diff options
Diffstat (limited to 'old/60915-h/60915-h.htm')
| -rw-r--r-- | old/60915-h/60915-h.htm | 8342 |
1 files changed, 0 insertions, 8342 deletions
diff --git a/old/60915-h/60915-h.htm b/old/60915-h/60915-h.htm deleted file mode 100644 index 226e16d..0000000 --- a/old/60915-h/60915-h.htm +++ /dev/null @@ -1,8342 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=ISO-8859-1" /> - <title>The Project Gutenberg eBook of Discourses on Various Subjects, Vol. 1 of 2, by Jacob Duché</title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> - body { margin-left: 8%; margin-right: 8%; } - h1 { text-align: center; font-weight: normal; font-size: 1.4em; } - h2 { text-align: center; font-weight: normal; font-size: 1.2em; } - p { text-indent: 0; margin-top: 0.5em; margin-bottom: 0.5em; text-align: justify; } - .fss { font-size: 75%; } - .sc { font-variant: small-caps; } - .large { font-size: large; } - .xlarge { font-size: x-large; } - .xxlarge { font-size: xx-large; } - .lg-container-l { text-align: left; } - @media handheld { .lg-container-l { clear: both; } } - .linegroup { display: inline-block; text-align: left; } - @media handheld { .linegroup { display: block; margin-left: 1.5em; } } - .linegroup .group { margin: 1em auto; } - .linegroup .line { text-indent: -3em; padding-left: 3em; } - div.linegroup > :first-child { margin-top: 0; } - div.pbb { page-break-before: always; } - hr.pb { border: none; border-bottom: thin solid; margin-bottom: 1em; } - @media handheld { hr.pb { display: none; } } - .chapter { clear: both; page-break-before: always; } - .figcenter { clear: both; max-width: 100%; margin: 2em auto; text-align: center; } - div.figcenter p { text-align: center; text-indent: 0; } - .figcenter img { max-width: 100%; height: auto; } - .id001 { width:501px; } - .id002 { width:70%; } - .id003 { width:60%; } - @media handheld { .id001 { margin-left:19%; width:62%; } } - @media handheld { .id002 { margin-left:15%; width:70%; } } - @media handheld { .id003 { margin-left:20%; width:60%; } } - .ic002 { width:100%; } - .ig001 { width:100%; } - .nf-center { text-align: center; } - .nf-center-c1 { text-align: left; margin: 1em 0; } - .c000 { margin-top: 1em; } - .c001 { page-break-before: always; margin-top: 4em; } - .c002 { margin-top: 4em; } - .c003 { margin-top: 2em; } - .c004 { margin-top: 4em; margin-bottom: 0.5em; } - .c005 { margin-top: 0.5em; margin-bottom: 0.5em; } - .c006 { margin-top: 2em; margin-bottom: 0.5em; } - .c007 { page-break-before:auto; margin-top: 4em; } - .c008 { margin-left: 5.56%; margin-top: 2em; } - .c009 { margin-left: 5.56%; margin-top: 1em; font-size: 85%; margin-bottom: 0.5em; - } - .c010 { margin-top: 1em; margin-bottom: 0.5em; } - .c011 { margin-left: 5.56%; margin-top: 1em; font-size: 85%; } - div.tnotes { padding-left:1em;padding-right:1em;background-color:#E3E4FA; - border:1px solid silver;margin:1em 5% 0 5%;text-align:justify; } - abbr {border:none; text-decoration:none; font-variant:normal; } - </style> - </head> - <body> - - -<pre> - -The Project Gutenberg EBook of Discourses on Various Subjects, Vol. 1 (of -2), by Jacob Duché - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Discourses on Various Subjects, Vol. 1 (of 2) - -Author: Jacob Duché - -Release Date: December 13, 2019 [EBook #60915] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK DISCOURSES ON VARIOUS SUBJECTS, VOL 1 *** - - - - -Produced by Bryan Ness, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. (This -book was produced from scanned images of public domain -material from the Google Books project.) - - - - - - -</pre> - - -<div class='figcenter id001'> -<img src='images/cover.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c000' /> -</div> -<div class='figcenter id002'> -<img src='images/frontis.jpg' alt='Frontispiece.' class='ig001' /> -<div class='ic002'> -<p>Frontispiece.</p> -</div> -</div> -<div> - <h1 class='c001'>DISCOURSES ON VARIOUS SUBJECTS</h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><span class='xxlarge'><b>DISCOURSES ON VARIOUS SUBJECTS,</b></span></div> - <div class='c000'><span class='xlarge'><b>By</b></span></div> - <div class='c000'><span class='xxlarge'><b>JACOB DUCHÉ, M. A.</b></span></div> - <div class='c003'><span class='large'><b>Rector of Christ-Church and St. Peter's, in Philadelphia;</b></span></div> - <div class='c000'><span class='large'><b>AND FORMERLY OF</b></span></div> - <div class='c000'><span class='large'><b>CLARE-HALL, CAMBRIDGE.</b></span></div> - <div class='c003'>The SECOND EDITION.</div> - <div class='c003'>VOL I.</div> - <div class='c003'>LONDON;</div> - <div class='c000'>Printed by J. Phillips, George-Yard,</div> - <div>Lombard-Street.</div> - <div class='c000'>And Sold by T. Cadell, in the Strand; H. Payne,</div> - <div>Pall-Mall; C. Dilly, in the Poultry; and J. Phillips.</div> - <div>M.DCC.LXXX.</div> - </div> -</div> - -<div class='figcenter id003'> -<img src='images/portrait.jpg' alt='Pelham Pinx..' class='ig001' /> -<div class='ic002'> -<p>Pelham Pinx.</p> -</div> -</div> -<p class='c004'><a id='Page_iii'></a>TO THE RIGHT HONOURABLE</p> - -<p class='c005'>LADY JULIANA PENN.</p> -<p class='c006'>Madam,</p> - -<p class='c005'>I have ever deemed it one of -the most favourable circumstances -of my life, that your Ladyship -condescended to honour my early -youth with your kind countenance -and protection. Your amiable -character, and exemplary virtues, -have always thrown such a -lustre around you, as could not -but enlighten and improve those, -who came within their influence. -This testimony from me, is no more -than the just tribute of a grateful -heart.</p> - -<p class='c005'><a id='Page_iv'></a>I am, therefore, happy, in having -your Ladyship's permission to -inscribe to you the following discourses. -You are no stranger to -the sentiments they contain: you -love and honour the doctrines they -inculcate.</p> - -<p class='c005'>The author intreats to be indulged -with a continuance of that -regard, which your Ladyship hath -hitherto shewn him; and which -he hath always held more desirable, -in proportion as he hath been -better qualified to judge of what -is truly honourable and estimable -in the intercourses of social -life.</p> - -<p class='c005'><a id='Page_v'></a>With this sentiment deeply impressed -upon his mind, he cannot -but rejoice in the opportunity -your Ladyship hath granted him, -of thus publickly subscribing himself,</p> - -<p class='c005'>Madam,</p> - -<p class='c005'>Your Ladyship's</p> - -<p class='c005'>Most obliged and</p> - -<p class='c005'>Most faithful Servant,</p> - -<p class='c005'>J. DUCHÉ.</p> -<div class='chapter'> - <a id='Page_vii'></a> - <h2 class='c007'>PREFACE.</h2> -</div> -<p class='c006'>The following discourses were -preached in the united Churches -of Christ Church and St. Peter, in the -City of Philadelphia, of which the author -was appointed assistant minister in -the year 1759, and to the rectorship of -which he was elected in the year 1775.</p> - -<p class='c005'>The reader will find in them no display -of genius or of erudition. To the former, -the author hath no claim: of the -latter, he contents himself with as much -as is competent to the discharge of his -pastoral duty. His divinity, he trusts, -is that of the <span class='sc'>Bible</span>: to no other -Standard of Truth can he venture to -appeal. Sensible, however, of his own -<a id='Page_viii'></a>fallibility, he wishes not to obtrude his -peculiar sentiments; nor to have them -received any further, than they carry -with them that only fair title to reception, -a conviction of their truth and usefulness. -From his own Heart he hath -written to the Hearts of others; and if -any of his readers find not <span class='fss'>THERE</span> the -Ground of his doctrines, they are, surely, -at liberty to pass them by, if they do -it with Christian Candour, and to leave -it to time and their own reflections, to -discover that Ground or not.</p> - -<p class='c005'><span class='sc'>Universal Benevolence</span> he considers -as the <span class='sc'>Sublime</span> of religion; the -true <span class='sc'>Taste</span> for which, can only be -derived from the Fountain of <span class='sc'>Infinite -Love</span>, by inward and spiritual communications. -The mind, that is possessed -of this true Taste, whatever its peculiarity -of opinion may be, cannot be very -"far from the Kingdom of God."—"<span class='sc'>God</span> -<a id='Page_ix'></a>is <span class='sc'>Love</span>; and he that dwelleth -in <span class='sc'>Love</span>, dwelleth in <span class='sc'>God</span>, and <span class='sc'>God</span> -in him." One transgression of the -great Law of Love, even in the minutest -instance, must appear more heinous in -the Sight of the <span class='sc'>God of Love</span>, than a -thousand errors in matters of doctrine -or opinion.</p> - -<p class='c005'>If the reader peruses these volumes -under the influence of such sentiments, -it is not likely, that he will be offended -with any singularities of diction, or any -inelegant and colloquial expressions he -may now and then meet with. Much -less will his censure be incurred by the -constant use of <span class='sc'>Scriptural</span> Ideas, -and <span class='sc'>Scriptural</span> Language, in preference -to what are called <span class='sc'>Moral</span> and -<span class='sc'>Philosophical</span>. Deviations from the -Simplicity of <span class='sc'>Evangelical Truth</span>, -have too often been occasioned by deviations -from the Simplicity of <span class='sc'>Evangelical -Language</span>. A Christian -<a id='Page_x'></a>ought never to be "ashamed of the -<span class='sc'>Gospel of Christ</span> which is the -Power of <span class='sc'>God</span> unto Salvation," but -should always speak of Christian Truths -by Christian Names.</p> - -<p class='c005'>The revisal and correction of these -discourses have relieved the author's -mind from much of that anxiety and -dejection, which a long absence from his -family and his churches had occasioned. -And he is now happy in the thought, -that these volumes will ere long reach -his native country, and revive the memory -of his labours of love among a -people, with whom he enjoyed a reciprocation -of kindness and affection, which -for eighteen years had known no abatement -or interruption.</p> - -<p class='c005'>He most gratefully acknowledges the -kind and honourable reception he hath -met with since his arrival in England; -the chearfulness and generosity with -<a id='Page_xi'></a>which persons of all ranks have honoured -his publication; and the affectionate zeal -of his friends, relations, and connexions, -in undertaking and completing his subscription, -without giving him the trouble -of soliciting a single name.</p> - -<p class='c005'>To his most ingenious and worthy -Friend and Countryman, <span class='sc'>Benjamin -West</span>, Esq. History Painter to his -Majesty, he is happy to acknowledge -himself indebted for the elegant designs, -taken from two of his most capital paintings, -which are placed as frontispieces to -these volumes.</p> - -<p class='c005'>To his dear and valuable friend, the -Author of the late accurate and elegant -Translation of <span class='sc'>Thomas</span> à <span class='sc'>Kempis</span>, he -is sincerely thankful for his kind and -chearful advice and assistance, in conducting -the whole publication, to which -the author's inexperience in printing, -as well as his frequent and necessary absence -<a id='Page_xii'></a>from the press, would have rendered -him altogether unequal.</p> - -<p class='c005'>He hath only to add, that the revisal -and publishing of these discourses was -undertaken at the instance of some of -the most respectable names in the list of -his subscribers to the first edition, under -whose kind patronage, and in hopes of -every indulgence from the candour of -the publick, he hath ventured to send -them abroad.</p> - -<p class='c005'>Hampstead, 1st March, 1780.</p> -<div class='chapter'> - <a id='Page_xiii'></a> - <h2 class='c007'>CONTENTS OF VOLUME FIRST.</h2> -</div> -<p class='c006'><a href='#discourse01'>DISCOURSE I.</a></p> - -<p class='c005'><span class='sc'>The Character of Wisdom's Children.</span></p> - -<p class='c005'>St. <span class='sc'>Luke, Chap.</span> vii. <span class='sc'>Ver.</span> 35.</p> - -<p class='c005'>"But Wisdom is justified of all her -Children."</p> -<p class='c006'><a href='#discourse02'>DISCOURSE II.</a></p> - -<p class='c005'><span class='sc'>Evangelical Righteousness.</span></p> - -<p class='c005'><span class='sc'>Jerem. Chap.</span> xxiii. Part of <span class='sc'>Ver.</span> 6.</p> - -<p class='c005'>"And this is his Name, whereby he -shall be called, The <span class='sc'>Lord</span> our -Righteousness."</p> -<p class='c006'>DISCOURSES <a href='#discourse03'>III</a>. and <a href='#discourse04'>IV</a>.</p> - -<p class='c005'><span class='sc'>The Religion of Jesus, the only -Source of Happiness.</span></p> - -<p class='c005'>St. <span class='sc'>John, Chap.</span> vi. <span class='sc'>Ver.</span> 66, 67, 68.</p> - -<p class='c005'>"From that Time many of his Disciples -went back, and walked no -<a id='Page_xiv'></a>more with him. Then said <span class='sc'>Jesus</span> -unto the Twelve, Will ye also go -away? Then Simon Peter answered, -<span class='sc'>Lord</span>, to whom shall we go? -Thou hast the Words of Eternal -Life."</p> -<p class='c006'><a href='#discourse05'>DISCOURSE V.</a></p> - -<p class='c005'><span class='sc'>True Religion, a costly and -continual Sacrifice.</span></p> - -<p class='c005'>2 <span class='sc'>Samuel, Chap.</span> xxiv. <span class='sc'>Ver.</span> 24.</p> - -<p class='c005'>"And the King said unto Araunah, -Nay, but I will surely buy it of -thee at a Price: neither will I offer -Burnt-Offerings unto the <span class='sc'>Lord</span> my -<span class='sc'>God</span>, of that which doth cost me -nothing."</p> -<p class='c006'><a href='#discourse06'>DISCOURSE VI.</a></p> - -<p class='c005'><span class='sc'>Truth, the only Friend of Man.</span></p> - -<p class='c005'><span class='sc'>Galatians, Chap.</span> iv. <span class='sc'>Ver.</span> 16.</p> - -<p class='c005'>"Am I therefore become your Enemy, -because I tell you the Truth?"</p> -<p class='c006'><a id='Page_xv'></a><a href='#discourse07'>DISCOURSE VII.</a></p> - -<p class='c005'><span class='sc'>The Strength and Victory of -Faith.</span></p> - -<p class='c005'>1 <span class='sc'>John, Chap.</span> v. <span class='sc'>Ver.</span> 4.</p> - -<p class='c005'>"Whatsoever is born of <span class='sc'>God</span> overcometh -the World: and this is the -Victory that overcometh the World, -even our Faith."</p> -<p class='c006'><a href='#discourse08'>DISCOURSE VIII.</a></p> - -<p class='c005'><span class='sc'>Faith Triumphant over the -Powers of Darkness.</span></p> - -<p class='c005'>St. <span class='sc'>Mark, Chap.</span> ix. Part of <span class='sc'>Ver.</span> 24.</p> - -<p class='c005'>"<span class='sc'>Lord</span>, I believe: Help thou mine -Unbelief!"</p> -<p class='c006'><a href='#discourse09'>DISCOURSE IX.</a></p> - -<p class='c005'><span class='sc'>The flourishing State of the -Righteous.</span></p> - -<p class='c005'><span class='sc'>Psalm</span> i. <span class='sc'>Ver.</span> 3.</p> - -<p class='c005'>"He shall be like a Tree planted by -the Rivers of Water, that bringeth -forth his Fruit in his Season: His -<a id='Page_xvi'></a>Leaf also shall not wither, and -whatsoever he doth shall prosper."</p> -<p class='c006'><a href='#discourse10'>DISCOURSE X.</a></p> - -<p class='c005'><span class='sc'>The Cause and Cure of the Disorders -of Human Nature.</span></p> - -<p class='c005'>St. <span class='sc'>Mark, Chap.</span> vii. <span class='sc'>Ver.</span> 34.</p> - -<p class='c005'>"And looking up to Heaven, he sighed; -and saith unto him, Ephphatha! -that is, Be opened."</p> -<p class='c006'>DISCOURSES <a href='#discourse11'>XI</a>, <a href='#discourse12'>XII</a>, <a href='#discourse13'>XIII</a>.</p> - -<p class='c005'><span class='sc'>The Riches, Privileges, and Honours -of the Christian.</span></p> - -<p class='c005'>1 <span class='sc'>Cor. Chap.</span> iii. <span class='sc'>Ver.</span> 21, 22, 23.</p> - -<p class='c005'>"Therefore let no Man glory in Men: -for all Things are yours; whether -Paul, or Apollos, or Cephas, or -the World, or Life, or Death, or -Things present, or Things to come; -all are yours: and ye are <span class='sc'>Christ's</span>, -and <span class='sc'>Christ</span> is <span class='sc'>God's</span>."</p> -<p class='c006'><a id='Page_xvii'></a><a href='#discourse14'>DISCOURSE XIV.</a></p> - -<p class='c005'><span class='sc'>Christ, known or unknown, the -Universal Saviour.</span></p> - -<p class='c005'>St. <span class='sc'>John, Chap.</span> xiv. Part of <span class='sc'>Ver.</span> 9.</p> - -<p class='c005'>"Have I been so long Time with you, -and yet hast thou not known me, -Philip?"</p> -<p class='c006'><a href='#discourse15'>DISCOURSE XV.</a></p> - -<p class='c005'><span class='sc'>Human Life, a Pilgrimage.</span></p> - -<p class='c005'><span class='sc'>Psalm</span> xxxix. Part of <span class='sc'>Ver.</span> 12.</p> - -<p class='c005'>"For I am a Stranger with thee, and a -Sojourner, as all my Fathers were."</p> -<p class='c006'>DISCOURSE <a href='#discourse16'>XVI</a>, <a href='#discourse17'>XVII</a>.</p> - -<p class='c005'><span class='sc'>The true Knowledge of God internal -and practical.</span></p> - -<p class='c005'><span class='sc'>Job, Chap.</span> xlii. <span class='sc'>Ver.</span> 5, 6.</p> - -<p class='c005'>"I have heard of thee by the Hearing -of the Ear; but now hath mine -Eye seen thee: therefore I abhor -myself, and repent in Dust and -Ashes."</p> -<p class='c006'><a id='Page_xviii'></a><a href='#discourse18'>DISCOURSE XVIII.</a></p> - -<p class='c005'><span class='sc'>On the Nativity of Christ.</span></p> - -<p class='c005'>St. <span class='sc'>Luke, Chap.</span> ii. from <span class='sc'>Ver.</span> 6, to 20.</p> - -<p class='c005'>"And so it was, that while they were -there, the Days were accomplished, -that she should be delivered," &c.</p> -<div class='chapter'> - <a id='Page_xix'></a> - <h2 class='c007'>SUBSCRIBERS NAMES OMITTED IN THE FIRST EDITION.</h2> -</div> -<div class='lg-container-l c008'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Rev. Dr. Allanson, Rector of Rippon, Yorkshire</div> - <div class='line'>Mrs. Ambler, of Queen-Square</div> - <div class='line'>Mr. George Adams</div> - <div class='line'>Lady Boynton, Burton Agnes, Yorkshire</div> - <div class='line'>Rev. Mr. Bull, Rector of Sarensfield, Herefordsh.</div> - <div class='line'>Rev. Mr. Baker</div> - <div class='line'>Miss F. Baker</div> - <div class='line'>Robert Burton, Esq.</div> - <div class='line'>Rich. Wilbraham Bootle, Esq.</div> - <div class='line'>Francis Bernard, Esq.</div> - <div class='line'>Charles Barker, Esq.</div> - <div class='line'>Rev. Mr. Cook, Rector of Semer, Suffolk</div> - <div class='line'>Richard Combe, Esq. Harley-street</div> - <div class='line'>Mrs. Cotin, Upper Grosvenor-street</div> - <div class='line'>Mrs. Festing, Weymouth</div> - <div class='line'>Mr. George Fletcher</div> - <div class='line'>Mr. Francis Freshfield, Colchester</div> - <div class='line'>James Gordon, Esq. Glasgow</div> - <div class='line'>William Grover, Esq.</div> - <div class='line'>Mr. Robert Grimditch</div> - <div class='line'>Mrs. Garnett</div> - <div class='line'>Capt. Grindall</div> - <div class='line'>T. Grosley, Esq.</div> - <div class='line'>Mr. Greenwood</div> - <div class='line'>E. Gurney</div> - <div class='line'>Hon. and Rev. Mr. Hamilton</div> - <div class='line'>Mrs. Hyde, Bedford-row</div> - <div class='line'>Mr. James Hingeston</div> - <div class='line'>Mr. Handcock, of Bath</div> - <div class='line'>Rev. Mr. Harris</div> - <div class='line'>Mrs. Hall, of Tottenham</div> - <div class='line'>Mr. Healy, of Cambridge</div> - <div class='line'>Tho. Johnson, Esq. Bradford</div> - <div class='line'>Rev. Jonathan Judson, Essex</div> - <div class='line'>Rev. Mr. Lantley, Prebendary of Hereford</div> - <div class='line'>Dr. Lysons, of Bath</div> - <div class='line'>Mrs. Levison</div> - <div class='line'>Rev. Mr. Myddleton, Fellow of Clare-Hall</div> - <div class='line'>W. Middleton, Esq. Bath</div> - <div class='line'>Robert M'Kerrel, Esq.</div> - <div class='line'>Rt. Hon. Countess Dowager of Northampton</div> - <div class='line'><a id='Page_xx'></a>Mr. Nairne</div> - <div class='line'>Henry O'Carroll, Esq.</div> - <div class='line'>J. Palmer, Esq. of Bath</div> - <div class='line'>Rev. Thomas Pryse, Norwich</div> - <div class='line'>Mrs. Puget, Red Lionsquare</div> - <div class='line'>Tho. Rogers, Esq. Bradford</div> - <div class='line'>Robert Rasleigh, Esq.</div> - <div class='line'>Mr. Thomas Smith</div> - <div class='line'>Rich. Statham, Esq. Leverpool</div> - <div class='line'>Mrs. Schaak, of York</div> - <div class='line'>William Tompkins, Esq. Abingdon</div> - <div class='line'>Mrs. Tuson, Bath</div> - <div class='line'>William Taylor, Esq. of Worcester-Park, Surry</div> - <div class='line'>Mr. Wm. Taylor, London</div> - <div class='line'>Hon. Charles Vane, of Mount Ida, Norfolk</div> - <div class='line'>Mr. Vickary</div> - <div class='line'>Mr. Joseph Wrightman</div> - <div class='line'>Rev. Dr. Watkins, Preb. of Hereford</div> - <div class='line'>Rev. Dr. Wharton, of Barbadoes</div> - <div class='line'>George Wilson, Esq. of Bedford Row</div> - <div class='line'>Mr. Thomas Weston, jun.</div> - <div class='line'>Mr. Joseph Woods</div> - <div class='line'>Mrs. Wilding, Red Lionsquare</div> - <div class='line'>Mrs. Wright, Thunder-Hall, Herts</div> - <div class='line'>Miss Witts, Bath</div> - <div class='line'>Witham Book Society</div> - </div> - </div> -</div> - -<div class='chapter'> - <a id='Page_1'></a> - <h2 id='discourse01' class='c007'>DISCOURSE I. <br /> The Character of Wisdom's Children.</h2> -</div> -<p class='c006'>St. <span class='sc'>Luke, Chap.</span> vii, <span class='sc'>Ver.</span> 35.</p> -<p class='c009'><a id='Page_3'></a>"<span class='sc'>But Wisdom is justified of all -her Children</span>."</p> -<p class='c006'>If we take an impartial view of the -sentiments and conduct of mankind -with respect to religion, we shall find, -that their errors in speculation, as well as -in practice, originate, for the most part, -in the will; that their understandings are -blinded by their passions, and that their -ignorance of truth too often proceeds -from their aversion to goodness.</p> - -<p class='c005'>To combat this prevailing depravity of -human nature, and to strike at that root -of evil which we bring with us into the -<a id='Page_4'></a>world, was the grand and principal design -of all those different dispensations, by -which Heaven hath condescended, from -time to time, to speak to the sons of men. -Instead, however, of yielding a grateful -attention to this benevolent purpose, they -have, in some instances, wholly rejected, -and, in others, perversly misconstrued, -the dispensations themselves. Whether -"<span class='sc'>God</span> spake at sundry times, and in -divers manners, in times past, unto -the fathers by the prophets;" or, whether -he spake, as in these latter days, to -the children, by his own <span class='sc'>Incarnate -Son</span>; the generality of men have either -been deaf to the salutary message, or have -availed themselves of some idle pretexts -to elude a compliance with its most serious -and solemn contents. Hence arose -the inattention and opposition of ancient -unbelievers, to the missions of patriarchs -and prophets; and hence it is, that infidels -of later ages have called in question -the truth and authority of that most full -<a id='Page_5'></a>and complete Revelation of the Divine -Will, with which mankind have been -favoured by the ministration of the <span class='sc'>Blessed -Jesus</span>. Far, however, from resenting -their obstinacy, or indignantly -with-holding from them any further -communications of Divine Light, the -great <span class='sc'>God and Father of Spirits</span> -hath still persevered in carrying on the -purposes of his Love; and, "whether -they will hear, or whether they will -forbear," still seeks, by a variety of -dispensations, to gain possession of the -hearts of his creatures. Notwithstanding, -therefore, the general indifference -and obstinacy that have prevailed, there -have not been wanting, in every age and -nation, some docile virtuous minds, who -have listened to the Heavenly Voice, and -received with gratitude the instructions -of that "Wisdom which is from above;" -and who, as her true children, have vindicated -her ways to man, and admired -and justified the different methods by -<a id='Page_6'></a>which she manifests herself to different -souls.</p> - -<p class='c005'>The truth of these observations we -find remarkably exemplified in that conduct -and behaviour of the Jews, and -particularly of the sect of the Pharisees, -which is mentioned in the verses preceding -my text, and which indeed gave -rise to the pertinent and beautiful maxim -there expressed.</p> - -<p class='c005'>Ignorant of the spirit of that dispensation -under which they lived, and perversely -attached to those externals of their religion, -that most gratified their pride and -selfishness, they seem to have been equally -offended with the doctrines and manners -of John the Baptist, and those of the -<span class='sc'>Blessed Jesus</span>. And though the grand -object of the Master and his Forerunner -was one and the same, even the reformation -of the heart and life; and though -the outward means, however inconsistent -<a id='Page_7'></a>they might appear, were but different -parts of the same spiritual and redeeming -process; yet these degenerate Israelites -sought to stifle the power of conviction -in their breasts, by childishly objecting -to the abstracted, severe, and rigorous -life of the Baptist on the one hand, and -the easy, open, and condescending behaviour -of <span class='sc'>Jesus</span> on the other; insinuating, -that the former was only the effect of a -gloomy, dark, and diabolical spirit; and -that the latter shewed a familiarity and -levity, unworthy the character of a prophet -sent from <span class='sc'>God</span>.</p> - -<p class='c005'>Our <span class='sc'>Blessed Lord</span> exposes the weakness -and inconsistency of these objections, -by the following apt and lively similitude: -"Whereunto shall I liken the -men of this generation, and to what -are they like? They are like unto -children sitting in the market-place, -and calling one to another, and saying, -We have piped unto you, and ye -<a id='Page_8'></a>have not danced; we have mourned -unto you, and ye have not wept." -That is to say: We have taken every method -we could devise to engage your attention, -and to prevail upon you to bear -a part in our recreations; but you have -unkindly and sullenly refused to come. -We have endeavoured to adapt our little -sports and exercises to what we conceived -might be your particular taste and -humour; but still we have failed of -success.</p> - -<p class='c005'>In application of this allusion, our -<span class='sc'>Lord</span> proceeds—"For John the Baptist -came neither eating bread, nor drinking -wine; and ye say, He hath a devil." -The austerity of the Baptist's life, which -was meant to inculcate a lesson of self-denial, -and abstraction from the follies -and vanities of a worldly life, as well as -a solemn preparation for the happiness of -an heavenly one, ye maliciously declare -to have proceeded from the melancholy -<a id='Page_9'></a>suggestion of some dark and evil spirit, -that hurried him into the desart, and secluded -him from all affectionate intercourse -with men. On the other hand, -because "the Son of man is come eating -and drinking, ye say, Behold a -gluttonous man, and a wine-bibber, -a friend of publicans and sinners!" -To answer the great purposes of Divine -Love, I have, with condescending freedom, -mingled with all ranks of people; -put myself in the way of the giddy and -the profligate, and even accepted the invitations -of publicans and sinners. For -this, without knowing the motives of my -conduct, you have vilified me with the -opprobrious names of glutton and drunkard; -and insinuated, that the friendly -attention I shewed to men of their character, -proceeded not from a regard to -their souls, but from a fondness for their -vices. But notwithstanding your blindness -and obduracy, notwithstanding your -weak and wicked misconstructions, be -<a id='Page_10'></a>assured, there are those, who can do justice -to these dispensations of Heaven, whose -minds, illuminated from above, can discern -the beauty, propriety, and uniformity -of design, which Wisdom manifests -in these various methods of addressing -herself to the sons of men. Such children -of Wisdom are abundantly convinced, -that the self-denying life of the Baptist -was necessarily preparative to that meek, -gentle, condescending Life of Love, which -I have inculcated in my precepts, and -recommended and enforced by my example; -and that both these are the happy -effects of that Redeeming Power, which -I manifest in the hearts of those, who, -with simplicity and self-abasement, receive -and gratefully acknowledge my spiritual -salutary visits. "But Wisdom is -justified of all her children."</p> - -<p class='c005'>The truth was this: the Pharisees considered -the severe exercises of John, his -contempt of the world, and total disregard -<a id='Page_11'></a>of the pleasures and honours of life, -as a personal censure of their hypocritical -pretensions to religion, by which, under -the appearance of great zeal for the external -and ceremonial parts of the law, -they "sought the praises of men, more -than the praises of God." In like -manner, the humility and condescension -of <span class='sc'>Christ</span>, his free and affectionate intercourse -with all ranks of people, even -with those, whom (on account of their -ignorance of some minute traditionary -precepts of their Rabbins) they held accursed, -were a perpetual impeachment of -their intolerable pride and arrogance, and -most effectually tended to lessen their credit -and reputation with those whom they -wished and earnestly sought to engage for -their pupils and admirers. No wonder, -then, that whilst they continued thus -attached to favourite passions and prejudices, -they should wilfully misconstrue -the purest intentions, and vilify the fairest -actions of those, who attempted to combat -<a id='Page_12'></a>and expose them. Their objections -to the person and doctrines of <span class='sc'>Christ</span>, -as well as to those of his illustrious Harbinger, -came rather from their wills -than their understandings: nor would they -ever have called in question the Divine -authority of their missions, had not the -design and spirit of them militated against -their own evil tempers and dispositions: -"Light was come unto them; but they -chose darkness rather than light, because -their deeds were evil."</p> - -<p class='c005'>In every age of the world, and under -every dispensation of religion, human -nature, in itself, has always been the -same. The serpentine subtilty of human -reason, when engaged in the service, and -acting under the influence of vice and error, -will never be at a loss for arguments -to support their cause against the voice of -truth and virtue. Hence the specious -objections, which modern infidelity hath -thrown out against the necessity of Divine -<a id='Page_13'></a>Revelation; and hence the weak and idle -censures, which libertinism on the one -hand, and false enthusiasm on the other, -so illiberally denounce against the sincere, -honest, and cordial votaries of true -Christianity.</p> - -<p class='c005'>Sincerely to be pitied is the poor unbeliever, -whose short-sighted reason, incapable -of seeing further than the externals -of Christianity, furnishes him with -some plausible objections, that seem to -weaken its outward evidence, but cannot -reach the spirit and power by which it is -animated and supported. "Christianity -was instituted for the common salvation -of all men: its essential truths, therefore, -are plain and obvious, level to every capacity, -and stand in no need of learned -labour to inculcate and explain them; -they are rather matter of feeling, than of -reasoning.</p> - -<p class='c005'>"Whatever is within, whatever is -without us, calls aloud for a <span class='sc'>Saviour</span>. -<a id='Page_14'></a>Change, corruption, distemperature and -death, have, by the sin of fallen angels, -and of fallen man, been unhappily introduced -into this system of things which -we inhabit. The whole creation groaneth; -and animals and vegetables, and -even the Immortal Image of <span class='sc'>God</span> himself -in man, are all in bondage to their malign -influences; so that every thing cries -out, with the apostle Paul, "Who shall -deliver me from this body of death?" -so that every thing cries out, with the apostle -Peter, "Lord, save me, or I perish!"</p> - -<p class='c005'>"What kind of a Saviour then is it, -for whom all nature thus cries aloud, -through all her works? Not a dry moralist, -a legislator of bare external precepts, -such as some would represent <span class='sc'>Christ</span> to -be: no, the existence and influence of -the <span class='sc'>Redeemer of Nature</span>, must, at -least, be as extensive as Nature herself. -Things are defiled and corrupted throughout; -they are distempered and devoted -<a id='Page_15'></a>to death, from the inmost essence of their -being; and none, but <span class='sc'>He</span> alone, "in -whom they live, and move, and have -their being," can possibly redeem and -restore them."</p> - -<p class='c005'>These are inevitable truths, which all -men, at some time or other, must feel, -and feel deeply too, whether they attend -to them now or not. The redemption -and restoration of every sinner can be accomplished -in no other way, than by -<span class='sc'>Christ's</span> spiritual entrance into his heart, -awakening in him an abhorrence of evil, -and a love of goodness.</p> - -<p class='c005'>This is the spirit of the <span class='sc'>Gospel of -Jesus</span>; this the grand purpose of Heaven, -under every dispensation of Revealed -Truth, from Adam down to this day. The -modes of communication, the outward -forms of worship and of doctrine, may -vary; but the same spirit runs through -the whole, and the enlightened eye of -<a id='Page_16'></a>"Wisdom's children" can see and adore -her radiant footsteps, in paths that appear -dark and dreary to the eyes of -others. However her outward garb may -change; whatever different appearances -she may put on, under the patriarchal, -legal, and evangelical dispensations; her -real features, her whole person and employment, -have ever been invariably the -same. These different appearances were -only adapted to the different circumstances -of men, and calculated to direct their -attention to the one great and principal -object she has always had in view, even -the Redemption of immortal spirits from -the tyranny of earth and hell, and the -full restoration of them to their primeval -innocence and bliss.</p> - -<p class='c005'>Turn then, ye advocates of infidelity! -O turn back from those delusive dangerous -paths, into which the false light of -fallen reason hath led your wayward steps. -Wisdom herself, and all her true and -<a id='Page_17'></a>Heaven-born children, lift up their sweet -and instructive voices, and press you to -return; to recognize your illustrious origin; -to spurn the transitory and polluting -joys of earth, and to aspire after the -pure and permanent pleasures of Heaven! -From the Throne of the Most-High, -the center of her enlightened kingdom, -she speaks, she illuminates, she warms -every intelligent being that turns to her -benignant ray: the darkness of nature -kindles, at her approach, into the Light -and Life of Heaven; every evil principle, -every evil passion, shrinks from before her, -and retires to its native hell; whilst the -spirits of her redeemed children issue forth -from their long captivity, and triumphantly -re-enter the realms of purity and -peace.</p> - -<p class='c005'>Who would not wish, then, to become -a votary, a pupil, a child of Wisdom? -But how is this privilege to be obtained? -what path must we pursue, that will lead -us to her delightful mansion? what conduct -<a id='Page_18'></a>must we observe, that will entitle us -to be members of her illustrious household? -Must we put on the raiment of -camel's hair, and the leathern girdle; follow -the mortified Baptist into the desert, -and feed upon locusts and wild honey? -Or must we not rather adopt the gentler -manners of the <span class='sc'>Holy Jesus</span>, mix with -the world as he did, and chearfully employ -ourselves in acts of kindness and brotherly -love?</p> - -<p class='c005'>It is evident from the whole passage of -Scripture, of which my text is part, that our -Lord blames the Jews no less for their disregard -of the ministry of John, than for -the contempt with which they treated -himself; and plainly intimates, that, by -the Children of Wisdom, we are to understand -all those who see the Baptist's -ministry in its true point of view, viz. -as introductory and preparatory to his own; -and in consequence of this are fully convinced, -that the chearfulness of Faith, -<a id='Page_19'></a>and the sweetness and condescension of -Love, must naturally be preceded by the -severity of Repentance, and the salutary -bitterness of sorrow and contrition.</p> - -<p class='c005'>"Repent ye, for the Kingdom of Heaven -is at hand," said the Harbinger of -the <span class='sc'>Son</span> of <span class='sc'>God</span>: "The Kingdom of -<span class='sc'>God</span> is come; he that believeth shall -be saved;" said the <span class='sc'>Son</span> of <span class='sc'>God</span> himself. -"Repentance, therefore, and Faith -working by Love," are the sure characteristics -of Wisdom's Children.</p> - -<p class='c005'>It is not, therefore, any distinguishing -peculiarity of the Baptist's character, -the outward garb, or the outward deportment, -that we are to assume, but an inward -temper and frame of mind corresponding -to both. A deep sensibility of -the evils and infirmities of our fallen nature, -an heart-felt conviction of the guilt -and misery of sin, and a penitential sorrow -for our own numberless lapses and -<a id='Page_20'></a>deviations from the path of virtue, are the -true Harbingers of <span class='sc'>Christ</span> in our hearts. -When, under their powerful ministration, -we find ourselves called, not perhaps to -a life of outward solitude and mortification, -but of inward retirement and abstraction -from the world; in the language -of Scripture, "we repent, we are -converted:" we turn our backs upon -every gay and glittering scene, which -worldly honour, wealth, or pleasure, can -exhibit; we find nothing in any of them, -that can give a moment's real peace or -rest to our "weary heavy laden" souls; -we are humbled to the dust; we feel ourselves, -as "worms, and not men," as -"less than the least of <span class='sc'>God's</span> mercies."</p> - -<p class='c005'>In this mortified, penitent, and afflicted -state, which is mercifully intended -to bring us to a proper sense of our helplessness -by nature, and of the indispensable -necessity of Divine Supernatural -assistance, we must remain, till the happy -<a id='Page_21'></a>effect is produced, and till <span class='sc'>God</span> is graciously -pleased to call us out of the wilderness. -The Harbinger then hath fulfilled -his office; "The Lamb of <span class='sc'>God</span>" appears -"to take away the sins of the -world;" "The kingdom of heaven is -come" into our hearts. To sorrow and -disquietude, succeed sweet peace and heavenly -composure of mind: the understanding -is enlightened; the will receives -a new and happy direction; a new -principle animates our whole frame, a -new conduct appears in our whole life and -conversation: the Spirit of Love breathes -and acts in every duty we are called to -perform, in every little office, which common -civility and politeness requires us to -do, even to those, who have yet no taste or -desire for the sublime comforts of religion.