WHAT IS THERE IN CONNEXION WITH THE MINISTRY WHICH TENDS TO HINDER THE SUCCESS OF THE GOSPEL ? PART I. being guilty of high presumption. 2. It seems in this question to be almost taken for granted, that there are things in connexion with the ministry itself which hinder, or tend to hinder, the success of the gospel. To some this assumption or implication may appear to be wanting in charity; but we fear we cannot dispute its correctness. In many instances indeed, there is, and can be, no doubt on the subject. And I must confess I am strongly inclined to the painful conclusion-however much that conclusion may and must criminate myself-that the great and primary causes of hindrance to, or of the want of, ministerial success, really lie within, and not without, the sacred enclosure of the ministry itself. Were all right BEFORE entering upon a reply to the important question placed at the head of this paper, two things appear to require a passing notice. 1. What are we to understand by the success of the gospel? There are two objects at the accomplishment of which the gospel ministry aims: the first is the conversion of sinners; and the second is the confirmation of the souls of believers. So far as these objects are effected, the gospel is successful. But we fear that neither of these ends is answered at the present day to the extent we might reasonably expect, were things as they should be. There is probably more money expended, and more labour employed in one way or the other, in this country alone during a single year, for the cause of the Saviour, than were ex-there-all as it should be in relation to pended and employed for the same object during the whole of the apostolic period. And yet, compared with that period, conversions are solitary, rare, and surprising events! And as to the confirming and building up of the souls of believers, where does this pear? Are not the great majority of Christians worldly-minded, worldly in their maxims and habits, tame, lukewarm, politic, and crouching to the men and to the interests of the present world? All the means of grace they possess in abundance; but to them they seem to possess no vital, renovating, soul-stirring, and soul-elevating power! they are, apparently, little more than dead and empty forms! Most as suredly it was not thus in primitive times; nor was it so in the days of our puritan fathers. Presumptively, then, something must be out of place, something must be wrong; for we cannot, I think, attribute this state of things to the mere sovereignty of God, without views, motives, sentiment, and tone of heart and mind, matter and manner, and general deportment, we do earnestly think that the success of the gospel would, even amongst us, be comparatively rapid and glorious! We do not ap-forget, nor underrate other things which may tend to limit, retard, or defeat the success of the preaching of the cross of Christ; but still we cannot divest ourselves of the feeling and conviction, that were the ministry itself thoroughly sound, evangelical, and primitive, and what its great Author intended it should be, all other extrinsic difficulties and hindrances would be overcome, and would, in reality, only tend to illustrate the power and glory of "the truth as it is in Jesus." When the gospel was being first promulgated it had all sorts of difficulties and hindrances to contend with. There was 66 the world" in all its powers, its falsehoods, its carnalities, its malignities, and follies! there was "the church too, with its Judases, Peters, Ananiases, Sapphiras, incestu- | power, and to fail of its wonted success. ous persons, errors, and divisions! and yet, "the word of the Lord had free course, and was glorified ;" and we hear its preachers exclaiming, "Now, thanks be unto God who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place!" While on the other hand, no sooner did the ministry of the gospel decline in its original purity and zeal, and become secularized, corrupted, and politic, than the gospel itself appeared to be divested of its mighty These remarks will probably be deemed sufficient to show, presumptively, that the present want of gospel success is occasioned, at least in part, by causes which are closely allied to its ministry. Let us then carefully look, and see if we can discover what these blighting and withering elements are. And may He that walks in the midst of the golden candlesticks, and holds the seven stars in his right hand, direct and aid our attempt! A WARWICKSHIRE PASTOR SPANISH CAPUCHIN FRIARS. THE austerity and severity of the Capuchin order is well known. One cannot but be struck, upon entering one of its convents, with the rigid simplicity of its churches and chapels, and the strict regulations which govern its members. The cells of the monks are usually but ten feet long and seven wide; the furniture consists of a bed of boards, with a simple covering, a small table upon which are a skull, a crucifix, and a few devotional books; the floor is the only seat of the inmates. Their dress consists of a coarse frock, a cowl, and sandals. At midnight we arose, and for one hour sung the matins; we spent two hours, from five to seven, in meditation, on our knees. The day