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 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 can
light up the Lamp of GOD in our hearts, and conduct us through the dark
valley of the shadow of death, to the bright confines of a celestial
world.
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."
Let us lay these things seriously to heart. Let us earnestly seek
Reconciliation with GOD THROUGH CHRIST, 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."
DISCOURSE VII.
The Strength and Victory of Faith.
1 JOHN, CHAP. v. VER. 4.
"WHATSOEVER IS BORN OF GOD, OVERCOMETH THE WORLD; AND THIS IS THE
VICTORY THAT OVERCOMETH THE WORLD, EVEN OUR FAITH."
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."
"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 GOD,
overcometh the world: and this is the Victory that overcometh the world,
even our Faith."
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 GOD, and joint-heirs with JESUS CHRIST;" they are "born,
not of the will of the flesh, nor of the will of man, but of GOD."
To be "born of GOD," 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
CHRIST; 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 CHRIST. The first great work of the SPIRIT OF TRUTH, as
our LORD assures us, is to "convince 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 GOD," 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.
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 GOD 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
JESUS, "born of GOD, and overcoming the world."
The state of such a soul, with respect to its GOD, may be expressed in
words to this effect: "LORD, what is man, that thou hast such respect
unto him; or the Son of man, that thou visitest him?" "Behold, LORD, 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 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 CHRIST
JESUS. 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 GOD and SAVIOUR, I breathe the air of Heaven, I feed upon the
bread of angels; the strength of Omnipotence is exerted amid the
weakness of nature, and I shall go on, under thine auspicious guidance,
"conquering and to conquer."
Such is the state of the virtuous and regenerated Christian, with
respect to his GOD. 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
GOD, 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 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."
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 GOD 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 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 GOD, justice and charity to his neighbour, and chastity and
temperance in his own person, he seeks to maintain "a conscience void of
offence towards GOD, 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.
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 DIVINE SPIRIT, 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
LOVE OF GOD shed abroad in the human heart by his HOLY SPIRIT."
Having thus given some of the marks or characteristicks by which the
Regenerate Christian, or the "Born of GOD," is to be known, let us now
enquire what the Apostle means, by "overcoming the world," and ascribing
"the victory to Faith:" "Whatsoever is born of GOD, overcometh the
world; and this is the Victory that overcometh the world, even our
Faith."
"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 GOD 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?"
Alas, vain man! who told thee, that GOD had given thee such corrupt
passions, as now solicit for indulgence? Who told thee, that GOD 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 SUN
OF RIGHTEOUSNESS 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.
"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."
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 CHRIST, that the things hoped for will be
finally obtained, and 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 OMNIPOTENT GOD,
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 BLESSED REDEEMER. "I can do all things through CHRIST
strengthening me," says his experienced Apostle.
When we repose so much confidence in a friend, as to entrust him with
the whole management of our temporal affairs, 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.
And canst thou not, O Christian, have as much Faith in thy SAVIOUR, 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 to our Faith,
so shall it be done unto us."
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
LORD OF HOSTS, 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.
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, 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 BORN OF GOD" can attain the
"measure of the stature of the fulness, which is in CHRIST."
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 CHRIST. 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 CHRIST, have exercises proper to
their different states; they are led on to glory by an unerring hand,
which supports them by its invisible, but powerful influence, through
the most rugged thorny paths of the Christian course.
There is no spiritual adversary too strong for the Christian, that
engages in the Strength of his REDEEMER. 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 LORD of Hosts,
the _God_ 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 GOD," as the uncircumcised Philistine was by the hand of David.
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, 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 GOD of
his infinite mercy deliver us, for the sake of the Son of his Love,
CHRIST JESUS our Saviour!
DISCOURSE VIII.
Faith triumphant over the Powers of Darkness.
St. MARK, CHAP. ix. Part of VER. 24.
"LORD, I BELIEVE: HELP THOU MINE UNBELIEF!"
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 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.
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
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.
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 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."
An afflicted parent brings to our BLESSED LORD a favourite child, who
was sorely vexed and tormented by an evil spirit, and in the most
earnest manner entreats his advice and assistance. The compassionate
JESUS, 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."
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 GOD, 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 vain anticipations of worldly hope. Upon this view of human nature
it was, that the BLESSED JESUS founded his reply; "If thou canst
believe, all things are possible to him that believeth." As if he had
said:
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 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.
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, "LORD, 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!