Part 5

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 GOD, the true and only source of Goodness and Happiness, and working evil in the element of sin and darkness! Spirits thus employed, must mingle with congenial spirits: there is "no communion of CHRIST with Belial;" no fellowship or likeness betwixt thy spirit in such a state as this, and the Spirit of thy REDEEMER. 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.

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 SAVIOUR and thee; and thou wilt gradually grow into his Image and Likeness, till thou art made perfect in his Love.

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.

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 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."