Digitized by the Internet Archive in 2012 with funding from Princeton Theological Seminary Library http://archive.org/details/closethoursOOpalm CLOSET HO OR AIDS TO SPIRITUAL IMPROVEMENT PRACTICAL RELIGION. I WILL RU?f THE WAY OF THY COMMANDMENTS.— Psalmist. BY RAY PALMER, Pastor of the First Congregational Church, Albany. ALBANY: 3 & CO., STA r T. H. PEASE, NEW HAVEN. 1851. Entered according to Act of Congress, in the year 1S51, by E. H. PEASE & CO., in the Clerk's Office of the Northern District of New York. ALBANY I J. MUNSELL, PRINTER. CONTEXTS. CHAPTER I. Traits of Christian Character, 9 CHAPTER II. Christian Character as it is, 25 CHAPTER III. Means of Spiritual Progress, 41 CHAPTER IV. Growth in Christian Knowledge, 55 CHAPTER V. Religious Meditation, 67 CHAPTER VI. Relation of Believers to the Redeemer, 79 CHAPTER VII. Christ's Example of Doing Good, 92 CHAPTER VIII. Contemplation of Christ, 109 CHAPTER IX. Indwelling of the Spirit, 122 IV CONTENTS. CHAPTER X. Being Spiritually Minded, 135 CHAPTER XI. Steadfastness in Piety, 147 CHAPTER XII. God and the World, 158 CHAPTER XIII. Religious Declension, 173 CHAPTER XIV. Uses of Temptation, 191 CHAPTER XV. Uses of Affliction, 203 CHAPTER XVI. The Love of Enemies, 216 CHAPTER XVII. The Heights of the Christian Life, . . .• 229 CHAPTER XVIII. Characteristics of the Heavenly State, 243 CHAPTER XIX. Perpetuity of Messiah's Kingdom, 255 CHAPTER XX. The Saviour's Prayer, 269 HYMNS. PKEFACE. The head of the Church, has made it the duty of his ministers, to feed his flock. It is of course implied, that spiritual food is needful to believers ; and experience clearly shows, that it is . only by keeping continually in view those great truths which relate to experimental piety, that Christians can hope to be trained up to the stature of perfect ones in Christ. The present day, however, abounds with works on practical religion ; and Christian improvement may seem hardly to require any addition, to the existing materials for religious reading. But it has been found to be the fact, that religious truth to be kept in circulation, must occasionally be reissued. Even if nothing new be added, it will be the more attractive to the reader, when it puts on a new form and dress ; and there seems but little danger, in these days of outward agitation and excitement, that any should be led to pay too much attention, to the cultivation of inward piety. VI PREFACE. It has also appeared to the writer of these pages, that there is a field, which has been entered less frequently than is desirable, by the numerous and able religious writers of the day. We have, on the one hand, many rich and elaborate treatises on Christian doctrine ; and on the other, many ex- cellent popular illustrations of Christian duty, connected with practical exhortations ; but fewer by far, it is believed, than the interests of sound piety demand, of those works which hold up to the view of professed disciples, those truths, which are immediately connected with their inward experi- ence, their relations to the kingdom of God, and the improvement of their piety. It is of little use, to show a Christian by illustrations, however per- tinent, that he ought to feel or act in a particular manner, if that truth is not at the same time pre- sented to his mind, which is fitted to awaken the desired feeling, and to stimulate to the proposed action. * It is, therefore, attempted in the following pages, to do a very little, in this particular department of religious instruction ; to offer the Christian reader, several views of the character which he should bear, of the relations he sustains, and of the means of spiritual progress; giving each a PREFACE. Vll turn so practical, as to make it bear upon the con- science. The chapters are severally brief, that they may be read with greater convenience, and attention. No effort has been made, to render the train of remark so simple as to be understood without an effort, nor to season it with anecdote, for the purpose of making it amusing. The writer believes it to be incumbent upon Christians, to be men in understanding ; and to be willing to use their intellectual vigor, in the endeavor to improve the heart. PREFACE TO THE SECOND EDITION. The design of the following pages, it will readily be seen, is entirely practical. It was desired, in the simplest manner, to assist and encourage the reader who may cherish the Christian hope, and especially if he have but recently been led to enter- tain it, to advance towards the higher walks of the life of God. The former edition was received with a favor quite beyond what the writer had reason to expect, and has been for some time exhausted. In the present edition, the title is slightly changed, the whole has been carefully revised, and several entirely new chapters have been added, which it is hoped will render the work still better adapted to its purpose. In its present form it is again com- mended to the divine blessing. R. P. Albany, August, 1851. CLOSET HOURS. CHAPTER I. IF ANY MAN BE IN CHRIST, HE IS A NEW CREATURE. I. The adoption of a system of redemption, was a new measure in the government of God; the establish- ment of a holy kingdom among sinners, was an event of a new order in the universe; and in like manner, the introduction of divine grace into the soul, is the commencement of a new and peculiar character and life. And as the scheme of mercy was gradually di- vulged to created beings, that they might rise, by a natural and easy process, to the comprehension of the