If those who bear the Christian name and believe the Christian faith would unite against this legion of evil spirits, and employ their rank, influence, talents, and learning, in bringing them into subjection to Him, whose easy yoke they have thrown off, for the service of Satan, the cause of religion would be immensely benefited. Not only because many unbelievers would probably be converted, but because the work of proselytism would be checked: at present, from the culpable supineness and indifference of many Christians, even in private families, infidelity is sometimes heard, unblushingly, to avow its detestable principles; but if the ban of proscription was placed upon its creed, the ears of believers would not be shocked, and the principles of the inexperienced endangered by direct or indirect attacks upon the great truths of our most Holy Faith.
To effect a general co-operation of the great body of Christians, in the cause of religion, would be, necessarily, a work of immense difficulty and labour. Much, however, might be accomplished, if more of those, whom God has blessed with power and influence, set an example of labouring zealously to promote His glory and the advancement of His kingdom. How often, amongst the higher and middle classes of society, has the influence of a single individual, of talents and learning, but of still more eminent piety, been employed with the most beneficial effects. “A word spoken in due season, how good is it,” [178] has been fully proved, in the case of many, who, vibrating, as it were, in such perfect equipoise between good and evil, that a feather would almost suffice to incline the balance, have been led to “choose that good part, which shall not be taken away from them;” [179a] by having books recommended or supplied, by receiving friendly advice and encouragement, or by that most eloquent and attractive of the modes of conveying instruction—the winning grace and beauty of Christian example. If, therefore, even a few individuals or families, in any place, resolved that, by Divine grace, “as for me and my house, we will serve the Lord;” [179b] I will not be “unequally yoked with unbelievers;” [179c] as far as in me lieth, no one shall blaspheme the Holy Name by which I am called, nor malign the holy cause which in baptism I have sworn to defend; infidelity would be much put to shame and silence. And it is the duty of all sincere Christians to adopt this course, for they are bound to use every means in their power, to discourage infidelity; they must not admit it into the intimacy and confidence of domestic life; the sacrifice may sometime be painful, but it must be made; there may not be any compromise of Christian obligations, which forbid every unholy alliance: “for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth, with an infidel?” [179d] Believers must warn, exhort, entreat, and, if in their power, instruct the unbeliever; but, if in vain, then the divine command applies, “come out from among them, and be ye separate:” if both parties be sincere, the contrariety of habits, feelings, sentiments, and even of enjoyments, which exists between them, must render familiar intercourse little agreeable or profitable to the servant of God; who, if he be a weak or wavering disciple, may receive much injury, where he cannot benefit; and, if he be a firm and established disciple, when he finds his efforts to convince the gainsayer fruitless, however ready he may still continue to be to lend assistance, to admonish, and to observe all the courtesies of life; yet he cannot assign a place in his heart, or receive as a chosen and favoured associate, one who is not united with him in the sweet bonds of Christian fellowship: there exists a bar, for the present, insuperable, why such may not be addressed in the affectionate language of the Psalmist, “thou, my companion, my guide, and mine own familiar friend;” and that bar is, they cannot “take sweet counsel together, and walk in the house of God as friends.” [180]
To defeat, however, the devices and to frustrate the labours of the emissaries of infidelity amongst the labouring population of the country, religious associations should be formed: for an evil of such magnitude will never be remedied, until there are the more extensive and effective results of well concerted and combined operations, in the place of the desultory movements of partial or individual zeal. This it may be said is already done by societies, amongst which the venerable Society for Promoting Christian Knowledge has stood forward with the most praiseworthy zeal and activity to stem the tide of infidelity, which has been, during the last year, spreading poison and death. But increased efficiency would be given even to the labours of this valuable Society, by associations of the nature proposed; the object of which would be, not only the present remedy, but the prevention of evils so dangerous to the best interests of society. And how great might be the blessed effects, in checking the secret and open enemies of the Gospel, if its true friends stood forward, and united heart and hand with their appointed pastors—giving them all the aid of their rank and influence, and acting, under their superintendence and direction, in the discharge of duties, which may with propriety be delegated to laymen!
