SERMON.
BY REV. NOAH DAVIS
Text.--"But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel."--1 Tim. 5:8.
In this chapter, we have several christian duties set forth by the apostle Paul, to Timothy, a young preacher of the gospel, who was to teach other christians to observe them, as evidences of the genuineness of their faith in Christ.
That faith which does not produce obedience to the commands of Jesus must be regarded as defective. Religion requires us to love God, and all men, and we must show our faith, by a life consistent with our profession.
If human nature, fallen as it is, prompts men of the world to labor zealously to supply their own temporal necessities and the wants of those whom Providence has made to depend upon them, how much more will it be expected of those who profess to have drank of that pure Fountain of love, the Spirit of our blessed Lord and Saviour, Jesus Christ. God has indeed doomed man to eat his bread in the sweat of his face; but as if to reward him, he has connected with it a pleasure in the labor, and especially, in our efforts to do good to others.
In speaking from these words, let us first consider what is here meant by "providing" for "his own;" secondly, "and especially for those of his own house;" thirdly, what it is to "deny the faith;" and lastly, draw a comparison between the one who "hath denied the faith" and the "infidel."
1. In the first place, we are to consider the duty enjoined in the text, to provide for our own: which we understand to mean our own temporal wants, such as food and raiment and every temporal benefit. Every man is bound by the laws of nature to provide for himself the necessaries of life, honestly in the sight of God and men, as far as in him lieth. This both reason and common sense dictate. This religion inspires. "He that will not work, shall not eat," is the teaching of the word of God. "Provide things honest in the sight of all men," is the instruction of the great apostle to the Gentiles; at the same time giving them an example, by working with his own hands, to supply his necessities, and the wants of those who were with him. I have heard it said that a lazy person cannot be a christian, and the same idea seems to be supported in my text.
"But if any provide not for his own." Religion benefits those who possess it, by regulating their appetite for temporal things, as well as giving them a relish for spiritual ones. While we are in love with sin, we labor hard to enjoy its pleasures. How industriously do wicked men labor for what they can eat, drink and wear. And shall a christian be less active to secure for himself the necessaries of life?--he would prove himself indeed to be worse than the infidel. But we have other wants to be supplied, beside those of the body. God has given to all men an intellectual nature--a mind, which distinguishes them from the brutes. These minds are capable of improvement; and every man is under obligation to make use of the means and opportunities which God has given him for cultivating his mind, by educating himself, that he may be useful to himself and those around him. But man is a social being as well as an intellectual one. "God hath made of one blood, all nations of men, for to dwell on all the face of the earth."--(Acts 17: 26.) Much of our happiness, and usefulness in this world arises from this quality which man possesses over the animal creation. And just in proportion, as we shall cultivate, and refine our social and intellectual natures, just in that proportion, shall we rise above the level of the savage and the heathen.
But man has a soul, which must be fitted for the enjoyment of God, here and hereafter. Now to provide for the wants of the soul, is our highest duty on earth.--Sin has unclothed us of that innocence in which our Creator first made us, and the responsibility now rests upon every soul, to provide a clothing which will stand the inspection of God himself. This clothing, Christ has prepared through His sufferings, and death, and it is given to all them that believe in Him. And surely, if it be our duty to provide temporal things for ourselves, and for those of our own house, how much more are we bound to seek and secure the one thing needful.
2. But we will consider in the second place, what is meant by providing for our own house?--"and especially for those of his own house?" House here means family. First, we will consider the duty devolving upon a christian parent, in making suitable provision for his own house, or family. This embraces all we have urged as his duty to himself. It is the duty of all parents, to provide for their families every temporal good which adds to their own comfort or usefulness in life. And it is no less the duty of parents to provide for the spiritual necessities of their own families. And first--we shall consider the duty of parents, to provide suitable training for their children. This is a duty which God has enjoined and approves. He said of Abraham, "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham, that which He hath spoken of him." The duty of parents to train their children religiously, is clearly taught under the gospel dispensation.
"And ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord." Here, we have divine authority, for teaching our children, the things, which make for their good, both in this life and that which is to come. But it may be asked, to what extent are parents bound to comply with these high and solemn obligations? We answer, to the utmost of their ability. To whom much is given, of him much is required, and to whom little is given, of him little is required.--But all are bound to train up their children "in the way they should go, that when they are old, they may not depart from it." This duty is seen in the judgments which God has visited upon those parents and children who have neglected to obey the Lord in this particular.--(1 Samuel 2: 34.)
3. We are, in the third place, to enquire what it is to "deny the faith." Much is said in the Scriptures about faith. Much depends upon it. We are said to be "justified by faith," and "saved by faith;" we "live by faith." And inasmuch, as such as are spoken of in the text are said to be worse than an infidel, because they provide not for themselves and families, thereby showing that they have denied the faith, therefore let us try to consider what genuine faith is, and what it is to deny it. This is the most important point in the subject now before us. "Without faith it is impossible to please God."
We will consider some of the effects of this distinguishing grace. There are several kinds of faith spoken of in the Bible. In one case, men are said to "believe for a while." This faith is shown us in the parable taught by our blessed Saviour, in the characters represented by the seed sown upon the rock, "which for a while believe, and in time of temptation fall away."--(Luke 8: 33.)
There is a faith which is called dead.--"Even so faith, if it hath not works, is dead, being alone."--(James 2: 17.) But the faith which enables the christian to obey the Saviour in all things, is said to "work by love."--(Gal. 5: 6.) Now we say that those who have this faith, will never deny it. The counterfeit may deceive, but the genuine cannot. We say this faith cannot deny itself. All who are spoken of in the Old Testament as having this faith never denied it. By it Abel made a more excellent sacrifice to God than Cain. By it, Enoch walked with God, when the other portion of mankind walked in the vain wicked imaginations of their own hearts. "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark for the saving of his house." "Abraham believed God, and it was counted unto him for righteousness."