new lessons which it teaches in relation to the Deity; and as it was applied progressively to the deliverance of our race, that they might clearly understand its nature and design, so the work of actual renovation in the soul, advances step by step, that the work of moral culture may be natural, and the Spirit's disci- pline salutary and complete. It ought not therefore to surprise us, that some diffi- culty should at times occur, in deciding whether or 10 TRAITS OF not divine grace is implanted in the heart. A trans- formation from a state of sin, to a state of perfect holiness, must, indeed, of necessity, be a matter of immediate consciousness. But if the new creature exists at first as it were in embryo; if there is need of time, and spiritual nourishment and growth, to bring him to the stature of a perfect man in Christ, it is but natural that in such a state of imperfection, it should occasionally be doubtful, whether the new existence has commenced or no; and such, in fact, is frequently the case. The hope that true religion has begun within the soul, is mingled with distrust and appre- hension. Now the clouds are parted for a moment, and light from heaven breaks in upon the soul; but again the shades return, and discouragement and doubt oppress it, the wings of faith are clipped, and the heavenward ardor of the mind declines. It is even sometimes true, that this dubious, alternating state, becomes a habit; and from the force of habit merely, continues to exist, long after there is sufficient evi- dence, were it properly considered, to set the question finally at rest. The only way to obviate this evil — for that it is an evil the bitter experience of multitudes can testify — is to attain to clear and definite views of the distinguish- ing traits which characterize the renovated man; and then, by faithful and impartial scrutiny, to ascertain whether or not these characteristics are to be found within ourselves. Both these duties, it is to be feared, professing Christians too generally neglect. It is much more common to find vague and general impressions, CHRISTIAN CHARACTER. 11 than minute and well digested views, of the essential elements of Christian character. Faithful self-inspec- tion, is perhaps still more rarely to be met with, than accurate experimental knowledge. II. What is it then which constitutes a man a Chris- tian? What are the distinguishing characteristics of the true disciple of Jesus Christ — the specific traits in which, even when most imperfect, he differs from the most perfect man of the world? This inquiry, it is obvi- ous, is fundamental. To all who hear the gospel, it must be of the highest moment that they be able to know with certainty when they have so received it, as that a title to eternal life is theirs. Mistake here is fatal; yet to mistake, is easy to the careless. Such is the influence of the Bible on society at large; it so affects the relations of the family, the mode of education, and the general tone of feeling in respect to moral conduct, that great numbers are restrained by it from open sin, and rendered outwardly amiable and virtuous, who nevertheless do never feel the saving power of the truth upon their souls. Two individuals sit side by side in the house of God: they are equally attentive to the exhibitions of the gospel; they have an equal ap- preciation of the sublimity of its doctrines, the perfec- tion of its ethics, the depth\)f its pathos, and the beauty and force of its illustrations; while in their lives they are equally free from open vices, equally upright and moral in deportment. Yet one of them is a Christian, the other not. One is a child of God, and an heir of heaven; the other the servant of Satan, and an heir of 12 TRAITS OF eternal death. How is this to be explained? What has the former, which the latter wants? How may I know, as a hearer of the word of life, whether or not I have received it unto salvation? Notwithstanding the vital importance of sound knowledge as to the signs of true conversion, several pernicious and even dangerous errors, hare obtained no little currency in the circles of religion; pernicious, as they are destructive of religious peace, and danger- ous, as they render self-deception easy, and its detec- tion and exposure difficult. They needlessly alarm the truly watchful and devout soul, and soothe the careless hypocrite into false security. And since the following pages are designed to aid the Christian reader, both in understanding what he is, and in be- coming what he ought to be, it will be proper to notice a few of these in passing, though at the risk of saying some things which may sound familiar. III. An error of this kind is found in the popular opinion, that religion in the soul must commence, in every case, in one particular manner; an opinion to which the Scriptures lend no countenance, and which is wholly at variance with innumerable facts. It owes its origin, in general, to narratives, oral or written, as the case may be, of the religious experiences of others. An individual is esteemed preeminent for piety. His religious exercises are publicly related at the time of his conversion, or perhaps are published from his pri- vate papers after his decease. They are heard or read, as the history of the commencement and progress of a CHRISTIAN CHARACTER. 