THE VANITY OF A MERE PROFESSION OF RELIGION. 451 solemn exercise: to express the will be altogether unavailing. feelings of those who are of "bro-There were some in the church ken and contrite hearts, trem- at Sardis, who had a name to live, bling at the word of God," or to but were dead; they professed convey the sentiments of such, to believe in Christ Jesus, and who, panting to pour out their had his ordinances administered grateful hearts before God, will among them; they were looked be able to say "Amen" at their upon by others, and doubtless "giving of thanks," 1 Cor. xiv. looked upon themselves, as vi16. That ministers, and all others, tally united to him, yet he prowhen thus engaged, may "watch nounced them dead. unto prayer," and "pray with the spirit and understanding also," is the fervent prayer of GAIUS. THE VANITY OF A MERE PROFESSION OF RELIGION. IT is evident, that many persons are resting in a mere profession of religion, not considering the folly and danger of so doing. Such persons regard the doctrines of divine grace, and the precepts of divine authority, no further than is necessary, either to maintain their reputation among men, or to preserve their consciences from the fears of hell; this can afford them no peace in life, nor any solid comfort in death; while true religion is attended with spiritual blessings here, and will be followed with eternal felicity hereafter. It is, therefore, of the utmost importance, that we diligently examine the principles by which examine the principles by which we are influenced, the rules that govern our conduct, and the ends we have in view in all our religious exercises. Many wish to be accounted Christians, who have no delight in real Christianity; and its form has been often observed with considerable exactness, by those who have denied its power; but how well soever that form may be supported, or carefully guarded against gross immoralities, it In many instances, peculiar advantages have served only to increase the guilt, and to aggravate the condemnation of these professors. "You only have I known of all the families of the earth, therefore will I punish you for all your iniquities." We should be very careful lest we rely on tifying grace. Many are greatly external privileges, without sancdelighted with the preaching of the gospel, on account of the who remain strangers to its purimanner in which it is delivered, fying efficacy. The preacher may possess charms capable to arrest our attention; he may be to us what Ezekiel was to his of one that hath a pleasant voice, "As a very lovely song hearers, and can play well on an instrument," while we are very far from that we may be saved. The proceiving the love of the truth, phet's manner of address pleased his carnal bearers, yet they would withstanding all he could say to not part with one gainful sin, notthem against the evil of covetousness. This temper of mind is too common; many highly approve the preacher, are much gratified with the hour's entertainment, and because they have and a graceful delivery, they a taste for ingenuity, eloquence, imagine themselves very devout; but their hearts at the same time go after their idols. The parable of the ten virgins designed to teach us the vanity is 452 THE VANITY OF A MERE PROFESSION OF RELIGION. of a mere profession of religion. We learn from it, that not only the various classes of open transgressors are in the road to destruction, but (what is an affecting thought,) that even a large pro portion of those who appear to be followers of Christ, will be found strangers to his grace. Probably the foolish virgins never suspected the safety of their state, until the cry was made at midnight-"Behold the bridegroom cometh, go ye out to meet him." How alarming was their condition they had no oil with them; unable at that critical moment to obtain a supply, they lost the opportunity of entering in to the marriage supper. Such, at the last day, will be the condition of all who are found destitute of real religion: they will then be convinced of the difference between themselves and true Christians, but this conviction will come too late; none will then enter in to the marriage supper of the Lamb, who have not washed their robes, and made them white in his atoning blood. promised, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." The mere formalist has no experience of the fulfilment of these promises, nor does he look for any; it is enough for him that his outward deportment be regular and decent; as to a new heart and a right spirit he has no solicitation about them. If a form of godliness were all that is necessary to salvation, we might be either Papist or Protestant, Mahometan or Pagan, with equal safety; but eternal truth has said, " Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." advantageous agreement, calls forth their activity and diligence; which, if not carried to an extreme, is laudable; but upon this principle, how earnest should we be where eternal happiness or misery is involved. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a Men generally feel themselves interested in whatever concerns Mere formality stands opposed their temporal welfare; the prosto the design of Christ in becom-pect of a good situation, or of an ing a sacrifice. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." It is not enough to have refined notions of Christian doctrine in our heads, nor to have our hands free from gross pollutions of sin, but our hearts must be purified by faith; and the more evidently we are de-man give in exchange for his livered from the dominion of iniquity, the clearer will our evidence be of an interest in his death. "Blessed are the pure in heart, for they shall see God." soul?" Let us carefully apply these thoughts to our own hearts, and beg of God to give us grace properly to understand our true characters, and devote ourselves To rest satisfied with an out-to his service. ward profession of religion, sets aside Divine influence. God has ORIGIN OF THE BAPTIST CHURCH, NOW MEETING IN Little Wild-street, London. (Compiled from the Records of that Congregation.) (Concluded from page 415.) of election was fixed to be conducted by "fasting, praying, and preaching." On March 21 it was "agreed by the free and unanimous vote of the members now mett for the election of an elder and deacons for this congregation, that our brother John Piggott be and is hereby elected elder." Six persons were chosen deacons at the same meeting. On March 26 they sent to the church in Goodman's-fields to know "if they had aught against sation, or can shew cause why he should not be ordained our elder." Mr. Piggott accepting this invitation, was allowed 70%. per annum " for and towards his maintainance and encouragement in his work." Mr. Keys appears to have been discouraged, and complained of a want of affection towards him. This the church The withdrawment of the church in Hart-street from the other five churches was not resorted to without due care and deliberation. On Jan. 24, 1692, several of the members were ap-him in matter of life and converpointed "to consult with brothers Collins, Sawresby, Harrison, and Stennett, elders of several churches of the same faith with us at brother Piggott's house, stating the matter of difference between them and the five parts called the Dependancy." At the church meeting, Feb. 5, 1692, they declared their independency of all other churches, stating their rea-disclaimed, and urged him to sons at length; which paper was to be copied, and sent to each of the churches of the Dependancy. From this it appears, that the "ordained elders" of the " Dependancy" had refused to come among them on account of their singing; and that the elders had been prevented from preaching among them. They were, therefore, compelled to choose elders and deacons for themselves. They charge the Dependancy with "encouraging covetousness and contempt of the ministry; and those churches," they say, "that were too much addicted thereunto, will make not haste to choose elders of their own, so long as they are by this Dependancy to be supplied by the elders of the other churches gratis." On Feb, 21, 1693, it was agreed, that Messrs. Piggott and Keys should be put in nomination for elder or elders, and others for the office of deacons: the day continue with them as morning preacher. Mr. Keys having engaged with another congregation, and desiring the church in Hartstreet to let Mr. Piggott take the whole work upon himself, he honourably and amicably withdrew; and the church expressed their regard towards him by passing a vote of thanks for his kind ness in preaching amongst them, and requesting him to continue his affection towards them. Mr. Piggott being now the sole pastor, at the next church-meeting July 11, 1693, the church resolved to procure land for erecting a meeting-house; and in October following they fixed on this was in St. building one: John's-court, Hart-street. In December we find the following resolution respecting it: "That the brethren and others be at liberty to set upp pews att our new meeting-house not exceeding five foot ranging from the walls, at their own cost and charges that shall desire the same." In this new place it appears that God remarkably blessed the ministry of Mr. Piggott. At a church meeting March 20, 1692, they "agreed that a day of thanksgiving be kept by the members of this congregation in this place, upon Wednesday the 11th day of April next, commonly called the Wednesday in Easter week, to render praise and thanksgiving to the Lord for his manifold blessings in settling, preserving, and succeeding the gospel in this place; and to implore the continuance and increase of the same blessings towards us." From this time the church was in peace: discipline appears to have been observed with great regularity; and in some instances where the conduct was of a gross description, the excommunication of the members was made public before the whole congregation. In July, 1695, a day of humiliation, with fasting and prayer, was observed by the members of the church; and in the following September" a day of thanksgiving to Almighty God, for a particular answer of prayer, in adding to the church so considerable a number of members." About four years afterwards, September 13, 1699, there is an entry of considerable length, which