Chapter III: Part 3

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!

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 our SAVIOUR was upon earth, to give him an opportunity of displaying the Divine Powers with which he was invested.

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 JESUS, 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 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.

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, 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.

But, blessed be GOD, 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 JESUS 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 GOD, the offspring of Heaven within me, will be torn to pieces and destroyed by the spirits of darkness. LORD, 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 GOD is delivered from their oppressive bondage.

"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 to the will of GOD, than these: they take every thing from the creature, and give all to the Creator. Whenever the human will is thus effectually turned to GOD, it soon manifests its origin, as coming forth from the essentially and eternally Free Will of GOD. 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 DIVINE LOVE.

Why then, O man! O Christian! Why shouldst thou despond in the hour of trial? "Faith is, indeed, the gift of GOD;" 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 of GOD IN CHRIST JESUS. 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 REDEEMER'S blood.

Shall we then tamely suffer these Rights of Heaven to be invaded by the powers of darkness? Shall we suffer the Child of GOD, the Redeemed of the HOLY ONE OF ISRAEL, 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 GOD?" 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 REDEEMER hath assured us, that we have "mansions prepared for our reception in his Father's House."

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.

When the good Providence of GOD, 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, 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. 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."

DISCOURSE IX.
The Flourishing State of the Regenerate.

PSALM i. VER. 3.

"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."

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; 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.

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 GOD, 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 to the Glory of GOD, 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."

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 MEDIATION OF THE SON OF GOD.

Man, by turning his will from his Maker, lost that paradisiacal glory, in 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 ALMIGHTY 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 DIVINE LOVE 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.

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 Adam, the LORD 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."

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.

"I am the vine, ye are the branches"--says the LORD OF LIFE.--"As the 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 CHRIST 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 GOD stands forth content, and, like a tree nourished by a living stream, imparts his refreshing shade, and pleasant wholesome fruits, to all around.

Would you know what these fruits are? They are fully enumerated by the Apostle, who tells us, that "the fruits of the SPIRIT are love, joy, peace, 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.

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 SPIRIT," testifying to the sinner, that the act of his justification is past, and that his pardon is sealed in the courts of Heaven. The Witness of the SPIRIT it undoubtedly is, because it results from an union of the human spirit with the Divine. And as the DIVINE SPIRIT 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 DIVINE SPIRIT, 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 LORD expressly assures us, that though we are united to him by as intimate an union as "the branches are to the vine;" yet, except "we abide in him, we shall be cast as withered branches into the fire."

"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 GOD'S 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 SPIRIT. Nothing can preserve us in a state of union with our Divine REDEEMER, 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 Will, and is implicitly resigned thereto in every situation, circumstance, and event of life, he must necessarily prosper, because GOD wills nothing but Good, and Good Supreme is the aim and end of all his dispensations.

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 GOD 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 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.

"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 was too hard for me, until I went into the sanctuary of GOD; 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!"

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.

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 GOD 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 GOD, 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 worldly concern, is sure to render him more prosperous and successful in matters of eternal moment.

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.

Suspend thy judgment, poor partial observer! reason not from appearances. Inward darkness, and distress, and anguish, are the proper inlets through which the CHRIST OF GOD is received into the heavy-laden soul. A sensibility of 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 GOD, the burden drops, and sweet peace and tranquillity of soul succeed. GOD 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.

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 fruit in greater abundance. Thus, "all things work together for good, to them that love GOD;" and "whatsoever they do," notwithstanding the many apparent disappointments and disquietudes they meet with, "shall finally prosper," and terminate in never-fading bliss.

DISCOURSE X.
The Cause and Cure of the Disorders of Human Nature.

St. MARK, CHAP. vii. VER. 34.

"AND LOOKING UP TO HEAVEN, HE SIGHED; AND SAITH UNTO HIM, EPHPHATHA!
THAT IS, BE OPENED."

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 ALMIGHTY 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 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.

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 GOODNESS, 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 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 GOD OF LOVE, 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 ETERNAL SON OF THE FATHER, in and by whom man was originally created, and in and by whom alone he could be redeemed.

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 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.

The gospel for the day presents us with a very remarkable instance of the amazing effects of these redeeming powers--"JESUS, 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!"

There are three circumstances in this miraculous cure worthy of our serious attention, viz. the looking up to heaven, the sigh, and the Ephphatha.

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 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.

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 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 JESUS? 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 BLESSED JESUS, 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 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."

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 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 LORD'S desire, coinciding with the Eternal Will to All Goodness, immediately produced the Divine Ephphatha.

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 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."

The same Supernatural Powers, which the BLESSED JESUS 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 CHRIST for a cure.

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 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.

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 deviations, and "to guide his feet into the ways of peace."

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 GOD 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 less spiritual. The sigh of a contrite sinner brings down Heaven into his heart. JESUS 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.

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."

O BLESSED JESUS! vouchsafe, we beseech thee, so to manifest thy power 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 FATHER and the HOLY SPIRIT, art ONE GOD, blessed for evermore!

DISCOURSE XI.
The Riches and Glory of the Christian.

1 COR. CHAP. iii. VER. 21, 22, 23.

"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."

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 JESUS CHRIST THE SON OF GOD hath accomplished for our whole fallen race. 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 JESUS CHRIST;" 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 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 CHRIST JESUS--"Therefore let no man glory in men." As if he had said:

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 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 CHRIST'S, and CHRIST is GOD'S."

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 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.

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 GOD, 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 JESUS CHRIST. An immortal inheritance is secured to all, by the Merits of this BLESSED MEDIATOR; 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 CHRIST, that they might have life."