13 piety which was unquestionably genuine, and the im- pression is, that every one who becomes a true believer must enter on and prosecute his heavenly way, in very nearly if not precisely the same manner. The cautious Christian finds that his own religious history differs materially in many points, and feels discouraged and distressed. The unconverted man delays the perform- ance of his duty, till he can approach it by exactly the same steps, and in a similar state of feeling. To both the error is an injury.* In every case of true conversion, there will of course be found repentance towards God, and faith in Jesus Christ. But a very great variety of views and feel- ings may co-exist with the upspringing of penitence and love within the soul; a variety founded on dif- ferences of knowledge, natural strength of mind, of animal excitement, constitutional temperament, and other causes. Often the distinctive character of the religious exercises of an individual, may be traced to the particular truth which first arrested his attention. A person hears, for instance, a sermon on the corrup- tion of our nature. It leads him to a search into the depths of his own heart; and he obtains the most affecting views of his inward depravity and vileness. It will be very likely to follow as a consequence, that deep self-loathing will predominate in his experience; not only at the time when he actually becomes a Chris- tian, but ever afterward. Another first receives an * It is not intended here, to condemn the histories of Christian character and life, but only to point out an error, into which they sometimes lead. 14 TRAITS OF impression from the truth that God is love: his heart is melted by the rays of goodness; and while he feels his guilt and ill desert, he feels still more intensely, the glorious grace of God as exhibited in Christ. His leading exercise, both in the beginning and the pro- gress of the Christian life, will be likely to be praise; praise in view of the moral excellence and beauty of the Divine perfections, and of the incomprehensible wonders of redemption. Another, roused from the sleep of sin by the blast of Sinai's trumpet, will be filled with fearful apprehension of the wrath of God; and in accepting the conditions of tl^e gospel, is chiefly occupied with the idea of fleeing from the wrath to come. In some such way, a particular view of truth, may give a cast to the entire religious history. The fact that the experience of an individual in re- ligion, therefore, does not accord in some particulars with that of others, is no decisive evidence that it is either seriously defective, or spurious altogether. The first act of the renewed, submissive soul, may be an act of self-abasement, of thanksgiving, of self-denial, or of active duty; it is immaterial which, so that the life of holiness be but begun. IV. Another error, still common though frequently exposed, is a reliance upon sudden impulses, recollec- tions, or even dreams, as evidences of a transformation of the soul. In the days of miracles, and before there was a written word to guide men, impulses and visions were indeed employed by God in the communication of his will; but always, it is specially to be observed, CHRISTIAN CHARACTER. 15 in such a way, that they were known with certainty to be from him. We have now the Holy Scriptures, by which to test our characters; the age of mira- cles is past; and to repose our hopes on the fancies of the mind, when not under the control of reason, is to rest on a basis wholly unsubstantial. The recollec- tion of a Scripture sentence, may certainly present to the mind a truth, in view of which it may be melted to contrition, or encouraged to the exercise of faith in Christ; but the fact that it was suddenly or unexpect- edly remembered, gives us no warrant to conclude that it came in a special sense from God. The Scriptures never exhort us to look for any such evidence of a new creation; nor does experience teach that such a ground-- of hope can safely be relied on. The same may be said of strong impressions on the senses. When the soul, by a real submission of itself to God, passes from a state bordering on despair to a state of hope and love, it does indeed, in a figurative sense, pass from darkness into light: there is a transition of feeling, sudden or gradual as the case may be, which this lan- guage appropriately describes. The gloom of sin begins to leave the soul, and glimpses more or less clear, of the excellency of God in Christ, are caught by the just now cheerless mind. But when in addition to this spiritual process, there is supposed to be a sensible manifestation, we are not authorized to regard it in any other light, than as an effect of a strong excite- ment of the imagination on the senses. It can not safely be regarded as any evidence, either for or against the renovation of the soul. True piety is intelligent 16 TRAITS OF and reasonable; its existence may be determined by clear and certain tests: it has no need therefore to rely on what is visionary or uncertain. V. Equally erroneous is the opinion entertained by many, that to have experienced a great degree of joy or hope, and great occasional fervor in the discharge of religious duty, is a convincing proof of true con- version. Let a criminal, condemned to die, be made to believe that the governor has granted him a pardon, and he will naturally be filled with joy at the thought of recovered liberty, and will feel grateful towards the magistrate for his imaginary clemency. So let a soul oppressed with sin, adopt the opinion that God has granted it forgiveness, and just as naturally will it be filled with rapture, and with pleasant thoughts of God. So far, then, as extacies of mind arise merely from the belief that God is favorably disposed to us, they afford no evidence in relation to our spiritual state, since the same consequences would follow this belief, whether founded in truth or in delusion: and our occasional ardor in religious duties, may in like manner, arise from selfish and interested views, or from temporary animal excitement. On these, therefore, we can not safely rest our confidence. VI. The supposition that to be able to fix precisely the time of supposed conversion, is a proof of a genuine change, is another often corrected, but still somewhat prevalent mistake. If the love of sin gives place in the soul to the love of holiness, there must of course be CHRISTIAN CHARACTER. 