This is the grace which enables believers to renounce the pleasures of sin, which are but for a season. It gives them a complete victory over the world. It abideth with hope and charity. Now, whosoever professes this faith, and then by his unholy life denies it, by neglecting to provide for his own, and especially for those of his own house, makes it manifest that he never had it. It is as unchangeable as its Author, for it is the gift of God. It prompted Noah to labor over a hundred years, to build an ark, to save his house. And what it has done, it will continue to do, for those who have it. This is the principle in religion which purifies the heart, overcomes the world, and causes christians to love one another, whatever may be their circumstances, or color or rank in life.
4. We are now in the fourth and last place to draw a comparison between those who deny the faith, and an infidel. Now an infidel, is an unbeliever in the religion of Christ.--Yet he provides for his own, and especially for those of his own house. In this he is consistent with himself. Here he acts from reason, and principles of nature. But the individual who denies the faith, is one, who has taken upon himself the solemn vow before God and men, that he will act out what his profession supposes him to be in possession of, which is superior in its influence, to the infidel's principles, yet he fails to do as much.
But again, an infidel is a bad man, and makes no pretensions to hide it. But he who contradicts his profession, by denying it in the manner here set forth, is worse for attempting to cover up a character, which in itself is no better. But consider the effect produced by a false faith, (and we have shown, that such a faith, as does not come up with the infidel's, is false,) it does the person no harm. Many persons, when they make a profession of faith, suppose it is the true faith, but after a while, they find that their faith does not work by love, it does not purify their hearts. They love sin secretly, as much as before. They love worldly company as well as ever. And they find the employments, which their profession enjoins upon them, irksome and dry. Such persons are greatly deceived, yet they are ashamed to confess it, and throw off the mask of profession. And such persons are often the greatest fault-finders with those, whose true faith inspires them to endure hardness, afflictions and deny themselves and take up their cross, so that they may glorify their Saviour in their bodies and spirits which are the Lord's.
In conclusion, dear brethren, let us, who have made a profession of faith, examine ourselves, whether we be in the faith of the gospel, or not. "Know ye not your own selves how that Jesus Christ is in you, except ye be reprobates." Amen.
STATISTICAL REPORT
OF ALL THE
COLORED PROTESTANT CHURCHES
AND SABBATH SCHOOLS
IN BALTIMORE.
(As quoted from the Minutes of their respective bodies, for the year 1859.)
Sharp st. and Wesley Chapel, Meth. Ep., 1812
Orchard st. and Asbury, " 1508
Dallas st., " 119
Ebenezer, Montgomery st., " " 600
Union Bethel, Fell's Point, " " 100
Water's Chapel, Spring st., " " 98
Mission " Tissia st., " " 77
South Howard st. Chapel, Zion Meth., 200
St. Thomas', Chesnut st., Meth. Prot., 70
St. James', Saratoga st., Episcopal, 100
Presbyterian church, Madison st., 69
First Baptist, cor. Young and Thomson st., 99
Union Baptist, Lewis st., 63
Saratoga st. African Baptist Chapel, 73
-----
Total Col'd Prot. Religious Popul'n, 6386
SABBATH SCHOOL REPORT.
(Rendered to the S. S. Union, for 1859.)
V
B C O
I O L F M
B N S E A
L V . M L S
E E . E C
R L H
R S I T T O
E I B E E L
A ' R A A A
D N ' C C R
S S Y H H S
. . . . . .
Sharp st., M.E., 200 15 15 200
Orchard st., " 6 9 177
Asbury, " 2 45 259
Dallas st., " 20 17 250
John Wesley, " 250 10 10 120
Bethel, African M.E., 60 15 200 16 16 350
Ebenezer, " " 27 178
Spring st., " " 113 13 120
Allen chapel, " " 6 58
Union Bethel, " " 11 86
Good Samaritan, " 6 60
Tissia st., " " 108 6 30
St. Thomas, M.P., 200 3 4 56
S. How'd st., Zion, 5 7 102
Mt. Olive, Ind., 3 7 40
Presbyterian, 20 10 240
Episcopal, 205 5 5 70
First Col'd Baptist, 78 3 3 33
Union, " 11 86
Saratoga st., " 40 1 250 8 6 150
----------------------------------
Aggregate, 106 18 1604 126 222 2665
THE SARATOGA STREET
INSTITUTE.
This Seminary for colored people, was opened in the upper rooms of the African Baptist Chapel building, in December, 1856, and in a few months, over one hundred scholars, were in attendance. But from circumstances which need not be narrated, in 1857, the school was removed away, without any rent having ever been paid for the use of the rooms. A second time a school has been collected of over one hundred scholars, but, up to the present time, August, 1859, the trustees of the building have never received any sort of compensation for the use of the rooms, occupied by the Institute.
Mr. J. G. Goodridge, lately a teacher of a Public School, in York, Pa, has now rented the rooms, and his friends feel great confidence in the success of his labors.
It may be remarked, that the large colored population of Baltimore, now from thirty to forty thousand souls, have no sort of Public School provision made for them, by the city or state governments. They are left entirely to themselves for any education they may obtain.
The above named Institute combines advantages for the education of colored children far superior to any other in the city.
INTERESTING BOOKS PUBLISHED BY WEISHAMPEL, BALTIMORE.