states, that there had fallen out an unhappy division in the church, with respect to principles; but that in order to prevent a rent and division, they agreed to several resolutions; particularly that they would abide by the divine principles, Heb. vi. 1, 2; that they would not reflect on each other for being of different opinions; and that all names of distinction be buried, and that "the glorious name of a Christian be the common name among us; and that we endeavour to walk together as heirs of the grace of life." A day of humiliation and prayer was appointed, and a sermon to be preached on the duty of "brotherly love." And lastly, " Itts our request that our elder be as inoffensive in his preaching, and in his conversa tion, as he can; and that he do desire those ministers that preach for him to be as inoffensive in the work, touching the aforementioned points in controversie, viz. personal election and final perseverance." On this occasion they engaged to lay aside all animosities "about matters of opinion;" and they agreed " to embrace in love, though they differed in judgment." Mr. Piggott, too, wrote and signed the following declaration: "I promise to preach (as God shall assist me) as inoffensively as I can with a good conscience, in relation to personal election, particular redemption, and final perseverance: Witness my hand, JOHN PIGGOTT." The members of this church, consisting of Arminians and Calvinists, were desirous that these terms of distinction should be merged in the general term of Christian! It was not likely, however, that persons who were conscientious in embracing and maintaining such opposite sentiments, could be united as members of a separate society. The minister of such a congregation will not be able to preach the doctrinal articles of his creed inoffensively. Such a union, it has been observed, is like that occa sioned by a severe frost, by which dirt, sticks, and straw are bound together, and which are kept together whilst the frost continues, but which will be immediately street. * path we have been treading, the dangers we have avoided, the obstacles we have overcome, and the changes to which we have been subject; in order for our guidance, encouragement, and admonition throughout the re dissolved when the sun arises. | The instance before us is a case in point. The warmth of Mr. Piggott's ministry prevented a compromise of truth under the shallow notion of different opinions and soon after a separation took place: Mr. Piggott, and his Cal-mainder of our journey. The vinistic friends, removing from Christian, as a pilgrim, will stand St. John's-court, and building a greatly in need of these things, meeting-house in Little Wild- and will as assuredly find his interest.connected with a practice Mr. Piggott lived till 1713, aud so important as that we recom was very popular and remarkably mend, and which, when freuseful. His volume of sermons, quently and seriously recurred to, (to which a fine portrait, engraved cannot fail to produce them. We by Vertue, is prefixed,) are a are willing to allow, that there standing monument of the extent are certain seasons more particuand eminence of his, theological larly adapted for its exercise than knowledge, and the respectability others; and venture to assert, of his character. He was suc- that there are few, if any, more ceeded by Mr. Thomas Harrison. so, than the annual and closing After him, Dr. Andrew Gifford, periods of time, which form so who left the church in 1735, with considerable a portion of our natua considerable number of the ral existence, and which from the members, and founded the church sterility they bring, may well rein Eagle-street. Drs. Joseph and mind us of that season, when we Samuel Stennett, both distinguish- ourselves must wither and fade, ed ministers, succeeded." Since and when the purple current, them, Mr. Benjamin Coxhead, which now flows warm in our and Mr. Thomas Waters, have veins, will be for ever congealed been their pastors; and at pre-by the icy hand of death. The sent Mr. John Edwards. May seasons have often been employed this church, which has existed to depict the shifting stages of nearly 130 years, notwithstand-human life: hence youth has been ing all its changes, be preserved, compared to spring; manhood increased, and perpetuated. to summer; maturity to autumn, and decrepitude to winter. But there is an observable and essential difference in the last particular, viz. that the sterility of the winter is succeeded by returning spring; but “ man goeth to his long home-he lieth down and riseth not again till the heavens be no more." We have all seen with what rapidity the various seasons have passed over our heads, and with what unvarying order they have brought us to the present gloomy period: and well may we make the supplication before us our own, and IOTA. THOUGHTS ON THE CLOSE OF THE YEAR 1817. "So teach us to number our days, and to apply our hearts unto wisdom." Psalm xc. 12. THERE are perhaps comparatively few practices more useful, or more neglected, than that of frequently pausing to review the A further account of Mr. Piggott may be seen in a History of the English Baptists, by Joseph Ivimey. |