17 a specific moment, in which the event occurs; and no doubt the time of its occurrence is often known with certainty. Yet many supposed conversions whose date is accurately fixed, prove spurious in the end; while many persons, on the other hand, who can not fix upon the day on which they were renewed, give evidence which can not be resisted, that they are under the in- fluence of holy principle, and that the image of God is on their souls. Whether you can tell or not, when you received forgiveness, has, therefore, no important bearing on the question whether you are or are not really forgiven. What then is the essential truth? Let us endeavor to state it in a simple and comprehensive manner. VII. Of the genuine evidences of a real transform- ation of the soul, we may place as first in order, a hearty self-renunciation. This state of mind is some- thing widely different from that show of meekness, which manifests itself in frequent avowals of demerit, and the affectation of humility. It is the sincere abasement of the soul, occasioned by a clear discovery of its own deep defilement; of its unfitness to enjoy the favor or perform the will of a holy God; of its utter inability to deliver itself from the condemnation and the power of sin; and of its desert of divine dis- pleasure and rejection. First and most of all, it mani- fests itself in the secret closet, and under the conscious searching of the eye that penetrates the heart. There it pours forth the tears of true contrition, breathes out the sigh of ingenuous grief and shame, feels and de- 18 TRAITS OF plores its worthlessness, and confesses that in itself it finds no ground of help or comfort. Before the world, it shows itself in habitual self-distrust; in readiness to be reproved or counseled ; in giving preference to others; and in the various acts which indicate, with- out display, an unaffected lowliness of mind. Such a disposition is not an inmate of the natural heart; it is the fruit of the Spirit's influence on the soul, producing some just sense of the odiousness of sin, of the excel- lency of holiness, and of the perfection of the law. It is a trait of the new creature. VIII. Next, as a second mark of renovation, we may mention, a confiding submission of the soul to Christ, as its Saviour, Advocate and King. The natural heart can not relinquish the idea of merit; and so it does not rely on Jesus as a Saviour. It has no sense of its own unfitness to approach Jehovah, and hence it rejects an offered Intercessor. It is under the supreme con- trol of selfishness, and therefore it refuses to acknow- ledge his authority. But the heart that is renewed, falls with its load of guilt before the cross, and rests its hope of pardon, on the great atoning Lamb. It believes that Christ is able to deliver; it believes that he is willing; and it takes him at his word, and com- mits to him the keeping of the soul. It loves to view him as its great High Priest, having offered once for all a sacrifice, and as having now entered the true tabernacle, heaven itself, to plead the efficacy of the atonement. It rejoices that he sits a King in Zion; delights to recognize him as its Lord and Master, en- CHRISTIAN CHARACTER. 19 titled to command its love and service, to appoint its lot, and to gratify or thwart its wishes, and earnestly desires to be made subservient to his glory. This is receiving Christ as he is offered in the gospel; it makes him to the soul, the ground of its most precious hopes; the source of its spiritual life, and the object of its supreme devotion. It is a distinguishing char- acteristic of one who has been born again. IX. A third evidence that the soul has truly been renewed, is habitual delight in God, and in holiness wherever seen. Love, says an Apostle, is the fulfilling of the law; but it has no place in the mind while yet it is unregenerate. There is nothing there resembling holy love, which is not instinctive simply, or directly selfish; and an emotion of such a character, is unwor- thy of the name. When the penitent believing soul turns its eye which the Spirit has enlightened, on the spotless perfections of the Deity; when it dwells on his transcendent purity, his changeless truth, his un- bending justice, his unsearchable wisdom, his benevo- lence so inexhaustibly diffusive, and his amazing grace and condescension; it feels as though basking in a sun whose glory surpasses admiration, and whose beams are blessedness itself. It can say, with David, There be many which say who will show us any good: Lord lift thou up the light of thy countenance upon us! In thy presence there is fullness of joy. It can not choose but love, what is so infinitely attractive. It longs for a perfect vision, that it may look with in- 20 TRAITS OF tenser gaze, and feels that it never shall be satisfied