A writer, who has been already quoted at considerable length, to shew the deep devices, the bold effrontery, the unwearied zeal, and the alarming success of infidel teachers in the metropolis, asks the important question, “what is to be done in a state of things like this? Shall we look calmly on, and say, let them alone; the authors and propagators of the mischief are profligate and worthless men, whom nobody will trust; and, therefore, too contemptible to be noticed. Alas! we should only deceive ourselves, and be led to neglect others, by taking this flattering unction to our souls.—It is clear, therefore, that some active and present remedy must be brought to meet the evil; and there is none which presents itself so readily and so naturally, as that which may be derived from the arguments, and the testimony, and the advice of the true friends of Christianity, particularly of the ministers.” But the whole labour must not devolve upon the clergy: not from any wish to spare them, whose duty it is ever to be found in the van, in every attack upon the enemies of the Lord,—and ever to bear the brunt of the battle; but because the active co-operation of the laity is essential to the success of the undertaking. It has been the artful policy of the infidel teachers to endeavour to persuade their ignorant auditors that our holy religion is a system of priestcraft; in the preservation of which its ministers will always, necessarily, be actively engaged, because they are deeply interested. The deluded followers, therefore, of this satanic school, may look with more than a suspicious eye upon the anxious labours of their pastor to undeceive them; they may read in it a direct confirmation of what they have heard, and ascribe solely to self-interest what emanates from the pious zeal and sense of duty of him who “watches over them as one that is to give account.” But when they see associated with the minister, in the work of Christian charity and instruction, laymen, whom they know to have no inducement to support a system of fraud, and whom they may believe to be too honest and honourable to promote the cause of error, they are more likely to banish the suspicion of unworthy motives, which, in the present distempered state of their minds, opposes an insuperable bar to the reception of religious truth.
We have had in all our towns, and even in many large villages, boards of health formed to visit and enquire into the state of the poor; let similar religious boards be established under the direction of the parochial clergy, to promote their spiritual health. Numerous and great are the evils which have arisen from the population of many parishes having increased beyond the means of accommodation in the parish churches and almost beyond the personal visitation and superintendence of the parochial clergy. It has given rise to much almost compulsory secession from the Church, has weakened the influence of the Clergy, and has been productive of the still greater evils of immorality, irreligion, and impiety. Plans, therefore, have been drawn up and acted upon with the most happy effect in some places, for the formation of visiting societies. These have already received the sanction of two prelates, who preside over populous dioceses, the Bishops of London and Chester, who have both recommended them in their Charges to their Clergy. “The vastness of the field,” observes the Bishop of London, “which demands their exertions, and their own insufficiency to meet that demand according to the promptings of their conscience, and the impulse of a truly Christian charity, are matters which lie heavily upon the mind of many faithful zealous clergymen. In the discharge of those duties which, in a populous parish, far exceed the physical abilities of the strongest and most devoted minister, great assistance may be derived from parochial visiting associations, acting in subordination to the Clergy. By kind, yet not intrusive enquiry into the wants, both temporal and spiritual, of the poor; by well-timed aid, by encouragement, and counsel; by exhortations to the duty of reading the Scriptures, of public worship, of sanctifying the Lord’s Day, of regulating the behaviour of their children; by directing them, in cases of sickness, or of ignorance, or of troubled conscience, to their appointed pastor, such an association may work incalculable good, and become powerfully, though indirectly, instrumental in preaching the Gospel to the poor. But it is incumbent on me to caution the parochial Clergy against relinquishing the superintendence and direction of these auxiliary labourers; and against delegating to them their own peculiar functions and duties, as the commissioned interpreters of Scripture, as the Lord’s remembrancers for his people, and as the appointed guides of their devotion. There is a special promise of blessing annexed to ministerial service; and the sense of that specialty ought not to be effaced from the minds of our flocks, by the permitted intrusion of laymen, however pious and zealous, into that which belongs to our own peculiar office. If this be not attended to, you must expect that tares will spring up in the wheat, and that your visiting societies will become so many nurseries of schism.” [185]
The Bishop of Chester, after giving a striking description of the transforming power of Divine grace, thus continues—“And can these things be? ‘O Lord God thou knowest.’ Earnestness, disinterestedness, simplicity, godly sincerity, patience in teaching, watchfulness in seizing the favourable moment for counsel, are known to overcome even that which seems most hopeless; the effects of natural corruption, inflamed by evil example, and strengthened by habits of wilful disobedience.
“It will be asked, however, ‘Who is sufficient,’ physically ‘sufficient for these things? Certainly in our larger parishes it is not possible for the strength or activity of the Clergy alone to provide for such individual instruction. But, there is a resource at hand: when the population is moderate, nothing is wanting but resolution and contrivance; and in the case of a denser population, the bane and the antidote, the evil and the remedy are found together. The same population, which presses so heavily, affords also that variety of ranks and degree of superior education, that many fellow-workers may assist the minister, and diminish his labours. In this manner the Apostles were enabled to execute the manifold concerns which lay upon them.”—“They have left us an example. Let the minister of a populous district, using careful discrimination of character, select such as ‘are worthy,’ and of ‘good report,’ and assign them their several employments under his direction: they may lessen his own labour by visiting and examining the schools, by reading and praying with the infirm and aged, by consoling the fatherless and widows in their affliction, and pursuing the many nameless ways by which it is in the power of one Christian to benefit and relieve another. Such charity, even more than any other charity, is useful to the giver as well as to the receiver: it occupies minds, which, for want of engagement, might otherwise prey upon themselves: and it occupies them in a way which better fits them for eternity: in religion, as in worldly matters, we often learn our best lessons by teaching. What image more exemplifying the reality of pastoral care, what more truly Christian picture can be presented to our contemplation, than that of a minister uniting with himself the best disposed and the most competent portion of his parishioners, and superintending counsels, and directing plans which have God for their object, and the eternal welfare of his people for their end; seizing every opportunity of general and individual good, correcting mischiefs at their first rising, providing for the spiritual wants of every different age and class, and thus striving, as far as may be allowed, to ‘present every man perfect in Christ Jesus?’”—“Nor is this any visionary notion; pleasing in idea, but impracticable in reality. Numerous parishes, of different degrees of population, have been brought under such discipline with more or less success. And I feel convinced that whoever is anxious to promote the glory of God, to assist the most important interests of his fellow-creatures, to confirm the security of his country, or maintain the stability of his Church, can ensure none of those great objects more effectively than by means like these. Without them, in some of our crowded districts of dense and extended population, the Church is lost sight of, parochial distinctions are obliterated, and the reciprocal charities and duties of the pastor and the flock are forgotten by the people, because it is physically impossible that they should be satisfactorily discharged.”