</p> - -<p class='c005'>Thus it is, that Wisdom is justified -of all her Children; and thus it appears, -that the Religion of the Gospel, -which is the only True Wisdom, is a -<a id='Page_22'></a><span class='sc'>Religion of Love</span>. <span class='sc'>A Life of Love</span>, -therefore, is the best, the only evidence, -which its disciples can give, of the sincerity -of their profession; and the surest -method they can take of recommending it -to others. "Let your light, then, so -shine before men, that they may see -your good works, and glorify your -Father which is in Heaven."</p> -<div class='chapter'> - <a id='Page_23'></a> - <h2 id='discourse02' class='c007'>DISCOURSE II. <br /> Evangelical Righteousness.</h2> -</div> -<p class='c006'><span class='sc'>Jeremiah</span>, <span class='sc'>Chap.</span> xxiii. <span class='sc'>Verse</span> 6.</p> - -<p class='c009'><a id='Page_25'></a>"<span class='sc'>And this is his Name, whereby -he shall be called, the Lord -our Righteousness</span>."</p> - -<p class='c010'>The great and essential distinction -betwixt the legal and evangelical -dispensation, is accurately pointed out by -the Apostle, where he tells us, that "the -law is but the shadow of good things -to come, and not the very image of -the things." Its types, ceremonies, -and outward ordinances, are taken from -the objects of temporal nature, which are, -at best, but shadowy representations of -Eternal Truth. "The comers thereunto -could never be perfected," by -<a id='Page_26'></a>the most minute observation of its external -rites. The pious, spiritual Jews, -therefore, must have looked further than -these, and considered every outward purification, -as figuratively expressive of an -inward cleansing to be performed in their -hearts.</p> - -<p class='c005'>Moses, their inspired Legislator, and -the prophets that succeeded him, did not -fail to acquaint them with the immediate -and necessary reference of these temporal -symbols to Spiritual and Eternal Truths. -Nevertheless, it appears but too evident, -from the whole Jewish history, that the -generality rested their hopes of salvation, -merely upon their outward law: "They -went about to establish a righteousness -of their own," founded upon a strict -observance of the Levitical ceremonies, -which were only adapted to their present -circumstances, without paying the least -attention to that Inward Law of Righteousness, -<a id='Page_27'></a>to which these ceremonies referred.</p> - -<p class='c005'>Hence it was, that their prophets were -directed by the Most High, to express, -in the strongest terms, his disapprobation -of those very ordinances, which he himself -had originally instituted for their -good; and to tell them, that "he had no -pleasure in their burnt-offerings and -sacrifices, that their oblations were -vain, and that incense was an abomination -in his sight." His displeasure -was not with the ordinances themselves; -for, if considered and observed with proper -views and dispositions, they would -have been subservient to the most glorious -purposes: but he was offended with -the gross and flagrant abuses of them, -which the people were daily committing.</p> - -<p class='c005'>Hence also it was, that the same inspired -prophets, when the hand of the -<span class='sc'>Highest</span> drew aside the curtain of futurity, -<a id='Page_28'></a>and exhibited to their astonished -view the successive displays of Gospel -Light and Truth, with all that variety of -heavenly scenery, which his <span class='sc'>Incarnate -Son</span> was to open upon our benighted -world; hence it was, I say, that the -same inspired prophets were particularly -careful to distinguish the new dispensation, -by every figure and mode of expression, -that might lead the most dark -and ignorant Jew to consider it as internal -and spiritual.</p> - -<p class='c005'>The righteousness of the new covenant -is widely different from what the carnal -Israelite apprehended to be the righteousness -of the old. With respect to their -essence, their foundation, their motives -and ends, both covenants are the same, -differing only in the external mode of revelation; -the old being "the shadow," -the new "the image of good things to -come;" the old, pointing to <span class='sc'>Christ</span>; -<a id='Page_29'></a>the new, revealing him in all his fulness -to the faithful.</p> - -<p class='c005'><span class='sc'>Christ Jesus</span>, therefore, is and must -be, "the end of the law to those that -believe;" that is, he is and must be, -in himself, that very Righteousness to -which the law pointed, but which it -could not attain. "As a school-master," -it served to instruct its ignorant, dark, -and fallen pupils, in the outward rudiments -of Divine Truth; but could never -communicate to them the Light, Life, -and Spirit of that real Evangelical Righteousness, -which is only to be found in -the <span class='sc'>Incarnate Word of God</span>.</p> - -<p class='c005'>It is for this reason, that the prophet, -speaking of the approaching kingdom of -the <span class='sc'>Messiah</span>, in whom all the law and -the prophets were to center, represents -him as "a righteous branch springing -forth from the root of David; as a -king, reigning, prospering, and executing -<a id='Page_30'></a>judgment and justice on the -earth;" in consequence of whose mild -and equitable administration, "Judah -should be saved, and Israel should dwell -safely:" and, as the most characteristical -designation of his nature and office, -tells us, that "This is his <span class='sc'>Name</span>, -whereby he shall be called, <span class='sc'>The Lord -our Righteousness</span>."</p> - -<p class='c005'>Let us then enquire, in the first place, -why our <span class='sc'>Blessed Redeemer</span> has the -name of <span class='sc'>Righteousness</span> ascribed to -him by the prophet; and secondly, what -we are to understand by his being called -"<span class='sc'>our Righteousness</span>."</p> - -<p class='c005'>I. A name in Scripture is generally -put to express the intrinsic nature and -qualities of the object named. When, -therefore, the name of the <span class='sc'>Messiah</span> is -here said to be "Righteousness," we must -necessarily conclude, that Righteousness -is his very nature, his essence, the substance -<a id='Page_31'></a>of all his attributes and perfections. -He is not called righteous, but -<span class='sc'>Righteousness</span> itself; the source and -fountain, from whence all that is really -and truly righteous, throughout the universe, -perpetually proceeds.</p> - -<p class='c005'><span class='sc'>Jesus Christ</span> is "the Brightness of -the Father's Glory, and the Express -Image of his Person." All the beauties, -excellencies, powers, and virtues, -which are essentially hidden in the invisible -<span class='sc'>Godhead</span>, are substantially, vitally, -inwardly, as well as outwardly, -opened, revealed, and illustriously displayed, -in the person of the <span class='sc'>Incarnate -Jesus</span>. "All things were made by -him, and without him was not any -thing made, that was made:" all the -"thrones, dominions, principalities and -powers," possessed by angels, archangels, -cherubim and seraphim, are derived -from him; for, "in, and through -him, did the Father create all things." -<a id='Page_32'></a>The highest degree of Righteousness -which the highest Seraph can attain, is -but a beam or efflux from this Eternal -Sun. With glory undiminished he perpetually -imparts spiritual life and vigour -to all those countless myriads of intelligences, -which inhabit the whole compass -of universal nature. He is himself the -living law, the eternal rule of order and -rectitude. <span class='sc'>God the Father</span> hath -"set this his King of Righteousness on -his holy hill of Sion." Every outward -institute, revealed and written, -which <span class='sc'>God</span> hath "at sundry times and -in divers manners," delivered to the sons -of men, was but a transcript of that -original law, which lives for ever in the -heart of <span class='sc'>Christ</span>. "I am the way, the -truth, and the life;" "no man cometh -unto the Father, but by me; ye will -not come unto me, that ye may have -life; without me, ye can do nothing—" -are his own blessed words.</p> - -<p class='c005'><a id='Page_33'></a>Nature, without this <span class='sc'>Christ of -God</span>, is impurity, emptiness, poverty, -want, and wretchedness extreme: nature -illuminated, enriched, refreshed, glorified -by him, is holy, righteous, lovely, supremely -happy. Known or unknown to -our fallen race, it is <span class='sc'>He</span> alone, who inspires -every good thought, every righteous -deed, every sentiment and action that is -amiable and endearing.</p> - -<p class='c005'>In the acts of the apostles we read of an -altar with this inscription, "To the unknown -<span class='sc'>God</span>!" St. Paul, taking occasion -from this circumstance, tells the Athenians, -"Him whom ye ignorantly worship, -preach I unto you." In the whole -frame of nature, says a truly sublime -writer, every heart, every creature, every -affection, every action, is an altar with -the same kind of inscription, "To the -unknown Beauty!—To the unknown -Righteousness!—To the unknown Jesus!" -This is the eternal standard of -<a id='Page_34'></a>truth, order, righteousness and perfection, -to which every being in nature ignorantly -moveth; this is that which all -understandings, all hearts, cannot but -admire and adore. But blessed above all -beings are those, whose hearts are spiritual -altars, with the righteous person of -<span class='sc'>Christ</span> engraven upon them by the finger -of <span class='sc'>God</span>, flaming with the fire of Heavenly -Love, and bearing this radiant inscription, -"To the known and experienced -Beauty and Righteousness of that -<span class='sc'>Jesus</span>, whom we know; that Word of -Life, which our eyes have seen, our -ears have heard, our hands have handled, -and spiritually embraced!" And -this leads me, in the second place, to -inquire what we are to understand by -<span class='sc'>Christ's</span> being called "<span class='sc'>Our Righteousness</span>."</p> - -<p class='c005'>II. Under my first head, I observed to -you from Scripture, that <span class='sc'>God</span> created all -things "in and by <span class='sc'>Jesus Christ</span>;" and -<a id='Page_35'></a>that "without him, was not any thing -made that was made." Man, in particular, -was "created in the Image of -<span class='sc'>God</span>:" <span class='sc'>Christ</span> is "the Brightness -of the Father's Glory, and the Express -Image of his Person:" and, therefore, -man was created in <span class='sc'>Christ</span>.</p> - -<p class='c005'>Man in himself, in his outward nature, -was but an empty vessel, till the -<span class='sc'>Christ of God</span> became his fulness and -perfection. His outward form was from -the dust of the earth; but his inward spirit -was the breath of the <span class='sc'>Most High</span>. The -Image of <span class='sc'>God</span>, even <span class='sc'>Christ</span> himself, -was his first, his sole Righteousness and -perfection; the infallible instructor and -enlightener of his understanding, the -unerring guide and director of his will. -The Name by which the <span class='sc'>Son</span> of <span class='sc'>God</span> -was known to him, was "The Lord -his Righteousness." Angels themselves -know no other Righteousness, than the -Righteousness of <span class='sc'>God</span> in <span class='sc'>Christ</span>.</p> - -<p class='c005'><a id='Page_36'></a>The fall of man, or "Original sin," (as -our church article with great truth and -propriety expresses it) "is the fault and -corruption of the nature of every man, -that naturally is engendered of the offspring -of Adam; whereby man is very -far gone from original righteousness, -and is of his own nature inclined to -evil." We have already seen what this -original righteousness was, which man -possessed in a state of innocence, viz. that -it was <span class='sc'>Christ</span>, "the Lord his Righteousness," -in him. This is what Adam -lost—This is what <span class='sc'>Christ</span> alone can -restore.</p> - -<p class='c005'>Man in his present fallen state, without -<span class='sc'>Christ</span>, must be naturally inclined to -evil; he has no righteousness of his own. -And he can no more be saved by any exertion -of his own natural powers, than -he can see by the utmost stretch of his -organs of sight, without the light of the -sun.</p> - -<p class='c005'><a id='Page_37'></a>Here then a serious and inquiring -mind may be ready to ask—How is this -<span class='sc'>Blessed Redeemer</span> to become my -Righteousness? I feel the force of these -Scripture truths you have mentioned, and -experience in my soul the dreadful consequences -of an original apostasy—But I -know not, whether <span class='sc'>Christ</span> is my Righteousness, -or not. I know not, whether -I have the least traces of his Righteous -Image in my soul.</p> - -<p class='c005'>"Hath <span class='sc'>Christ</span>, then, been so long -time with thee, and yet hast thou not -known him?" Every little rebuke of -conscience; every emotion of kindness, -tenderness, and love; every sympathetic -feeling of the prosperity or distress of -thy neighbour; every sensibility of admiration, -esteem, and joy, from contemplating -a truly wise and virtuous character; -every fervent desire of imitating what -is good and excellent in others; every -weak aspiration after holiness and perfection; -<a id='Page_38'></a>nay, every little feeling of the restless -cravings of thine own nature, every -little longing after happiness unpossessed; -all, all is <span class='sc'>Christ</span>, speaking within thee, -and waiting and watching to reveal himself -in Righteousness to thy soul. Nothing, -therefore, is wanting, on thy part, but a -calm and quiet resignation of thyself, and -all that is within thee, to his sovereign disposal, -to redeem, purify, and restore, to do -every thing that is necessary to be done, and -which he alone can do, for thy salvation.</p> - -<p class='c005'>Thus have I endeavoured to give the -plain and obvious meaning of the text. -Distinctions upon distinctions have been -multiplied; books upon books have been -published, to tell us that we are to be -justified by the Personal Righteousness of -<span class='sc'>Christ</span> outwardly imputed, and sanctified -by the inherent graces of the <span class='sc'>Holy -Spirit</span>; that one must necessarily precede -the other; and that we must be perfect -in <span class='sc'>Christ</span> by Justification, before -<a id='Page_39'></a>we can have the least spark of Holiness by -Sanctification. This is, indeed, travelling -in the broad and popular road; and -such kind of preaching might be to the -"praise of men." Let systems be written -upon systems, and comments upon -comments; let preachers oppose preachers, -and hearers wander after this or that -form of godliness; but may Heaven in -mercy preserve us from taking up our rest, -or placing our dependence upon any thing -less than an intimate and experimental -knowledge of "The <span class='sc'>Lord our Righteousness</span>" -revealing himself, with -all his holy heavenly tempers, virtues, and -dispositions, in our hearts! May we never -rest satisfied with a nominal profession -of Christianity, a nominal acquaintance -with <span class='sc'>Christ</span>, or a nominal remission -of sins; for, surely, we are not warranted, -by Scripture, to look upon ourselves as redeemed -by <span class='sc'>Christ</span>, and born again of him, -till by a total purification, a complete -deliverance from all the evil tempers and -<a id='Page_40'></a>passions of our fallen life, he hath obtained -a full and peaceable possession of our -whole nature, erected his Throne of Righteousness -in our hearts, and by the effectual -working of his <span class='sc'>Holy Spirit</span> -brought us to the "measure of the stature -of that <span class='sc'>Fulness</span>, which is in -<span class='sc'>Himself</span>."</p> -<div class='chapter'> - <a id='Page_41'></a> - <h2 id='discourse03' class='c007'>DISCOURSE III. <br /> The Religion of Jesus, the only Source of Happiness.</h2> -</div> -<p class='c006'>St. <span class='sc'>John</span>, <span class='sc'>Chap.</span> vi. <span class='sc'>Ver.</span> 66, 67, 68.</p> - -<p class='c009'><a id='Page_43'></a>"<span class='sc'>From that time, many of his -Disciples went back, and -walked no more with him. -Then said Jesus unto the -Twelve, Will ye also go -away? Then Simon Peter -answered him, Lord! to whom -shall we go? Thou hast the -Words of Eternal Life.</span>"</p> - -<p class='c010'>Happiness is the great end -and aim of all those restless pursuits -in which mankind are perpetually -engaged. The laborious peasant, and -the contemplative philosopher; the man -that wisheth for wealth, and the man -<a id='Page_44'></a>that possesseth it; the gay votary of worldly -pleasure, and the gloomy tenant of -the solitary cell, are alike industrious in -exploring this hidden treasure. Their -imaginations are ever upon the stretch after -this something yet unknown. Their -ideas of happiness indeed, as well as -the means which they make use of to -attain it, are as different as their prevailing -tempers and inclinations. Whatever -objects coincide with their present conceptions, -those they esteem, and those -they pursue, with all the eagerness of -newly awakened desire. Deluded, however, -by specious appearances, mistaken -again and again in their choice of objects, -loathing to-day what they pursued yesterday -with ardour, chearful and confident -in prospect, disappointed and melancholy -in possession, they fondly rove from one -scene of imaginary bliss to another, unable -to rest on any with permanent satisfaction. -They never once consider, that -no finite objects can fill up the immense -<a id='Page_45'></a>void of an immortal soul, no temporal -enjoyments satisfy its boundless desires; -and that nothing less than "life eternal" -can afford an happiness commensurate to -its eternal nature.</p> - -<p class='c005'>This is not mere theory, or empty speculation. -There is not one in this assembly, -but could bear witness from experience -to the melancholy fact. Was each -of us to be asked, in a serious and solemn -manner, Are you really happy? very few, -I am afraid, if they would speak ingenuously, -could answer in the affirmative. -And yet, perhaps, most of us have attained, -from time to time, what we once -deemed the height of our wishes; and -what we were then sure, if attained, -would make us completely happy.</p> - -<p class='c005'>The child wishes for the employments -and pleasures of youth; the youth longs -to arrive at what he calls the freedom and -independence of manhood; the man anxiously -<a id='Page_46'></a>schemes and plots, and contrives, -and labours and toils, and then wishes to -see the success of his schemes, the accomplishment -of his labours. His schemes -turn out to his satisfaction; the end is obtained; -the object is enjoyed: his bliss is -consummate, to be sure; he cannot be -happier—No such thing—New wants -succeed; new schemes are formed; new -pursuits, new labours, new anxieties and -wishes, tread close upon each other's heels. -But where is his happiness all the while? -Why he loses sight, at last, of the grand -and principal object, in the pursuit of -which he had set out: failing of success in -this, he foolishly adopts the means for the -end; and perpetual care, toil, and vexation, -are the wretched effects of his mistaken -choice.</p> - -<p class='c005'>Thus, for instance, the covetous man -grasps, and saves, and fills his coffers—for -what? Not to make himself, his family, -or his poor neighbours round him, -happy with the fruits of his penurious -<a id='Page_47'></a>efforts. No—he not only turns a deaf -ear to the piercing cries of indigence, -but grudges even his family the common -necessaries of life, and never parts with a -farthing, without uttering some ridiculous -complaint of the hardness of the -times, and their want of economy. He -saves therefore for the sake of saving; his -heart is shut up in his chest with his beloved -mammon, both alike inaccessible -to the mild and soft approaches of kindness -and liberality.</p> - -<p class='c005'>We cannot but shrink back with horror, -from a character so odious and detestable -as this. But the observation -with which I set out, will hold equally -true, when applied to any of those false -paths, which men pursue in quest of happiness.</p> - -<p class='c005'>Pleasure and ambition will deceive -them, as surely as avarice. Enjoyment -in every instance may pall, but cannot -<a id='Page_48'></a>satisfy the restless desire. Nor will it -ever be satisfied, till the soul gets sight -of the only true beatifying object in the -universe, to which she can rise, and upon -which she can rest, with the whole strength -and energy of her immortal nature.</p> - -<p class='c005'>The light of another world, however, -must open and irradiate her spiritual senses, -before she can have the least glimpse of -this supreme source of bliss. The vanity -and deception of all creaturely happiness -must in some measure be unfolded to her -view, before she can stretch one feeble -thought towards Heaven; and she must -be intimately convinced of the bondage -of her fallen life, and the misery of her -condition in this fallen world, before she -can feel the force, or discern the spiritual -depth of these expressions of St. Peter, -"Lord! to whom shall we go? Thou -hast the words of eternal life."</p> - -<p class='c005'><a id='Page_49'></a>There are many people, indeed, who -though they are walking on in those very -paths of error and delusion which I have -just mentioned, would fain have their -conduct hallowed by some religious appearances. -They begin with deceiving -themselves, and then go on to deceive -others. But, do what they will, they cannot -wholly divest themselves of the feelings -of truth and virtue. For they have -within them a Spiritual Nature, that is -continually striving, under the influences -of its native Heaven, to get disengaged -from the servitude of its corrupt companion. -Call it by what name we please, -conscience, the light of nature, common -sense, common or preventing grace; or, -as the Scripture denominates it, "the -Light that lighteth every man that -cometh into the world, Christ in us the -hope of glory, the Incorruptible Seed -of the <span class='sc'>Word of God</span>," (for, as Christians, -I think we ought to prefer scriptural -to philosophical terms;) I say, call -<a id='Page_50'></a>it by which ever of these names we like -best, certain it is, that every man at times -feels this Divine Power stirring within -him, and endeavouring to awaken, reprove, -inform, illuminate, and govern his -life and actions.</p> - -<p class='c005'>Now it always happens, that the counsels -of this Heavenly Monitor clash with -and oppose the dictates of corrupt nature. -At this contradiction, the passions are -alarmed; they demand immediate gratification, -and the trembling mortal dares -not at once yield to their solicitations. A -strong sensibility of the falsehood of their -claim, is felt in his breast. Something -must first be done, to stifle or quiet this -uneasy sensation.</p> - -<p class='c005'>Avarice, he will say to himself, is criminal, -it is true; but a well-timed parsimony -is virtuous and commendable; and -a good and prudent man will think himself -in duty bound to provide for the future -support of his children.</p> - -<p class='c005'><a id='Page_51'></a>Sensual pleasure, vain mirth, and jovial -company, are not quite consistent -with the precepts of the Gospel of -<span class='sc'>Christ</span>: but a few innocent amusements -can do no harm; and it is but in character -for a Christian to be chearful.</p> - -<p class='c005'>The pursuits of ambition are diametrically -opposite to that meekness and humility, -which should characterize the -disciple of the lowly <span class='sc'>Jesus</span>: but posts -of honour, and exalted stations, may enable -a man to be of considerable service to -his neighbours, and enlarge his sphere -of usefulness.</p> - -<p class='c005'>Thus, every evil temper and inclination, -wrath, hatred, revenge, envy, jealousy, -&c. may cloath themselves in the garb -of virtue. Men may first deceive themselves, -by endeavouring to reconcile their -criminal pursuits with the dictates of -conscience; and then employ the same -infernal arts, to deceive and impose upon -<a id='Page_52'></a>others. It is with such masks as these, -that hypocrites, pharisees, and all pretenders -to true religion, step forth upon -the stage of life, dare to enlist themselves -under the standard of virtue, and even -sometimes assume the rank and authority -of commanders. But when they are -summoned to the field of battle; when -they are called upon, from within, or -from without, to exert themselves against -their spiritual adversaries, to assert the -rights of Heaven, as well in themselves -as in the world around them, to subdue -the evil lusts and passions that tyrannize -in their own breasts, or to engage with -that bitter and malevolent spirit, who -opposes the advancement of their Master's -kingdom in the life and conduct of -others; then it is, that the traitors drop -their masks; they meanly desert the banner -of the cross, openly disavow their -pretensions to religion, and "deny the -<span class='sc'>Lord</span> that bought them." They shrink -from the combat, honourable as it would -<a id='Page_53'></a>have been for them to engage, and happy -as they would have found themselves -in the issue; and meanly barter away -their salvation for a false peace, short -in its continuance, and ending in woe -and misery extreme. Like the cowardly -disciples mentioned in my text, "they -go back, and walk no more with their -Master."</p> - -<p class='c005'>Doubtless these timid Israelites were -alarmed at that heavenly discourse of the -<span class='sc'>Blessed Jesus</span>, which we read in the -preceding part of this chapter. The -mysteries of his kingdom there delivered, -were too refined for their gross conception. -The nature, nourishment, and -growth of the Inward and Spiritual Man, -which is there indispensably required, -militated too powerfully against their favourite -passions and prejudices. Their -high-blown hopes of future preferment -in a temporal kingdom, were, by this -spiritual address, entirely dissipated; and -<a id='Page_54'></a>they were taught to seek and expect nothing -from their Master, but what was -opposite to the life, and spirit, and maxims -of this world.</p> - -<p class='c005'>Alas, how many apostates from the -religion of <span class='sc'>Jesus</span>, have imitated the conduct -of these unworthy disciples! Past, -as well as present times, afford too many -melancholy examples of this kind. A -temporizing spirit hath prevailed in almost -all ages; and ecclesiastical history abounds -with examples of its venomous influence -upon the minds of men. The temporal -prosperity of the church, hath, in many -instances, proved its ruin; and accessions -of wealth and power have only served to -increase its corruptions. Under the profession -of a religion, which breathes nothing -but purity, meekness, and benevolence, -men have been actuated by all the -diabolical passions that ever inflamed the -breasts of the most ignorant and unenlightened -Pagans.</p> - -<p class='c005'><a id='Page_55'></a>Wherever the external profession of -Christianity hath been attended with any -outward emoluments, its disciples have -increased, and an outward shew of zeal -for its advancement, hath not been wanting. -This outward shew gives them but -little trouble; and the hypocrite's garb, -though cumbersome at first, is not only -made light and convenient by custom, -but even desirable for the profits and advantages -it brings.</p> - -<p class='c005'>Whilst the <span class='sc'>Blessed Jesus</span> is distributing -his bounty, and loaves and fishes -multiply under his creating hand, he -will never be without crouds of followers -to partake of his royal munificence. -Whilst he is riding in triumph through -the streets of Jerusalem, nothing is heard -from every quarter, but "Hosannahs to -the Son of David;" every one is ambitious -of joining his train, and of being -in the number of his adherents. But -when the powers of this world confederate -<a id='Page_56'></a>against him; when Herod and -Pontius Pilate, and the whole nation of -the Jews, rise up in arms, seize upon the -innocent victim, and drag him to condemnation, -torture and death; then, indeed, -his false friends appear in their -proper colours; and, O melancholy -truth! even his disciples "go back, and -walk no more with him;" some of -them deny him, and all fly and forsake -him.</p> - -<p class='c005'>Let us not deceive ourselves, my brethren. -It is not an outward profession -of Christianity, or an outward zeal against -its adversaries, that will stand us -in any stead: all this may well enough -consist with inward impurity, a worldly -spirit, and an heart devoted to the service -of sin. The great trial of our faith, -the sure proof of the sincerity of our -conversion, must be sought for in deeper -exercises than these.</p> - -<p class='c005'><a id='Page_57'></a>When storms arise, when dangers -threaten, when inward and outward enemies -attack our peace; when we cannot -maintain our discipleship without the sacrifice -of some darling passion of almost -irresistible power; when we can walk -no longer with our Master, without the -loss of some considerable temporal advantages; -when we are summoned by -him to fly from the soft allurements of -pleasure, to burst the bonds of avarice -or ambition, to disclaim all dependence -upon the world, ourselves, or any created -being; in a word, "to forsake all, take -up our cross, and follow him;" then, -indeed, is our hour of trial! then the -sincerity of our attachment to <span class='sc'>Christ</span>, -will be made manifest to ourselves, and -to the world; and we shall learn to know -assuredly, whether we are, or are not, of -the number of those disciples, "who go -back, and walk no more with him."</p> - -<p class='c005'><a id='Page_58'></a>Therefore, O Christian, thy Beloved -is then only thine, and thou art then -only his, when thou canst abide with -him in the darkness of the vale, as well -as in the splendors of the mount; when -thou canst walk with him in the wilderness, -as well as on the plain; and when -"neither tribulation, nor distress, nor -trial, nor persecution, can separate thee -from the <span class='sc'>Love of God</span>, which is in -<span class='sc'>Christ Jesus</span> our Lord."</p> -<div class='chapter'> - <a id='Page_59'></a> - <h2 id='discourse04' class='c007'>DISCOURSE IV. <br /> The Religion of Jesus, the only Source of Happiness.</h2> -</div> -<p class='c006'>St. <span class='sc'>John</span>, <span class='sc'>Chap.</span> vi. <span class='sc'>Ver.</span> 66, 67, 68.</p> - -<p class='c009'><a id='Page_61'></a>"<span class='sc'>From that time many of -Disciples went back, and -walked no more with him. -Then said Jesus unto the -Twelve, Will ye also go -away? Then Simon Peter answered -him, Lord! to whom -shall we go? Thou hast the -Words of Eternal Life.</span>"</p> - -<p class='c006'>The motives which induced many -of our Lord's first followers to -withdraw themselves from his person, -and wholly relinquish the connection they -had formed with him and his disciples, -I have explained in the preceding discourse. -<a id='Page_62'></a>The erroneous conduct of mankind -in general, their mistaken notions -of happiness, the false and dangerous -paths in which they pursue it, their delusive -hopes and real disappointments; -the palliative arts they make use of to -reconcile their duty with their passions, -and the various methods by which they -deceive themselves as well as others; their -hypocritical pretensions to religion, and -the ways in which their deceptions are -discovered, and their pharisaical professions -unveiled; in a word, the genuine -sources of that error and apostasy, into -which the unworthy disciples mentioned -in the text, as well as others who have -since imitated their example, have sadly -degenerated; all these particulars were -suggested to my mind, from the consideration -of these words of the Evangelist, -"From that time many of his disciples -went back, and walked no more with -him."</p> - -<p class='c005'><a id='Page_63'></a>The tender and pathetic expostulation -which this ungenerous conduct produced -from the blessed lips of the common -Friend and Saviour of Man, breathes such -a spirit of love, kindness, and compassion, -towards the souls of those whom -he came to redeem, as cannot but claim -our most serious and grateful attention. -The deep concern he must have felt for -such an instance of apostasy, added to -his apprehensions of the fatal influence it -might have upon his beloved Apostles, -awakened in him all those innocent and -delicate sensibilities, which, even in his -human nature, were the genuine offspring -of that <span class='sc'>Eternal Love</span> to which -he was essentially united.</p> - -<p class='c005'>Friendship, true friendship, is the -<span class='sc'>Heaven-born Offspring</span> of Divine -Charity. Heaven is her native country. -In that pure and gentle element she lives -and moves without constraint, free, -chearful, delighting and delighted. If -<a id='Page_64'></a>ever she deigns to associate with the sons -of men, it is among the truly virtuous -alone she can be found. She visits none -but those, whose "conversation is in -heaven," who have within them a -birth congenial with her own, whose -hearts and affections are governed by the -Spirit of Love, and can only be wooed -and won by correspondent tempers and -characters. Her sacred name, indeed, -is often prostituted to venal, base, and -corrupt purposes. Her fair and beauteous -garb is often worn by the votaries of avarice, -pleasure, and ambition. Her sweet -aspect, her mild and winning graces, -her obliging and disinterested disposition, -yea, even her peculiar warmth of affection, -and glowing sensibility of heart, -are all profanely counterfeited by the -selfish and sensual, the vain and the aspiring.</p> - -<p class='c005'>Take it for granted, however, that -man, whether gay, dissolute, covetous, -<a id='Page_65'></a>or ambitious, is incapable of real friendship: -all his designs and prospects center -in himself, and every seeming act of -kindness, every splendid appearance of -courtesy and generosity, is calculated to -promote some selfish purpose, to procure -some temporal emolument.</p> - -<p class='c005'>Far different is the friendship of those -who are "born of God;" who, from a -vital union with the Source of Love, -derive such pure and unadulterated streams -of Charity into their breasts, as manifest -themselves in a life of general beneficence -towards all men, and a warm, -affectionate, spiritual attachment towards -"those especially, who are of the houshold -of faith." Such, but in the purest -highest degree, were those heavenly -feelings of true friendship, with which -the heart of <span class='sc'>Jesus</span> glowed, when he uttered -this sweet and endearing expostulation, -"Will ye also go away?"</p> - -<p class='c005'><a id='Page_66'></a>The words are few, but the sentiments -are manifold, gracious, and animating; -and they cannot but appear so to those, -who attend, with nice discernment, to the -common feelings of human nature. It is -to these common feelings that our Lord -makes his appeal, in all his heavenly -discourses.</p> - -<p class='c005'>Though, from the general corruption, -it is a case that has but seldom occurred -in the page of history, yet let us suppose -a good and virtuous man, associated -with a set of good and virtuous -companions, bound to him by the strong -and endearing ties of private friendship, -in the defence of some good and virtuous -cause. Novelty, the love of fame, -a desire of appearing to the world in -some conspicuous point of view, the -prospect of some great temporal advantages, -and a variety of other motives -of a selfish nature, might suddenly -prompt a considerable number of persons -<a id='Page_67'></a>to join these champions of virtue, -and follow them in the glorious enterprize. -Enemies appear, dangers threaten; -yea, death, perhaps, in all its horrors, -presents itself to their view. Personal -security is to be preferred before -the general interest of virtue; and where -virtue cannot be supported without personal -losses, her cause must be abandoned. -Upon these principles, the weak -and timid multitude forsake their gallant -leader. Attached to him by no bonds, -but those of interest or ambition, when -these fail, they think themselves at liberty -to abandon his person and his cause. The -noble chieftain, not so much affected -with the prospect of danger to himself -and his cause, as with a real concern for -the baseness of his followers, and an apprehension, -that their flight might perhaps -intimidate those, whom he knew to -be attached, from principle, to virtue and -himself; the noble chieftain, I say, might -with great propriety, and without the -<a id='Page_68'></a>least tincture of fear or despondency, but -rather as a trial of their fidelity, and a -most powerful incentive to new and more -vigorous efforts, address himself in such -words to the chosen few, as those, which -the great Captain of our Salvation delivered -upon this occasion: "Will ye, -also go away?" In this address, there -is not implied the least unkind suspicion -of their integrity. It is no more than -an affectionate appeal to the warm and -tender sensations of true and genuine -friendship.</p> - -<p class='c005'>O, my beloved Apostles! ye see the -weakness, timidity, and worldly-mindedness, -of those pretended friends, who have -hitherto associated with us. So violent -hath been their attachment to earthly -pursuits, that they would not suffer -truths of the highest importance to interfere -with them for a moment. My -last spiritual address was too deep and -powerful a stroke at their corruptions. -<a id='Page_69'></a>Could they have continued in fellowship -with us upon their own terms, and made -their connexion subservient to their own -views of temporal interest, they would -not have so suddenly forsaken us. But -shall their conduct have the least influence -upon yours? Will ye be intimidated -by their flight? Will ye suffer your -fidelity and perseverance to be shaken by -their evil example? Will ye unkindly -abandon a Master, into whose service ye -entered upon the most disinterested principles, -and who knows and feels you to -be attached to him by the heavenly ties -of religion and love? After having seen -so many indubitable testimonies of that -almighty power wherewith he is invested, -will ye doubt his ability to protect and -deliver you? After so many kind and instructive -conversations, in the course of -which he hath gradually, and as he found -you "could bear them," opened to you -the great truths of his spiritual kingdom; -will ye be such enemies to yourselves, -<a id='Page_70'></a>and your real happiness, as to forsake -your best of friends, your kindest -and most powerful protector? "Will ye -also go away?"</p> - -<p class='c005'>These sentiments, and more than these, -are expressed in this pathetic expostulation: -and for our comfort, my brethren, -may we ever recollect, that, though ascended -into the highest heavens, and -seated at the right hand of his Father, he -continues the same loving conduct towards -all his faithful friends and followers, -that he observed towards his disciples -whilst he was upon earth. The -same gentle and affectionate modes of -speech, the same tender, but awakening -expostulations, to which his Apostles -were accustomed, he still applies to the -heart of every believer.