till filled with the fullness of God. Of course the mind that is in the exercise of such affections towards God, delights also in his children, in whom is seen his image. It feels a perfect sympa- thy of heart with them. It regards them as its friends and kindred, and their society as one of its choicest comforts. It prays for their prosperity, and prizes their welfare as its own. In this, too, like the Psalm- ist, it can truly say, In thy saints, the excellent of the earth, is my delight. And under the influence of love to God and holiness, the truly pious soul sends out its wish of deepest fer- vor, that all may see and properly appreciate, what is so excellent and beautiful in its esteem. This is a natural and necessary exercise of holy love, it is the love of what is intrinsically good, taking a practical direction, and becoming a pervading spirit in the heart. Now this delight in holiness, as seen in God and in his people, and as made manifest in the desire for its diffusion, is unerringly characteristic of the regene- rate soul. Nature has nothing that resembles it at all. X. A fourth sign of true religion in the soul, is an habitual spirit of devotion. Where love to God exists, it will not long be unexpressed. Love delights not merely in the abstract contemplation of its object, but in intimate communion with it. If the heart is truly fixed on God, since he has condescended to grant to the regenerate this privilege of friendship, it will de- CHRISTIAN CHARACTER. 21 sire to express to him its deep emotions of reverence, admiration and affection; to breathe out in his ear its gratitude and praise; to ask counsel of his wisdom, forgiveness of his grace, and strength of his plentitude of power. Such a desire will lead to the daily and sometimes even hourly, rising of the soul to God on the wings of faith and prayer* Devotion is to the spiritual mind, what breath is to the body; its element of life. The natural mind may seem at times to be devout; but its devotion is only a kind of serious sen- timental ism, and the semblance is shown to be a sem- blance only, by the fact that it occurs but on particu- lar occasions, and is the product of some special ex- citement. In a renovated soul, the spirit of devotion never quite expires; and hence, its existence is at once the supporter and the proof of spiritual life, as respiration, is alike the means and the evidence of the^ vitality of the body. Just so far as you possess a spirit really devout, you possess the spirit of the heavenly world; and of course, have reason to believe that you are meet to be a partaker of the inheritance of the saints in light. And just so far as this is wanting, you have reason to apprehend that you are not an heir of heaven. XI. A fifth evidence of a regenerated heart, is prac- tical obedience; a readiness to learn and to do the will of God. If ye love me, keep my commandments, says our Saviour. He who is born of God, delights in the law of God, as a rule of duty. He is thankful that he is thus made acquainted, with the way in 2 22 TRAITS OF which he may please one, who is the object of his su- preme affection. He has settled the point, that the will of God shall be his will; that the kind, and gentle, and forgiving disposition, which he knows that God approves, shall reign in him; that he will do good with a pure heart, according to the precept; that he will no more ask, What is agreeable to me? — but, What is duty? — and that duty shall promptly be per- formed, whatever crosses it may be needful to take up, whatever sacrifice and suffering to encounter. Having deliberately adopted these principles of action, he strives with earnestness and constancy of effort, to carry them out in holy living daily. An unregenerate man, may perform very many of the outward acts which the law of God requires, when to do it is con- venient and agreeable; but as he has no established purpose to perform his duty universally, if any duty is unpleasant, he neglects it. He has no idea of self denial, for the sake of doing right ; no disposition to be crucified with Christ. The habit of holy obedi- ence, in the spirit of self-sacrifice, is therefore, a sure and distinguishing characteristic of the new born soul. To repeat in short what we have said, The soul that is really renewed, renounces self, confides in Christ, delights in God and holiness, lives in the spirit of devotion, and in conscientious obedience to the divine commands, XII. Now, therefore, reader, it remains, if you would know yourself, that you bring your hopes faithfully to trial. Come then and see, what in a sober judg- CHRISTIAN CHARACTER. 23 ment of your case, appears to be your character and state. Lay your professions and your hopes aside, while you deliberate; and rely on no false proofs of piety. Be willing to stand or fall, by the clear and certain tests, which are drawn from the word of God. Do you possess a broken and a contrite heart ? We do not ask if you suppose you once possessed it: do you possess it now? Do you habitually feel that you are an unworthy ruined sinner; that you have been ungrateful and disobedient to the God of love; that you have no claim upon his favor, but deserve his indignation ; that you have often grieved his Holy Spirit, and failed to profit by his grace ? Do you abase yourself before him, and renounce all self- reliance, and deeply realize that in his pure mercy only, can you hope? And do you then, rely on Christ alone ? Do you behold him as the Lamb of God; intrust your soul to him to be purified