was occupied by meditation, reading of devotional books, and worship in the chapel. The works we read were, the lives of saints, tales of miracles, chronicles of our order, and such like; but never did we receive any instruction respecting other than the doctrines and saints of the Romish church. Three times a week we performed the penance of flagellation. This consisted in striking ourselves with whips, some of which were made up merely of seven knotted ropes; others of seven cords of iron chain; and some of the latter had small points or pins, which brought blood at almost every blow. Often have I seen the floor and the walls spattered with the blood of the penitents; and this penance was not merely an occasional punishment, but a regular duty performed thrice a week. At table, the strictest silence was maintained, whilst one of the friars read aloud the lives of saints, &c. During the year of my novitiate I was not allowed to speak to any one but the confessor and the superior; and that only in cases of urgent necessity. The monks are not allowed to raise their eyes under any circumstances. The punishments, inflicted for the slightest fault, were of the most degrading nature; such as licking the floor, eating on the ground, severe penance, &c. Let not the reader imagine for a moment that the men who lived such a life were hypocrites and deceivers. I do not think that there was one man in our convent who did not sincerely believe that by these vain and disgusting performances he was gaining the favour of God and an entrance into as, I doubt not, many others have beheaven. The sincerity and ardour of lieved in them. And when, after years these deluded men might well cause of ignorance and superstition, I learned many to blush, who in a land of light to love the word of God, how precious and intelligence neglect the glorious did it appear to me! how infinitely salvation of Jesus Christ. superior to the silly imaginations which had been the appointed food of my soul! Ramon Monsalvatge. I believed in these vain ceremonies, in these extravagant tales and histories, PLANS OF SERMONS. WHY did Christ come? I. For judgment Two senses of the word-purpose, or appointment; and manifestation, or trial, Luke ii. 35. The gospel calculated to give sight to the blind, and to prove that they are stark blind who pretend to see without it, Luke x. 21, Matt. xi. 25. II. The blind see. The Spirit, by the gospel, makes the blind both see and feel their guilt and misery; then shows them pardon, life, and happiness in a Saviour. III. They who pretend they see, are made blind. These are of two sorts. 1. Such as absolutely reject the truth because it does not suit what they call their reason. Many of the most important doctrines, the more they are examined by fallen proud reason, will appear the more unreasonable. Instance in-First, The Deity of Jesus, will be absurd to those who feel not the need of an Almighty Saviour. So that 1 Cor. xii.3. Second-Justification by the righteousness of another will be thought absurd. Third-That God, in point of acceptance, pays no more regard to men's best actions than their sins, is deemed another absurdity. Fourth-Even to assert that he has a right to do what he will with his own, is accounted another hard and unreasonable point; though they claim such a right for themselves in their own concerns. Thus the gospel reveals the thoughts of their hearts. Their boasted morality, if they have any, is found destitute of the love of God, and of truth. They profess to see, but are quite dark, yea, the light that shines around them increases their darkness. 2. Such as receive the gospel in the notion, and value themselves upon it, but are destitute of the power; none make a greater parade of seeing than these, none more fatally blinded. They smile at a self-righteousness founded upon works, but are themselves in the very spirit of the Pharisee. An acknowledgment of the doctrines which they misunderstand and abuse, serves them for a righteousness; and, trusting to this, they despise all who are stricter than themselves, and dislike close and faithful preaching as they would poison. A minister may preach in general terms, and have their good word; but, if he deals faithfully and plainly with conscience, if he bears testimony, not only against dead works, but against dead faith, they will think they do God service by censuring and reviling him. Awful case! to be blinded by the very truths they profess and believe. Yet I fear it is too common. "YESTERDAY,"s ,"said the late Mr. Thomas Wilson, in a letter written in 1790, "I thing in its proper place. 3. A proper rambled in the morning to Surrey management of secular affairs. 4. A Chapel, to hear Mr. Jay. His subject suitable spirit and behaviour amidst was, Overcoming the World. He first every changing scene. 5. A willingness showed in what light we should view to leave it. He observed that by a proper the world, viz., as an enemy; and then, use of it, every thing, except sin, may prove what it is to overcome it:-1. To use the a blessing; and by an improper use of good things of it, and yet not to have it it, every thing, except grace, may prove as our ultimate end. 2. To put every a curse." |