</p> - -<p class='c005'>If we look back to past experience, we -shall be convinced, that this very expostulation -of our compassionate Master, -<a id='Page_71'></a>hath frequently sounded in our ears. -When the infectious influence of evil -example, the sudden attack of some powerful -temptation, some severe stroke of -adversity, or some smiling prospect of -temporal felicity; when these, or any of -these, have secretly solicited our frail nature, -to relinquish our religious pursuits, -to surrender ourselves to the dominion -of sin, and renounce the favour -and protection of our Master; hath he -not frequently, and with ineffable tenderness, -whispered this gentle reprehension -to our hearts, "Will ye also go -away?" Happy, indeed, if, with Peter's -affectionate warmth, and honest faithful -adherence to our Lord, amidst the severest -trials, we have been enabled to reply, -from a full conviction of our own weakness, -and of his all-sufficiency, "Lord! -to whom shall we go? Thou hast the -words of Eternal Life."</p> - -<p class='c005'><a id='Page_72'></a>Peter generally spoke in the name of -all his brethren. His answer here, therefore, -is to be considered as a solemn declaration -on the part of the Apostles, of their -firm trust and confidence in their Master, -founded on the full evidence they had received -of his Divinity. As if he had said:</p> - -<p class='c005'>Think not, dearest Master, that thy -faithful disciples are actuated by such -unworthy motives as have prompted some -of their weak and carnal brethren to forsake -thee. No—we are intimately convinced -of the folly of depending upon -any creaturely strength, or seeking for -happiness in any sublunary prospect. -Thou hast opened upon our wondering -souls such scenes of heavenly bliss, thou -hast manifested to our outward senses -such astonishing displays of thy absolute -power over all temporal nature, thou hast -revived our hearts with such sweet draughts -of those rivers of pleasure that surround -thy Father's throne, thou hast enlightened -<a id='Page_73'></a>our understandings with such piercing -beams of truth, thou hast placed such -endearing objects before our will and -affections, and hast so enamoured our souls -with the beauty and excellency of thy -Gospel; that we are perfectly satisfied -to remain with thee for ever, implicitly -to follow thy blessed footsteps, to accompany -thee through all the difficulties and -dangers of life, and even to meet death -undaunted at thy side. Indeed, "to -whom shall we go?" Every creature -around us, bears the stamp of its own -imperfection. Whatever they possess of -beauty or of bliss, it is all from thee, -thou Lord of life, and source of all perfection! -They are in themselves, as poor and -indigent as we are. If we make the experiment, -and go to them in quest of happiness, -our fond hopes are suddenly overthrown, -and vexation succeeds to disappointment. -The life we are now in, is fallen, -temporal, and transient. The words -of this life are as vain as the life itself: -<a id='Page_74'></a>for it can only speak what it knows and -feels, and the sum and substance of this is -want and woe. But as thou hast in thyself -the very source of eternal life, by virtue -of thy eternal union with the Father; as -the powers, sensibilities, virtues, and perfections -of this life, are completely opened -in thee; as the "fulness of the <span class='sc'>Godhead</span> -dwells bodily" in thee, so thy -words must be the "words of eternal -life:" for thou "speakest that thou -dost know, and testifiest that thou -hast seen." Thy outward words are, -indeed, but the outward signs of this life -eternal; the real participation of it can be -nothing less than an inward and vital -union of our wills with thine, effectually -co-operating, and gradually "transforming -us into thine own image, from glory -to glory."</p> - -<p class='c005'>Such was the import of the Apostle's -reply; and such must be the real heart-felt -language of every sinner, that expects peace -<a id='Page_75'></a>and pardon at the hands of the Almighty. -Pardon of sin, is not, as some vainly imagine, -like the cancelling of a bond, the -remitting of a debt, or the forgiveness of an -injury betwixt man and man. No—It is -a "dying unto sin, and a rising again -unto righteousness." It is life eternal -opening itself in the fallen soul, and -extinguishing the life of sin, or at least -keeping it in due subjection, till the dissolution -of the body puts an end to its -connection with this fallen world; it is, -according to the Apostle's language, "the -law of the spirit of life making us free -from the law of sin and death."</p> - -<p class='c005'>That eternal life, which we have, and -can have only from <span class='sc'>Jesus Christ</span>, the -second Adam, can alone pardon, remit, -atone, cover, extinguish, (for all these are -words of the same spiritual import) that -earthly life, which we have received from -the first Adam. The very first motion of -this eternal life within us, is a conviction -<a id='Page_76'></a>of the vanity, sin, and folly of our earthly -life. "They that are whole need not a -physician, but they that are sick." A -sensibility of want and weakness must -necessarily precede a desire of relief: and -the soul must be "weary and heavy laden," -oppressed beneath the burden of -her fallen nature, and convinced of its inability -to yield her a moment's real peace, -before she will think of making this solemn -inquiry, "what shall I do to be -saved? to whom shall I go?" Yea, even -after she is come thus far, many a weary -step must be taken, many doubts and difficulties -must be encountered, before she -will be able, from her own experience, to -adopt this declaration of the Apostle, -"Thou hast the words of eternal life."</p> - -<p class='c005'>Those doubts and difficulties, with -which men are frequently embarrassed in -their spiritual researches, do in a great -measure proceed from that general deviation -from the primitive simplicity of Gospel -<a id='Page_77'></a>Truth and Gospel Language, which -so sadly prevails among the various denominations -of Christians; in consequence -of which, a multitude of useless and unscriptural -distinctions have been introduced -into catechisms, systems of divinity, -and even books of practical devotion, -which serve only to perplex and -confound the mind of anxious and well-disposed -inquirers.</p> - -<p class='c005'>"To whom shall I go?" cries the -poor penitent sinner, whom <span class='sc'>Christ</span>, by -the Power of his Grace, hath brought -to a sensibility of his fallen life. Why, -go to the priest, says one; confess, and -get absolution, and you will come away -as innocent as a new-born babe. Go, and -study the Augsburg confession, says another, -and you will soon have every doubt -and difficulty removed. Go, says a third, -and read Calvin's system with great attention, -and you will soon find your soul at -rest. Some advise him to join himself to -<a id='Page_78'></a>one sect of Christians, and some to another; -each maintaining, in his turn, that the -life and power of religion is only to be -found among those of his own particular -society.</p> - -<p class='c005'>The poor misguided seeker eagerly -catches at every thing that looks like -spiritual advice; runs from one book to -another, from one church and conventicle -to another, "seeking rest, but finding -none," or at most, a temporary -peace, a partial truce from extreme distress; -whereas after all, a few plain words -of Scripture, properly applied and attended -to, will go further towards setting -him right in his researches, than -all the popes and priests, and Luthers, and -Calvins, and sects and denominations, in -the world.</p> - -<p class='c005'>What then hath a minister of <span class='sc'>Christ</span>, -or indeed any private Christian, to say or -do, when a true penitent under such circumstances -<a id='Page_79'></a>applies to him for advice, -and asks him with the utmost anxiety, -"To whom shall I go?" What can he do, -what can he say, that will have a more -immediate tendency to fix his attention, -and compose his distracted mind, than to -answer him in the words of the text? -"To whom shouldst thou go, but to -<span class='sc'>Jesus Christ</span>? it is he alone who -hath the words of Eternal Life."</p> - -<p class='c005'>I know no other end of preaching but -this; and I am sure, that we are warranted -by Scripture to declare to every -such humbled, penitent, and afflicted sinner, -that if he thus seeks <span class='sc'>Christ</span>, he -shall not seek in vain. By faithfully directing -his will and affections towards his -<span class='sc'>Redeemer</span>, thus inwardly unfolding his -graces and virtues in his heart, he will -become more and more acquainted, and -more and more comforted, with that -"Life Eternal, which is the gift of <span class='sc'>God</span> -in <span class='sc'>Christ Jesus</span>."</p> -<div class='chapter'> - <a id='Page_81'></a> - <h2 id='discourse05' class='c007'>DISCOURSE V. <br /> True Religion, a costly and continual Sacrifice.</h2> -</div> -<p class='c006'>2 <span class='sc'>Samuel</span>, <span class='sc'>Chap.</span> xxiv, <span class='sc'>Verse</span> 24.</p> - -<p class='c009'><a id='Page_83'></a>"<span class='sc'>And the King said unto Araunah, -Nay, but I will surely -buy it of thee at a price; -neither will I offer burnt-offerings -unto the Lord my -God, of that which doth cost -me nothing</span>."</p> - -<p class='c006'>The preceding part of this chapter -presents us with an awful and instructive -example of the fatal consequences -which result from an unbelief or distrust -of the providential power and goodness -of <span class='sc'>God</span>. Contrary to the express command -<a id='Page_84'></a>of the Almighty, contrary to the -spirit of that dispensation, which inculcated -an absolute and implicit reliance -upon Heaven in all dangers and difficulties, -yea, contrary to an happy experience -of the most signal interpositions of Omnipotence; -David had rashly issued a commission -to the general and officers of his -host, to go through all the tribes of Israel, -and take a particular and exact account of -the numbers of his people. Such a flagrant -instance of unfaithfulness to his -<span class='sc'>God</span>, after so many merciful deliverances -received, drew upon him a most severe -chastisement. To humble the haughtiness -of his spirit, and convince him of the folly -of depending upon the arm of flesh, instead -of taking the most <span class='sc'>High God</span> for his -shield and defence, a messenger of vengeance -was immediately sent forth. From -Dan even to Beersheba, he marked his progress -with carnage and desolation: seventy -thousand men, within the space of a few -hours, fell a sacrifice to the devouring -<a id='Page_85'></a>pestilence. He soon reached the beloved -city, and was preparing to pour his phial -of wrath upon the mount of <span class='sc'>God</span>. The -eyes of the unhappy monarch were now -opened: he saw the destroying angel, -humbled himself in the dust, acknowledged -his guilt, and deprecated the further -progress of the contagion. "Lo, -I have sinned, and I have done wickedly: -but these sheep, what have they -done?" Omnipotence arrested the Angel -in his progress: "It is enough—stay -now thine hand." And David -was directed by the prophet Gad, to rear -an altar unto the <span class='sc'>Lord</span>, on the very spot -where the pestilence had ceased. This -spot was the threshing-floor of Araunah -the Jebusite.</p> - -<p class='c005'>Deeply sensible of the greatness of his -deliverance, the king immediately proceeded -to execute the divine command. -Araunah discovered him at a distance; -and with all the submission of a conquered -<a id='Page_86'></a>and tributary prince, hastened to meet -him, and "bowed himself before the -king on his face to the ground." "And -Araunah said, Wherefore is my lord the -king come unto his servant?" And -David said, "To buy the threshing-floor -of thee, to build an altar unto the -<span class='sc'>Lord</span>, that the plague may be stayed -from the people." Araunah, as a king, -with a princely generosity of spirit, immediately -offered him, not only the -threshing-floor, but also his oxen for the -sacrifice, and his threshing instruments -for wood. "And the king said unto Araunah, -Nay, but I will surely buy it of -thee at a price; neither will I offer -burnt-offerings unto the <span class='sc'>Lord</span> my -<span class='sc'>God</span>, of that which doth cost me nothing." -The plain and obvious meaning -of which is undoubtedly this:</p> - -<p class='c005'>Hath <span class='sc'>God</span> favoured me with such an -astonishing deliverance? Hath he manifested -his goodness and loving-kindness -<a id='Page_87'></a>in withdrawing his chastising hand, pardoning -my guilt, and sparing me and my -people from utter destruction? Surely, -then, I will not grudge, the trifling expence -of erecting, upon this spot, a monument -of his love. Surely I will not -accept of the labours of another, or testify -my gratitude by burnt-offerings and -sacrifices at another's expence. The least -I can do is, to make such an acknowledgment, -and in such a manner, as will -best evidence my sense of the obligation, -and the honour that is due to my Almighty -Deliverer.</p> - -<p class='c005'>Those who look beyond the letter and -the outward history, will readily discern -the state of David's mind. They will -readily discern this outward action of his, -though adapted to the outward dispensation -under which he lived, to be highly -expressive of that great and fundamental -principle, which every dispensation of -Truth, from the fall of man down to -<a id='Page_88'></a>this very day, hath strongly inculcated, -viz. that true religion is an inward life, -that cannot rest in external appearances, -but manifests itself in an absolute unlimited -surrender of the whole man to -his Creator. This can never be accomplished -without considerable cost and expence -on the part of the creature, inasmuch -as his will and affections must first -be drawn off from all that variety of imaginations, -desires and enjoyments, to -which his fallen nature strongly allures, -and deeply enslaves him.</p> - -<p class='c005'>Hence it is, that our <span class='sc'>Blessed Lord</span> -makes the very first duty of discipleship -to consist in "denying ourselves, taking -up our cross, and following him:" -that is to say, in bearing, with meekness, -the necessary evils of our fallen life, resisting -and overcoming its sinful suggestions, -and humbly waiting for and co-operating -with his Spirit revealed in our -hearts.</p> - -<p class='c005'><a id='Page_89'></a>This is the spiritual warfare, the struggle -betwixt the "law in the members," -and the "law of the mind;" the fighting -"not only against flesh and blood, -but against principalities and powers," -in which we are all summoned to engage. -The whole burnt-offering and sacrifice, -the whole price which this must -cost us, is nothing less than the turning -our wills, with the whole tide of our affections, -from the evil to the good principle -within us. And that <span class='sc'>God</span> through -<span class='sc'>Christ</span> hath given us ability to do this, -will appear from the following considerations:</p> - -<p class='c005'>The will of man, as coming forth from -the Eternal Will of <span class='sc'>God</span>, must be eternally -and essentially free. The will of -the fallen angels in hell, was as free as that -of the highest archangel now in heaven:</p> - -<div class='lg-container-l c011'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Freely they stood, who stood; and fell, who fell.</div> - </div> - </div> -</div> - -<p class='c010'>The whole difference betwixt them -consists in this, that the will of those -<a id='Page_90'></a>who fell, is freely turned to evil; the -will of those who stood, is freely turned -to <span class='sc'>God</span> and Goodness.</p> - -<p class='c005'>Man stands in an intermediate state, -betwixt light and darkness, betwixt life -and death, betwixt heaven and hell. -The whole tenor of Scripture, from beginning -to end, represents him in this -critical situation; represents his Heavenly -Father, as calling to him and inviting -him to "eschew evil, and to do good;" -to "love light rather than darkness;" to -"come to him, that he may have life." -All which certainly implies, that <span class='sc'>God</span>, -by his Grace, hath given him a power -of choosing, and has made his salvation -or destruction to proceed from himself, -and not from any predetermining divine -decree.</p> - -<p class='c005'><span class='sc'>Jesus Christ</span> is always spoken of, -as a freely given Saviour; but salvation, -<a id='Page_91'></a>as "a treasure to be purchased, as a race -to be run, as a battle to be fought, as a -work to be accomplished, even with -fear and trembling." The power or -capacity of being saved, the whole merit -of salvation, comes from <span class='sc'>Christ</span>; the -using of this power, the availing ourselves -of this merit, from ourselves. "Why -<span class='fss'>WILL YE</span> die, O house of Israel? -<span class='sc'>Turn yourselves</span>, and live ye. Ye -<span class='fss'>WILL NOT</span> come to me, that ye might -have life. How often would I have -gathered you, as a hen gathereth her -chickens under her wings, and ye -<span class='fss'>WOULD NOT</span>!"</p> - -<p class='c005'>Upon this principle of forsaking sin, -and turning our will to Goodness, are -founded all those Gospel precepts, which -speak of "crucifying the flesh with its -affections and lusts, destroying the old -man, dying to sin, suffering with -<span class='sc'>Christ</span>, cutting off a right hand, -plucking out a right eye, passing -<a id='Page_92'></a>through much tribulation;" all which -plainly shews, that True Religion is a -perpetual sacrifice; and that this sacrifice -cannot be "offered to the <span class='sc'>Lord</span> our <span class='sc'>God</span>, -of that which doth cost us nothing;" -that the price will be far more, than -"fifty shekels of silver," the purchase -of Araunah's threshing-floor and implements; -yea, that it will be no less than the -"whole body of sin," which we carry -about us, with all its affections and lusts; -which we must, with meekness and humility, -surrender to our <span class='sc'>Blessed Redeemer</span>, -to be burnt up and consumed -upon the fire of his altar.</p> - -<p class='c005'>Having thus endeavoured to establish -this fundamental principle, that "true -religion is a costly and a perpetual sacrifice;" -let us now, to prevent any dangerous -deception, turn our eyes to those false -appearances of it, which we frequently -meet with in the world, which are very -easily assumed, and which cost nothing.</p> - -<p class='c005'><a id='Page_93'></a>The man of moral honesty first steps -forth, and puts in his claim to the character -of religious. He looks upon any -Revelation from Heaven to be quite unnecessary; -and, with all the forwardness -and presumption of his own blind reason, -pronounces those books, which Christians -believe to be of Divine Authority, -to be idle and chimerical. His religion, -he will tell you, is, "to do as he would -be done by." Poor man! it were well, -if he even practised this golden rule; it -might lead him to something further: -for, by endeavouring to fulfil this, he -might be brought to a view and feeling -of his own natural inability; of the evil -tempers and passions of his soul, which, -in innumerable instances, hurry him on -to do to others, what he would, by no -means, have them to do to him. His -religion, therefore, is properly visionary. -Every thing to him is just and right, that -comes within those bounds of honesty, -which have been fixed by the laws of -<a id='Page_94'></a>the land. A right life is not, with him, -a right principle in the heart; but only -a set of outward actions, that in the eyes -of the world give him the character of -an honest man.</p> - -<p class='c005'>The religion of such a person "costs -him nothing." He has nothing to -sacrifice, but much to gain by the practice -of it; at least, much of worldly happiness; -for he can have no idea of any -other. Being wholly destitute of all sensibility -with respect to the evil of his -fallen life, he is not in the least desirous -of purchasing a better, at the price it -will cost. Before he can form any conception -of the necessity of religion, as a -real inward change and renewal of heart, -he must first be made sensible of his -present error and misery: "for they -that are whole need not a physician, -but they that are sick."</p> - -<p class='c005'><a id='Page_95'></a>Next comes the nominal Christian, -who hath been baptized, and professes -to believe the great truths of the Gospel, -and joins with some publick assembly -of Christians in outward worship. -Surely his claim to the religious character, -hath a better foundation than the -preceding one: he purchases it at an -higher price; it costs him more to support -it. He neglects no outward duty, -either moral or instituted; you never -miss him at church, or at the sacrament: -he hath been strictly educated -from his infancy; he is sober, virtuous, -kind, and charitable. In a word, he appears -to be, what it were to be wished -every man in the world really was. Thus -far he is undoubtedly right: a strict observance -of all the outward duties of -religion, a minute attention to things in -themselves indifferent, and a prudent abstaining -from every appearance of evil, -are doubtless incumbent, even upon those -<a id='Page_96'></a>who have made the greatest progress in -the Divine Life.</p> - -<p class='c005'>Let us, however, remember, that this -outward strictness will avail little, without -a conformity of our inward man to -the temper and disposition of <span class='sc'>Christ</span>; -without being "born again," and commencing -a new life, even a life of Heaven -upon earth. The nominal Christian -is a stranger to this blessed process. Talk -to him of the necessity of regeneration, -of doing all that he does from a principle -of Divine Love, and with a view to -God's glory, and not to any self-satisfaction, -and he will not understand you. -His round of duties seems to be the God -whom he worships; at least, he makes -them the <i>opus operatum</i>. He is never -tormented with spiritual doubts and -temptations; he knows nothing of the -severe conflicts which real Christians -sustain, and the dreadful pangs they -must suffer, before their purification is -<a id='Page_97'></a>accomplished; before they can "bow -their heads," with the great Captain of -their Salvation, and say with him, "It -is finished." He is willing to go to -Heaven by an easier and less thorny -path, and to purchase glory at a cheaper -rate.</p> - -<p class='c005'>The last I shall mention, but the -most specious appearances of religion, -are those which are exhibited by the pharisaical -professors of Christianity. And -here I would willingly throw a veil over -those follies and extravagancies, to which -false enthusiasm frequently gives the name -of spiritual exercises and experiences. But -my duty calls upon me to put you on -your guard against these delusive appearances; -as I cannot but think, that spiritual -pride, or an over-weening conceit -and forward exhibition of our own fancied -spiritual attainments, is the most fatal -rock, upon which the Christian can -make "shipwreck of his faith."</p> - -<p class='c005'><a id='Page_98'></a>In an age, wherein every appearance -of religion ought to be encouraged and -promoted, it is melancholy to think, that -we should be under a necessity of speaking -even against some appearances. But -that you may form a right notion of -what I mean by a pharisaical profession -of religion, I will endeavour to draw the -character of a modern Pharisee.</p> - -<p class='c005'>In the first place, he is one, who talks -much in a religious strain, but takes care -to make himself the chief subject of conversation. -His own illuminations and experiences, -his conviction and conversion, -with all the particular circumstances attending -them, he never fails to communicate, -without distinction, to all those -who will give him an hearing; and to -communicate in such a manner, as to let -them know, that he considers his own experiences -as the infallible standard by -which he measures the experiences of -others.</p> - -<p class='c005'><a id='Page_99'></a>In the next place, you will generally -find him insisting upon points of controversy, -rather than those of practice; -urging your assent to such and such articles -of his faith, calling upon you to -apply for instruction to some favourite -Rabbi of his own sect, or some favourite -system which himself has adopted, instead -of sending you immediately to him, -who is the Fountain of all Wisdom, and -"who giveth it liberally" to those that -ask it of him.</p> - -<p class='c005'>You will find him careful to "pay -tithes of mint, and annise, and cummin;" -to go to what he calls a gospel-sermon, -though he should neglect the necessary -duties of his occupation; and to -spend hours in talking about religion, -whilst he passes by "the weightier matters -of the law, judgment, and mercy, -and faith." Tell him of the necessity -"of dying daily to sin, of suffering -with <span class='sc'>Christ</span>, of mortifying the flesh, -<a id='Page_100'></a>denying himself, cutting off a right -hand, &c." he will answer you, that his -peace is made, that his sins are pardoned, -that he has a full assurance of everlasting -life. Tell him of the necessity of being -"born again," of having the righteous -nature, temper, and disposition of the -<span class='sc'>Holy Jesus</span> in his heart; he will reply, -that he knows of no righteousness but -that of <span class='sc'>Christ</span> imputed, and that his -Saviour's personal obedience is accepted -by <span class='sc'>God</span> instead of his own; and though -he may not go so far as to deny the great -doctrine of sanctification, but will even -allow and insist upon it, yet it is such -sanctification, as will turn to very little -account. For, who that looks upon his -work as already done, will chuse to labour -any longer? Who that believes his -sins to be already pardoned, will think it -necessary to implore the forgiveness of -God, or to obtain the healing influences -of the Spirit of Grace?</p> - -<p class='c005'><a id='Page_101'></a>In a word, if we may judge from his -conversation, he thinks himself perfect—if -we may judge from his actions, he is -indeed very far from it. He shews the utmost -bitterness against every one that -happens to dissent from his opinion; and -looks upon all those as carnal and unregenerate, -who do not walk in his footsteps. -Meekness, humility, benevolence -and charity, the most characteristical -graces of the true disciples of <span class='sc'>Jesus</span>, -are not to be found in any part of his -conduct. His life, therefore, is not in -<span class='sc'>Christ</span>, but in a set of doctrines and -opinions, supported by a "zeal that is -not according to knowledge." Till -he is taught to see his own pride and presumption; -till he discovers, and strives to -eradicate, the selfish principle that lurks -at the centre of his heart; he cannot be -said to offer any other sacrifices to <span class='sc'>God</span>, -than such as "cost him nothing."</p> - -<p class='c005'><a id='Page_102'></a>To conclude: Having seen what those -real sacrifices of religion are, which will -be acceptable to <span class='sc'>God</span>, and in how many -instances men deceive themselves, and -others, by false appearances; let us determine -to judge of our acquaintance -with and progress in True Religion, -not merely by outward observances, nor -yet by any transient fits or lively and -pleasant frames of devotion; but rather -by the discovery which <span class='sc'>God</span> is pleased -to make to us of our weakness and misery, -by our sincere desire of being -united to <span class='sc'>Christ</span>, and in heart and -spirit assimilated to his nature. Thus -having followed a Suffering Master, "travelling -in the greatness of his strength," -through the ensanguined paths of a spiritual -warfare, we shall at length "come -forth out of great tribulation;" and, -having "washed our robes in the Blood -of the Lamb," shall be partakers of -his triumphs; and receive the accomplishment -<a id='Page_103'></a>of his great and glorious promise: -"To him that overcometh, will -I grant to sit with me in my throne; -even as I also overcame, and am set -down with my Father in his throne."</p> -<div class='chapter'> - <a id='Page_105'></a> - <h2 id='discourse06' class='c007'>DISCOURSE VI. <br /> Truth, the only Friend of Man.</h2> -</div> -<p class='c006'><span class='sc'>Galatians</span>, <span class='sc'>Chap.</span> iv. <span class='sc'>Ver.</span> 16.</p> - -<p class='c009'><a id='Page_107'></a>"<span class='sc'>Am I therefore become your -Enemy, because I tell you -the Truth</span>?"</p> -<p class='c006'>Men are generally too apt to consider -religion as unfriendly to their -happiness, and incapable of yielding them -any satisfactions, equal to those which -they derive from the pursuit of worldly -objects. Hence, the aversion to exercises -of piety, and the society and conversation -of the good and virtuous. Hence, the -listlessness and unconcern about the state -of their souls, whilst the whole attention -of their minds, their thoughts, their -desires and affections, their hands and -<a id='Page_108'></a>their hearts, are all busily and constantly -employed, in making provision for the -support, ornament, and gratification, of -a perishing body. Surely, such a strange -conduct as this, must proceed from a -secret persuasion, that religion will interrupt -their pursuit of some present favourite -objects, and damp and deaden all the -sprightliness of enjoyment. Were they, -indeed, charged with holding such principles -as these, they would doubtless take -it exceedingly amiss; and look upon that -man as their enemy, who should presume -thus to arraign their conduct, and ascribe -it to motives, which they would blush -to own.</p> - -<p class='c005'>The tender and affectionate expostulation -in my text, is evidently founded -upon an intimate knowledge of human -nature. The sagacious Apostle readily -discovered the secret workings of pride -and disgust, in the hearts of his Galatian -converts. After having expressed his -<a id='Page_109'></a>astonishment, that "they were so soon -removed from him, that called them -into the Grace of <span class='sc'>Christ</span>, unto another -Gospel;" after having charged -them with folly, for suffering themselves -to be "bewitched," as he expresses it, -by the artifices of deceivers; after having -declared his fears and apprehensions lest -he should have bestowed upon them labour -in vain; and, after having enumerated -some former testimonies of their -reciprocal regard and affection for each -other; he, at length, addresses himself -to their consciences, and solemnly calls -upon them to declare, whether they -could, with the least justice or propriety, -change their former sentiments of him, -or deem him unfriendly to their best -interests, "because he told them the -Truth;" because, by his Christian and -apostolical reprehensions, he sought to -rescue them from the dominion of passion -and prejudice: "Am I therefore become -your enemy, because I tell you the -Truth?"</p> - -<p class='c005'><a id='Page_110'></a>One would think, that such well-meant -remonstrances, from the ministers -of Truth and friends of Virtue, would -be kindly received, and have a salutary -influence upon the hearts of sinners; but -experience, alas! tells us the contrary. -There have been many instances, and some, -perhaps, within our own personal knowledge, -in which resentment, rather than -gratitude, hath been awakened by such expostulations; -and where, instead of humbling -the spirit, they have produced a reply -that bore the marks of passion, checked -and disappointed in its favourite pursuits.</p> - -<p class='c005'>Considered with respect to the real -state of his soul, every man, who lives -under the dominion of any evil passion, -or suffers himself to be drawn -aside from the paths of virtue by the -delusive arts of vice, is doubtless in a -situation similar to that of these Galatians. -For though his passions and prejudices -may not be exactly the same, yet -they proceed from the same source, and -<a id='Page_111'></a>enmity to <span class='sc'>God</span> and Goodness is at the -bottom.</p> - -<p class='c005'>But, blessed be <span class='sc'>God</span>! there are no -Galatians without an Apostle; no sinner -without an higher messenger of <span class='sc'>God</span> -than St. Paul; a greater witness, and -more awful reprover of his evil ways; -a friend that speaks to him at all times -and seasons, in the hurry of the day, -and the silence of the night, amidst the -anxiety of expectation, and the ardour -of possession; vigorously remonstrating -against every sinful suggestion, and sharply -censuring and reproving the mind for -every sinful act.</p> - -<p class='c005'>The fallen spirit of man, it is true, -brooks not the frequent appearance of -this Heavenly Messenger; but, as the -Apostle says of the Galatians, treats him -as an enemy, and replies to all his -friendly remonstrances and affectionate -warnings, with indignation and disdain.</p> - -<p class='c005'><a id='Page_112'></a>"Go thy way for this time," was the -language of voluptuous greatness to the -same blessed Apostle. "Go thy way for -this time," is still the language of every -unconverted heart, when it is checked or -interrupted in its vicious and lawless pursuits, -by the voice of this Inward Monitor—why -art thou perpetually intruding -upon my hours of business, pleasure, or -repose, and teizing and disquieting me with -thine ill-timed admonitions or rebukes?</p> - -<p class='c005'>Who amongst us, let me ask, hath not, -in innumerable instances, given such a -rash and impatient answer to the Servant -of <span class='sc'>God</span> within us? When some darling -passion hath importunately solicited for -immediate indulgence; some pretty fantastical -object presented itself to our desires; -some impetuous call of pride, envy, -covetuousness, or resentment, demanded -an immediate answer; have we not, -though we were, at the very instant, -warned against the artifice and delusion, -<a id='Page_113'></a>by this constant and inseparable Friend, -have we not petulantly rejected his counsel, -bid him "away for that time" at -least, and treated him with more contempt -than we would dare to shew to an -earthly enemy?</p> - -<p class='c005'>His meekness, however, is not discomposed -by our rising wrath; his fortitude -is not daunted by our repeated insults; -his persevering love is not in the -least abated by the stubbornness and obduracy -of our hearts. He still keeps close -to our side, accompanies us whithersoever -we go, and, "whether we will -hear, or whether we will forbear," -ceases not, at one time, to whisper to us -in the soft language of heavenly instruction; -and, at another, to thunder in -our ears the most alarming reproofs and -menaces.</p> - -<p class='c005'>But who is this Apostle, this Messenger -of <span class='sc'>God</span>, this Inward Witness and -<a id='Page_114'></a>Monitor, whom deluded mortals are so -apt to consider as an enemy to their -peace?—Hear, O sinner, and let thy -face be covered with confusion! let -thine hard heart break with deep compunction -for its past obduracy, whilst -thou art told, that this enemy, as thou -hast hitherto deemed and treated him, is -no other than the <span class='sc'>Eternal Spirit -of thy God and thy Redeemer</span>, -who, by continually opposing the language -of truth to the suggestions of error, -hath been endeavouring to emancipate -thy soul from its grievous bondage, -and to bring it forth into light and liberty.</p> - -<p class='c005'>Thou hast mistaken death for life, -misery for happiness, time for eternity! -Thy will and affections have been fixed -upon objects of unreal bliss; turned -from thy <span class='sc'>God</span>, the true and only source -of Goodness and Happiness, and working -evil in the element of sin and darkness! -<a id='Page_115'></a>Spirits thus employed, must mingle -with congenial spirits: there is "no -communion of <span class='sc'>Christ</span> with Belial;" -no fellowship or likeness betwixt thy -spirit in such a state as this, and the -Spirit of thy <span class='sc'>Redeemer</span>. He appears, -and cannot but appear to thee, as thine -enemy, because the truth he tells thee -militates against thy darling lusts, and -shews thee those dark destructive purposes, -which, because thou canst hide -them from others, thou wishest also to -hide from thyself.</p> - -<p class='c005'>But this seeming enemy is, indeed, -thy real friend. He is only pursuing thee -with his internal counsels and reproofs, -that he may snatch thee out of the hands -of the destroyer; that he may call thee -out of thy present "darkness, into his -own marvellous light." When thou -hast experienced this blessed change, reconciliation -will soon take place; an union -of spirits will commence betwixt thy -<a id='Page_116'></a><span class='sc'>Saviour</span> and thee; and thou wilt gradually -grow into his Image and Likeness, -till thou art made perfect in his Love.</p> - -<p class='c005'>Believe me, my brethren, till this great -change hath passed upon our souls, till -we begin to feel, and admire, and love -the communications of this Inward Friend -and Comforter, we must be strangers to -true peace of mind, and totally ignorant -of the proper enjoyment of ourselves, -and the proper use of the world in which -we now sojourn.</p> - -<p class='c005'>In our natural state, all is darkness, -disorder, and disquietude. We see every -thing through a false medium. We are -under a spiritual delirium. Our heavenly -physician is endeavouring, by the -methods I have just mentioned, to restore -our health of mind, to open our spiritual -senses, to give us a clear and distinct -view of "the things that belong to our -peace." We must, therefore, co-operate -<a id='Page_117'></a>with his "labours of love." Even -the severity of his applications proves him -to be our friend; for he knows that, -without them, we can never come to a -"right mind." Let us, then, recollect, -how often these applications have been -made; how often, through inattention -and neglect, they have failed of success; -how often we have slighted his counsels, -despised his prescriptions, and cast his -medicines from us. But let us also remember, -that there is a time at hand, -when, light as we may think of such a -blessing now, we shall most ardently long -for his support and consolation. When -languishing with sickness, and oppressed -with pain, it is he alone who can soften -our pillow, and supply us with inward -strength; when tottering with age, and -bowed down with infirmities, it is he -alone who can be our rod and staff; and -when the lamp of life is so near expiring, -that we can scarcely see our passage -to the verge of time, it is he alone that -<a id='Page_118'></a>can light up the Lamp of <span class='sc'>God</span> in our -hearts, and conduct us through the dark -valley of the shadow of death, to the -bright confines of a celestial world.</p> - -<p class='c005'>In a word, if the enmity is not destroyed -in our souls in this life, we must -necessarily carry it with us into the next. -And to those who die under the dominion -of a fallen life and sinful nature, "our -God must be a consuming fire."</p> - -<p class='c005'>Let us lay these things seriously to -heart. Let us earnestly seek Reconciliation -with <span class='sc'>God through Christ</span>, and -endeavour to perfect ourselves in the great -work of Peace and Love, "whilst it is -day; because the night cometh, when -no man can work."</p> -<div class='chapter'> - <a id='Page_119'></a> - <h2 id='discourse07' class='c007'>DISCOURSE VII.<br /> The Strength and Victory of Faith.</h2> -</div> -<p class='c006'>1 <span class='sc'>John</span>, <span class='sc'>Chap.</span> v. <span class='sc'>Ver.</span> 4.</p> - -<p class='c009'><a id='Page_121'></a>"<span class='sc'>Whatsoever is born of God, -overcometh the World; and -this is the Victory that -overcometh the World, even -our Faith</span>."