and saved through his atoning blood; resort to him as your kind and faithful advo- cate; confess him as your Lord and Master; and joy to think that you are his and not your own? Do you delight in God as the centre of all excel- lence, glorious in holiness, just in judgment, perfect in government, and absolute in authority and power? Do you find his presence light and peace, and his absence gloom and sorrow ? Do you love those who bear his image notwithstanding their defects ? And do you earnestly desire, that all may know the blessedness of being owned of Him? Do you walk with God in a devout and heavenly 24 TRAITS OF CHRISTIAN CHARACTER. spirit? You are often occupied with necessary worldly duties; but do your thoughts when set at liberty re- turn to him as their chosen place of rest? Do you find your mind often engaged in holy aspirations, and your heart, breathing at times something of the atmosphere of heaven? Do you love the place of prayer, and find divine communion sweet ? Finally, do you faithfully endeavor to perform the various duties which belong to a holy life? Are you consistent in your conduct — meek and peaceful in your temper — strictly just in your transactions — liberal and diligent in doing good — careful to honor God in your families and before the world — ardent and self-denying in your efforts for the salvation of lost men, and the coming of the Redeemer's kingdom. Ponder all these questions carefully. If you find that these marks of the new creature are more or less clearly manifest, you have a valid reason for the hope you cherish. If you find them altogether wanting, the new spirit is not in you, and you are yet in sin. Not every one that saith, Lord, Lord, shall enter heaven. Oh, doom not yourself to disappointment. Dig deep and build upon the Rock of ages: that when the day of wrath shall come, and the refuges of lies shall be swept away, you may have, through divine mercy, a covert from the wind, and a shelter from the tempest. 25 CHAPTER II. THE SPIRIT INDEED IS WILLING, BUT THE FLESH IS WEAK. I. The grand difference between the Christian and the merely moral man, may be stated in a word. In the true disciple of Christ, the will is right; in the best unrenewed man, the will is wrong. The one, with supreme determination and desire, aims to be and do what God would have him; the other with supreme determination and desire, seeks to be and do what pro- mises to bring most present pleasure or advantage to himself. However much alike they may seem exter- nally, they are totally unlike within, as to that on which moral character essentially depends. It is not then the possession of any certain degree of outward morality or virtue, that constitutes a man a Christian; but a choice of God and of his service with supreme affection. While of the Christian it is true that the spirit is willing, however weak the flesh; of the natu- ral man, even where nature seems to be least perverse, there is no harmony of will with God. In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision , but a new creature. Wherever through the operations of the Spirit, the supreme in- 26 CHRISTIAN CHARACTER tention or desire of the soul is right, there is there some true goodness, albeit imperfections may appear; where this is wrong, the fairest show of excellence is only a beautiful deceit. Am I a Christian, then? The question assumes a definite and simple form. Does my soul cordially consent to the claims of God? Do I, with sincere affection, choose him as my supreme good, and his service as my grand end and aim? In a word, is the spirit willing ? Suppose the answer is affirmative: the divine life is then begun: the Holy Ghost has formed the soul anew: I am a disciple in- deed; but the infirmity of the flesh remains. The evil propensities of the carnal nature, the impulses of its sin- ful habits, and its inaptitude to holy endeavors, all en- cumber and embarrass it, and must all be overcome, by faithful effort, and by the grace of God, as the believer urges his way from the condition of a babe in Christ, to the stature of a perfect man in Him. It is easy to see, therefore, that real Christians, if wanting in holy diligence, and if they fail rightly to appropriate the gracious provisions of the gospel for their benefit, may be all their lifetime disquieted; may have many strug- gles and comparatively little of calm and elevated comfort: may hardly understand, by actual experience, what is meant by the peace of God that passeth under- standing. Unfortunately, for the moral power and true glory of the Church, as well as for the honor of the Saviour, what is here supposed as possible, is the exact truth in relation to a large portion of her mem- bers. It is plain enough to every attentive observer, who is also familiar with the Scriptures, that the AS IT IS. 27 Christian life, as it is generally exhibited, is very far from being what it should be. I will endeavor to sketch some features of its ordinary and prevailing type, as a necessary preliminary to the right under- standing of it as it may be, as it ought to be, as it must be, before the kingdom of Christ can fully come on earth. II. One of the first things which strikes us in con- templating the ordinary phases of Christian character, is a sad inconstancy of religious affection. In the soul of the convicted sinner, it is deep and gloomy mid- night. He is conscious of his guilt: he knows he is condemned ; and despairing of relief, like the criminal who awaits his doom in a dismal dungeon, he is