The awful visitation which has fallen upon the country renders such societies at this time of increased value and importance. They are calculated powerfully to assist the labours of the Clergy in endeavouring to improve, to the religious advantage of their flocks, the apprehension which is so general. Seasons of alarm and affliction are often peculiarly favourable for the reception of Christian instruction: “the fear of the Lord is the beginning of wisdom;” and when men look around them and see or hear of death under its most terrible forms, and discover the insufficiency of human means to prevent or remedy the evil they dread, they may “fear Him which is able to destroy both soul and body in hell;” [188a] and thus be led to flee to Him who is able also to save them to the uttermost that come unto God by Him. [188b] Immense might be the benefit, which would, through the blessing of God on their labours, accrue to the cause of religion, if parochial visiting associations were established generally throughout the kingdom, under the direction of the Clergy. They might form channels through which the valuable tracts against vice and infidelity, which the Society for Promoting Christian Knowledge is now circulating, might be more widely distributed; through which short addresses, and strong appeals to the conscience, and earnest calls to repentance, in direct reference to the pestilence, might be brought home to every family. They might constitute a medium through which the parochial Clergy might communicate with every part of the most populous and extensive parishes regularly and frequently; through which they might diffuse much bounty, kindness, instruction, and exhortation to their poor and ignorant parishioners. It is impossible not to see at once that such associations might be so framed as to be productive of the most extensive and beneficial results to the Church and people of England; they are calculated to restore the influence of the Clergy, and extend their sphere of usefulness amongst their flocks. Notwithstanding all the arts of the enemies of our Establishment, the people of England always have loved, and still love their Church: wherever a contrary feeling subsists, it may be always traced to a local or temporary cause; but still it must be admitted, that the immense population of some parishes, under existing circumstances, is likely to produce estrangement from the appointed pastor; an evil, which the visiting societies are admirably adapted to remedy. Some may object to such associations as being likely to encroach upon the separate and peculiar duties of the ministerial character: such would be an evil of the most serious nature, for no one must presume to intrude himself uncalled upon the priest’s office: but, though it is true every good is capable of abuse, this is an abuse which may be always especially guarded against by the clergyman who selects and controls the visitors, receives their reports, and superintends their operations: whilst as a further security against the perversion of such associations to party or sectarian views, it might be made a standing rule, that no tract should be circulated in any parish, which had not received the sanction of the incumbent or his curate. To arrange the machinery and frame the laws of a general system of parochial visiting societies, must be a work of time; but experience has already proved that they may be so framed and conducted as to be productive of great and unmixed advantage. And never could such aid come more opportunely than at the present time: we have already seen the number, fierceness, and malignity of the enemies, who beleaguer our Zion, “and cry, down with her, down with her, even to the ground.” The assistance of the laity, who are faithfully attached and devoted to the cause of true religion, will, therefore, be invaluable, at such a time, in defeating the designs of those who seek to alienate the minds of the flock from their regular pastors, to corrupt their principles, and make them ready instruments for the execution of their deep and wicked schemes: nor will the co-operation of pious laymen, with the clergy, in using every means to bring the great bulk of the people to humble them selves before God, in the day of their visitation, be a less important service. The Christian minister resembles a beacon on a dangerous coast, which warns against sand-banks, sunken rocks, and precipitous shores: in fair weather, its single bright and steady light, which, shining through the darkness, guides in safety the passing vessels, is alone sufficient; but when the tempest rages, when fogs obscure its brightness, when some vessels, having struck on sunken rocks, are foundering; when others have grounded on sand-banks, and others are stranded amid—
“The impervious horrors of a lee-ward shore;”
then other, and most prompt assistance, is required; signal guns are to be fired, the life-boat launched, and the various life-preserving apparatus prepared. God has seen fit to cast our lot on troublesome times; the storms of passion howl around our Church, and her light cannot penetrate the mists of prejudice: the barks of thousands, therefore, committed to the stormy ocean of life,—