</p> - -<p class='c006'>All the doctrines of our most -Holy Religion conspire to inform -us, that the supreme happiness of man -is not to be attained without unnumbered -labours and conflicts; and all its -precepts are calculated to inforce a perpetual -activity, and unwearied perseverance, -in the "pursuit of the things -that belong to our peace."</p> - -<p class='c005'><a id='Page_122'></a>"The Devil, the world, and the -flesh," are the great adversaries, who -are continually plotting our ruin. The -flesh, by which is meant that corrupt nature -which we bring with us into the -world, is ever harrassing us with its impure -suggestions: "the Devil walks -about as a roaring lion, seeking whom -he may devour:" and the world, by -which we are to understand that fallen -state of things, in which we at present -dwell, never fails of opposing our progress -toward Heaven, with its specious, but -delusive scenes of happiness. Against the -united efforts of such formidable enemies, -where shall we find armour of sufficient -proof? In a conflict so long and -arduous, where shall we meet with such -supplies of strength, as will enable us -to contend and finally to overcome? -The power of contending, and the means -of obtaining the victory, are clearly -pointed out by the Apostle in my text. -"Whatsoever is born of <span class='sc'>God</span>, overcometh -<a id='Page_123'></a>the world: and this is the Victory that -overcometh the world, even our Faith."</p> - -<p class='c005'>From these words it appears, that those -who engage in this heavenly warfare, are -persons of the highest dignity, and most -illustrious birth: they are the offspring -of him whose "kingdom is not of -this world;" they are "heirs of <span class='sc'>God</span>, -and joint-heirs with <span class='sc'>Jesus Christ</span>;" -they are "born, not of the will of the -flesh, nor of the will of man, but of -<span class='sc'>God</span>."</p> - -<p class='c005'>To be "born of <span class='sc'>God</span>," is to rise -out of the ruins of a fallen nature into -the glory of a redeemed one. It is to -die to Adam, and to live to <span class='sc'>Christ</span>; -it is to see, and feel, and to forsake our -own weakness and vanity and sin, and -adhere to the strength and sufficiency -and righteousness of <span class='sc'>Christ</span>. The first -great work of the <span class='sc'>Spirit of Truth</span>, -as our <span class='sc'>Lord</span> assures us, is to "convince -<a id='Page_124'></a>the world of sin." The foundation -of that spiritual edifice which -Heaven erects in the souls of men, must -be laid in humility: "Blessed are the -poor in spirit, for theirs is the kingdom -of Heaven!" He that is "born of -<span class='sc'>God</span>," lives and acts in direct opposition -to him who is "born of the flesh:" -meekness and love are the prevailing dispositions -of the former; pride and selfishness -the ruling tempers of the latter. A -discerning mind, spiritually enlightened, -and viewing mankind as they really are, -and not through the false medium of -worldly philosophy, will readily discover -the manifest contrariety with which their -characters are marked by these two principles. -Look round you, my brethren; -look into your own hearts; judge for -yourselves: your own experience of what -is continually passing within and about -you, will afford you ample demonstration -of these great truths.</p> - -<p class='c005'><a id='Page_125'></a>Wherever we discover in ourselves, -or in others, the corrupt passions of -pride, envy, ill-nature, avarice, anger, -jealousy, malice, prevailing, there we may -be as certain of the marks of unregenerate -nature, as we are of a disorder -in the elements, when we see the heavens -overcast with clouds, and thunders -and lightnings issuing from every quarter -of the sky. On the other hand, where -meekness and gentleness, self-abasement, -a forgetfulness of our own interest, and -a chearful attention to the happiness of -others, an heart-felt sympathy in their -joys and sorrows, an universal love of -<span class='sc'>God</span> and man, testified by a life of uninterrupted -piety and charity; wherever -we find these amiable graces and -virtues, there are the sure marks of Regeneration; -there is the true disciple of -<span class='sc'>Jesus</span>, "born of <span class='sc'>God</span>, and overcoming -the world."</p> - -<p class='c005'><a id='Page_126'></a>The state of such a soul, with respect -to its <span class='sc'>God</span>, may be expressed in -words to this effect: "<span class='sc'>Lord</span>, what is -man, that thou hast such respect unto -him; or the Son of man, that thou -visitest him?" "Behold, <span class='sc'>Lord</span>, I am -less than the least of all thy mercies!" -And yet thou hast had respect even unto -me; and yet thou hast visited even me, -with the greatest of thy mercies! Thou -hast caused thy light to shine into the -darkness of my nature; thou hast laid -open every secret recess of my heart, and -shewn me those roots of evil, from -whence the innumerable sins of my past -life have sprung forth, and diffused their -venom throughout my whole frame. -Yea, thou hast not only discovered to -me the depth and malignity of sin, but, -with thy Light, thou hast also imparted -thy Life to my soul; thou hast supplied -me with strength from above; thou hast -furnished me with armour of heavenly -proof to encounter the enemies of my -<a id='Page_127'></a>peace. Thou hast taught me to despair -of my own strength, and to trust in -thine arm alone for salvation; thou hast -taught me to despise my own righteousness, -and to seek thy righteousness in -<span class='sc'>Christ Jesus</span>. Though the world -should present to me her most alluring -charms; though she should give, to her -visionary forms, the fairest features that -fancy's pencil can delineate; though she -should court me to accept her proffered -pleasures, in all that false tenderness of -language, which artful vice so frequently -assumes; yet, armed with thy celestial panoply, -I shall be enabled to contend with -the enchantress, and overcome her magic -power; I shall nobly triumph over -all her devices, assert the dignity of -my heavenly birth, and preserve my heart -unspotted from her impurities. For -sure I am; that whilst united in spirit -with thee, my <span class='sc'>God</span> and <span class='sc'>Saviour</span>, I -breathe the air of Heaven, I feed upon -the bread of angels; the strength of -<a id='Page_128'></a>Omnipotence is exerted amid the weakness -of nature, and I shall go on, under -thine auspicious guidance, "conquering -and to conquer."</p> - -<p class='c005'>Such is the state of the virtuous and -regenerated Christian, with respect to his -<span class='sc'>God</span>. With respect to man, his conduct -flows from the same Divine and -lovely principle. He deems every spiritual -blessing, by which he may be -distinguished from the rest of his brethren, -as the gift of <span class='sc'>God</span>, to be accepted -and enjoyed, not with an haughty, -but an humble mind. He does not, -therefore, stand aloof from them, as if -he was holier than they. He cannot, -indeed, but shrink from their vices, -and, by a prudent distance of behaviour, -shew himself averse to, and even offended -with their levities. But he pities their -blindness, and compassionates the obduracy -of their hearts. He is ever ready -to exert himself for the real service of -<a id='Page_129'></a>wicked, as well as of good men; knowing, -that his "heavenly Father sendeth -his rain, and causeth his sun to shine, -upon the unjust no less than the just."</p> - -<p class='c005'>If he is blessed with worldly affluence, -he cheerfully administers to the -temporal necessities of his indigent neighbours. -If he is poor, and can give them -no earthly aid, he will do all he can—he -will pray for them, and beg his <span class='sc'>God</span> -to shower down upon them his temporal, -as well as spiritual comforts. He -suffers no ill conduct on their part to -excite his indignation, or make him forget -that they are his brethren, to be -redeemed by that precious blood, whose -salutary influences he has himself experienced. -He envies none their fortunes, -honours, and accomplishments; -neither does he repine, because he is -not so rich, or learned, or polite, or -advanced to such an exalted rank in life, -as others are. He endeavours to be dead -<a id='Page_130'></a>alike to the censure and applause of -beings, mortal and fallible as himself; -inasmuch as he is convinced, that their -good or ill opinion cannot make the least -alteration in the real state of his soul: -he is, therefore, guilty of no mean compliances, -or time-serving practices, to -obtain the one, or to avoid the other. He -gives "honour to whom honour is due." -He endeavours to "owe no man any -thing, but love:" he is, therefore, -careful, not only to pay every just debt, -but to avoid embarking in any worldly -schemes or prospects of advancing his -own interest, to the injury of others. -In a word, by piety to <span class='sc'>God</span>, justice -and charity to his neighbour, and chastity -and temperance in his own person, -he seeks to maintain "a conscience void -of offence towards <span class='sc'>God</span>, and towards -man;" to fill the station in which he -is placed, and support the character in -which he appears, in such a manner, -as will do honour to the Religion of his -Master.</p> - -<p class='c005'><a id='Page_131'></a>This is Evangelical Morality, not confined, -as you may observe, to the external -conduct of life; but reaching inward, -even to the secret thoughts and inclinations -of the heart. What is generally -called morality, I am afraid, is -little more than an external decency, -and common sobriety; and it is well, -if, in every instance, it is carried even -so far. But surely none, but the truly -Regenerate Christian, acting under the -immediate influence of the <span class='sc'>Divine Spirit</span>, -can properly be called a moral man. -For morality, without an inward principle, -is but a name; and the Scriptures tell -us of no other true principle, but -"the <span class='sc'>Love of God</span> shed abroad in -the human heart by his <span class='sc'>Holy Spirit</span>."</p> - -<p class='c005'>Having thus given some of the marks -or characteristicks by which the Regenerate -Christian, or the "Born of -<span class='sc'>God</span>," is to be known, let us now -<a id='Page_132'></a>enquire what the Apostle means, by -"overcoming the world," and ascribing -"the victory to Faith:" "Whatsoever -is born of <span class='sc'>God</span>, overcometh the -world; and this is the Victory that -overcometh the world, even our Faith."</p> - -<p class='c005'>"Overcometh the world!" methinks -I hear some say—"that is impossible—human -nature has passions, -and the world abounds with objects -suited to gratify them. Surely the <span class='sc'>God</span> -of nature hath not placed man in his -present circumstances, to make him miserable. -He created us for happiness, -and hath furnished us with the means -of obtaining it. What a senseless doctrine -this, that would shut us out from -all the joys, which earth holds forth for -our acceptance?"</p> - -<p class='c005'>Alas, vain man! who told thee, that -<span class='sc'>God</span> had given thee such corrupt passions, -as now solicit for indulgence? -<a id='Page_133'></a>Who told thee, that <span class='sc'>God</span> created thee -for this world; and that thou art to -take up thy rest in that visionary happiness, -which thou findest here? These -passions are the proofs of thy fall; for -thou hast them in common with the -beasts of the field. This world is thy -temporary prison, though thy disordered -imagination may represent it as a -palace. Thou art dreaming, though -thou thinkest thyself wide awake. Thou -art in darkness, and canst not distinguish -the true appearance of objects around -thee. Let but the <span class='sc'>Sun of Righteousness</span> -dart one beam into thy benighted -soul, and thou wilt soon discover the -deception, and long for the power of -his Grace to enable thee to triumph -over those passions, that have been leading -thee blindfold to destruction; and -to overcome that world, which hath -been cheating thee with visionary gratifications.</p> - -<p class='c005'><a id='Page_134'></a>"Overcome the world!" says some -faint-hearted Christian—"Ah me! how -infinitely short do I fall of this glorious -standard! I have been striving for -months, for years, to get the mastery -of this powerful adversary, without being -yet able to discover that I have gained -the least advantage; though I have exerted -my utmost endeavours to disengage -myself from his subtil, but violent assaults." -Hast thou so? But didst thou -ever attend to the true and only means, -by which the Scriptures have assured -thee this conquest may be obtained? -"This is the victory that overcometh -the world, even our Faith."</p> - -<p class='c005'>Now, what is Faith? It is "the -substance of things hoped for, the -evidence of things not seen:" that is to -say, it is a full and assured trust and -confidence in <span class='sc'>Christ</span>, that the things -hoped for will be finally obtained, and -<a id='Page_135'></a>the things not seen will be fully manifested -to our senses. It is such a trust -and confidence as realises the immediate -possession of them to our minds, -so that we regard not any pain or difficulty -we meet with in the pursuit, -resting upon an <span class='sc'>Omnipotent God</span>, -by whose strength in us every obstacle -will be gradually removed, and a complete -victory at length secured. Why -then, O Christian, shouldst thou despair -of success? If thou hast hitherto been -striving in thine own strength, and depended -upon the power of thine own weak -resolution, it is no wonder thou hast made -such small advances. "Without me, ye -can do nothing," says our <span class='sc'>Blessed -Redeemer</span>. "I can do all things -through <span class='sc'>Christ</span> strengthening me," -says his experienced Apostle.</p> - -<p class='c005'>When we repose so much confidence -in a friend, as to entrust him with the -whole management of our temporal affairs, -<a id='Page_136'></a>looking to him in every instance, -and upon the least appearance of difficulty -or embarrassment, running to him for -counsel, and implicitly following his directions, -from a thorough conviction of -our own ignorance, of his superior skill -in business, and his known regard and -attachment to us; we are then said to -have faith in such a friend.</p> - -<p class='c005'>And canst thou not, O Christian, have -as much Faith in thy <span class='sc'>Saviour</span>, as one -frail mortal has in another? When -temptations rise, when dangers threaten, -when enemies attack us from within and -from without, so that our souls are hard -beset, and we know not how to extricate -ourselves from the perilous situation; -can we not fly with confidence to our -Heavenly Friend, ask his counsel, and -entreat his powerful interposition in our -behalf? He is ever ready and willing to -come to our succour. Nothing is wanting -but Faith on our part; and "according -<a id='Page_137'></a>to our Faith, so shall it be -done unto us."</p> - -<p class='c005'>We are not, however, to expect that -this Victory will be easily or speedily -obtained. The Canaanites were suffered -to keep possession of the land of promise -for a considerable time, lest the Children -of Israel, instead of ascribing the glory -of the conquest solely to the <span class='sc'>Lord of -Hosts</span>, should vainly arrogate it to themselves, -and, in consequence of this, lose -all sense of their dependence upon him. -Many strong and powerful temptations -may be permitted to remain unsubdued, -to exercise the Christian's Faith, to keep -him humble, and duly sensible of his -own weakness and inability.</p> - -<p class='c005'>Besides, there is a wonderful analogy -betwixt natural and spiritual things. -The Child of Grace, as well as the Child -of Nature, must have a gradual growth, -during which many an anxious interval, -<a id='Page_138'></a>many a severe pang, many an arduous -conflict, must be endured. For -let this truth be ever present to our -minds, that the Inward Man increases -in strength, in proportion as the outward -man weakens and decays; and the -earthly nature must be totally subdued, -before "the <span class='sc'>Born of God</span>" can attain -the "measure of the stature of the fulness, -which is in <span class='sc'>Christ</span>."</p> - -<p class='c005'>Nor let what hath been said discourage -those sincere and upright minds, -who have but lately turned their backs -upon the world, and entered into the -school of <span class='sc'>Christ</span>. Our trials are always -suited to our strength: "GOD -will not suffer us to be tempted -above that we are able to bear." -The Child, the Young Man, and the -Father in <span class='sc'>Christ</span>, have exercises proper -to their different states; they are led -on to glory by an unerring hand, which -supports them by its invisible, but -<a id='Page_139'></a>powerful influence, through the most -rugged thorny paths of the Christian -course.</p> - -<p class='c005'>There is no spiritual adversary too -strong for the Christian, that engages in -the Strength of his <span class='sc'>Redeemer</span>. David, -though a stripling, vanquished with ease -the giant of Gath, because "he went -out against him," not in his own -strength, but in "the Name of the -<span class='sc'>Lord</span> of Hosts, the <i>God</i> of the armies -of Israel." The world, with all -its temptations and allurements, will be -as easily overcome by him, who is truly -"born of <span class='sc'>God</span>," as the uncircumcised -Philistine was by the hand of David.</p> - -<p class='c005'>To conclude: A worldly spirit is one -of the greatest enemies we have to -encounter, because it insinuates itself -into our hearts under as many different -forms, as there are different earthly desires -predominant. The man of business, -<a id='Page_140'></a>according to the more common -acceptation of the phrase, hath obtained -the name of a worldly man. But the -truth is, wherever a worldly temper -prevails, whether it manifests itself in the -pursuit of wealth, or honour, or pleasure, -or literary applause, or indeed of -any object, interest, or end, that is confined -merely to this transient state of -things; there is the Worldly Spirit, the -foe to our real happiness, the "man of -sin, the son of perdition;" from which -may <span class='sc'>God</span> of his infinite mercy deliver -us, for the sake of the Son of his Love, -<span class='sc'>Christ Jesus</span> our Saviour!</p> -<div class='chapter'> - <a id='Page_141'></a> - <h2 id='discourse08' class='c007'>DISCOURSE VIII. <br /> Faith triumphant over the Powers of Darkness.</h2> -</div> -<p class='c006'>St. <span class='sc'>Mark</span>, <span class='sc'>Chap.</span> ix. Part of <span class='sc'>Ver.</span> 24.</p> - -<p class='c009'><a id='Page_143'></a>"<span class='sc'>Lord, I believe: Help thou -mine Unbelief</span>!"</p> -<p class='c006'>The false estimate of happiness, -which is made by the generality -of men, entirely proceeds from their not -taking into the account the real, though -invisible, objects of another world, with -which they are much more intimately -concerned than with the present temporary -state of things. Hence it is, that -they judge of the seeming pleasures of -this life, not from a comparative view of -them with the superior enjoyments of -a better, but according to the proportion -<a id='Page_144'></a>which they bear to one another. It -is upon this principle, coinciding with -the peculiar constitutional desires of different -men, that their different worldly -pursuits are formed and regulated.</p> - -<p class='c005'>The penurious grasping miser declaims, -with an eloquence which avarice alone -inspires, against the rash and silly conduct -of the gay and thoughtless spendthrift. -The man of pleasure expresses -his astonishment at the strange taste, and -stupid employment of his neighbour, -who can sit poring over his accounts from -morning till night, and values himself -upon the accuracy with which they are -kept, and the strict economy with which -all his expences are regulated. The votary -of ambition considers his taste and -pursuits of a far more sublime nature than -those of either of the former, and looks -down with contempt upon the plodding -dullness of the miser, and the short-lived -pleasures of the sensualist. In the -<a id='Page_145'></a>mean while, the sagacious enquirer after -knowledge, who spends days and nights -in the most laborious researches, perpetually -seeking after Truth in the countless -volumes of antiquity, congratulates -himself upon the superiority of his genius, -and wonders that all mankind are not so -captivated with the charms of science, -as immediately to forsake the false and -fleeting joys of avarice, ambition, and -voluptuousness.</p> - -<p class='c005'>Now all these various desires, employments, -and pursuits, however superior -some of them may, on comparison, appear -to be to others, terminate generally -in the nourishment and growth of that -fallen life, under which man, in consequence -of an original apostasy, is born -into this world; and it may truly be -said, with respect to them all, that "he -is only making provision for the flesh, -to fulfil the lusts thereof:" for when -the seeming good of this world is the -<a id='Page_146'></a>sole object of his attention and affections, -he must necessarily be regardless -of the real good of another, and a better -world. Whatever his desires center -in, that constitutes his life; and his own -will may be said to create or call forth, -from surrounding nature, every thing -that can feed and nourish those desires. -He stands in the midst of three worlds, -principles, or kingdoms, earth, hell, -and heaven; and to which soever of these -he surrenders his heart, he becomes subject -to its power and influence; so that -the real state of every man's soul depends -upon the exercise of his will: his will -constitutes his faith; and "according -to thy faith," says the unerring Standard -of Truth, "so shall it be done unto -thee."</p> - -<p class='c005'>An afflicted parent brings to our <span class='sc'>Blessed -Lord</span> a favourite child, who was -sorely vexed and tormented by an evil -spirit, and in the most earnest manner -<a id='Page_147'></a>entreats his advice and assistance. The -compassionate <span class='sc'>Jesus</span>, after having enquired -into the nature and circumstances -of the disorder, and observed the distress -and solicitude of the father, tells him, -"If thou canst believe, all things are -possible to him that believeth."</p> - -<p class='c005'>This answer abundantly evinceth the -truth of the observation above-mentioned, -that our state depends entirely upon -the inward exercise of our will or desires. -A sensibility of distress naturally -disposes us to seek for relief. Nature, -without <span class='sc'>God</span>, is nothing but restless -want and anguish: and though fallen -man is possessed of the powers and principles, -by which this want may be supplied, -and this anguish effectually relieved, -yet he too frequently seeks the -remedy in a wrong source; and cannot -be convinced of his error, till the pangs -of disappointment succeed to the delusive -assurances of worldly faith, and the -<a id='Page_148'></a>vain anticipations of worldly hope. Upon -this view of human nature it was, -that the <span class='sc'>Blessed Jesus</span> founded his reply; -"If thou canst believe, all things -are possible to him that believeth." As -if he had said:</p> - -<p class='c005'>Thou appearest to be under great concern -and anxiety of mind, for the present -afflicting circumstances of thy child. -Thou hast a clear and full perception of -the cruel agency of an evil spirit, and -canst not doubt, but that all his torments -are the effects of diabolical influence. -If thou desirest to see him rescued -from this violent spirit, and restored to -a sound state of mind and body, thou -must believe in the more powerful agency -of a Superior Spirit, to whose unlimited -controul, all the realms of nature, and -its innumerable beings, are subjected, -and, consequently, that none but This -Spirit, or those to whom he imparts his -healing powers, can possibly restore thy -<a id='Page_149'></a>son. When this belief rises in thine -heart, by a living sensibility that carries -its own evidence along with it, thou -wilt not entertain a doubt of the will and -ability of such a Divine Spirit to perform -this miracle of Love, but, in the -full confidence of Faith, wilt apply to -him, and to him alone, for relief. This -very turning of thy will and desire to -the Fountain of Goodness, makes it unite -with those emanations of spiritual health -and vigour, which are perpetually flowing -forth from his all-merciful and compassionate -heart. "All things are possible" -to a soul thus disposed and attempered; -and thy child's health, and thine -own peace of mind, will be the sure and -blessed consequence.</p> - -<p class='c005'>The affectionate parent, overjoyed at -a declaration which was accompanied -with such a Divine Power as awakened -new sensations in his breast, burst into -a flood of tears, and cried out, "<span class='sc'>Lord</span>, -<a id='Page_150'></a>I believe, help thou mine unbelief!" -I am sensible, deeply sensible of the absolute -necessity of a supernatural interposition; -and the mild Majesty of Love, -which shines so conspicuous in thy person -and address, and whose efficacy hath -already passed from thy lips to my poor -heart, more than convinces me, that this -Supernatural Power of Goodness is lodged -with thee. To thee, therefore, and thee -alone, I apply! In thee I desire to place -my full confidence, earnestly entreating -thee to remove from me all darkness, -doubt, and uncertainty, by further and -brighter manifestations of thyself, and -thy heavenly virtues, in my weak and unbelieving -heart!</p> - -<p class='c005'>We are very apt, when we read this, -or other such passages of Scripture, to -consider them merely as historical facts, -in which we are in no wise particularly -interested. What have we to do with evil -spirits, or possessions, at this day? Such -things might have been permitted, whilst -<a id='Page_151'></a>our <span class='sc'>Saviour</span> was upon earth, to give -him an opportunity of displaying the -Divine Powers with which he was invested.</p> - -<p class='c005'>Alas! my brethren, human nature is -just the same now, that it was then: -"the prince of the power of the air," -and his infernal associates, are as maliciously -bent upon our destruction as ever -they were; and the same miraculous interposition -of the same powerful and -compassionate <span class='sc'>Jesus</span>, is still equally necessary -for our security and relief. These -spirits of darkness are continually "walking -about, seeking whom they may -devour:" they enter into all our -worldly schemes and views; nay, they -are themselves frequently the first projectors -of them: they enter into our very -blood and spirits, strive to gain possession -of the very essence of our souls, and -to bring the whole man in subjection to -their infernal sway. They have deceived -<a id='Page_152'></a>the wise men of this world, whom they -have taught to call them by some honourable -appellation. Philosophy itself seems, -in some instances, to aid them in carrying -on their dangerous delusions. Pride, -envy, covetousness, lust, malice, which -are real spirits of darkness, operating by -real, though invisible, influences in the -human frame, have made their appearance -in a fashionable dress, and have been -suffered to keep what is called the best -company, when introduced by the names -of honour, decency, taste, dignity of -sentiment, virtuous resentment, free-thinking, -and free-acting: they are, -however, devils in disguise, and are secretly -undermining the real felicity of -man.</p> - -<p class='c005'>Had we such a view of their cruel -treatment of us, as the father just mentioned -had of their treatment of his -child, you may think, perhaps, that we -should take the same steps which he did, -<a id='Page_153'></a>towards obtaining relief. And what is -it that hinders us from having such a -view of our real misery? What, but that -fascinating charm, which these very spirits -throw before our eyes to deceive us? -They surround every worldly object with -a false lustre, and thus dazzle, in order -to ensnare. Yea, though we frequently -detect the imposture, a succeeding one -blinds us again. A future world lessens -to our view, in proportion as we become -attached to the present. Nor is the -charm totally dissolved, till, by frequent -disappointment and vexation, we have -learned to read and understand the true -name and character of worldly bliss, even -"Vanity of vanities!" As long as we -have Faith in this world, we can have no -Faith in another; as long as ever we -"think ourselves whole," we shall not -apply to a physician, or have the least -confidence in his skill.</p> - -<p class='c005'><a id='Page_154'></a>But, blessed be <span class='sc'>God</span>, there is a time, -when the evil spirit tears and wounds -the child, and casts him into the fire, -and into the water, insomuch, that the -affrighted parent is constrained to fly to -<span class='sc'>Jesus</span> for aid. In pain, in sorrow, in -distress, in temptation, or upon a sick -and dying bed, the sad effects of every -diabolical delusion frequently appear in -their true colours. Though the infernal -spirits themselves then work within -us with aggravated rage; though they -seem to avail themselves of our bodily -indisposition, to storm the citadel of our -hearts; yet they are, in these instances, -often egregiously deceived themselves. -The trembling sinner, destitute of every -outward comfort, which sun, and air, -and animal spirits could give him, beholds -every sublunary object in its genuine -colours, stripped of its false glare, -and emptied of its delusive treasure. He -cries aloud for help?—"What shall I do -to be saved?" The Child of <span class='sc'>God</span>, -<a id='Page_155'></a>the offspring of Heaven within me, will -be torn to pieces and destroyed by the -spirits of darkness. <span class='sc'>Lord</span>, if thou canst -do any thing, have compassion on me -and help me! "If thou canst believe, -all things are possible to him that -believeth," is the soft answer whispered -to his soul. A beam of Heavenly -Light and Love accompanies it; sweet -silence and stillness succeed; till at length -the soul, overpowered by an inexpressible -sensibility of meekness and humility, -breaks forth in the language of my -text, "Lord, I believe, help thou mine -unbelief!" The storm ceaseth; the -evil spirits are cast out, and the Child of -<span class='sc'>God</span> is delivered from their oppressive -bondage.</p> - -<p class='c005'>"Lord, I believe, help thou mine -unbelief," should be the constant language -of every Christian's heart. No -words can more emphatically express the -weakness of man, and his absolute resignation -<a id='Page_156'></a>to the will of <span class='sc'>God</span>, than these: -they take every thing from the creature, -and give all to the Creator. Whenever -the human will is thus effectually turned -to <span class='sc'>God</span>, it soon manifests its origin, as -coming forth from the essentially and -eternally Free Will of <span class='sc'>God</span>. It brings -down Heaven into the soul; it triumphs -over all opposition; and, through the -greatest weakness of human nature, it -evidences the all-conquering power of -<span class='sc'>Divine Love</span>.</p> - -<p class='c005'>Why then, O man! O Christian! -Why shouldst thou despond in the hour -of trial? "Faith is, indeed, the gift of -<span class='sc'>God</span>;" but it is a gift, which he bestoweth -liberally upon all that ask it. -Light and darkness, life and death, heaven -and hell, are set before us: freely -to chuse, and freely to reject, belongs to -that free particle of the Divine Essence, -which "stirs within us." It was, originally, -before the fall of man, the gift -<a id='Page_157'></a>of <span class='sc'>God in Christ Jesus</span>. It was the -constitution of our nature in its unfallen -state: it was, if I may so speak, the -Great Charter of Heaven, freely delivered -by the King of Heaven, to all his sons -and subjects; and though blotted, obliterated, -lost by an original apostasy, it is -now restored, regained, and purchased by -a <span class='sc'>Redeemer's</span> blood.</p> - -<p class='c005'>Shall we then tamely suffer these -Rights of Heaven to be invaded by the -powers of darkness? Shall we suffer the -Child of <span class='sc'>God</span>, the Redeemed of the -<span class='sc'>Holy one of Israel</span>, to be taken -captive by the armies of aliens? Shall -the splendor of accumulated wealth, the -gay circle of worldly pleasure, the tinsel -trappings of honour, or the fading -breath of popular applause, make us forget -our native home, forget that we are -but "strangers and pilgrims upon earth," -and that we are "fellow-citizens with -the saints, and of the houshold of -<a id='Page_158'></a><span class='sc'>God</span>?" Shall we continue the willing -slaves of the spirits of darkness, of pride, -envy, covetousness and wrath, whilst -Heaven is declared to be our inheritance, -and our <span class='sc'>Redeemer</span> hath assured us, that -we have "mansions prepared for our reception -in his Father's House."</p> - -<p class='c005'>Regardless, however, as many of you, -my brethren, may be of these illustrious -privileges now, the time may come, -when a proper sensibility of your present -bondage, will make you cry aloud for -deliverance; when the service of earth -and hell will appear base, dishonourable, -and unworthy the free-born sons of -Light.</p> - -<p class='c005'>When the good Providence of <span class='sc'>God</span>, -in kind commiseration of your secure and -thoughtless state, shall send sorrow and -affliction to your houses and to your -hearts; when the shaft of anguish shall -wound you, either in your own persons, -<a id='Page_159'></a>or in the persons of those whom -you love; when duty, when affection -shall call you to some solemn death-bed -scene, where you shall behold expiring -life just quivering upon the lips of a dear -departing friend or relative; or when -your own frail tabernacles shall be shaken -by disease, and you shall feel death approaching -to take possession of the throne -of life; when the counsels of the wise, -and the sorrows of the tender-hearted, -can stand you in no stead; when the immortal -tenant of your earthly mansion is -just ready to take his flight, and stands -trembling on the confines of a world -unknown; at these, or such like awful -seasons, those amongst you, who have -not heretofore experienced the power of -Divine Faith, will then, if ever, be -made sensible of your want of it. The -visionary scene of earthly bliss will vanish -like a morning cloud, and deep heart-felt -anguish will wring the soul, and -make it feel the full horrors of its bondage. -<a id='Page_160'></a>But to those, who have already -tasted the comforts of religion, and who -have long been groaning for deliverance -from the captivity of an evil nature, and -an evil world, Faith will open the doors -of their prison, let in the Light of Heaven -as they are able to bear it, and sweetly -sing this song of consolation to their -departing spirits: "I will ransom them -from death; I will redeem them from -the power of the grave. O death! I -will be thy plague; O grave! I will be -thy destruction."</p> -<div class='chapter'> - <a id='Page_161'></a> - <h2 id='discourse09' class='c007'>DISCOURSE IX. <br /> The Flourishing State of the Regenerate.</h2> -</div> -<p class='c006'><span class='sc'>Psalm</span> i. <span class='sc'>Ver.</span> 3.</p> - -<p class='c009'><a id='Page_163'></a>"<span class='sc'>He shall be like a Tree planted -by the Rivers of Water, -that bringeth forth his -Fruit in his Season: his Leaf -also shall not wither, and -whatsoever he doth shall -prosper.</span>"</p> - -<p class='c006'>Whatever seeming inequality -there may be in the dispensations -of the Almighty, or however partial -he may appear to the eye of human -reason, in his distribution of spiritual or -temporal blessings among the sons of men; -it will, nevertheless, be found, at the -consummation of the great scheme of Providence; -<a id='Page_164'></a>that he has done every thing -"in number, weight, and measure;" and -that every part and period of the Divine -Administration hath been planned by unerring -Wisdom, and conducted by universal -and impartial Love.</p> - -<p class='c005'>Minute philosophers, and men who -value themselves upon what they call a -liberal and enlarged way of thinking, -may imagine, that this is no more than -a religious dream; and argue, from present -appearances, that "all things happen -alike unto all men, and that there is -but one event to the righteous and to -the wicked, to him that serveth <span class='sc'>God</span>, -and to him that serveth him not." -But the Heaven-taught philosopher, -whose inward eye is illuminated from -above, can see into the secret springs, by -which the vast machine is perpetually -kept in motion, and by which all the infinite -variety of workings in intelligent -and inanimate nature, are rendered subservient -<a id='Page_165'></a>to the Glory of <span class='sc'>God</span>, and the -final consummation of his eternal plan in -the supreme felicity of his creatures. -By virtue of that heavenly euphrasy with -which his visual ray is purged and cleansed, -he sees, and is intimately convinced, -that notwithstanding the frequent vicissitudes -with which the life of a good -man is sadly checquered, he is nevertheless -"like a tree planted by the rivers of -water, that bringeth forth his fruit in -his season; that his leaf also doth not -wither, and whatsoever he doth shall -prosper."</p> - -<p class='c005'>There is a peculiar beauty and propriety -in this similitude, and every part of it -bears a wonderful analogy to that spiritual -life, into which fallen man hath -been reinstated by the <span class='sc'>Mediation of -the Son of God</span>.</p> - -<p class='c005'>Man, by turning his will from his -Maker, lost that paradisiacal glory, in -<a id='Page_166'></a>which he was originally created; and -found nothing left, in its stead, but a -wrathful spirit within, and a dark disordered -world without. By this act of -his own will, he transplanted his nature, -if I may so speak, from the delightful garden -of Eden, in which the <span class='sc'>Almighty</span> -had placed him, into the midst of a thorny -barren desart. He deprived it of all that -nourishment it received from those waters -of life, which surrounded the blissful -spot; and, in consequence, it must have -been parched up and have withered away, -had not <span class='sc'>Divine Love</span> affectionately interposed, -and put him once more into a -capacity of recovering his lost inheritance, -and regaining the vital streams, -by which alone his heavenly nature could -be preserved and cherished.</p> - -<p class='c005'>It is true, man still continues in the -desart of fallen nature: the first Adam is -still condemned to till the ground from -whence he was taken. But the second -<a id='Page_167'></a>Adam, the <span class='sc'>Lord</span> from Heaven, hath -caused those rivers of water, which are -solely at his disposal, to flow through the -dry and comfortless waste, that "the -wilderness and solitary place might -thereby be made glad, and the desart -rejoice and blossom like the rose."</p> - -<p class='c005'>When man, therefore, convinced of -his dark and barren state by nature, and -the sovereign efficacy of these waters of -life to chear and restore him, freely opens -his heart for their reception, he is then, -indeed, like "a tree planted by the rivers -of water:" his roots shoot deep, -and his branches spread fair and luxuriant -in the heavenly element: the kindly -moisture insinuates itself into every part, -and leaves, and flowers, and fruits, manifest -the internal operation of the life-giving -stream.