un- utterably wretched. But when he discovers Christ as a Saviour all sufficient, as his Saviour, able and willing to deliver, a change occurs; the day star rises and the morning dawns within his heart: when, casting his all on this bleeding Lamb, this Divine Deliverer, he hears the whisper of forgiveness, it is as it were the breaking of his chains, and the throwing openof his prison; and hence it naturally happens that the new- born soul is dissolved in love. The grace that redeems and saves, appears so rich, so strange, so ineffable: the person of the Redeemer is seen invested with such beauty, such sweetness, such majesty and glory; and the contrast between a state of hope and safety, and a state of despair and death is so great and overwhelm- ing, that in many instances the subdued, admiring, grateful soul feels its affections flowing in a full and 28 CHRISTIAN CHARACTER burning tide. Words are too feeble to speak its glow- ing raptures. 0, wondrous grace, the happy man ex- claims, that I should be forgiven — I, the chief of sin- ners, so justly condemned, so near destruction ! And still more wonderful, not only forgiven, but admitted to God's holy family, made a happy child, and blest with a father's tender love! How immeasurable my obli- gations! Dear Lord! I am wholly thine! Most freely do I give thee all I am, and all I have, and this is no- thing ! If I love thee never so much, and serve thee never so long and faithfully, I must still be infinitely thy debtor! Such I say is the language which often breaks from the lips of the recently converted sinner. It is the overflowing of affections, tender and. ardent in a high degree. III. But come to him again, when a few weeks or months are past. He is still intent on a Christian life, for be it remembered, it is of the genuine convert, and not of one self-deceived, that we are speaking, but how different his frame ! The glow of his counte- nance is gone ! Its expression now is calm, but pen- sive. He is convinced that he has chosen the better part in choosing God, and he feels that worlds could not tempt him to turn back from following Christ; but he tells you he is grieved to find his affections compar- atively languid. Something seems to have chilled his heart. He can not pray as he did at first: he does not feel his soul borne upward in adoration, when he reads or hears of Christ, and of redemption: he is con- scious of too many worldly thoughts, and of too little AS IT IS. 29 readiness for devotion; and while he is not wholly without warmth and comfort: he can not but say Where is the blessedness I knew When first I saw the Lord? Where is the soul refreshing view Of Jesus and his word? With such a state, however, he is not content; and next you shall see him bathed in the tears of repentant sorrow in view of his ingratitude, his want of life, of fervor, and sensible religious progress. His grief is heartfelt: his spirit is like a bruised reed: with deep humility he seeks the foot of the cross anew, and kneel- ing there that he may again receive the blood of sprinkling, he makes confession of his weakness, insuf- ficiency and sin, renews his self-consecration, and prays with David, Cast me not away from thy presence, and take not thy Holy Spirit from me. Now, by degrees, he recovers an affectionate, confiding, happy spirit, and is deeply moved in view of the riches of that grace which saves such unworthy, needy souls as his; and perhaps his admiration of the heights and depths of eternal mercy, rises as high as ever; and love gushes forth as freely from the fountains of his soul. He has learned something of himself, and has had experience of the bitterness of losing spiritual joys in any mea- sure; and has set out anew with the purpose to be more watchful and faithful for the time to come. IV. But will he, from this time, go on with an equa- ble and constant frame? Will he steadily preserve 30 CHRISTIAN CHARACTER the warmth and freshness of the affections, and the views which now possess the mind? Alas! in the or- dinary experience of the Christian life, how often is the alternation of coldness and consequent anguish of heart, with animation and enjoyment repeated ! How much is there, almost as a matter of course, of ebbing and flowing in the tide of spiritual life; the pilgrim now ravished amidst the wonders of the Interpreter's House, and anon sleeping in the bower upon the hill- side, losing his roll, and belating himself upon his way! How large the number of disciples who never rise above these oscillations, but are throughout their whole course like an April day; exhibiting a strange admixture of lights and shadows, of rain and sunshine! Let any considerable number of Christians be directly questioned on the subject, and it will be with only here and there an exception, that they will say, yes, such is too true a picture of my own sad experience. V. Equally are we struck in observing the common type of Christian character with its want of complete- ness and of symmetry. It is a lovely group of graces which Paul describes as having their dwelling in the soul that is led by the spirit and as being the appro- priate fruit of his blessed influence; and they are all essential. Not one of them can be spared, or even thrown into the back ground, without producing marked defect, a one-sidedness of the spiritual man ; but where they all appear in due relation to each other, where they severally, in any good degree, blend into harmonious unity of impression: there the new man AS IT IS. 31 exhibits fair