feet, and a better world in their eye. Nevertheless they retain a deep impression of the wretchedness of their former condition, as well as of the grace that has rescued them from it ; and by their own practical acquaintance with the evil of sin, they estimate the guilt and the ruin of those who are still under its dominion. Though they are citizens of another country even an heavenly, they still retain to the unrenewed world the relation of brethren of the same family ; and there rests upon them a common obligation to do all they can to reverse and elevate their destiny. And is not here also a reasonable ground for intercourse ? Are christians surrounded with those who not only possess a common nature with themselves, but in many instances are allied to them by the strongest ties of kindred, and are yet exposed to an everlasting ruin ; — would ^it not be strange indeed if they were not strongly attracted to each other from the circumstance of their sustaining this common relation ? Is there not something here that appeals irresistibly to their common sympathies, and is fitted to lead to a community of purpose and effort ?

2. There is also an identity of character among all the disciples of Christ.

True there are circumstantial differences between the characters of different christians ; owing to a variety in their intellectual and moral constitutions, in the circumstances in which they are placed, in their efforts to advance in piety, and in the measures of divine influence of which they are the subjects. Nevertheless, in all the essential features of their character, they are alike. They have all been slain by the law, and shut up to the faith of Christ. They have had a principle of holiness implanted in their hearts, which, though, at first, feeble in its operations, is gradually growing stronger, and is destined ultimately to have the complete dominion of the inner man. They are sharers in a common conflict. The heart still retains a degree of corruption, even after the gracious principle has been introduced ; and the renewed nature has to struggle with indwelling sin, until the last remains of it are finally exterminated. They have in common all the graces of the gospel ; — repentance of sin, confidence in the Saviour, love to God, submission to the divine will, joy in the Holy Ghost, and hope in the everlasting covenant. They have in a degree the same manifestations of a Saviour's love when they enter into their closets to commune with him ; or when they go up to his courts to worship him ; or when they surround the communion table in honor of his sacrifice ; and while they know what it is sometimes to have the light of God's countenance intercepted, they also know what it is to have the joys of his salvation restored to them. Many of them may indeed have so much of imperfection and corruption remaining, that it may be a matter of great doubt whether they have ever received the lineaments of the divine image ; and possibly even some of their fellow christians may feel painfully constrained to rank them with the world ; but still they have the elements of a character which will certainly expand into the brightness of heavenly perfection. They have all been cast into the divine mould, and sooner or later the likeness to their Redeemer