</p> - -<p class='c005'>"I am the vine, ye are the branches"—says -the <span class='sc'>Lord of Life</span>.—"As the -<a id='Page_168'></a>branch cannot bear fruit, except it -abide in the vine; no more can ye, -except ye abide in me." There must -be an intimate union betwixt <span class='sc'>Christ</span> -and his redeemed offspring; an union -not suddenly formed, and as suddenly -broken, but piously and constantly maintained; -an abiding union, without which -there can be no communication of his -Heavenly Virtues, and, consequently, no -fruits of holiness. But wheresoever this -blessed union effectually takes place, the -regenerated nature soon springs forth; -the bud, the blossom, the leaves, the -fruits, all appear in their proper season: -the man of <span class='sc'>God</span> stands forth content, -and, like a tree nourished by a living -stream, imparts his refreshing shade, and -pleasant wholesome fruits, to all around.</p> - -<p class='c005'>Would you know what these fruits -are? They are fully enumerated by the -Apostle, who tells us, that "the fruits -of the <span class='sc'>Spirit</span> are love, joy, peace, -<a id='Page_169'></a>long-suffering, gentleness, goodness, -faith, meekness, temperance." These -fruits, says my text, are "brought forth -in their season." The sun must shine -upon the tree, the air must breathe, the -dews and rains must descend, and the -rivers of water must rise through the -roots into the trunk and branches. All -this process must be performed, before -the fruit will appear.</p> - -<p class='c005'>It is just so with that "plant of celestial -seed," which is sown in the human -heart. Meekness, humility, resignation, -love, &c. are not the growth of an hour: -days, and months, and years, must pass, -before they will begin to appear. I well -know, that the first faint manifestation -of these graces in an awakened soul, -hath frequently been mistaken for the -whole of a sinner's conversion. It has -been called the "Witness of the <span class='sc'>Spirit</span>," -testifying to the sinner, that the act of -his justification is past, and that his pardon -<a id='Page_170'></a>is sealed in the courts of Heaven. -The Witness of the <span class='sc'>Spirit</span> it undoubtedly -is, because it results from an union -of the human spirit with the Divine. -And as the <span class='sc'>Divine Spirit</span> is meekness -and love supreme, so it is no wonder -that such an union should produce such a -spiritual sensation. But we are not to -conclude from hence, that a sudden, and -seemingly instantaneous sensibility of -Heavenly Peace and Love, can be the -whole of our conversion. It is, doubtless, -a sweet token of Divine Grace; an happy -earnest of the residence of the <span class='sc'>Divine Spirit</span>, -who, perhaps, for years before, had -been seeking to manifest himself in our -hearts, and now gives this present consolation, -as the result of previous and frequent -operations. Our salvation is so -far from depending upon these momentary -sensations, that our <span class='sc'>Lord</span> expressly -assures us, that though we are united to -him by as intimate an union as "the -branches are to the vine;" yet, except -<a id='Page_171'></a>"we abide in him, we shall be cast as -withered branches into the fire."</p> - -<p class='c005'>"Let him, then, that thinketh he -standeth, take heed lest he fall." Let -us not value ourselves upon past experiences, -or think that we are <span class='sc'>God's</span> children, -and that our names are indelibly -written in his book of life, merely because -we were once under spiritual distress, -and were once rescued from it by -the consolations of his <span class='sc'>Spirit</span>. Nothing -can preserve us in a state of union with -our Divine <span class='sc'>Redeemer</span>, but an inward, -constant thirsting after those "waters of -life," which he alone can give us. -Whilst we stand before him in such a -frame of soul, meekly and humbly waiting -for such portions of his Grace, as -he sees necessary and expedient to impart, -we may then be assured, that "our -leaf shall not wither, and that whatsoever -we do shall prosper." For when -the will of man coincides with the Divine -<a id='Page_172'></a>Will, and is implicitly resigned -thereto in every situation, circumstance, -and event of life, he must necessarily -prosper, because <span class='sc'>God</span> wills nothing but -Good, and Good Supreme is the aim -and end of all his dispensations.</p> - -<p class='c005'>Well, but say some, How can this be? -Do we not daily see the best of men, -groaning under the most grievous calamities, -pining away with sickness, worn -out with pain, or afflicted with some -sad reverses of fortune? On the other -hand, do we not daily behold men, who -shew not the least regard to religion, -who have no fear of <span class='sc'>God</span> before their -eyes, who neither in private nor in public -testify the least sense of their dependance -upon him, or their connexion with -another world, who violate his sabbaths, -deride his Revelation, and scoff at every -thing that bears the appearance of seriousness -or sobriety; do we not daily -behold such men advanced to the pinnacle -<a id='Page_173'></a>of preferment, abounding in wealth, -favoured with health and strength, and -surrounded with every good thing this -world can afford? Yes—we certainly do; -and so did David many ages since. But -attend to David's reflections upon this -subject, and you will find them rational -and satisfactory.</p> - -<p class='c005'>"I was grieved at the wicked: I do -also see the ungodly in such prosperity. -For they are in no peril of -health, but are lusty and strong. They -come in no misfortune like other folk, -neither are they plagued like other -men. Lo, these are the ungodly; these -prosper in the world, and these have -riches in possession: and I said, then -have I cleansed my heart in vain, and -washed my hands in innocency. Yea, -I had almost said even as they; but -lo, then I should have condemned the -generation of thy children. Then -thought I to understand this, but it -<a id='Page_174'></a>was too hard for me, until I went into -the sanctuary of <span class='sc'>God</span>; then understood -I the end of these men, namely, that -thou dost set them in slippery places, -and castest them down and destroyest -them. O, how suddenly do they -consume, perish, and come to a fearful -end!"</p> - -<p class='c005'>These are David's reflections on the -condition of wicked men in his day; -and the experience of preceding, as well -as of after-ages, does abundantly confirm -them. Vice will, sooner or later, meet -with its recompence, even in this world. -But supposing this should not be the -case, and that good and righteous men -should have a much larger share of temporal -misery than the wicked; yet it -may with truth be said, that by this -very misery they prosper; yea, that their -inward prosperity keeps pace with their -outward sufferings.</p> - -<p class='c005'><a id='Page_175'></a>Every thing that has a tendency to -disengage the heart and affections from -this transient scene of things, ought to -be deemed a real blessing. Now, who -can deny, that sickness, pain, sorrow and -affliction, have in their very nature this -tendency? and, when seen by the happy -sufferer in a true point of light, they never -fail of producing this effect. Hence it -is, that many a pious soul is enabled to -rejoice in such visitations, and to thank -<span class='sc'>God</span> for them as the richer blessings: -for, "though no chastisement -for the present is joyous, but rather -grievous; yet it afterwards yields the -peaceable fruits of righteousness to -those that are exercised thereby." -True it is, that the outward man suffers, -and is sadly weakened and distressed; -but the Inward Man, the Child of <span class='sc'>God</span>, -thrives and prospers. The riches of -eternity appear more and more real, in -proportion as he discovers the vanity -of time; and his disappointment in any -<a id='Page_176'></a>worldly concern, is sure to render him -more prosperous and successful in matters -of eternal moment.</p> - -<p class='c005'>Alas! methinks I hear some say, it -would be well if it were always so. But -are not many good men afflicted inwardly, -as well as outwardly? Are they not -often destitute of spiritual as well as of -worldly comforts? Are not their souls as -much bowed down by the weight of their -sinful nature, as their bodies by temporal -evils and infirmities? And can these -men be said to "prosper in whatsoever -they do?" Surely, they are alike unfortunate -with respect to the present -and the future world.</p> - -<p class='c005'>Suspend thy judgment, poor partial -observer! reason not from appearances. -Inward darkness, and distress, and anguish, -are the proper inlets through which -the <span class='sc'>Christ of God</span> is received into -the heavy-laden soul. A sensibility of -<a id='Page_177'></a>its burden makes it groan for relief: -and the very moment that "patience -hath done its perfect work," and the -human will is thereby brought to yield -itself with implicit resignation to its -<span class='sc'>God</span>, the burden drops, and sweet peace -and tranquillity of soul succeed. <span class='sc'>God</span> -never willingly afflicts his children; he -deals with them as a most indulgent -parent. Sin must be known and felt, -before it can be shunned and conquered. -And it is by repeated strokes, that the -wayward child is taught to avoid what -may prove injurious and destructive to -its happiness.</p> - -<p class='c005'>To conclude with the apt similitude -of my text: the real Christian is "like -a tree planted by the rivers of water;" -they afford it all the nourishment that -is necessary. The stormy wind and the -beating rain, while they try its strength, -increase it; they make it cling closer to -the kindly soil, take deeper root, and bear -<a id='Page_178'></a>fruit in greater abundance. Thus, "all -things work together for good, to them -that love <span class='sc'>God</span>;" and "whatsoever -they do," notwithstanding the many -apparent disappointments and disquietudes -they meet with, "shall finally -prosper," and terminate in never-fading -bliss.</p> -<div class='chapter'> - <a id='Page_179'></a> - <h2 id='discourse10' class='c007'>DISCOURSE X. <br /> The Cause and Cure of the Disorders of Human Nature.</h2> -</div> -<p class='c006'>St. <span class='sc'>Mark</span>, <span class='sc'>Chap.</span> vii. <span class='sc'>Ver.</span> 34.</p> - -<p class='c009'><a id='Page_181'></a>"<span class='sc'>And looking up to Heaven, he -sighed; and saith unto him, -Ephphatha! that is, Be opened.</span>"</p> - -<p class='c006'>A serious and philosophical mind, -contemplating the innumerable -evils, physical and moral, to which men -are exposed during their short continuance -in this world, would very naturally -conclude, that the present state could -not be that for which the <span class='sc'>Almighty</span> -originally intended them. Storms and -tempests, sickness and pain, darkness and -disorder, in the natural world; and the -various and destructive effects of pride, -envy, covetousness, and wrath, in the -<a id='Page_182'></a>moral world; are so contrary to the -Divine Nature, which is Life, Light, -and Love, eternal and unchangeable, that -it would be almost blasphemy to say, -that such a system was the original -finished workmanship of his adorable -hand.</p> - -<p class='c005'>To such contemplations as these, philosophy -might lead her sober votary—But -Divine Revelation alone can carry -him back to the origin of things, and -give him the true information with -respect to their present appearances. By -this we learn, that the beautiful order -and harmony of creation were marred -by the creature's transgression; who -turning his will from the source of -infinite <span class='sc'>Goodness</span>, lost that first -gate in which his Maker had placed -him, and wherein all was light and -joy; and found himself in subjection -to an evil nature within, and a world -of darkness and distress without. By -<a id='Page_183'></a>this Revelation also we are informed, that -nothing less than a return to his Original -Source, could reinstate him in his original -bliss; that this return could be rendered -possible in no other way, than by a ray, -a spark, a seed, an earnest, a taste or -touch of his first life, imparted or inspoken -into his fallen nature by the -<span class='sc'>God of Love</span>, to be gradually opened -and unfolded by such a Redeeming Process, -as, with the co-operation of his -own will, would effectually restore him -to his primeval felicity; and that -this was undertaken, and only could -be undertaken and accomplished, by -that <span class='sc'>Eternal Son of the Father</span>, -in and by whom man was originally -created, and in and by whom alone he -could be redeemed.</p> - -<p class='c005'>Accordingly we find, that when this -Express Image of the Hidden Deity appeared -on earth, cloathed in our fallen -flesh and blood, he was invested with an -absolute and uncontroulable power and -<a id='Page_184'></a>authority over the whole system of temporary -nature. His wonder-working -Fiat was sufficient to calm, in an instant, -the most aggravated fury of the winds and -seas; and, as proceeding from the same -wrathful source, to assuage the violence of -raging fevers; to heal, by a mere touch, -by a word, the most inveterate diseases; -and to restore every organ of -sense, which had been injured or destroyed, -to its true state, and proper use and -function. And as all outward disorders -primarily proceed from a wrong state of -the human spirit, his influence pervaded -the inmost recesses of the soul, and -awakened and called forth that precious -spark of his own Heavenly Fire, which -had lain buried under the ashes of sin; -and bade it enlighten, invigorate, and -restore health and peace to, the whole -man.</p> - -<p class='c005'>The gospel for the day presents us -with a very remarkable instance of the -<a id='Page_185'></a>amazing effects of these redeeming powers—"<span class='sc'>Jesus</span>, -departing from the coasts -of Tyre and Sidon, came unto the sea -of Galilee, through the midst of the -coasts of Decapolis: and they bring -unto him one that was deaf, and had -an impediment in his speech; and -they beseech him to put his hand -upon him. And he took him aside -from the multitude, and put his fingers -into his ears, and he spit and -touched his tongue: and looking up -to heaven, he sighed, and saith unto -him, Ephphatha! that is, Be opened!"</p> - -<p class='c005'>There are three circumstances in this -miraculous cure worthy of our serious -attention, viz. the looking up to heaven, -the sigh, and the Ephphatha.</p> - -<p class='c005'>I. The looking up to heaven, was -beautifully expressive of the real situation, -in which this great Restorer of -human nature stood before his Heavenly -<a id='Page_186'></a>Father. It was intended, no doubt, to -communicate to every attentive observer, -this great lesson of instruction; that all -the powers and virtues of which he was -possessed, came down from above; that -they were communicated to him "without -measure;" and that he could have -no authority over the evils of human life, -so as either to mitigate or remove them, -but by standing continually in the Heavenly -World, inspiring its air, receiving -its beams of light and love, and -sending them forth into every human -heart, that was truly desirous of their -salutary influence; and that it was by -such a communication alone, that he -should be enabled to restore hearing and -speech to the unhappy patient they had -brought before him.</p> - -<p class='c005'>II. This look was accompanied with -a sigh. A sigh seems to indicate distress. -An anxious oppressed and afflicted heart -is sometimes so full, as to deprive the -<a id='Page_187'></a>tongue of the power of utterance; it vents -itself, therefore, in a sigh. But what -could oppress or afflict the heart of the -Meek and Innocent <span class='sc'>Jesus</span>? His body, -though a fallen one, does not seem to -have been sick or in pain; his soul -was sweetly attempered to Divine Love, -and could have felt nothing but inward -peace and serenity—and yet, he sighs!—The -poor deaf and dumb sinner, who -stood before him, had reason enough -to sigh: but he was insensible of his misery, -and therefore sought not for relief. -The truth is this: The <span class='sc'>Blessed Jesus</span>, -as the Second Adam, the Father and Regenerator -of our whole lapsed race, voluntarily -assumed our nature, and became -as intimately united to it, as the -head to the members of the body. -In consequence of this union, "he knows -whereof we are made, he remembers -that we are but dust." His sympathetic -heart is sensible of every want -and distress of every son and daughter -<a id='Page_188'></a>of Adam. He is persecuted with the -church that Saul persecuteth; and who—"so -toucheth his children, toucheth -the apple of his eye." Yea, he feels -for those, who feel not for themselves; -and sighs over the sad state of those, -who are blind to their true happiness; -"who call evil good, and good evil; -who put darkness for light, and light -for darkness."</p> - -<p class='c005'>It was from such a tender sensibility -of human woe, that our Lord sighed; -whilst he was preparing to perform this -miracle of love. This look, this sigh, -seem to have uttered some such language -as this: "O Heavenly Father! I -am come into this world to fulfil thy -blessed will, in the restoration of fallen -men to their primeval light and glory. -My desire of accomplishing this great -work, which is continually called forth -by a general view of their complicated -misery, as well as by the particular -wants and distresses of individuals, now -<a id='Page_189'></a>solicits, in favour of the poor mortal -that stands before me, the application -of those healing powers, which I have -received from thee!" This expression of -our <span class='sc'>Lord's</span> desire, coinciding with the -Eternal Will to All Goodness, immediately -produced the Divine Ephphatha.</p> - -<p class='c005'>III. "And he saith unto him, Ephphatha! -that is, Be opened." Whatever salutary -efficacy there may be in medicine, -it must proceed from that Heavenly -virtue, which rises from the re-union -of divided properties. This re-union -is the source of health, and the restoration -of aught that may be impaired in -any of our outward organs, or inward -faculties. To him, who had all nature -under his controul, who knew how -to bring together and unite, in an instant, -those properties which have been -separated, a single word, the mere motion -of his will, was sufficient to produce -the desired effect. The same Majesty -<a id='Page_190'></a>that said, "Let there be light!" -when "darkness was upon the face of -the deep," now uttered the authoritative -cure, "Be opened!" The injured -organs were instantly renewed; "his -ears were opened, the string of his -tongue was loosed, and he spake plain."</p> - -<p class='c005'>The same Supernatural Powers, which -the <span class='sc'>Blessed Jesus</span> displayed upon this -occasion, he still continues to exercise in -the hearts of his redeemed offspring. -This look, this sigh, this Ephphatha, is -spiritually fulfilled in the relief of every -one, who is convinced of his spiritual -disorders, and applies to <span class='sc'>Christ</span> for a -cure.</p> - -<p class='c005'>Deaf and dumb with respect to our -inward and spiritual senses, we all are -by nature. We can hear and speak, in -deed, of worldly things, with a quickness -and facility, which manifests, in innumerable -instances, the strong attraction -<a id='Page_191'></a>by which they hold our attention and -affections. The calls of business and of -pleasure, we are ever ready to answer: -our earthly senses are continually open; -but our heavenly faculties are closed by -a thousand obstructions, which we suffer -the world, the flesh, and the devil, -to form in our hearts.</p> - -<p class='c005'>The great Shepherd of Israel, who is -perpetually employed in "seeking and -saving that which was lost," makes -use of a variety of means and methods -to bring the soul to a conviction of its -loss. The efficacy of these depends, indeed, -upon the concurrence of the human -will; because nothing can come -into the soul, but what itself wills or -desires. The different dispensations of -Providence are wisely and affectionately -adapted to the different circumstances -of individuals: the end and design of them -all is one and the same, viz. to bring -the wandering creature to a sense of his -<a id='Page_192'></a>deviations, and "to guide his feet into -the ways of peace."</p> - -<p class='c005'>By whatever means this conviction -is wrought, the soul soon becomes sensible -of its mistaken choice, and soon determines -to withhold its attention from -the calls of earthly objects. In vain -does the Syren sing her delusive song; -it ceases now to charm; for the finger -of <span class='sc'>God</span> stops the outward ear, that the -inward ear may be opened to a sweeter -note. The awakened sinner "looks up -and lifts up his head, for his redemption -draweth nigh"—looks up to Heaven—For -what? for the healing hand -of his Redeemer to interpose, and remove -every remaining obstruction—looks -up, and sighs—No desire of deliverance, -without a previous sensibility of distress—a -sigh is the true language of -desire; it is more effectual than long -prayer; it is prayer itself, in its true -spirit: words do frequently render it -<a id='Page_193'></a>less spiritual. The sigh of a contrite -sinner brings down Heaven into his -heart. <span class='sc'>Jesus</span> often sighed. He loves a -sigh; it invites him into his own Temple; -and "Ephphatha, Be opened!" is the -blessed voice that precedes his salutary -entrance.</p> - -<p class='c005'>Be opened!—Opened, to what?—To -the Harmony of Heaven; to the symphonies -of angels; to "the Voice of -the Bridegroom." "The marriage of -the Lamb" is come; the Bride is -prepared; the silver chord is tried; the -blessed union is completed! The soul -is now all eye, all ear, all heart, all -tongue; and eye, and ear, and heart, and -tongue, are all employed in receiving -the gifts and graces, and celebrating -the beauties and perfections of him, -who is "fairest among ten thousand, -who is altogether lovely."</p> - -<p class='c005'>O <span class='sc'>Blessed Jesus</span>! vouchsafe, we -beseech thee, so to manifest thy power -<a id='Page_194'></a>in opening our ears, and loosing our -tongues, that we may henceforth hear -no voice but thine, and offer up our -sacrifice of praise and thanksgiving to -none but thee, who, with the <span class='sc'>Father</span> -and the <span class='sc'>Holy Spirit</span>, art <span class='sc'>One God</span>, -blessed for evermore!</p> -<div class='chapter'> - <a id='Page_195'></a> - <h2 id='discourse11' class='c007'>DISCOURSE XI. <br /> The Riches and Glory of the Christian.</h2> -</div> -<p class='c006'>1 <span class='sc'>Cor.</span> <span class='sc'>Chap.</span> iii. <span class='sc'>Ver.</span> 21, 22, 23.</p> - -<p class='c009'><a id='Page_197'></a>"<span class='sc'>Therefore, let no Man glory -in Men. For all Things are -yours; whether Paul, or Apollos, -or Cephas, or the World, -or Life, or Death, or Things -present, or Things to come; -all are yours, and ye are -Christ's, and Christ is God's.</span>"</p> -<p class='c006'>These words contain a complete -and beautiful enumeration -of those distinguishing privileges to which -human nature is exalted, by virtue of -that glorious plan of Redemption, which -<span class='sc'>Jesus Christ the Son of God</span> hath -accomplished for our whole fallen race. -<a id='Page_198'></a>They were occasioned by some little -jealousies and envyings, which had broken -out among the Corinthians, in consequence -of an undue attachment to particular -apostles and preachers of the gospel; -some declaring themselves publickly -in favour of one, and some of another; -some saying they were of Paul, others -of Apollos, and others of Cephas. Upon -this occasion the blessed Apostle, in the -true spirit of Christian Love, and free -disinterested impartial Charity, reminds -them of this grand and important truth, -"that no man can lay any other foundation, -than that is laid, even <span class='sc'>Jesus -Christ</span>;" that whatever difference -there might be in the particular gifts -and talents of their different preachers, -yet no preference was to be given on -this account, but their attention was -solely to be directed to those fundamental -principles, which all were labouring -to inculcate, though all were not equally -agreeable and captivating in their modes -<a id='Page_199'></a>of communication and address. These -differences were to be considered as accidental -and external, and by no means -sufficient to warrant any partial personal -distinctions. He makes use of a variety -of the most sensible and cogent -arguments, to dissuade them from a -conduct so illiberal and unchristian; and -in order most effectually to silence such -a spirit of contention, he reminds them, -in my text, of the high and exalted -privileges to which they themselves were -called in <span class='sc'>Christ Jesus</span>—"Therefore -let no man glory in men." As if he -had said:</p> - -<p class='c005'>Let none of you value yourselves upon -your personal attachment to this or -that favourite Apostle; let none of you -boast of the superior spiritual excellencies -of those particular teachers, to whom -you have fondly surrendered your affections; -or look upon the spiritual knowledge -you have acquired, as proceeding -<a id='Page_200'></a>from any powers or virtues in them, -superior to those of their brethren: for -let me assure you, such vain distinctions -are beneath the character of those, who -are themselves united to that very Source -and Fountain, from whence the living -streams of real knowledge, holiness, and -happiness, do alone proceed: "For all -things are yours, whether Paul, or -Apollos, or Cephas, or the world, or -life, or death, or things present, or -things to come; all are yours, and ye -are <span class='sc'>Christ's</span>, and <span class='sc'>Christ</span> is <span class='sc'>God's</span>."</p> - -<p class='c005'>What a glorious inheritance is here! -the whole universe of things declared -to belong to the Redeemed Race of Adam! -No prophecy is of private interpretation. -From the beginning to the end of the -Bible, every prediction, every promise, -every truth therein delivered, equally -belongs to every individual of the human -race: they are addressed to all without -exception. What a senseless distinction -<a id='Page_201'></a>then is that, which some narrow minds -have adopted, and are fond of propagating, -that the promises of Scripture are -made to none but believers? Whereas, -these promises are the very foundation of -every one's faith, and the ground upon -which every one's hope of Salvation -rests.</p> - -<p class='c005'>No son of fallen Adam can apply -for pardon upon any other ground, than -that the promises of Scripture, which -are founded upon the Universal and Impartial -Love of God, are made to him, -and every other person in the like circumstances. -His faith in these promises -makes a glorious change, with respect -to himself; but, on the part of <span class='sc'>God</span>, -who is "the same yesterday, to-day, and -for ever," they were made to him before -he believed, or thought any thing -about them: "We love him, because -he first loved us." He hath elected -all mankind to salvation, in his Son <span class='sc'>Jesus</span> -<a id='Page_202'></a><span class='sc'>Christ</span>. An immortal inheritance is -secured to all, by the Merits of this -<span class='sc'>Blessed Mediator</span>; and if any fall -short of this salvation, or lose their inheritance, -the blame must lie at their -own door: "They would not come to -<span class='sc'>Christ</span>, that they might have life."</p> - -<p class='c005'>Should an affectionate parent, with -the utmost care and anxiety, make such -an ample provision for the sober and virtuous -education of his children, as, if -accepted and improved by them, would -secure to them knowledge, esteem, and -happiness in this world; would not such -a parent be thought to have done all -that love and tenderness could do in -this respect, for the future welfare of -his offspring? The provision is equally -secured to all; and yet, if any thoughtless, -perverse, disobedient child, should -refuse to avail himself of these paternal -blessings, and prefer an idle, dissolute, -and abandoned life, to all the advantages -<a id='Page_203'></a>which the father had taken care -he should be furnished with, he might -justly be told, as the Apostle tells the -Corinthians—"All these things are -yours." Your Father hath made you equal -with the rest of his children—knowledge, -esteem, and happiness, is as much in -your power as in theirs; your falling -short of them, therefore, is owing to -nothing but your own perverse disposition—"they -are yours," but you will -not enjoy them.</p> - -<p class='c005'>The same might be said of a temporal -inheritance equally divided among a -family of children; each has an equal -portion: and yet if any child should be -so weak and silly, as to chuse to forego -the enjoyment of his share, and prefer -penury and contempt to opulence and -honour, he might still be told, that the -portion was his, though he was so foolish -as to neglect and forsake it.</p> - -<p class='c005'><a id='Page_204'></a>Even so, "an inheritance incorruptible, -immortal, and that fadeth not -away," is secured, in <span class='sc'>Christ Jesus</span>, -to every individual of our fallen race: -"All things are ours," by virtue of -that Heavenly nature, which we inherit -from <span class='sc'>Jesus Christ</span> the second -Adam. Upon the birth, growth, and -maturity of this Heavenly Nature, depends -our possession of this Eternal Inheritance; -and this birth, growth, and -maturity again depend upon the co-operation -of our wills, which are eternally -and essentially free, with the Divine -Will.</p> - -<p class='c005'>What I have here asserted, is fully -consonant to the very letter of Scripture: -"<span class='sc'>God</span> is not willing that any should -perish, but that all should come to -repentance." But if <span class='sc'>God</span> is willing to -save all, Why are not all saved? Why -do not all men come immediately to repentance?—The -reason is obvious: it depends -<a id='Page_205'></a>not, as some vainly assert, upon -a Secret Will of <span class='sc'>God</span>, distinct from his -Revealed Will. Such an idea of the -<span class='sc'>God of Truth and Love</span>, is unscriptural, -and even blasphemous—No, it depends -wholly upon the co-operation of -our wills, with the unchangeable Will -of <span class='sc'>God</span>. The promise is made to all; -the inheritance is secured to all; but -the possession and enjoyment can never -come, till the will of the creature is -united to the will of the Creator; till from -a deep conviction of his own nothingness -by nature, he freely opens his heart -to the influences of Grace—and then -he finds, by a blessed experience, that, -"having nothing, he possesseth all -things."</p> - -<p class='c005'>When a minister of <span class='sc'>Christ</span>, therefore, -addresses himself to a sinner, insensible -of his fallen condition, and -strongly attached to that earthly life, -which he inherits from fallen Adam, -<a id='Page_206'></a>he cannot use a more effectual argument, -than that which the Apostle in my text -presses upon the divided and contentious -Corinthians—For so far as these jealousies -and disputes prevailed among them, -they were doubtless under the evil influences -of the same corrupt nature, to -which the unregenerate are in bondage.</p> - -<p class='c005'>Why, vain mortal, why, alas! art -thou so strangely blind to thy best -interests, so amazingly neglectful of -thy real happiness? Thou fleest from -the substance, and embracest a shadow; -thou pursuest the vanity of time, and -despisest the riches of eternity; thou -preferrest the life of a beast to the life -of an angel; thou art content to feed -upon husks among swine, whilst in -"thy Father's house there is bread -enough, and to spare."—Thou art -in search of a false and delusive happiness -in this world, whilst, if thou -wouldst but attend to and "know the -<a id='Page_207'></a>things that belong to thy peace," -thou wouldst soon discover, that "all -things are thine." For poor, wretched, -sinful, polluted as thou art in thine outward -nature, thou hast, within thee, a -Seed of Eternal Life, a Birth of the -<span class='sc'>Triune God</span>, a Son of the Second -Adam, a Reconception of the Light -and Love of <span class='sc'>God</span>, an Angel near its -birth. To this seed, this birth, this -son, this reconception, this angel in -thy breast, belongs the Kingdom of Heaven, -the pure element of Life, and -Light, and Love. <span class='sc'>Jesus Christ</span>, thy -Ever Blessed Redeemer, hath sown in -thy heart, and in the hearts of all thy -fellow-sinners, this Seed of his own -Heavenly Nature, by means of which, -he affectionately purposes to redeem thee -from the bondage of corruption, and -exalt thee to a glorious state of life and -liberty. As he is invested with "all -power both in heaven and in earth," -so this offspring of his, which is within -<a id='Page_208'></a>thee, will become a partaker of his -Power, in proportion as it becomes a -partaker of his Life and Spirit, in proportion -as it increases in Heavenly -Wisdom and Stature.</p> - -<p class='c005'>If thou shouldst ask, how this growth -and increase is to be obtained, and -how all things are thine?—I could answer -thee, that as the earth-born babe -could never grow and increase in bodily -strength, without a perpetual supply of -the light, and air, and food, which this -outward world affords; so it is as really -and physically true, that the Heaven-born -offspring of the Second Adam, can never -grow or increase in spiritual strength, -without the light, and air, and food of -the heavenly world, imparted by its -tender and affectionate parent, <span class='sc'>Jesus -Christ</span>: and as nothing disposes the -earthly infant to receive that nourishment -which is suited to its nature, but -the hunger of that nature, earnestly crying -<a id='Page_209'></a>for a supply; so nothing can dispose -the Heavenly babe within, to receive the -precious influences of Divine Life and -Grace, which alone can satisfy its nature, -but an hunger and earnest desire of this -Heavenly Food; or, in other words, the -spirit of the will turning to <span class='sc'>Christ</span>, -loathing all other nourishment, and desiring -only to be fed with his Bread of -Eternal Life.</p> - -<p class='c005'>Thus fed, supported, and strengthened, -by a Vital Union with thine adorable -<span class='sc'>Redeemer</span>, thou standest not in thine -own strength, but in his; not in thine -own righteousness, but the Righteousness -of <span class='sc'>Christ</span> within thee; not in thine -outward and perishing nature, but in thy -inward, Angelical, and Divine Nature. -In this nature, sweetly mingling with -its own kindred element, thou art safe, -firm and collected; all temporal objects -are beneath thy feet; like Adam in his -paradisiacal state, the earth, and all that -<a id='Page_210'></a>is therein, is subject to thy will. Health -and sickness, prosperity and adversity, -storms and calms, spiritual comforts or -spiritual distresses, the vicissitudes of -life, the horrors of death, the vanity of -time, and the riches of eternity, are all -at thy command, and thou makest them -all subservient to thy spiritual growth and -consolation.</p> - -<p class='c005'>All these powers, virtues, and enjoyments, -are thine; thine by the Free Gift -of <span class='sc'>God</span> in <span class='sc'>Christ Jesus</span>, imparted to -thee; and made thine, at the very moment -the "Seed of the Woman" was -inspoken into Adam's fallen nature. It -is true, they are in an hidden state, and -require the strongest exertion of thy will -co-operating with thy Saviour, in calling -them forth. They can only appear and -manifest themselves, in proportion as thy -will is given up to <span class='sc'>Christ</span>, in proportion -as thou diest to thine earthly nature, -and its earthly desires, and becomest one -<a id='Page_211'></a>Desire, one Will, one Spirit with thy <span class='sc'>Redeemer</span>. -This is not a sudden and instantaneous -work: the process is slow and -painful. Many a right hand must be cut -off; many a right eye must be plucked -out; many a favourite passion must be sacrificed, -many a weary step taken, many -a temptation baffled, many a victory obtained -against the devil, the world, and -the flesh, before "all things are thine" -by actual possession.</p> - -<p class='c005'>The combat is tedious, and the victory -sometimes appears doubtful. But be not -discouraged at this—darkness as well as -light, doubt as well as assurance, weakness -as well as strength, will help thee -on thy way. Thy <span class='sc'>Redeemer</span> is perpetually -watching over his own offspring; -he eyes thee with ineffable compassion -throughout thy whole progress, and renders -all its vicissitudes subservient to thy -real and eternal welfare.</p> - -<p class='c005'><a id='Page_212'></a>Think not, that it is necessary to thy -spiritual growth, that thou shouldst walk -in perpetual sun-shine, beneath a clear -unclouded sky. The howling winds, -the beating rain, are equally necessary at -times; and are as powerful and operative -in spiritual, as in earthly vegetation. -Through these, and worse than -these, even the gloomy vale of the shadow -of death, the invisible hand of an -Omnipotent <span class='sc'>Redeemer</span> shall conduct -thee safe to a region of uncreated light -and glory, where eternal nature, in its -essential and unchangeable splendors, manifests -the Beatifying Presence of <span class='sc'>Father, -Son, and Holy Ghost</span>, in -their full and undivided Trinity of -Glory.</p> - -<p class='c005'>What though pain of body, and inward -anguish of soul, should assault thee; -what though disease should blast the -bloom of health, and convulsion rack -and rend thine earthly frame; what -<a id='Page_213'></a>though death, with all his grim attendants, -should knock at thy door, summon -thee to relinquish all thy temporal prospects, -and to enter at once into the -world of spirits; this single reflection, -that <span class='sc'>Christ</span> has made "all things -thine," will be sufficient to support -thy sinking frame; nay, more, thou wilt -rejoice in thy deliverance from the captivity -of the body, look forward with -transport into the Paradise to which thou -art hastening, nor "cast one longing -lingering look behind."</p> - -<p class='c005'>Such an address as this, from a minister -of <span class='sc'>Christ</span>, to a poor thoughtless -sinner, I cannot but think, by the blessing -of <span class='sc'>God</span>, would have a more sure -and certain effect upon his hardened -heart, than all the terrors of eternal damnation, -thundered, as is too frequently -the case, with more than brutal violence -and impetuosity against him. For -<a id='Page_214'></a>such a method would open two things -to his mind, which are equally necessary -to be revealed to him, neither of which -he can attend to in his present thoughtless -condition, viz. the sin and vanity of -his fallen life, and the comfort, happiness, -and glory of his redeemed nature—one -should never be opened without the -other: it would only be probing the -wound, without administring the restoring -balsam. This method which I have -mentioned, was that which our dear <span class='sc'>Redeemer</span> -and his blessed Apostles always -used; and if Christian ministers would -more carefully tread in their footsteps, -they might be sure of greater success: -not perhaps in the way of extraordinary -awakenings, violent convictions, and instantaneous -joys; but in the still, calm, -and soothing ways of the Gospel of Peace -and Love.</p> - -<p class='c005'>We should never tell the sinner, that -he is by nature under the bondage of -<a id='Page_215'></a>the devil, the world, and the flesh, without -acquainting him, that he has in him -an High and Heavenly Nature, to which -he would do well to attend, as to a Light -shining in the midst of his darkness: -When we point out the destructive consequences -of sin, we should enlarge at -the same time upon the delights of holiness, -and the exalted privileges of those -that follow it. Thus we should imitate -the Apostle in my text, who, upon giving -this advice to his Corinthian brethren, -"Let no man glory in men," -immediately adds this high and encouraging -motive to their practice of it, -"For all things are yours."</p> -<div class='chapter'> - <a id='Page_217'></a> - <h2 id='discourse12' class='c007'>DISCOURSE XII. <br /> The Riches and Glory of the Christian.</h2> -</div> -<p class='c006'>1 <span class='sc'>Corinth.</span> <span class='sc'>Chap.</span> iii. <span class='sc'>Ver.</span> 21, 22, 23.</p> - -<p class='c009'><a id='Page_219'></a>"<span class='sc'>Therefore let no Man glory -in Men: for all Things are -yours; whether Paul, or -Apollos, or Cephas, or the -World, or Life, or Death, -or Things present, or Things -to come; all are yours, and -ye are Christ's, and Christ -is God's.</span>"</p> - -<p class='c006'>My former discourse from these words -contained a general view of the -Apostle's reasoning in this chapter. I -observed, that this part of his epistle was -occasioned by some envyings and jealousies -which had crept into the Corinthian -church, in consequence of an -undue distinction and preference which -different persons had shewn to different -<a id='Page_220'></a>Apostles and Preachers of the Gospel; -and that, in order to silence these -controversies, the Apostle, after a variety -of other excellent arguments, concludes -with enumerating the high and -distinguishing Privileges, to which the -Corinthians themselves were called, in -common with those very teachers, whose -excellencies they were so injudiciously -magnifying.</p> - -<p class='c005'>He tells them, that they ought not -to "glory in men;" that is, to boast -of the superior excellencies of this or -that favourite Preacher, because "all -things were theirs;" that by virtue -of that Heavenly Nature, which they, -as well as their teachers, inherited from -<span class='sc'>Jesus Christ</span>, the Second Adam, they -were provided with a glorious inheritance, -and invested with high powers -and privileges, whereby this world, and -every thing in it, was subject to their -will, when in union and co-operation -with the Eternal and Unchangeable -<a id='Page_221'></a>Will of their <span class='sc'>Redeemer</span>: so that all -personal distinctions among men, all -personal admiration of their peculiar -talents and most shining endowments, -were beneath the character of such high-born -souls, and ought not to come into -competition with the Heavenly Graces -of love, meekness, humility, mutual -forbearance, condescension and peace, by -which alone the dignity of their birth -could be asserted, and the actual possession -of their spiritual privileges known -and ascertained.</p> - -<p class='c005'>I endeavoured likewise to explain -to you, the glorious and comfortable -meaning and import of this general proposition -of the Apostle, "All things -are yours:" and shewed, by several -similitudes and observations, that this -was not only applicable to the Corinthians, -and the most effectual motive that -the Apostle could make use of, to disengage -them from their narrow and carnal -notions and jealousies, but that it is -<a id='Page_222'></a>equally applicable to all men, at all times, -and in all places and circumstances; and -the most effectual method that a Minister -of <span class='sc'>Christ</span> can make use of, to awaken -thoughtless sinners, and engage -them to pursue the things that belong to -their peace.</p> - -<p class='c005'>Let me now, therefore, entreat your -attention, whilst I enter upon the consideration -of those particular Privileges, -which are enumerated under this general -head.</p> - -<p class='c005'>As the immediate design of the Apostle, -upon this occasion, was to put an end -to that strife and division, which subsisted -among them from the attachment -of different persons to different -preachers, so the first Privilege he -mentions, is this, that in whatever -light they might confider the matter, -these Apostles and Preachers were nothing -in themselves, but were furnished -with peculiar talents and endowments -<a id='Page_223'></a>for the service of their brethren: they -were "theirs," because instruments in -the hands of Heaven, to awaken their -attention, and engage their pursuit of -real spiritual knowledge and happiness; -and they were only to be considered in this -light, without any other personal respect -and veneration, than that which their character, -as instruments, might claim: for -"all things are yours; whether Paul, or -Apollos, or Cephas."</p> - -<p class='c005'>That this is a true and just representation -of the Apostle's design, we may -learn from his reasoning in the preceding -part of the chapter. He charges -them with acting under the immediate -influence of earthly and carnal motives; -and though he had adapted his preaching -to their slender capacities, though -he had fed them with milk, as being yet -in the Rate of infants, and incapable -of receiving or digesting the strong meat -of the great and glorious mysteries of -<a id='Page_224'></a>the Gospel, yet they did not profit even -by this; for they had acquired no new -spiritual strength from thence; nay, they -not only remained in their infant state, -unable to bear a further revelation of -Gospel Truth, but gave themselves up -again to the principles and dictates of corrupt -nature. "Ye are yet carnal: for -whereas there is among you envyings, -and strife, and divisions, are ye not carnal, -and walk as men?—For while -one faith, I am of Paul, and another -I am of Apollos, are ye not carnal? -Who then is Paul, and who is Apollos, -but ministers, by whom ye believed, -even as the <span class='sc'>Lord</span> gave to -every man? I have planted, Apollos -watered; but <span class='sc'>God</span> gave the increase. -So then neither he that planteth -is any thing, neither he that watereth, -but <span class='sc'>God</span> who giveth the increase. -Now he that planteth, and -he that watereth, are one." As if he -had said:</p> - -<p class='c005'><a id='Page_225'></a>I am truly sorry, O Corinthians! to -find that such unexpected animosities -have risen among you: they are too flagrant -proofs of your deviation from -that path of Gospel Truth and Love, -into which you had but just entered. -Certain, indeed, it is, that I have laboured -among you with unceasing vigilance -and care; and "by the Grace of -<span class='sc'>God</span> that was given me," have planted -a Church of <span class='sc'>Christ</span> in the midst of -you. The glad tidings of the Gospel -were sent from my lips to your awakened -hearts: you were taught to see, and -feel, and relinquish the vanity and corruption -of your fallen life, and to look -for and experience the birth and growth -of an Heavenly Nature within you. -To this Heavenly Nature, I administered -much mild and gentle food and nourishment, -as I knew was best suited to its -tender opening state. In this situation -I left you to the Grace of <span class='sc'>Christ</span>, -and the affectionate labours of those other -<a id='Page_226'></a>Apostles and preachers; who seconded -my ministry among you. The labours -of Apollos and Cephas were as necessary -to your growth in Grace, as mine: -for as ye "are <span class='sc'>God's</span> husbandry, as -ye are <span class='sc'>God's</span> building," so <span class='sc'>God</span> hath -bestowed different talents and endowments -on those several labourers or workmen, -whom he chooses to employ for -the culture of his vineyard, and for the -progress and completion of his great -spiritual edifice. "We are all, therefore, -labourers together with <span class='sc'>God</span>:" We -have all our different tasks allotted us -by the great Husband-man and Master-builder, -under whom we labour, and -from whom alone we receive strength -and wisdom to execute his will. My -business was to plant, Apollos's to water; -but what could it avail to plant -or to water, unless <span class='sc'>God</span> gave the increase? -The Sun of Righteousness must -shed his genial light and warmth, and -the Divine Spirit must breathe its refreshing -<a id='Page_227'></a>gales upon the tender plants, -or they will wither and die. "He that -planteth, and he that watereth, therefore, -are one," united in the same -blessed work. The culture, growth, and -perfection of the plant, are equally the -care and concern of both, though their -business or employment in this work -be different. Paul, and Apollos, and -Cephas, are only "ministers, by whom -ye believed, even as the <span class='sc'>Lord</span> gave -to every man," and prospered their -several labours. Paul, and Apollos, and -Cephas, are yours: they are equally concerned, -and equally laborious, for your -Growth in Grace, though their particular -talents and exercises may be different. -Away then with your vain and -unchristian distinctions! for the planter, -and the waterer, are equally necessary, -and equally estimable. Consider them -always in these characters; entertain -an equal love and respect for them all; -and beg of your Heavenly Father to -<a id='Page_228'></a>give increase to their respective labours."</p> - -<p class='c005'>I need not take up your time,—my -brethren, in endeavouring to ascertain the -peculiar and characteristical gifts of these -several Apostles: this would neither augment, -nor diminish the weight of the -argument. Whatever these gifts were, -they were not their own, but only intrusted -to them by <span class='sc'>Jesus Christ</span>, for -accomplishing his own wise and salutary -purposes towards the children of men. -Some might be eminent for one kind of -usefulness, and some for another. But -it is probable, that those who possessed -such talents, as most captivated the attention -and affections of animal nature, -were most followed; and this merely on -account of the talents themselves, without -any respect to those spiritual salutary -truths, which, through them, were -intended to be conveyed to the hearers.</p> - -<p class='c005'><a id='Page_229'></a>This conduct, however, is not peculiar -to the Corinthians. The same -evil carnal principle, that raised so many -unchristian animosities in that infant -church, has ever since been working in -every part of Christendom. It is the fatal -source of all that variety of sects, opinions, -and doctrines, into which the outward -church has been, and is still, sadly -divided. But Truth is One—it has been -so from the beginning, and will continue -so for ever. The different sentiments -and conceptions of mankind about -Truth, can no more alter its nature, -or make it cease to be what it is, than -the looking through a variety of glasses -of different colours, forms, and densities, -can change the real colour, form, and proportion -of objects. Every man admires -and esteems his own glass most; -and not content with this, quarrels with -his neighbour, because he does not make -use of it as well as himself. This is but -too true a picture of the present state -<a id='Page_230'></a>of Christianity—while its professors are -disputing and differing about their own -peculiar opinions and notions of Truth, -which are no better than the glasses -through which they contemplate it, they -lose sight of the fair and beauteous object -itself.</p> - -<p class='c005'>The ministers of <span class='sc'>Jesus Christ</span> ought -to have but one end in view, and that -is, the conversion of hearts to his Redeeming -Love. Their talents for this -great work may differ as much as their -persons; but by this diversity of gifts, -they are better enabled to do the different -kinds of work that are necessary -to be done in their master's vineyard. -They should be careful, however, not -to run before they are sent, not to intrude -upon the labours of their brethren, -but be content to be employed -in a way suitable to their peculiar talents, -and in the field which Heaven -hath assigned them. He that planteth, -should be sent out only to plant; he -<a id='Page_231'></a>that watereth, to water; he that giveth -milk, should continue to give it till -he has something stronger to give, and -his hearers are better able to receive it. -At the same time, neither he that planteth, -nor he that watereth, neither he -that giveth milk, nor he that giveth -strong meat, should interfere with, depreciate, -or counter-act each other's -peculiar work; but rather should faithfully -and lovingly co-operate, each in the -use of his particular gifts and experiences, -to edify and perfect the body of <span class='sc'>Christ</span>.</p> - -<p class='c005'>Were ministers thus tender, charitable, -affectionate, and helpful to each -other; were they truly fellow-labourers in -<span class='sc'>Christ</span>; it is more than probable, that -there would be less divisions and jealousies -among the people. Much depends, -under <span class='sc'>God</span>, upon their prudence -and-forbearance with respect to each -other: and though such is the corruption -and perverseness of human nature, that -<a id='Page_232'></a>the closest union among themselves may -not entirely prevent disputes among their -hearers (as was the case at Corinth, though -the Apostles did, no doubt, affectionately -harmonize in all their labours) yet such -an union would have a great tendency -to heal or disperse them.</p> - -<p class='c005'>But how dreadful must be the consequences, -when any ambitious aspiring -preachers do themselves raise and foment -these divisions; when they limit -the Mercies of <span class='sc'>Jesus</span>, and call upon men -to join and associate themselves to their -particular sect or party; as if the streams -of Spiritual Life had left every other -channel which Providence had opened, -and, by their direction, taken entirely -to one of their own construction! If -a preacher of this class happens to possess -any popular talents, he is capable -of abusing them to great mischief—to -impose his own doctrines and opinions -upon the ignorant multitude, by -<a id='Page_233'></a>first captivating their passions, and then -leading their judgments and consciences -as he pleases. Many a soul has been -awakened, indeed, under such preachers, -but few have attained to any solid -or substantial piety. Their minds -have been kept in bondage to certain -peculiarities of doctrine and practice, -but their hearts and wills have never -been surrendered to their true and -only Master <span class='sc'>Jesus Christ</span>. They have -blindly followed the commandments of -men, of their clamorous and enflamed -leaders; but have neglected the weightier -matters of Love, Peace, and Spiritual -Union with <span class='sc'>Christ</span> and all true -Christians. Paul, Apollos, or Cephas, -they are ready enough to magnify and -extol: but the Master of Paul, Apollos, -and Cephas, they too easily forget—their -attention and affections are too much -engaged by the instrument, to observe -and adore the Hand by which it is, -or ought to be, directed.</p> - -<p class='c005'><a id='Page_234'></a>To conclude this head: As the best -of teachers, even the Apostles themselves, -found it so difficult to controul -the passions and prejudices of men, and -disengage them from partial distinctions -and preferences among their ministers; -how careful should all ministers be, to -inculcate the Apostolical doctrine contained -in this chapter, upon their hearers! -to caution them against depending -upon, or glorying in man; against -trusting to the piety, zeal, or elocution, -of the most liberal teachers, and much -more against giving up their consciences -to those, whose views are partial -and confined, and who publickly -avow them to be such, by endeavouring -to draw a deluded multitude into -the narrow limits of their own misguided -sect. How often should they -remind their hearers, that they are no -more than their servants, men of like passions -with themselves, though selected -by Divine Providence to convey the -<a id='Page_235'></a>glad tidings of Salvation to their hearts: -that they can, at most, but plant and -water; nor even this, without the continuance -of Divine assistance; but that -it is to <span class='sc'>God</span> alone they must look for -the increase!</p> - -<p class='c005'>O my brethren! let these truths sink -deep into your hearts. Without a thorough -conviction of them, all the preaching -in the world will be of no service to -you. You may hear a sermon every day, -and every hour in the week, and be as -far from <span class='sc'>Christ</span> as ever, if you continue -to depend upon preaching and -preachers alone for your salvation. The -utmost they can do, is to direct you to -<span class='sc'>Christ</span>. Regard them only when they -give you this advice. Value them not -for their natural or even spiritual endowments; -you may be deceived in both. -The surest and most profitable way you -can take, is to consider them as mere -planters and waterers; and to follow -them, so far only as they follow <span class='sc'>Christ</span>.</p> -<div class='chapter'> - <a id='Page_237'></a> - <h2 id='discourse13' class='c007'>DISCOURSE XIII. <br /> The Riches, Privileges, and Honours of the Christian.</h2> -</div> -<p class='c006'>1 <span class='sc'>Cor.</span> <span class='sc'>Chap.</span> iii. <span class='sc'>Ver.</span> 21, 22, 23.</p> - -<p class='c009'><a id='Page_239'></a>"<span class='sc'>Therefore let no Man glory -in Men: for all Things are -yours; whether Paul, or Apollos, -or Cephas, or the -World, or Life, or Death, -or Things present, or Things -to come; all are yours, and -ye are Christ's, and Christ -is God's.</span>"</p> - -<p class='c006'>The scope and design of the -Blessed Apostle in this passage -of his epistle, together with the true -meaning and import of his general proposition, -"All things are yours," hath -been already explained in my first discourse -from these words. In my second -<a id='Page_240'></a>discourse, I entered upon the consideration -of those particular privileges -of the Christian, which are enumerated -under this general head: And as the first -of these privileges had a more immediate -and striking reference to the great end -he here had in view, which was to -convince the Corinthians of the sin -and folly of attaching themselves to particular -and favourite preachers; I enlarged -upon this head, and endeavoured -to prove, that Paul, and Apollos, and -Cephas, and all other ministers of the -Gospel, were no more than the servants -of their brethren; that they were -"theirs" by a particular privilege, inasmuch -as their office, their labours, talents, -and several endowments, were entrusted -to them for no other purpose, -but that God, through them, might communicate -"the unspeakable riches of -his Grace" to the whole body of -Christians. In this character, and in this -alone, they were all equally entitled to -<a id='Page_241'></a>their esteem and love, but not to any -personal preference, or undue exaltation -of one above another.</p> - -<p class='c005'>Not content with this, however, the -good Apostle, under the full inspiration -of Divine Truth, and the glorious enlargement -of Divine Love, breaks forth -into a further declaration of those still -higher privileges, to which the meanest -member of the church of <span class='sc'>Christ</span> is -equally and in common entitled, with -the greatest and most advanced believers: -not only "Paul, and Apollos, and Cephas, -are yours; but the world, and -life and death, and things present, -and things to come: all are yours, -and ye are <span class='sc'>Christ's</span>, and <span class='sc'>Christ</span> is -<span class='sc'>God's</span>."</p> - -<p class='c005'>"The world is yours!"—Is it so, -thou Blessed Apostle? Alas! this strange -assertion seems not to be confirmed, either -by thine own experience, or the -<a id='Page_242'></a>experience of thy fellow-labourers; or of -any of those, who have since trod in -the footsteps of thy Suffering Master. -If bonds and imprisonments, if stripes -and persecutions of various kinds, if -cruel mockings and insults, if outward -and inward tribulations might be admitted -as proofs of their having the world -in their power, these, alas, will not be -found wanting. Sad privilege, indeed! -Wretched consolation! to be told that -misery is our portion, and that distress -and affliction are the Christian's birth-right!—Let -us, however, endeavour to -solve this seeming paradox, and reconcile -the Apostle's declaration with the common -experience of Christians.</p> - -<p class='c005'>Whence was it, O Christian! (for I -now appeal to the real sensibilities of -every believing soul that has tasted of -the Good Word of <span class='sc'>God</span>) whence was it, -that thou hast acquired that power and -dominion over the world, by which thou -<a id='Page_243'></a>canst sustain its adversity and prosperity, -its evil and its good, with equal calmness, -fortitude, and complacency—for -this is that power and dominion, by -which alone the world becomes thine! -Was it not by those very sufferings, -which seem so diametrically opposite to -this triumphant state? Thy victory rose -from thy defeat; thy consolation, from -the depth of thy distress; thy conquest -of the world, from its conquest of thee.—Yea, -the world furnished thee with arms -against itself. Every new affliction gave -thee some new acquisition; every sigh, -every tear, vanquished some mortal foe.</p> - -<p class='c005'>Bonds and imprisonments, scourging -and insults, hunger and thirst, cold and -nakedness, war, pestilence, and shipwreck, -and all the dire vicissitudes which -the world can bring upon us, serve no -other purpose than to subdue the pride, -envy, covetousness, and wrath of our -fallen life; to open the eyes of our inward -<a id='Page_244'></a>man, and teach us to look upon -this world in its proper light, to fly its -visionary pleasures, and support with patience -its substantial miseries.</p> - -<p class='c005'>To suffer, therefore, is to triumph; -to be distressed, is our glorious privilege; -to "be weary and heavy-laden," is the -only way to rest and happiness! Sure -I am, that there are many here, who -can bear witness to this great and awful -truth; who can say with the Psalmist, -"It is good for me that I have been -afflicted." My God hath manifested -his love in all my sufferings. I should -never have come to the knowledge of -his Truth; I should never have experienced -the Light of his Grace; I should -never have overcome the world, abandoned -its delusive prospects, and gained -a sure and everlasting inheritance; had -not my <span class='sc'>God</span> made this very world to -frown upon me, had he not beset me -with its troubles behind and before, and -<a id='Page_245'></a>by making me deeply sensible of its evil, -taught me to despise even its good. -Thus, and thus alone, "the world is the -Christian's," because he knows, that -every thing in it, under the administration -of his <span class='sc'>Blessed Redeemer</span>, is -made subservient to his real happiness, -which he is convinced is more effectually -promoted by its storms than by its calms, -by its frowns than by its smiles.</p> - -<p class='c005'>And if "the world" is thus his, by -particular privilege, consequently "the -Life" which he lives in it must be -so too. The vicissitudes of life arise -from the natural instability of worldly -enjoyments: but even this instability the -believer knows to be under the immediate -Guidance of <span class='sc'>Almighty Love</span>. -The real enjoyment of life depends upon -the temper and disposition of mind, -with which its vicissitudes are received. -The Christian, therefore, who -knows, that "not an hair of his head -<a id='Page_246'></a>can fall to the ground without his -Heavenly Father," and whose will -is secretly resigned to his Father's, -meekly and patiently, daily and hourly -giving himself up to his sovereign disposal, -he alone can be said to have a -true enjoyment of life.—In sickness and -in health, in prosperity and in adversity, -he alike beholds the hand of his <span class='sc'>Redeemer</span> -opening to him, by these various -dispensations, the way to never-ending -rest; unfolding his misery by nature, -and his happiness by Grace, and -rendering every change of outward -life instrumental to some blessed change -in the life of his inward and spiritual -man.</p> - -<p class='c005'>But he has not only the highest enjoyment -of this "world," and of "life" -in this world, but what is a still -more surprising and more glorious privilege, -"death too is his." Not, indeed, -in the sense in which it belongs -<a id='Page_247'></a>to the wicked and unregenerate, to whom -it is solely the consequence of guilt, and -the dreadful introduction to misery extreme. -No—to the real Christian, it is the -consequence of a new life, the completion -of happiness, the deliverer from woe, -the gate that opens into Paradise, the -messenger of <span class='sc'>Redeeming Love</span>. Death, -therefore, is the believer's, because, by -the strength of his <span class='sc'>Redeemer</span>, he hath -been enabled to make him, who was -once his enemy, become his reconciled -friend.—The King of Terrors hath dropped -his envenomed sting; and his dart -flies now for no other use, but a kind -and friendly one, even to dislodge the -heavenly inhabitant from its frail tabernacle -of clay, and open the world of -light upon its spiritual senses.</p> - -<p class='c005'>But still higher privileges, still higher -prospects, open to the Apostle's view. -"Things present, and things to come, are -yours."—Whatever the present moment -<a id='Page_248'></a>brings to light, as well as what is -concealed in the womb of futurity, is -equally in the Christian's power. He is -prepared to receive the former with -thankfulness and gratitude, because he -knows, that it must operate for his good, -be it painful or pleasant: and from the -same conviction of the kind and loving -Administration of his <span class='sc'>Redeemer</span>, he, -can wait with patience and resignation -for the future dispensations of his Providence.</p> - -<p class='c005'>I cannot, however, but think, that -these words have a much deeper and -more comfortable sense than this. -"Things present, and things to come," -generally denote, in Scripture, the visible -and the invisible world; and though -they are equally present, yet, with respect -to our common apprehensions, the -latter must be called future, because it -cannot be unveiled to our senses, till we -have laid aside these garments of sin. -<a id='Page_249'></a>The believer, however, by virtue of his -Heavenly Nature, united by Faith to his -<span class='sc'>Redeemer</span>, stands in the heavenly -world at the same time that he is in -this. Its light, and life, and air, its -powers, and virtues, and glories, are -opening themselves, though invisibly, -in his heart. Hence it is, that the -Apostle speaks of "tasting the powers -of the world to come," even in this -present state and that not metaphorically, -but as really and physically as our -outward bodies may be said to taste the -powers of this present world. O, what -an high and glorious privilege does this -appear, when considered in this point -of light! An Heavenly Man within us, -standing upon heavenly ground, breathing -the heavenly air, and rising, by its -animating influences, far above that sink of -evil and corruption, in which the earthly -nature still remains a prisoner; and -with heavenly fortitude and resignation, -supporting the painful union, till his true -<a id='Page_250'></a>parent and deliverer rescues him from his -captivity, and admits him into the liberty -of kindred spirits in glory.</p> - -<p class='c005'>Well, therefore, might the Apostle, at -the close of this enumeration, again repeat -his general assertion, "All things -are yours."—But he repeats it, not -only with a view of impressing the truth -more powerfully upon the hearts of -Christians, but also to let them know, -that their privileges are in the most effectual -manner secured to them; that their -title is indisputable, their inheritance -unfading and eternal—"And ye are -<span class='sc'>Christ's</span>," says he.</p> - -<p class='c005'>Think not, that your title to this inheritance -is founded upon any thing in -yourselves, considered separately and distinctly -in your own natures; no, "Ye -are by nature dead in trespasses and -sins—The wages of sin is death." No -other inheritance, but destruction and -<a id='Page_251'></a>misery, can you derive from your fallen -nature. This inheritance, therefore, -which is "Eternal Life," is solely the -gift of <span class='sc'>God</span>, through <span class='sc'>Jesus Christ</span>. -"Ye are <span class='sc'>Christ's</span>," therefore, not -only as being originally created by him -in his own image, which image ye lost -by sin; but ye are now his by <span class='sc'>Redemption</span>, -which is in truth a second -creation; for he hath planted his own -seed in your fallen nature. By this, he -is become your Father, your Spiritual -Regenerator, your Creator anew in -Righteousness and true Holiness.—Thus, -by turning your will to this <span class='sc'>Saviour</span>, -the heavenly seed springs forth, under -his mild and genial influence, into a -beautiful plant, partaking of all the -virtues, powers, odours, and colours of -its Eternal Parent, uniting, rejoicing, -and living for ever in the same Heavenly -Glory.</p> - -<p class='c005'><a id='Page_252'></a>Nay, that your faith, and hope, and -love, may rest upon an eternal ground, -and that your title may appear to you -still more firm, and your inheritance -still more certain and glorious; I must -tell you, that as "Ye are <span class='sc'>Christ's</span>, so -<span class='sc'>Christ</span> is <span class='sc'>God's</span>."—Here rests the -glorious climax, rising by a fair and beautiful -gradation, till its last step is fixed -to the throne of the Highest!</p> - -<p class='c005'>The essential powers virtues and excellencies -of the Invisible and Supernatural -<span class='sc'>God</span>, manifest themselves in his -eternal and only-begotten Son <span class='sc'>Jesus -Christ</span>, <span class='sc'>God</span> of <span class='sc'>God</span>, <span class='sc'>God-Man</span>, -uniting himself to human nature, redeeming, -glorifying, and exalting it, -with himself, to the throne of the Eternal -Father; from thence they are communicated, -in copious streams of light -and love, to the whole race whom he has -condescended to redeem; awakening, illuminating, -sanctifying, restoring, and -<a id='Page_253'></a>investing them with the same kind of -powers and excellencies, which he possesses -himself in an infinite degree, and -thus accomplishing what he before had -prayed to his Heavenly Father might be -accomplished—"That they all may be -one, as thou, Father, art in me, and I -in thee; that they also may be one in -us—that they may be <span class='fss'>ONE</span>, even as -we are <span class='fss'>ONE</span>—I in them, and thou in -me, that they may be made perfect in -<span class='fss'>ONE</span>."</p> - -<p class='c005'>Thus you have seen, my brethren, the -nature, extent, and excellency of the -great Christian privileges here enumerated, -together with the eternal and immoveable -foundation on which they -are built. Need I, therefore, now -call upon you to put in your claim -to this vast inheritance? Alas! I fear -there is too much occasion for the most -solemn calls.—So various are the pursuits -of the sons of men, and so foreign -<a id='Page_254'></a>to their real happiness; so mistaken are -they in their conceptions of good, so blind -to real evil, so easily deluded by specious -appearances, and led astray by so -many false lights; so prone to obey the -dictates of a corrupt nature, and so averse -to every thing that is spiritual and heavenly; -that the weightiest Truths of the -Gospel, the most animating promises, -the most glorious privileges there recounted, -seem to have but very little -influence upon their hearts. O why, -my brethren, why will ye "spend -your money for that which is not -bread, and your labour for that which -satisfieth not?" why, with deluded -Esau, "will you sell your birth-right -for a mess of pottage," an heavenly -for an earthly inheritance? When "all -things are yours," why will you take -up with the scanty provisions which a -poor perishing nature can give? An immortal -soul, redeemed by the blood of -the Son of <span class='sc'>God</span>, spending its strength, -<a id='Page_255'></a>exerting its faculties in the pursuit of -such fleeting momentary enjoyments as -this world can afford, is a spectacle at -which Angels might weep.—O that every -thoughtless sinner might be induced to -weep for himself, to mourn his wretched, -forlorn condition; and, from a deep conviction -of the insufficiency of all earthly -possessions to make him happy, that he -might be led to seek that "peace of -<span class='sc'>God</span> which passeth all understanding! -that inheritance immortal, incorruptible, -and undefiled, which fadeth not -away!"</p> -<div class='chapter'> - <a id='Page_257'></a> - <h2 id='discourse14' class='c007'>DISCOURSE XIV. <br /> Christ, known or unknown, the Universal Saviour.</h2> -</div> -<p class='c006'>St. <span class='sc'>John</span>, <span class='sc'>Chap.</span> xiv. Part of <span class='sc'>Ver.</span> 9.</p> - -<p class='c009'><a id='Page_259'></a>"<span class='sc'>Have I been so long Time with -you, and yet hast thou not -known me, Philip?</span>"</p> - -<p class='c006'>"Except ye see signs and wonders -ye will not believe," said -our <span class='sc'>Blessed Lord</span> to those earthly-minded -Israelites, who were ever looking -for some external display of supernatural -power, as the only means of conviction -in matters of religion. This fatal -mistake hath prevailed too much in -the world; and still maintains its ground, -even among those, whose views are more -<a id='Page_260'></a>spiritual, and who have been taught to -look upon religion as an internal operation, -the work of <span class='sc'>God's Spirit</span> upon -their souls. They do not, indeed, seek -for an outward sign, as the Jews of old -did; they see the impropriety of this under -a spiritual dispensation: their delusion, -however, though perhaps more refined, -is equally dangerous. They cannot -conceive that the Divine Power and Presence -can be manifested to the human -soul, in any other way; than by extraordinary -impressions, visions, or extasies. -Thus, whilst they are looking out for -the appearance of their <span class='sc'>God</span> in a whirl-wind, -a fire, or an earthquake, their -attention is wholly withdrawn from that -"Still Small Voice," in which he usually -addresses himself to the hearts of his -creatures.</p> - -<p class='c005'>Such was the sad delusion under which -poor Philip seems to have laboured. -"Lord, shew us the Father, said he, -<a id='Page_261'></a>and it sufficeth us." Give us some -visible sign, some sensible demonstration -of the Father's power and presence with -thee. Let him rend the heavens and -come down; and if thou art indeed his -Son, let him own and honour thee as -such, by placing himself near to thy sacred -person, and breaking forth in a -flood of glory upon our outward senses. -Poor mistaken disciple! Little didst thou -think of the dreadful consequences which -might have attended the granting of thy -request. It might have over-whelmed -thy weak nature, but could never have -wrought any salutary conviction in thy -soul: thy outward senses could not have -sustained the shock, and thy mind would -have continued as dark as ever, notwithstanding -the heavenly effulgence that surrounded -thee.</p> - -<p class='c005'>Ignorant, weak, and deluded, as Philip -seems to have been, his <span class='sc'>Blessed -Master</span> bore with his infirmities, and -<a id='Page_262'></a>answered him with all that sweetness and -gentleness, that usually accompanied even -his censures and reproofs—"Have I -been so long time with you, and yet -hast thou not known me, Philip? He -that hath seen me, hath seen the Father. -How sayest thou then, shew us -the Father?"</p> - -<p class='c005'>Not one of all those excellencies and -perfections, which constitute the Divine -Nature, but thou mightest have beheld -manifested in me. The healing of the -sick, the raising of the dead, making -the deaf to hear, the blind to see, and -the dumb to speak, instructing the ignorant, -and preaching the gospel to the -poor, all these are the surest marks and -evidences that can possibly be given of -the immediate presence of the Divinity -within me. He, therefore, who hath -seen me thus manifesting the Power, -Wisdom, and Goodness of my Heavenly -Father, in these works of wonder, tenderness, -<a id='Page_263'></a>and love to his children, "hath -seen the Father;" inasmuch, as in the -present state of things, there is no other -way in which <span class='sc'>God</span> can manifest himself -to you his fallen creatures, but by -awakening your attention to every act -and sensibility of goodness, which you -may discover either in yourselves or -others. And as all these divine communications -are imparted from the Father -through me; so in my miracles -life and conversation, had you yielded a -proper attention, you might have seen -"the Brightness of the Father's Glory, -and the Express Image of his Person." -"Have I been so long time with you, -and yet hast thou not known me, -Philip?"</p> - -<p class='c005'>From this particular conversation of -our <span class='sc'>Lord</span> with his disciple, as well as -from the whole tenor of the Gospel, -arises this grand and fundamental truth: -that our real knowledge of <span class='sc'>Christ</span> depends -<a id='Page_264'></a>upon an attention of the mind to -those Tempers, Qualities, Dispositions -and Actions, which he manifested in his -life here upon earth, and which are recorded -in Scripture for our instruction, -accompanied with a surrender of our will -and affections to those inward calls, motions, -and sensibilities of Goodness, by -which he reveals himself with all his -heavenly tempers in our hearts. <span class='sc'>Christ</span>, -therefore, makes himself known to us in -these two principal ways, in his Word, -and in our Hearts.</p> - -<p class='c005'>His Word, or what is known by the -name of the Holy Scripture, is only the -outward testimony—the rule or standard -providentially transmitted to us, by -which we are to judge of the reality of -his Presence in our Hearts. It tells us -of a <span class='sc'>Christ</span>, who lived, and suffered, -and died in our human nature, in order -to teach us how to live, and suffer, and -die. It assures us, that our everlasting salvation -<a id='Page_265'></a>depends upon our knowledge of -this <span class='sc'>Christ</span>; that this knowledge can -only be attained by seeking him earnestly; -that the place where he chuses -to be found, where he loves to reside, -is in the human heart;" that "his kingdom -is within us;" that he is "the -light that lighteth every man that cometh -into the world;" that he is the -"hope of glory," in every son and daughter -of fallen Adam.</p> - -<p class='c005'>The Scriptures likewise testify of -the manner of his appearance and residence -within us—that he manifests himself -as a destroyer of that evil work, -which the Devil has wrought in our nature; -first convincing us of sin, of the -darkness and misery of our fallen life, -and then pointing out to us the paths -of righteousness; opening and unfolding -all those sweet and lovely qualities, of -which himself is the great Fountain Spirit, -and which he distributes to every -<a id='Page_266'></a>man according to his capacity and desire -of receiving them.</p> - -<p class='c005'>To know <span class='sc'>Christ</span>, therefore, is carefully -to cultivate those holy and heavenly -tempers and dispositions, which he -manifested in his outward life here upon -earth, and which he now continues -to manifest in the breasts of all those -who diligently seek after him. To know -<span class='sc'>Christ</span>, is to know and feel the power -of "love, joy; peace, long-suffering, -gentleness, goodness, faith, meekness, -temperance." Wherever these Graces -take up their residence, there is the Temple -of <span class='sc'>Jesus</span>. These are the ministring -servants that wait at his altar: and the -sacrifices which they there present and -offer, are all the earthly and diabolical -passions with which human nature is -polluted and oppressed,—pride, envy, -covetousness, jealousy, lust, wrath, bitterness -of spirit, and all the rest of the -infernal legion. Love, Love Divine, -<a id='Page_267'></a>is the vestal fire which there burns pure -and perpetual; which cleanses, refines, -sublimates, and glorifies every thing that -comes within its reach.</p> - -<p class='c005'>In this sense, <span class='sc'>Christ</span> has been a long -time, indeed, among the sons of men, -though they may not have known him: -He has been long "come to his own," -though his own have not universally received -him. Where is the man, who -hath not, in innumerable instances, felt -the powerful suggestions of vice; and, -in innumerable instances, been inwardly -warned against them, and pressed to the -exercise of virtue?</p> - -<p class='c005'>Speak, thou unthinking, careless mortal! -Hast thou never felt thyself swoln -with pride, or burning with envy? Hast -thou never coveted, been jealous, angry, -revengeful, bitter, and implacable? Hast -thou never found thyself bound to this -world, by such strong and numerous -<a id='Page_268'></a>ties, that the parting from it would be like -tearing away thy very heart-strings? -Amidst all that storm and confusion, into -which this restless croud of evil passions -has frequently thrown thee, hast -thou never once felt a monitor within, -that would have let thee know, if thou -hadst attended to his voice, that all this -uproar was from an evil principle, and -that thou wert injuring thy soul by submitting -to its power?</p> - -<p class='c005'>Hast thou never been led to admire -and revere the amiable graces of Meekness, -Humility, Love, and Peace, in -the life of thy neighbour; and secretly -to wish, that these plants of Heaven -would spring up in thy own barren soil? -Hast thou not frequently envied the happy -frame and circumstances of some, -whom thou hast seen devout and pious -in their conduct towards <span class='sc'>God</span>, and affectionate, -mild, and gentle, in their behaviour -towards their brethren? And -<a id='Page_269'></a>hast thou not, in such a situation, been -constrained to sigh out some such wish -as this: O that I could feel, and live, -and act, as these men seem to do! Would -to <span class='sc'>God</span> that this evil nature of mine, -with all its horrid lusts and passions, -was wholly subdued, eradicated, or -changed!</p> - -<p class='c005'>Let me tell thee, then, poor mortal! -that all these senses, sensibilities, and -secret desires, are from <span class='sc'>Christ</span>, and -that this is the way he takes to invite -thee to his friendship and communion. -He is in thine heart, waiting there with -all the condescension, tenderness, and -compassion of a most indulgent father, -to deliver thee from thy sins, and shew -himself to thy soul in reconciliation and -peace. He hath been waiting there ever -since thou wert born, seeking to make -himself known to thee, sometimes by -the frowns of conscience, sometimes by -its approving smiles, sometimes by the -<a id='Page_270'></a>endearing intercourse of Christian friendship -and love, and sometimes by the -sweet emotions of his own Charity, kindled -within thee, at the sight of an object -in distress; sometimes by providential -deliverances from imminent dangers, -sometimes by providential visits of health -and prosperity. Whence is it then, O -sinner, that, though thy <span class='sc'>Saviour</span> hath -been so long time "with thee, yet hast -thou not known him?" Whence is it, -though he has made thee such frequent -offers of his Love, thou hast still slighted -or rejected them?</p> - -<p class='c005'>Various are the obstacles and impediments -which prevent us from coming to -a true and saving knowledge of <span class='sc'>Christ</span>. -In some persons, the unrestrained sovereignty -and dominion of fallen nature, -leads them captive at its will, makes -them deaf to the voice of conscience, -and blind to every ray of light that -seeks to illuminate the dark region of -<a id='Page_271'></a>their heart. They know not <span class='sc'>Christ</span>, -because they have not the least desire to -be acquainted with him.</p> - -<p class='c005'>In others, the grand and principal -impediment to the knowledge of <span class='sc'>Christ</span>, -is their absolute dependence upon an -external decency of conduct, to which -they have given the name of morality. -If they cultivate those seeming virtues, -which are the faint images or shadows -of the True Graces of the Gospel, it is -solely from a selfish principle, a desire -of being noticed and respected by the -world: they have no view, in any thing -they undertake, to that real inward -change of heart and temper, in which -alone the Knowledge of <span class='sc'>Christ</span> consists. -Such persons, being unacquainted -with the intrinsic evil and corruption -of their own nature, cannot have the -least desire to be delivered from it; and, -till they are providentially awakened to a -sense of this, they cannot find themselves -<a id='Page_272'></a>disposed to enquire after a Saviour, in -and through whom alone these evils and -corruptions are to be healed or removed.</p> - -<p class='c005'>Others again there are, who are kept -from this saving knowledge of <span class='sc'>Christ</span>, -by an attachment to external forms, -modes, and opinions of religion; who, -provided they are found faithful in the -observance and belief of these, excuse -themselves from the cultivation of those -inward and heavenly graces and virtues, -which alone constitute the life and -power of religion. Such persons frequently -fall into the grossest inconsistencies. -They can be angry, in the defence -of meekness; proud, whilst they are -discoursing on humility; and can speak -of all the sublime truths of religion, and -sometimes of its vital influences on the -heart, with the utmost elegance and pathos -of sentiment and expression, and yet -remain totally insensible of their efficacy -<a id='Page_273'></a>respecting themselves. Such persons -know not <span class='sc'>Christ</span>, because they do not -seek him in the only way in which he -can be found, viz. in a conformity to -his Heavenly Character.</p> - -<p class='c005'>The last impediment which I shall -mention, that excludes many serious -minds from the knowledge of <span class='sc'>Christ's</span> -personal power and presence with them, -is that under which poor Philip laboured; -even an expectation of some unusual -display of supernatural agency, to produce -their conviction and conversion.—He, -indeed, looked for an external sign; -they are anxious for something internal -and spiritual; but the nature of the desire -is the same in both, and is equally -delusive and dangerous. Such persons, -solicitous for nothing but an assurance of -the forgiveness of <span class='sc'>God</span>, expect to have -it communicated by some vision, ecstasy, -or sudden illumination.</p> - -<p class='c005'><a id='Page_274'></a>Far be it from me to call in question -the reality of such manifestations, which -good men in all ages have experienced. -But at the same time I must confess, that -I cannot look upon them as essential to -Salvation. <span class='sc'>Christ Jesus</span> reveals himself -to sinners in various methods, and -by various means: but the end of all -these means and methods is the same, -even to produce his own Image of -Righteousness and true Holiness in their -hearts. Let us hear his own blessed -words: "Come unto me, all ye that -labour and are heavy-laden, and I -will give you rest"—Ye that labour -under the evils of fallen life, seduced -by its temptations, enslaved by its passions, -and heavy-laden with its accumulated -guilt and woe, come to me, -deeply sensible of your deplorable condition, -and earnestly desiring deliverance, -and I will give you rest! From the -same Oracle of Truth, we learn too, -wherein this rest, deliverance, or forgiveness -<a id='Page_275'></a>must consist—"Learn of me, -for I am meek and lowly in heart, -and ye shall find rest to your souls." -Meekness and lowliness of heart, therefore, -is the true rest which <span class='sc'>Christ</span> -gives; for, wherever these are, there -is Faith, there is Hope, there is Heaven-born -Charity.</p> - -<p class='c005'>Tell me, ye favoured souls! who -have been "called out of darkness -into the marvellous light of <span class='sc'>God</span>;" -who have experienced his "Peace, that -passeth all understanding;" who have -received the sweetest tokens of his Forgiving -Grace; tell me, wherein did this -marvellous Light, this Peace, this token -of Forgiving Grace consist? what kind -of sensibility was awakened in you at -that happy season?—Was it not a sensibility -of Love intense, and Meekness -unutterable? a Love, that would have -clasped universal nature in its charitable -embrace; a Meekness, that would have -<a id='Page_276'></a>forgiven the grossest injuries and insults, -and condescended to the meanest offices -of tenderness and kindness to your brethren?</p> - -<p class='c005'>This, then, is the Knowledge of <span class='sc'>Jesus -Christ</span>: in this Gentle Element he -delights to move! Let but your souls -be attempered to these Divine Sensations, -and <span class='sc'>Christ</span> is yours! Seek not -for any sudden and extraordinary impulses -or ecstasies, but "learn to be meek and -lowly in heart!" Ask for Divine Grace -to subdue your corrupt and boisterous passions!—Be -weary of, and groan under, -the burden of your evil nature!—Fly from -pride, envy, covetousness, and wrath; -and cherish the opposite tempers of -meekness, humility, resignation, and -love!—Wander not after an imaginary -forgiveness: but know assuredly, that -there is no other way, in which the -All-atoning Blood of the <span class='sc'>Holy Jesus</span> -can be applied for the pardon of sin, -<a id='Page_277'></a>but by inwardly cleansing, redeeming, -and purifying your corrupt natures, from -every bestial as well as diabolical impurity.</p> - -<p class='c005'>It is in this process alone, that you -can know, and be known by your -<span class='sc'>Saviour</span>: and unless you enter upon -this, and seek in good earnest to be -intimately acquainted with him, thus -revealing himself in your hearts; he -will one day have good reason to say -to you, as he did to his disciple in -the text, "Have I been so long time with -you, and yet have you not known me?"</p> -<div class='chapter'> - <a id='Page_279'></a> - <h2 id='discourse15' class='c007'>DISCOURSE XV. <br /> Human Life a Pilgrimage.</h2> -</div> -<p class='c006'><span class='sc'>Psalm</span> xxxix. Part of <span class='sc'>Ver.</span> 12.</p> - -<p class='c009'><a id='Page_281'></a>"<span class='sc'>For I am a Stranger with thee, -and a Sojourner, as all my -Fathers were.</span>"</p> - -<p class='c006'>In every age of the world, and among -people of every nation and language -under heaven, (if we may credit the -testimony of history and experience) -there have been found many virtuous, -thoughtful, and enquiring minds; who, -from an attentive observation of the -moral as well as physical disorders incident -to the present system of things, -<a id='Page_282'></a>from a personal experience of the unavoidable -miseries consequent thereupon, -and from a secret irresistible desire and -longing after some superior but unknown -state of being, have been led to -form these most philosophical and pious -conclusions:</p> - -<p class='c005'>That their present mode of existence -could not possibly be as that for -which they were originally intended by -a being of Infinite Wisdom, Goodness, -and Love; that the intelligent and immortal -spirit within them, could not -have been created merely to animate a -dark terrestrial body, and to be subject -to the clamorous demands of animal nature; -that the fair signatures of beauty, -order, and love, which they still saw, -and felt, and admired, within and without -them, could not have been originally -impressed by the Divine Fiat upon -that mixture of darkness, deformity and -confusion, in which they now appear; -<a id='Page_283'></a>that the primeval harmony and lustre -of the creation must, by some means -or other, have been marred and spoiled; -and that, for these reasons, they -could not but consider themselves as the -fallen inhabitants of a fallen world.</p> - -<p class='c005'>That these strange disorders must -have proceeded solely from the depravity -of some created intelligences, they -concluded, not only from their own -conceptions of the spotless purity and -goodness of the Divine Nature, but from -their own observation and experience -of the innumerable evils that were produced -in themselves and others, when -ever their wills and affections deviated -from the strait paths of virtue, and -wandered in the mazes of vice. And -yet they saw—and yet they felt—that -so numerous and powerful were -the temptations and suggestions on the -side of vice, that nought but the kind -interposition of their good and powerful -<a id='Page_284'></a><span class='sc'>Creator</span>, nought but the super-natural -illumination and direction of his -<span class='sc'>Blessed Spirit</span>, could rescue them -from the dominion of their passions, -open their understanding to the sight -of <span class='sc'>Truth</span>, and incline their will to -the pursuit and practice of <span class='sc'>Goodness</span>. -This affectionate intercourse with their -<span class='sc'>Creator</span>, they considered as the only -source of their virtue and happiness -in this life, as the only earnest of their -future and final felicity in the next. -Hence they regarded themselves as -strangers and exiles in a foreign land, -and looked upon death as the season -of their deliverance, of their return to -their native country, and re-union with -their Father and kindred spirits in glory.</p> - -<p class='c005'>Many traces of this sublime philosophy -do we meet with in the lives -and writings of the virtuous heathen. -For, however they may differ from us -in their modes of conception and expression, -<a id='Page_285'></a>a discerning mind will soon -discover, that their feelings were congenial -with our own; and that they -wanted but the aids of external revelation -to enable them to "speak what -they knew, and testify what they -saw," in the same language which -we are instructed to use.</p> - -<p class='c005'>The Sacred Writings, however, afford -us the noblest and most indubitable -testimonies to the great truths mentioned -above. For whatsoever scattered -rays of knowledge or of goodness are -found here and there gleaming through -the shades of paganism;—whatsoever the -thrice-great Hermes delivered as oracles -from his sacred tripos;—whatsoever Pythagoras, -Socrates, Epictetus, Zoroaster, -or Confucius, have laboured to inculcate -upon the hearts of their disciples—all -this, and infinitely more, without -any corrupt or superstitious mixture, do -we find expressly revealed, with all the -<a id='Page_286'></a>marks of Divine Authority, in the Holy -Scriptures—all this, and infinitely more, -do we find beautifully exemplified in -those lives and sayings of patriarchs, -prophets, and apostles, which are recorded -for our instruction and imitation -in the Old Testament as well as -in the New.</p> - -<p class='c005'>These venerable teachers and patterns -of Truth and Virtue, do all, with one -voice, express their deep sensibility of -the evils and miseries of their present -state of existence, and their ardent aspirations -after another and a better state. -They all, with one voice, acknowledge -the vanity and insufficiency of every sublunary -enjoyment, and the indispensable -necessity of "setting the affections -on things above, not on things on -the earth." They all, with one voice, -pronounce their state in this world to -be that of strangers and exiles; and consider -their temporary pilgrimage here, -<a id='Page_287'></a>as only intended to purify and prepare -them for a state of eternal peace and -happiness hereafter. In a word, they -all, with one voice, declare, that there -is no other method, by which they can -be redeemed from the evils of their present -life, and qualified for the blessings -of a future, but by a perpetual communion -with the great <span class='sc'>Father of -their Spirits</span>, kept up on his part -by kind and liberal effusions of his own -essential goodness; and on theirs, by an -affectionate and ardent inclination of their -wills and desires towards him, and a -grateful reception, and faithful improvement -of his loving communications.</p> - -<p class='c005'>Under the Old Testament, this blessed -intercourse was understood and felt -by patriarchs and prophets, through the -outward means of sacrifices, types, and -various ceremonies and ordinances; all -predictive and expressive of a certain -Redeeming Process, which, "in the fulness -<a id='Page_288'></a>of time," was to be accomplished -for human nature, in the person of -a suffering and triumphant <span class='sc'>Messiah</span>. -Under the New Testament, it broke -forth, with meridian lustre, in the incarnation -and nativity, life and conversation, -sufferings, death, resurrection -and ascension of the <span class='sc'>Blessed Jesus</span>; -in whose sacred person the divine and -human natures were most happily united, -to the end, that as the <span class='sc'>Son of Man</span> -and the <span class='sc'>Son of God</span>, he might communicate -to every Son of Man, that should -receive his testimony, and believe in -his Name, the power of becoming a -<span class='sc'>Son of God</span>, John i. 12.</p> - -<p class='c005'>His life and conversation upon earth -must, therefore, be the true and only -standard, by which ours is to be regulated. -As he lived, so should we -live also; and consider this world in -the same point of view, and treat it -in the same manner, that he did.</p> - -<p class='c005'><a id='Page_289'></a>So far, indeed, as the worthies of -the Old Testament have lived or spoken -according to the spirit of his Gospel, -so far, without doubt, we are bound -to follow their example: and a very -little acquaintance with Scripture will -be sufficient to inform us, that "they -did all eat of the same spiritual meat, -and did all drink of the same spiritual -drink," and had all entered upon the -same Redeeming Process, with those, who -have since lived under the Light of the -Gospel, and have known and found this -meat and drink to be no other than -those spiritual emanations of Truth and -Love, which we all receive, or may receive, -from <span class='sc'>Christ our common Saviour</span>.</p> - -<p class='c005'>When David, therefore, confessed, that -he was "a stranger and a sojourner -with <span class='sc'>God</span>, as all his fathers were," -what was this, but an express declaration, -that, though he was encircled -<a id='Page_290'></a>with a diadem, and clad in the robes -of royalty; though he had his residence -in the metropolis of Judea, and exercised -an absolute sovereignty over the -whole realm; he considered himself, -nevertheless, as a stranger in a strange -land, far distant from his native country, -surrounded by a multitude of enemies, -who were perpetually upon the watch -to take advantage of any little mistake -he might commit, perpetually in -arms against him, and determined, if -they possibly could, to rob him at once -of his kingdom and his peace? What was -it, but an humble acknowledgment of his -own spiritually helpless and indigent -condition? and at the same time an -affectionate intimation of his secret hope, -that, as his forefathers had been in the -same circumstances he was now in, and -had experienced the kind interposition -of Heaven for their relief and comfort, -<span class='sc'>God</span> would be graciously pleased to continue -to him the same loving-kindness, -<a id='Page_291'></a>accompany support and protect him -through his painful sojourn, and conduct -him safe to those blessed abodes, -which he had prepared for the reception -of every true spiritual Israelite? "For -I am a stranger with thee, and a -sojourner, as all my fathers were."</p> - -<p class='c005'>Upon this view of things, and under -the influence of these principles, he -composed the pathetic psalm, from -whence my text is taken; which exhibits -to us a lively representation of -the vanity and shortness of human life, -the difficulties that attend our pilgrimage -through this world, the prudence -and circumspection which the pilgrim -must observe, the enemies he must expect -to encounter on the way, and the -confidence he must repose in the strength -of a superior and Almighty arm, in -order to secure to himself Success and -Victory.</p> - -<p class='c005'><a id='Page_292'></a>The truth of this representation we -find abundantly confirmed by the whole -tenor of Scripture. The grand apostate -seraph is there called "the prince -of this world, the prince of the -power of the air;" from which, and -other expressions of the like import, we -may justly conclude, that he was once -in possession of this very system which -we inhabit—it was the sphere of glory, -in which he moved, whilst his lustre -yet remained unfaded. Envious, jealous -of its new inhabitants, he is perpetually -"walking about, seeking whom he -may devour." He avails himself of -that earthly nature which we inherit -from our fallen ancestor, insinuates himself -through its foul channels into our -inmost hearts, seduces us from the paths -of innocence and virtue, and, unless -timely rescued by a Superior Power, will -hurry us headlong into the depths of -his own dark and fiery kingdom.</p> - -<p class='c005'><a id='Page_293'></a>On the other hand, the <span class='sc'>God</span> of <span class='sc'>Light</span> -and <span class='sc'>Love</span>, who reigns supreme in his -own <span class='sc'>Kingdom</span> of <span class='sc'>Light</span> and <span class='sc'>Love</span>, -is most affectionately anxious for our -preservation. For this gracious purpose, -he causes his light to shine forth in -the midst of our darkness; discovers to -us the secret hostile intentions of our -malicious enemy; calls upon us to fly -from his infernal wiles; and invites us -to walk with himself in his own delightful -element, with sweet assurances -of peace and consolation here, and glory, -honour, and immortality hereafter.</p> - -<p class='c005'>Ill fares the man, whose mistaken -heart too easily opens to the false friendship -of his flattering foe—he walks upon -enchanted ground—there is no reality -in the surrounding scene—every -object is visionary—the flowers have no -real fragrance, the fruits no real flavour -or nourishment.—He plucks and -eats, but still remains unsatisfied—he -<a id='Page_294'></a>plucks and eats again—he discovers -the delusion, and yet the delusion pleases -him.—The wily enchanter leads him at -one time into the gardens of pleasure—at -another, conducts him to the pompous -edifice of ambition—at another, opens -upon his ravished sight the splendid -treasures, which Mammon offers to his -foolish votaries.—With this pretended -friend and guardian he walks the tiresome -round, pleased and transported -with every new prospect, but loathing -the objects as soon as possessed. In -the mean while, the calls of a superior -nature are totally disregarded, and -the soul is suffered to famish within the -pampered body.</p> - -<p class='c005'>Not so the wise and virtuous candidate -for sublimer joys. His breast -is no sooner penetrated by a ray of that -Universal Light, "which lighteth every -man that cometh into the world," -than it opens, with chearfulness and gratitude, -<a id='Page_295'></a>to receive more and more of -the salutary effulgence. He finds within -himself a source of sensibilities, which -correspond to a world of objects far -more real and sublime, than aught that -meets his outward senses in this shadowy -scene. He finds, he feels the presence -of a true friend and guardian, whose -unlimited power can controul the open -or secret attacks of his false friend and -seducer; whose wisdom can furnish him -with every kind of knowledge that is -necessary to his real felicity; and whose -ineffable love is perpetually feeding and -refreshing the angel that is within him, -with such fruits and flowers as are of -celestial growth, and suited to its celestial -frame. With this <span class='sc'>Guardian God</span>, -he walks the wilds of nature, unappalled, -regardless alike of the smiles and frowns -of his spiritual adversaries. He considers -himself as a stranger and sojourner -in this vale of misery; and under the -conduct of Unerring Wisdom, and Almighty -<a id='Page_296'></a>Love, pursues his painful pleasing -journey to a better country, even an heavenly -one.</p> - -<p class='c005'>But this is not all. Care, prudence, -circumspection, and confidence in <span class='sc'>God</span>, -are not only indispensably necessary to -secure to us a safe and happy pilgrimage -through life; but they are likewise -the best, the only preparatives for an -happy and comfortable death.</p> - -<p class='c005'>As strangers and sojourners, we ought -to live under a constant expectation of -being called home to our native country. -This expectation will be either -pleasing or painful, according as we are -more or less prepared for the awful -summons. The summons we cannot -dispense with: the time in which it -may be pronounced, is altogether uncertain.</p> - -<p class='c005'><a id='Page_297'></a>Some of us, within a very few years, -and some, perhaps, within a very few -days, may behold the curtain drop, and -shut out every scene of temporal nature -from our view. With respect to -us, "the heavens and the earth will -then pass away with a mighty noise; -the sun will be darkened, and the -moon turned into blood; the stars -will fall from heaven, and the powers -of heaven will be shaken." Death, -judgment, heaven, or hell, will then be -realized to our disembodied spirits. "He -that is holy will be holy still, and he -that is filthy will be filthy still." -The dissolution of this outward body -will close the season of Divine Grace; -the hopes or the fears, the happiness -or the misery of man will be determined -by his expiring breath; and his GOD -will be manifested to him, either in the -mild majesty of his Love, or in the consuming -fire of his Wrath.</p> - -<p class='c005'><a id='Page_298'></a>What adds to the solemnity of this -dread moment, is the frequent suddenness -of its approach. The king of -terrors often knocks at the door, when -the master of the house is by no means -prepared for the awful visit. Nay, he -frequently passes by the habitations of -age, infirmity, and distress, and thunders -forth his tremendous summons in the -ears of the young, the gay, and the robust. -Neither superior fortune, nor superior -station, can protract the fleeting date -of life. The monarch tumbles from his -throne; and, after the momentary honours -of a pompous funeral, makes his -bed in the dust, and lies there as poor -and undistinguished as the late tenant -of the homely cottage. Even piety and -virtue cannot screen their votaries from -death's unerring shaft; but he is sometimes -permitted to snatch away the -most amiable patterns of both, in order to -awaken the attention, or chastise the carelessness, -of their friends and neighbours.</p> - -<p class='c005'><a id='Page_299'></a>Happy would it be for mankind, if -these frequent indiscriminate strokes did -but produce a more general and serious -attention to "the things that belong to -their peace:" and happy for you, my -dear brethren, if the solemn truths that -have now been delivered, are permitted -to have a due weight and influence on -your lives and practice!</p> - -<p class='c005'>Examine yourselves, then, by these -principles. Look well into the present -state of your souls. Be these important -reflections continually present to -your minds—that you are but "strangers -and sojourners upon earth;" that -every object, that attracts and engages -your desires and affections here, must -very shortly be removed from you for -ever; that it is folly and madness to -take up your rest in such poor perishable -things, as the present world -affords, inasmuch as death must soon -put an end to their shadowy forms, and -<a id='Page_300'></a>translate you to a world, where all is real—all -is eternal.</p> - -<p class='c005'>Do not deceive yourselves. A gay -and thoughtless life is no suitable preparation -for death. The heart must be -gradually estranged from the vanities -of time, before it can turn its desires -towards the riches of eternity. You -have heard of the difficulties you may expect -to meet with, of the enemies you -will have to encounter, on your way to -heaven. Up then, and be doing. No -time is to be lost. Every moment is precious: -"it carries Heaven on its wing." -The victory is secure, if you will but -arm yourselves for the conflict. Your -Heavenly <span class='sc'>Father</span> is perpetually drawing -and inviting you to enter the lists, -and contend for the prize. His Eternal -SON hath promised to be with you, -and in you. And the blessed <span class='sc'>Spirit</span>, -proceeding from both, will inspire you -with all that celestial strength and ardour, -<a id='Page_301'></a>which alone can render you "more -than conquerors." Thus are you furnished, -from the armoury of heaven, with -a divine panoply, which, upon trial, you -will find impenetrable to "all the fiery -darts of the wicked."</p> - -<p class='c005'>"Fear not, then, thou worm, Jacob! -Be not dismayed, for thy God is with -thee!" Blessed encouragement, this! -What though you are strangers and sojourners -upon earth, yet remember for -your consolation, that you are strangers -and sojourners with <span class='sc'>God</span>—"For I am -a stranger and sojourner <span class='fss'>WITH THEE</span>."</p> - -<p class='c005'>O <span class='fss'>MY</span> brethren! what ineffable peace -and satisfaction would spring up in -your hearts, could you once realize to -yourselves, could you once feel, the -perpetual presence of an <span class='sc'>Omnipotent -God</span>, travelling with you on the journey -of life, supplying all your wants, -supporting you under all your difficulties -<a id='Page_302'></a>and distresses, and, with the affectionate -fondness of a father, minutely -entering into all your real interests and -concerns! To know, that you are his -offspring, fallen indeed, but redeemed -by his <span class='sc'>Blessed Son</span>: that his love -for you is so ardent, that "whoso -toucheth you his children, toucheth -the apple of his eye; that in all your -afflictions he is afflicted, and that the -angel of his presence saves and delivers -you; that he will never leave you -comfortless, but will be with you always, -even to the end of the world!" -These are such sweet and delightful assurances, -as you could never have collected -from the vain reasonings of worldly -philosophy, or the vain confidence, -which many pretend to derive from mere -unassisted human virtue.</p> - -<p class='c005'>Upon this ground you may rest secure; -and, in the strength of an Almighty -<a id='Page_303'></a>arm, bid defiance to the open -assaults, or secret stratagems of the enemies -of your peace. Whilst the <span class='sc'>Sun -of Righteousness</span> continues to impart -his chearing beams, and fountains -of living water spring up on every side to -refresh the weary pilgrim, you may -pursue your journey through the <span class='sc'>Valley -of Baca</span>, with peace and confidence; -you may "lift up your heads -with joy, as the Ransomed of the -<span class='sc'>Lord</span>;" and "proceed from strength -to strength, till you appear before the -<span class='sc'>God of Gods</span> in <span class='sc'>Sion</span>."</p> -<div class='chapter'> - <a id='Page_305'></a> - <h2 id='discourse16' class='c007'>DISCOURSE XVI. <br /> The true Knowledge of God internal and practical.</h2> -</div> -<p class='c006'><span class='sc'>Job</span>, <span class='sc'>Chap.</span> xlii. <span class='sc'>Ver.</span> 5, 6.</p> - -<p class='c009'><a id='Page_307'></a>"<span class='sc'>I have heard of thee by the -Hearing of the Ear; but -now hath mine Eye seen -thee: therefore I abhor -myself, and repent in Dust -and Ashes.</span>"</p> - -<p class='c006'>We can scarcely open any part -of the Scriptures, but we meet -with the following great and leading -truths of Religion: viz. that the <span class='sc'>Love -of God</span> is universal; that his "<span class='sc'>Grace</span>, -which bringeth Salvation, hath appeared -unto all men;" that he hath -given a "manifestation of his Spirit to -<a id='Page_308'></a>every man, to profit withal;" that -"GOD so loved the world, that he -hath given his <span class='sc'>Only-Begotten -Son</span>, that whosoever believeth in him -should not perish, but have everlasting -Life:" that he is "the True Light, -that lighteth every man that cometh -into the world;" that <span class='sc'>God</span> "wills -not the death of a sinner, but rather -that he would be converted and live;" -that his call has been, and now is to -"every man," every where, "to repent;" -and that every man may partake -of this Universal Love, may be saved -by this "Grace which hath appeared," -may profit by the manifestation which -<span class='sc'>God</span> hath given him.</p> - -<p class='c005'>To these great and leading truths we are -continually called and exhorted to attend; -and that there is a possibility of attending -and yielding to them, is implied -in the very nature and spirit of the -declarations themselves. For, certainly, -<a id='Page_309'></a>all is in vain—the call to all in vain, the -appearance of Grace to all in vain, the -gift and manifestation of the Spirit to every -one in vain, and the shining of the Light -in vain, if fallen man is not put into a capacity -of obeying it, and walking therein.</p> - -<p class='c005'>"Man's destruction is of himself"—If -his distempered nature is not healed, -if his soul continues unredeemed, it is -not because there is no "Balm in Gilead;" -it is not because "the arm of the <span class='sc'>Lord</span> -is shortened, that it cannot save," or -the fountain of <span class='sc'>Love</span> so exhausted, -that its streams have ceased to flow—but -because men will not avail themselves -of the healing Balm; because they refuse -to be gathered by that compassionate -Arm, that is continually stretched -forth to save; because they will not -open their souls to receive the Waters -of Life. Their eyes are so blinded -by the false glare of earthly beauty, -that they cannot see the surpassing excellency -of the Divine Glory—their -<a id='Page_310'></a>ears are so deaf, that they have no delight -in hearing or obeying the Divine -Voice—they are content to walk on in -the broad way, and suffer the enemy of -their souls to take them captive at his -pleasure. Thus entered sin at the beginning—thus -it continueth, increaseth, and -prevaileth.</p> - -<p class='c005'>No man, in his present deplorable -state, can open that eye which was -blinded by sin; nor unstop that ear -which was sealed by his apostasy from -his Maker; nor save or deliver himself -from the bondage of corruption. Herein, -therefore, is the <span class='sc'>Universal Love -of God</span> made manifest, that "he -hath laid help upon one that is -Mighty, who is able to save to the -uttermost those that come to him;" -that he hath appointed and prepared -a "Seed that can bruise the serpent's -head;" that he hath caused his Light -to shine in the Hearts of all men; and -hath called all men every where to repent—Now -<a id='Page_311'></a>if man still continues to -shut his eyes, and harden his heart, and -refuse to be reconciled, "his destruction -is of himself, and <span class='sc'>God</span> will be just -when he judgeth."</p> - -<p class='c005'>But here the grand question may be -asked—How doth <span class='sc'>God</span> manifest himself -to his creatures? There is no Revelation -in these days—no spiritual visions now.—no -such Sight of <span class='sc'>God</span>, as Abraham, -Moses, the Prophets, and the Primitive -Christians were favoured with—<span class='sc'>God</span> forbid!—for -surely where there is no vision, -no sight or sense of heavenly things, -there is the Lost State indeed!—where -there is no Revelation, there can be no -True Knowledge of <span class='sc'>God</span>-for what saith -the Scripture—"None knoweth the Father -but the Son, and he to whom -the <span class='sc'>Son</span> will reveal him?"</p> - -<p class='c005'>Ever since the vail was spread over -the human heart, there never was any -other way in any age, nor can there -<a id='Page_312'></a>be in this age, of coming to the true -Knowledge of <span class='sc'>God</span>, but by Revelation; -that is, by taking off the vail, and removing -the covering that hides the -Face of <span class='sc'>God</span> from man.—Men "have -sought out many inventions," and devised -many ways and means of coming -to the knowledge of the Deity; moral -and even mathematical demonstrations -of his existence, have been attempted; -but all in vain. As such -inventions and devices have increased, -sorrow and perplexity have increased -also: and even if they have succeeded so -far, as to satisfy the natural understanding, -what is it, at best, but a -kind of historical knowledge, a strong -conceit or imagination of something -concerning <span class='sc'>God</span>, without any thing -like a sensibility of his Presence, or -an intuitive self-evident conviction of -his nature and attributes?—Far different -this from the knowledge which Job -experienced, and which every real Christian -may express in his language: "I -<a id='Page_313'></a>have heard of thee by the hearing of -the ear; but now hath mine eye seen -thee: therefore I abhor myself, and -repent in dust and ashes."</p> - -<p class='c005'>It is not improbable, but Job might -have amused himself, like some of our -modern philosophizing Christians, with -fine-spun theories and speculations upon -the nature and attributes of the <span class='sc'>Divinity</span>; -and whilst the tide of temporal prosperity -continued to flow in upon him, -whilst "he washed his steps in butter, -and the rock poured out for him -rivers of oil," whilst his health continued -unimpaired, and his domestic -bliss uninterrupted, such empty researches -might have been sufficient to entertain -his imagination; and such an outward -knowledge of the <span class='sc'>Most High</span>, might -satisfy a soul, that was yet insensible -of any spiritual or temporal wants or -distresses. But let the hand of <span class='sc'>God</span> -fall heavy upon him; let his body be -<a id='Page_314'></a>visited with pain and sickness, and his -soul wounded with grief and disappointment; -let him be stripped of all his -worldly affluence, and deprived of all his -domestic comforts; and he will soon -find, that the wants of nature, when -deeply felt, are not to be supplied by reasoning -and speculation; that an outward -hearsay knowledge of <span class='sc'>God</span> is of no avail; -that it cannot administer the least -relief either to the body or the mind; -that it cannot sooth or mitigate one bodily -pain, or send one ray of light into -the dark and comfortless regions of the -soul.</p> - -<p class='c005'>Go to the chambers of sickness, -visit the melancholy retreats of indigence -and woe! produce there your -strong reasonings—strive, with learned -labour, to open and convince the understandings -of your suffering brethren—enumerate -to them all the outward -evidences, that you can collect, of the -<a id='Page_315'></a>great truths of religion—give them proof -upon proof, demonstration upon demonstration—talk -to them of the Nature -and Attributes of <span class='sc'>God</span>, and the -immortality of their souls—tell them -what the <span class='sc'>Son of God</span> hath done and -suffered for sinners; what are the means -of reconciliation, and what the sure -grounds of an happy death—give them -all that they can receive "by the -hearing of the ear"—and what have -you done, and what have they gained?—Why -you have done just as much -as an unskilful physician would do, who -entertained his patient with a learned -dissertation upon the virtues and excellencies -of a certain medicine, which he -had somewhere read or heard of, as -admirably adapted to the disorder, but -which he had never seen with his eyes, -and of the nature of which he knew -nothing by his own experience. Thus -it is with this outward knowledge of -<span class='sc'>God</span>: the poor soul is left to feed -<a id='Page_316'></a>upon words or ideas, and to seek -comfort, in vain, in empty speculations.</p> - -<p class='c005'>Fruitless, indeed, are such attempts -as these! Till the soul is shaken to -her very center, till the stone is removed -from the door of the sepulchre, -that <span class='sc'>God</span> who "makes darkness -his secret place," can never be seen. -The eye must be turned inwardly, to -view what is passing in the inmost -soul, to discover what its wants and -necessities are, as well as what will -supply them, and yield it peace, and -yield it happiness, from an inexhaustible -source. It must feel its own darkness, -before it can seek to have it -enlightened—The same Light that -breaks in upon it like the dawn of -day, gives it the first sensibility of -distress, as well as the first sensibility -of consolation "now hath mine eye -<a id='Page_317'></a>seen thee, therefore I abhor myself, -and repent in dust and ashes"—I -now feel the misery of nature -without <span class='sc'>God</span>—I feel nothing but -darkness, and want, and hunger, and -thirst! But in this darkness, under this -want, in this hunger and thirst, the soul -must wait, without reasoning, without -repining, in stillness, in silence, till -the invisible <span class='sc'>God</span> shines into the darkness, -and till the darkness comprehends -and eagerly imbibes the Light, and he, -in whom is no darkness at all, manifesteth -his Presence by a self-evident sensibility.</p> - -<p class='c005'>Thus it is, that man, by virtue of -the Redeeming Power of the Second -Adam, implanted in his heart as a spark -of Heavenly flame, hidden under the -flesh and blood of fallen nature, is revived, -quickened, and enlightened. The -Heavenly Birth soon perceives and owns -<a id='Page_318'></a>its parent—the outward knowledge gives -way to the inward manifestation—and -<span class='sc'>God</span>, and Heaven, and Goodness, and -Grace, are seen and known, and felt -by their own incontestible workings in -the human Heart. Hence, the fruits of -the <span class='sc'>Spirit</span>, the fruits of Heaven, begin -to bud and blossom: "love, joy, peace, -long-suffering, gentleness, goodness, -faith, meekness," are felt and practised; -and the soul lives and breathes in -the Heavenly world, even whilst she inherits -this frail tenement of clay.</p> - -<p class='c005'>And now, my brethren, is not such -a Knowledge of <span class='sc'>God</span> worth possessing? -A Knowledge, that unites you to him; -makes you One Heart and Spirit with -him; gives the highest relish to all -the joys, and the firmest support under -all the evils of life; which will stand -by you, when every outward comfort -fails, when relations, friends, wealth, -<a id='Page_319'></a>power, and all that earth is able to supply, -can no longer yield you the least -support or satisfaction.</p> - -<p class='c005'>Some of the great obstacles and impediments -to the attainment of this Knowledge, -I shall enumerate in my next -discourse.</p> -<div class='chapter'> - <a id='Page_321'></a> - <h2 id='discourse17' class='c007'>DISCOURSE XVII. <br /> The true Knowledge of God internal and practical.</h2> -</div> -<p class='c006'><span class='sc'>Job</span>, <span class='sc'>Chap.</span> xlii. <span class='sc'>Ver.</span> 5, 6.</p> - -<p class='c009'><a id='Page_323'></a>"<span class='sc'>I have heard of thee by the -hearing of the Ear; but now -hath mine Eye seen thee: -therefore I abhor myself, -and repennt in Dust and -Ashes.</span>"</p> - -<p class='c006'>In a former discourse from these -words, I explained to you the difference -between that Knowledge of -<span class='sc'>God</span> which is obtained by "the hearing -of the ear," and that which -arises in the human heart, from a -spiritual sensibility of his Presence -and Power within us. I observed, that -<a id='Page_324'></a>the former was, at best, but a kind of -historical knowledge, or, perhaps, nothing -more than a strong conceit or imagination -of something concerning <span class='sc'>God</span>; -far different from that intuitive, self-evident, -saving Knowledge of him, -which Job speaks of in the text, and -which every truly pious foul cannot but -feel. I endeavoured, likewise, to point -out the Rise and Progress of this Knowledge, -as well as the blessed Fruits or -Effects of which it is certainly productive. -I then concluded with asking you, -whether such a Knowledge of <span class='sc'>God</span> as -I had been describing, was not worth -your possessing? A knowledge, that -would unite you to him, make you One -Spirit, One Will, One Nature, with -your heavenly Father—that would give -the highest relish to all the joys, and -support you under all the evils of life; -that will stand by you, when every outward -comfort fails, when friends, and -relations, and wealth, and power, and -<a id='Page_325'></a>all that earth is able to supply, can no -longer yield you the least support or satisfaction.</p> - -<p class='c005'>Convinced, as I think you must needs -be, of the infinite value of such a possession -as this, I would now ask you, -what it is that keeps you from desiring -and seeking to obtain it. Your answer, -if you knew yourselves, would be, that -you did not at present feel the want of it.—This -state of insensibility, therefore, to -"the things that belong to your peace," -must arise from certain obstacles and impediments, -which, agreeable to my promise, -I now proceed to enumerate.</p> - -<p class='c005'>We are told, that the famous Selden, on -his death-bed, sent for archbishop Usher, -and, in the course of a most serious and -affecting conversation, assured him, that -he had accurately surveyed almost every -part of literature and science, that was -held in the highest esteem by the sons -of men; that he had a study filled with -<a id='Page_326'></a>the most valuable books and manuscripts -in the world; and yet, that, at that -time, he could not recollect one single -passage out of any volume in this large -collection, upon which he could rest his -soul, or from which he could derive one -ray of consolation, except some that he -had met with in the Holy Scriptures; and -that the most remarkable passage that then -made the deepest impression upon his -mind, was this: "For the <span class='sc'>Grace of -God</span> that bringeth Salvation, hath appeared -unto all men, teaching us, that -denying ungodliness, and worldly lusts, -we should live soberly, righteously, -and godly, in this present world; looking -for that blessed hope, and the glorious -appearance of the great <span class='sc'>God</span>, -and our Saviour <span class='sc'>Jesus Christ</span>."</p> - -<p class='c005'>"The <span class='sc'>Grace of God</span>," indeed, -"hath appeared unto all men." One of -the principal impediments to their sight -of this Grace, is what poor Selden complained -<a id='Page_327'></a>of, viz. a looking for it in the -writings of human reason, and expecting -to find it by the same learned labour with -which we investigate some mathematical -or logical truth. Selden, with all his -learning, therefore, was obliged to seek -for a True Knowledge of <span class='sc'>God</span>, in the -volume of his own heart; and, agreeable -to the direction of an outward revelation, -to look for the appearance of that -Grace which it promised, in a place, -which his genius had not yet explored, -and which could never have been revealed -to his outward eye. He had, no doubt, -"heard of <span class='sc'>God</span> by the hearing of the -ear," and could have accurately demonstrated -his existence and attributes—but, -till that blessed moment, "his eye -had never seen him."</p> - -<p class='c005'>Thus, all those fine literary accomplishments, -which feed the pride of the -scholar, (though, when properly applied, -they have their uses, and great uses too) -<a id='Page_328'></a>must, nevertheless, be sacrificed, when -they prove, as they frequently do, very -great impodiments to a spiritual knowledge -of <span class='sc'>God</span>. The most towering genius -upon earth, can never gain admittance -into the Kingdom of Heaven, till he -condescends to the simplicity of a child, -and with faith and humility opens his -heart to his Heavenly Father for that -true wisdom, which can only come by -immediate revelation from him.</p> - -<p class='c005'>But the "wisdom of this world," or -"science falsely so called," is not the -only impediment to our spiritual sight -of <span class='sc'>God</span>. There are many, who, under a -specious pretence of making a proper and -honourable provision for their families, -involve themselves so deeply in business, -as it is called, that they will not allow -themselves a single moment to attend to -the concerns of another world. And were -we to enquire the reason of this strange -conduct, they might very properly make -<a id='Page_329'></a>us the same answer, which the Duke of -Alva made to King Henry IV. upon another -occasion: Did you observe, my Lord -Duke, said the Monarch, the great eclipse -of the sun, that lately happened?—No, -may it please your Majesty, replied -the Duke—I have so much business to -do on earth, that I have no leisure to -look up to heaven. In truth, my brethren, -your mere men of business, and -a trading city like ours abounds with -temptations to this kind of life; I say, -your mere men of business, either forget, -in the hurry of affairs, that their -souls are immortal, and ought therefore -to be fed and attended to at least as much -as their bodies; or else, to quiet their -consciences, they reason themselves into -a belief that their souls may die with -their bodies, and therefore all thought -or concern about religious matters, is -useless, and will only interrupt their -worldly pursuits.</p> - -<p class='c005'><a id='Page_330'></a>Success in trade introduces wealth, -and, with it, its never-failing attendant, -luxury. From this fatal source proceed -a thousand impediments to a religious -life, that are more readily felt -than enumerated. Hence an amazing -increase of expence, with an increasing -taste for high living, sumptuous apparel, -and splendid entertainments. By -an immoderate attention to these, the -minds of men are gradually weaned -from those good impressions, which they -have received in their earlier years, from -sober, frugal, and industrious parents.—The -peasant treads close upon the heels -of the courtier; and such is the reigning -fondness for what is called fashionable -life, that people of the most affluent -circumstances, and who move in the -highest sphere, are scarcely to be distinguished -from those of the most scanty -fortunes; and even indigence itself puts in -its claim for a share of the outward glitter.—And -<a id='Page_331'></a>it were well, if the evil proceeded -no further than this.</p> - -<p class='c005'>But if things should come to such a -pass, that Religion itself, nay, even the -very appearances of it, should be deemed -unfashionable; if people should be afraid -to come to the house of <span class='sc'>God</span>, lest they -should have their taste called in question, -lest they should be suspected by their gay -and worldly friends, of entertaining one -serious thought about another world, -about <span class='sc'>God</span> and their own souls; if the -Sabbath, instead of being wholly dedicated -to, and spent in the service of, that -<span class='sc'>God</span> by whom it was instituted, should -be either lolled away in indolence, or -spent in posting of books, settling of -accounts at home, or devoted to entertainments -and parties of pleasure abroad; -if such should be the consequences -of an immoderate pursuit of business, -and an inordinate fondness for a -fashionable life, would you not conclude, -<a id='Page_332'></a>that these were surely the greatest and -most dangerous impediments to a true -and saving knowledge of <span class='sc'>God</span>? If these -evils have not appeared in such a degree, -as I have described them, I think, at -least, they are not far from it; and I -begin to fear, that the time is approaching, -when many amongst us will be so -far from "seeing <span class='sc'>God</span>," as Job expresses -it, "with their eyes," that they will -not even "hear of him by the hearing -of the ear." For believe me, my brethren, -we cannot know <span class='sc'>God</span>, we cannot -even desire to know him, whilst our -whole hearts and minds are engaged in -the things of the world, whilst we turn, -with all the eagerness of desire, to the -senseless pageantry and pleasures of a vain -and trifling age.</p> - -<p class='c005'>Shall I spare myself the pain of telling, -what ought not to be an offence -to you to hear?—or will you give me -leave to point out to you, in plainer -<a id='Page_333'></a>terms, what I apprehend to be your principal -impediments to such a view of the -Divine Majesty, as would lead you to -"abhor yourselves, and repent in dust -and ashes."</p> - -<p class='c005'>It cannot be denied, that luxury, extravagance, -and dissipation of every kind, -have, within these few years, made a -most rapid progress amongst us.—Your -ministers have long, perhaps too long, -been silent upon these subjects.—But -though preventive medicines are sometimes -given with success, yet the symptoms -of a disorder, as they appear in -its process, are what must principally -direct the application. What they have -now to say, comes to you with this corroborating -circumstance in its support, -that we speak not from what we have -apprehended might be, but from what -we have seen hath actually come to -pass.</p> - -<p class='c005'><a id='Page_334'></a>We have observed, with real heart-felt -concern, a general proneness to pleasure, -and a general indifference to the -very forms of religion.—Our discourses, -though without particular applications, -have been adapted, as far as we were -able to judge, to the circumstances of -the people whom we addressed.—We -have not, however, been unconcerned -spectators of your conduct. We have -observed, with what eagerness many of -you have crouded to scenes of amusement -and dissipation, and what backwardness -you have shewn in attending -the publick worship of <span class='sc'>God</span>. Even the -man of business could devote many hours -in the week, to the calls of worldly -pleasure, whilst he refused to give one -to the calls of <span class='sc'>God</span> upon his own Sabbath.</p> - -<p class='c005'>Matters are, indeed, too serious to be -passed by in silence. We are your -ministers, we are your servants; we -<a id='Page_335'></a>should not be faithful to you, nor to -ourselves, were we to neglect giving you -the alarm, when we saw, or even apprehended, -that you were in imminent danger. -The enemy hath already entered -your houses—he hath entered your hearts! -Under the specious disguise and appellation -of innocent amusements, he is secretly -drawing off your hearts from <span class='sc'>God</span>, -and carrying you away captive at his -will—Use not, I beseech you, the word -innocent, in vindicating your pleasures—Nothing -can be innocent, let it be ever -so seemingly trifling, that wholly engrosses -the mind, and takes it off from attending -to the great concerns of Salvation. Amusements, -though they may be innocent -at first, become more or less criminal, -as they have a greater or less tendency -to wean the heart from <span class='sc'>God</span>. -Upon this maxim, I leave it to your own -experience to determine, what particular -kind of amusements has had the -greatest tendency to effect this in you.</p> - -<p class='c005'><a id='Page_336'></a>Far be it from me, to declaim, with -an affected pharisaical severity, against -innocent recreations of any kind. But, -Gracious <span class='sc'>God</span>! can a Christian complain -of want of amusements, that has -a family round him; that has a dear -child, or children, to educate; that has -brothers, or sisters, or relations, or -friends; with whom he can live in a -most sweet and delightful intercourse of -endearing offices? What a strange perversion -of nature, sense, and reason, to -take delight in going abroad, to have -our affections excited by imaginary objects -and romantic representations, when -we have so many real ones at home, in -the course of every day, and in the way -of our duty, to call forth and promote -their best and highest exercise? I do not -descend to particulars—let these few -hints suffice.—I have delivered them in -love—in love, I hope, they will be -received.</p> - -<p class='c005'><a id='Page_337'></a>Permit me, however, once more to repeat—that -it is this immoderate fondness -for pleasure and dissipation, that -keeps you from feeling the real wants -of your nature, and, consequently, from -applying to the true and only Source, -from whence they can be fully satisfied. -But this deception cannot last long; -false happiness has no sure foundation; -it must, therefore, totter and fall at last. -You will not always be as gay, as healthy, -and as prosperous, as you are now.—The -vigour of the best constitution cannot -long preserve you from sickness, and -from death.—Neither the abundance of -wealth, nor the increase of power, nor -the support of popularity, can long protect -you from disappointment and distress. -You may think as lightly as you please of -religious duties now; but, depend upon -it, the hour is at hand, when every little -neglect of them, every little preference -you have given to the solicitations -of pleasure, will wound you to the very -<a id='Page_338'></a>heart. You will then be convinced of -the danger of trifling with that immortal -spirit that is within you; and deeply regret, -that you have been so far from -having "seen <span class='sc'>God</span>," spiritually manifested -in your hearts, that you have -scarcely "heard of him by the hearing -of the ear."</p> - -<p class='c005'>I cannot dismiss you, without one observation -more. Hypocrisy, and a pharisaical -righteousness, are as great, and -perhaps greater impediments to the true -Knowledge of <span class='sc'>God</span>, than any of those -I have already mentioned. The root is -deeper, the evil more difficult to be -eradicated.</p> - -<p class='c005'>Should any of you, therefore, have -been solacing yourselves with the view of -your own fancied virtues, and thanking -<span class='sc'>God</span>, that you have not, like others, -been running after this or the other -new and fashionable amusement, but -<a id='Page_339'></a>have kept yourselves strictly within the -pale of outward duties; I beseech you -not to be too liberal of your censures, -nor too forward in prying into the conduct -of your neighbours; but to look -at home with a jealous and watchful eye, -to examine your own hearts, and see, -that whilst ye are "paying tithe of -mint, and annise, and cummin," ye -do not "neglect the weightier matters -of the law, mercy, justice, forbearance, -and charity." Whilst ye have -"heard of <span class='sc'>God</span> by the hearing of the -ear," your eyes, perhaps, may not yet -have seen him; whilst you are abhorring -and standing aloof from your brethren, -as if ye were holier than they, ye do -not "abhor yourselves, and repent in -dust and ashes." Remember, that a -censorious spirit, and a disposition to -think and speak evil of others, is as -foreign to the Spirit of Christianity, as -any other evil temper or disposition can -be.</p> - -<p class='c005'><a id='Page_340'></a>To conclude: A true Christian will -lament the general decline of Religion, -and wish and pray for better times, without -being angry, or shewing any marks -of unkindness to his brethren. Yea, so -far from keeping himself at a distance, -he will mingle, as occasion or duty calls, -with men of every class. He will be -religious without severity, and chearful -without dissipation; he will instruct -without seeming to dictate, and reprove -with such mildness, that his very censures -shall be received as the highest -tokens of his love.</p> - -<p class='c005'>In this sweet Spirit of the Gospel of -<span class='sc'>Jesus</span>, Heaven grant that we may mutually -receive and impart such truths, -as "belong to our peace," both here and -hereafter!</p> -<div class='chapter'> - <a id='Page_341'></a> - <h2 id='discourse18' class='c007'>DISCOURSE XVIII. <br /> On the Nativity of Christ.</h2> -</div> -<p class='c006'>St. <span class='sc'>Luke</span>, <span class='sc'>Chap.</span> ii. from <span class='sc'>Ver.</span> 6 to 20.</p> - -<p class='c009'><a id='Page_343'></a>"<span class='sc'>And so it was, that while -they were there, the Days -were accomplished, that she -should be delivered</span>," &c.</p> - -<p class='c006'>In the first chapter of his Gospel, the -Evangelist has given a particular account -of the conception and birth of John -the Baptist, the Salutation of the <span class='sc'>Blessed -Virgin</span>, and her miraculous conception -of the <span class='sc'>Holy Jesus</span>. According to a -regular series of historical facts, this second -chapter opens with a like circumstantial -<a id='Page_344'></a>narrative of the nativity of our -<span class='sc'>Blessed Redeemer</span>.</p> - -<p class='c005'>An edict is issued by Augustus Cæsar, -enjoining all the subjects of the Roman -empire to repair to their several cities, -in order to have their names enrolled -for a general taxation. In obedience to -this imperial decree, Joseph, the espoused -husband of Mary, is obliged to -leave Nazareth, the place of his residence, -and take a journey to Bethlehem -the city of David, to be enrolled there, -because he was of the house and lineage -of David. Mary, his espoused -wife, though "great with child," accompanies -him. A most remarkable interposition -of Divine Providence appears -in the whole transaction. The prophets -had foretold, that the <span class='sc'>Messiah</span> should -be born at Bethlehem, and that he should -descend from the family of David. The -Roman emperor's decree was rendered -subservient to the accomplishment of -<a id='Page_345'></a>these prophecies. Mary was thereby -brought to Bethlehem, and delivered of -the <span class='sc'>Messiah</span>, and her descent from -the royal line of David was publickly -recognized.</p> - -<p class='c005'>Ver. 6. "And so it was, that while -they were there, the days were accomplished, -that she should be delivered."</p> - -<p class='c005'>Ver. 7. "And she brought forth her -first-born son, and wrapped him in -swaddling clothes, and laid him in -a manger, because there was no room -for them in the inn."</p> - -<p class='c005'>A plain but affecting narrative! The -apartments of the inn, we may suppose, -were occupied by more honourable -guests. The Virgin Mother was -content to retire to a stable, and to -lie down among brutes. Hapless Mary! -we are ready to exclaim—is it thus, -<a id='Page_346'></a>that the promises of the Angel are to -be accomplished? Is this to be "highly -favoured?" And are these the blessings, -by which thou art to be distinguished -from the rest of thy sex? Must -thy spotless Babe, at the very instant -of his birth, enter upon his Labour of -Love? and must the stable at Bethlehem -be the first scene of that awful drama, -which was afterwards closed on the -trembling top of Calvary?</p> - -<p class='c005'>But in what manner was the appearance -of this illustrious Babe made known to -the world? Should not the princes and -great ones of the earth have had proper -intelligence of his arrival, that they -might have hastened from their several -kingdoms and provinces, thrown themselves -at his feet, paid him the homage -due to his exalted character, and obliged -all their subjects to do the same? -No—."<span class='sc'>God's</span> thoughts are not as man's -thoughts, neither are his ways as man's -<a id='Page_347'></a>ways." The same reason for which -he thought proper to send his Angel to -the humble Mary, induced him now -to give the first notice of his <span class='sc'>Son's</span> -birth to a few simple shepherds.</p> - -<p class='c005'>Ver. 8. "And there were in the same -country shepherds abiding in the field, -keeping watch over their flock by -night."</p> - -<p class='c005'>Ver. 9. "And lo, the Angel of -the <span class='sc'>Lord</span> came upon them, and the -Glory of the <span class='sc'>Lord</span> shone round about -them, and they were sore afraid."</p> - -<p class='c005'>The pastoral life was once thought -to be the happiest and most innocent -life upon earth. Far from the noise -of cities, and the hurry of the busy -world, free from its anxieties, and ignorant -of many of its vices, they enjoyed -the full tranquillity of the rural -scene. As their flocks were their only -<a id='Page_348'></a>care, they had abundant leisure for -meditation and prayer. As they had -no schemes of interest or ambition to -accomplish, they were plain, unprejudiced, -and undesigning men. A few of -these shepherds were in the fields, bordering -upon Bethlehem, watching by -turns their sheep the whole night, as -was the custom of the country; when -their senses were suddenly struck with -a great and unusual glare of light, in -the midst of which appeared an Angel -of <span class='sc'>God</span>, bright and glorious. They -were confounded with the excessive -splendor. They trembled, and were -sore afraid. But the Angel, with all -the sweetness and chearfulness of Heaven -in his countenance, thus comfortably -addressed them:</p> - -<p class='c005'>Ver. 10. "Fear not: for, behold! -I bring you good tidings of great -joy, which shall be to all people."</p> - -<p class='c005'><a id='Page_349'></a>Ver. 11. "For unto you is born -this day in the city of David a Saviour, -which is <span class='sc'>Christ</span> the <span class='sc'>Lord</span>."</p> - -<p class='c005'>Be not afraid! I am come, not to -terrify you, but to bring you great and -joyous tidings, in which not yourselves -only, but the whole nation of the Jews, -yea, all the inhabitants of the world, -are deeply interested! For he, of whom -all the prophets prophesied, and whom -all the people of Israel have, according to -the promise of <span class='sc'>God</span>, long and ardently -expected, even the <span class='sc'>Messiah</span>, the Saviour -and Deliverer, is this night born -in Bethlehem, the city of David.</p> - -<p class='c005'>Ver. 12. "And this shall be a sign -unto you—" a sign, by which you -shall know him, the moment you enter -into his presence—"ye shall find -the Babe wrapped in swaddling clothes, -lying in a manger."</p> - -<p class='c005'><a id='Page_350'></a>Scarce had the Angel delivered his -message, when a whole choir of his celestial -brethren burst forth with additional -splendors from the midnight sky, -and saluted the shepherds' ears with a -birth-day anthem.</p> - -<p class='c005'>Ver. 13. "And suddenly there was -with the Angel a multitude of the -heavenly host, praising <span class='sc'>God</span>, and saying:" -Ver. 14. "Glory to <span class='sc'>God</span> in -the highest; and on earth peace, good-will -towards men!"</p> - -<p class='c005'>No expressions of joy could have been -more admirably adapted than these, to -so glorious an occasion: for the glory -of the Divine Majesty was most eminently -displayed in that gracious message -of peace and reconciliation, of Love -and Good-Will, which was here published -to the world. If those pure -and perfect Intelligences could thus testify -their transport upon an event, in -<a id='Page_351'></a>which an inferior order of beings were -more immediately concerned; surely, that -order are continually bound to render the -highest and most grateful returns of -praise, acknowledgment, and love!</p> - -<p class='c005'>For us men, and for our Salvation, -a <span class='sc'>God</span> becomes incarnate. The <span class='sc'>Eternal -Word</span> clothes himself in clay. -He assumes our nature in its most helpless -state; and is born, like one of us, -a naked, weak, and wailing Babe. Thus -began the mighty process of Redeeming -Love! To rescue us from the misery -of a fallen life; to restore the Divine -Image to our souls; to regain, for us, -that state of rectitude, of union and -communion with <span class='sc'>God</span>, which we had -lost in Adam; and completely to repair -the ruins of nature were the benevolent -purposes, which the <span class='sc'>God</span> of -<span class='sc'>Love</span> determined to accomplish by sending -into the world his only-begotten -<span class='sc'>Son</span>. Well, therefore, might the inhabitants -<a id='Page_352'></a>of Heaven, at the prospect of -such ineffable goodness and condescension, -break forth, enraptured, into these -sublime and joyous strains: "Glory to -<span class='sc'>God</span> in the highest; and on earth -Peace, Good-Will towards men!"</p> - -<p class='c005'>Ver. 15. "And it came to pass, -as the Angels were gone away from -them into Heaven, the shepherds said -one to another: Let us now go, even -unto Bethlehem, and see this thing -which is come to pass, which the -<span class='sc'>Lord</span> hath made known unto us."</p> - -<p class='c005'>They did not stay to "confer with -flesh and blood;" to reason, and doubt, -and hesitate, whether this might not be a -delusion; but, in the true simplicity of -faith, improved the heavenly warning, -and hastened to Bethlehem, in full assurance -of meeting with every thing -conformable to the notice they had received.</p> - -<p class='c005'><a id='Page_353'></a>Ver. 16. "And they came with haste, -and found Mary and Joseph, and the -Babe lying in a manger."</p> - -<p class='c005'>Glorious confirmation and reward of -the shepherds' faith! O that all who call -themselves Christians, would with the -same child-like simplicity surrender themselves -to <span class='sc'>Jesus Christ</span>! They have -frequent and sufficient warnings of his -kind intentions towards them. They -are assured, that he is the Light and Life -of men; and that if they apply to him, -they will receive the most salutary manifestations -of this Life and Light in -their souls. Were they to listen and -obey these warnings, and go as they are -directed, they would as surely find this -Heavenly Babe in their hearts, as the -shepherds found him in the stable at -Bethlehem.</p> - -<p class='c005'>Ver. 17. "And when they had seen -it, they made known abroad the saying -<a id='Page_354'></a>which was told them concerning -this Child."</p> - -<p class='c005'>In like manner, the true Believer, who -hath experienced the operation of the -Spirit of <span class='sc'>God</span> bearing witness with his -spirit, that the Child <span class='sc'>Jesus</span> is born in -his heart, cannot but "make known -abroad," what he has felt and experienced -of this spiritual birth, though -his testimony rarely produces any better -effects upon his hearers, than that of -wonder and astonishment.</p> - -<p class='c005'>Ver. 18. "And all they that heard -it, wondered at those things, which -were told them by the shepherds."</p> - -<p class='c005'>"They were greatly amazed, and at -a loss to know, what to make of the -report. They could not think it likely, -that such a set of plain, honest, undesigning -men should have formed the -<a id='Page_355'></a>story, and should go about to impose it -on the world. They could not but know, -indeed, that their testimony was strengthened -by a general expectation, at that -time, of the <span class='sc'>Messiah's</span> appearance, and -by the prevailing opinion that his birth -would be at Bethlehem: yet they were -astonished, that he should be born of -such mean parents, and in such despicable -circumstances; and that persons of -such low figure as these shepherds, should -be the men to whom <span class='sc'>God</span> had sent an -Angel to reveal it."</p> - -<p class='c005'>From the conduct of the shepherds, -the Evangelist passes to that of the Blessed -Virgin, which differs much from -theirs, as might indeed be expected from -her different situation and circumstances. -For whereas, "they made known abroad -the saying that was told them concerning -this child," we are assured, that</p> - -<p class='c005'><a id='Page_356'></a>Ver. 19. "Mary kept all these -things, and pondered them in her -heart."</p> - -<p class='c005'>By "these things," we are doubtless -to understand the whole series of astonishing -events, from the first salutation -of the Angel, to this visit of the shepherds.</p> - -<p class='c005'>Under the power of these reflections, -methinks I see the Blessed Mother, bending -disconsolate over her shivering infant! -Her countenance speaks a thousand -tender emotions of her heart! It is a -look, composed of deep anxiety, maternal -fondness, compassion and love inexpressible! -In her varying features one -may read too the varying sensibilities of -her soul.</p> - -<p class='c005'>Sweet heavenly babe! How mild, how -serenely soft thy aspect! How seemingly -<a id='Page_357'></a>satisfied with thy hard allotment! Surely -the bleak winds will pierce thy tender -frame! Surely the rugged winter -means not to relent for thee! And yet -the Messenger of Heaven hath assured -me, that thou shouldst be a <span class='sc'>Jesus</span>, a -<span class='sc'>Saviour</span>; that thou shouldst be called -the <span class='sc'>Son of the Highest</span>; that thou -shouldst sit upon the throne of <span class='sc'>David</span>, -and that of thy kingdom there should be -no end. But where are the ensigns of -royalty? where are the tokens of thy -illustrious birth? Instead of a sumptuous -palace, thou art lodged in a loathsome -stable. No bed of down receives thy -precious limbs! No warm and comfortable -apartments shield thee from the -rude inclemencies of the air! A manger -is thy cradle! And thy poor indigent -mother seems, under Providence, to be -thine only support! No courtiers attend -to bow the knee, to pay the customary -homage due to royalty, and bid thee -welcome to the throne of Israel. A few -<a id='Page_358'></a>simple shepherds have indeed been here, -and tendered thee their honest obeisance! -They told too a wondrous tale, from the -several circumstances of which, I am -now more and more persuaded, that the -finger of <span class='sc'>God</span> is here; that his Veracity -spoke in the salutation of the Angel; that -his Power and Goodness will be exalted -by thy present Humiliation; and that I -must henceforth feel more than a mother's -fondness, and look upon thee, sweet -Babe! as my <span class='sc'>Lord</span>, my <span class='sc'>Life</span>, and my -<span class='sc'>Redeemer</span>.</p> - -<p class='c005'>Such were the astonishing circumstances -that employed the attention of -Mary; and thus it was, that "she kept -all these things, and pondered them -in her heart." She did not publish -her sentiments to the world. She did -not court the honour and respect of -men, by displaying the dignity of her -babe, or telling abroad what she knew -<a id='Page_359'></a>concerning him; but satisfied with -her own conviction, humbly waited, -till Providence should make use of some -other means to acquaint the world with -these "tidings of great joy."</p> - -<p class='c005'>If now, like Mary, we seriously attend -to, and ponder in our hearts all the -amazing circumstances of this great event, -we cannot fail, I think, of learning from -thence a lesson of Humility. This amiable -and peculiarly Christian grace, is the -foundation and ground-work of every -other excellence and perfection. Without -it, we can have no pretensions to -Christianity; we are strangers to the -Truth and Spirit of the Gospel: "Except -ye be converted, and become as -little children, ye cannot be my disciples!" -As long as pride, vanity, -arrogance, and inordinate self-love, keep -possession of thy soul, be assured, O man, -that the Babe of Bethlehem will not take -<a id='Page_360'></a>up his residence with thee! In order to -invite this Heavenly Guest to thine heart, -it must be as empty and free from worldly -ornaments, as was the stable in which -he was born. "Be ye then cloathed -with humility." This plain and modest -garb best becomes the disciples of so -meek a Master. Thou must feel thyself -very poor, before thou canst be rich in -<span class='sc'>Christ</span>. Thou must part with all that -thou hast, for this Pearl of great Price; -and must come to him as naked and helpless -as a new-born babe, in a true child-like -simplicity of faith. It is this alone -can give thee sweet tranquillity of soul, -even that "peace of <span class='sc'>God</span>, which passeth -all understanding;" that "white -stone and new name, which no man -knoweth, save him that receiveth it." -Thy soul will then "magnify the -<span class='sc'>Lord</span>, and thy spirit will rejoice in -<span class='sc'>God</span> thy <span class='sc'>Saviour</span>."</p> - -<p class='c005'><a id='Page_361'></a>This inward spiritual change, is not -the consequence of a bare meditation -upon the circumstances of our Lord's -nativity, a simple assent to, or belief of, -the historical account given by the Evangelist. -No, it arises from an experience -of the whole process in our own souls. -In vain was this Divine Infant born -into the world, unless he is likewise -born in our hearts, not figuratively -born, which is no birth at all, but -manifesting himself by a vital and essential -union with our spirits. This is -regeneration, our new-birth, our birth -to light, and life, and glory. Those -who have experienced this, must taste -and feel, in some degree, the raptures -of those exalted spirits, who dwell continually -in the Beatifying Presence of -their Master. They are raised above -flesh and blood: "It is not they that -live, but <span class='sc'>Christ</span> that liveth in them." -They are sensible of the daily growth of -that Heavenly Nature, which they receive -<a id='Page_362'></a>from him, and which diffuseth a light -through their souls, that "shineth more -and more unto the perfect day." Like -the shepherds returning from Bethlehem, -they are continually "glorifying and -praising <span class='sc'>God</span> for all the things that -they have heard and seen."</p> - -<p class='c006'>The End of <span class='sc'>Vol.</span> I.</p> -<div class='tnotes'> - -<p class='c004'>Transcriber's Notes:</p> - -<p class='c005'>Missing or obscured punctuation was silently corrected.</p> - -<p class='c005'>Typographical errors were silently corrected.</p> - -<p class='c005'>Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book.</p> - -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Discourses on Various Subjects, Vol. 1 -(of 2), by Jacob Duché - -*** END OF THIS PROJECT GUTENBERG EBOOK DISCOURSES ON VARIOUS SUBJECTS, VOL 1 *** - -***** This file should be named 60915-h.htm or 60915-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/9/1/60915/ - -Produced by Bryan Ness, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. (This -book was produced from scanned images of public domain -material from the Google Books project.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - - -</pre> - - </body> - <!-- created with ppgen.py 3.57c (with regex) on 2019-12-13 20:12:27 GMT --> -</html> |