proportions, a general and commanding excellence. But great imperfection of religious development meets us on every hand. This man has a devotional spirit; he prays well and converses well on the doc- trines or the duties of religion, not hypocritically, but out of the fullness of his heart; but then he is avari- cious. He bestows but little for benevolent purposes, and even that is parted with reluctantly; and not as though he remembered that the Lord loveth a cheerful giver. That man is liberal in his disposition; he is not only ready to communicate when strongly urged, but he seeks for opportunities, and feels a hearty plea- sure in imparting good to others; but he is indolent; he wastes time, does business loosely, and often from the habit of negligence, fails to fulfill his word. A third is diligent, upright, a model of integrity, but he exhibits pride and self-will, or it may be a worldly spirit. Still another is humble, unassuming, meek in temper, but he is backward in duty, ready to excuse himself, and turn off burdens upon others. Another, again, is prompt in action, resolute and persevering; but his temper is unamiable, and he wounds the feel- ings of others often, or keeps them uneasy when in his presence, lest he should take affront. Another yet is kind and tender in his feelings, but he is- inclined to trifling conversation, and does not wisely govern his tongue. VI. And so we might -go on. There are few, per- haps, of those who, in a charitable judgment, give 32 CHRISTIAN CHARACTER evidence of piety, who have not some of the Christian graces in a good degree of development. Take any considerable number of Christians, and you may find among them almost or quite the whole sisterhood; one offering, to your observation, this, and another that, in prominence. But how careful and diligent must be your search to find any one individual in whom they are all combined! When you contemplate the char- acter of the blessed Redeemer, you are not struck with this feature or with that, standing out in bold relief. There is such a harmony of proportion, each particu- lar element of moral beauty is so blended and inter* shaded with the rest, that the effect is unity of impres- sion; and it is the loveliness of the one perfect whole, and not of any single lineament that fills you with admiration and delight. This is the true, the divine idea of Christian excellence. But nothing that very greatly approximates to this will you discover in the larger proportion of disciples. It is not even deeply felt by most, that such symmetry and completeness is diligently to be labored after, or that it is impossible to exhibit clearly the image of Christ, and to compel the world to do homage to the beauty of religion while this is wanting. Strange inattention to the require- ments of the gospel! these demanding the cultivation of all virtues, of whatsoever things are pure, honest, lovely and of good report, that the spiritual man may be complete, and yet the great body of believers, al- ] owing themselves to live in the consciousness of pal- pable defects; to put one or two of the graces of the Spirit in the place of all; as if a man should think AS IT IS. 33 that one or two of his bodily senses, or two or three of his limbs were enough without the rest, to render him a well-developed man! VII. We are compelled, also, to notice and lament the comparative inefficiency of Christian character in its ordinary manifestations. If it is true that know- ledge is power: it is true that goodness is power, in a far higher degree. It is wonderful what moral results may be brought to pass by a single individual, who has no extraordinary talents, but little mental culture, and no advantages of position in society, when his piety approaches, in some good measure, to the standard of the Gospel. Such individuals are here and there seen in the Christian Church, and they move in light across the moral firmament; and their luminous path remains still visible, when they themselves have disappeared. Samuel John Mills was not intellectually a great man, and he was cut off in his prime ; but his influence in arousing the American Church to the work of modern missions, and infusing into the minds of pious young men an apos- tolic zeal to give themselves to the enterprise of re- covering the world to Christ, was great and blessed : the Church feels it to this hour; and eternity alone can disclose its full results. ' ' When Harlan Page first came to the city of New York,' said a gentleman to the writer, ' I thought he was not much !' But see what a record of good accomplished, that humble individual left, after a few short years. He turned many to right- eousness, and enrolled himself among those whom 3 34 CHRISTIAN CHARACTER Christ will honor as his faithful servants, and who shall shine as the stars for ever and ever! What, then, prevents the great body of pious young men, who are educated, from attaining the moral power of Mills? What hinders Christian tradesmen, mechanics, farmers, Christian men and women in all the more re- tired pursuits of life ? from possessing the active efficien- cy of Page? There is nothing in the way. These men did nothing which others may not do; nay, which others in similar circumstances are not solemnly bound to do; and if the hearts of all disciples were as warm with holy affection as they should be, and their Christ- ian graces cultivated as the Gospel teaches, the whole Church would resemble them in energy of holy ac- tivity, and in success in doing good. VIII. W 7 hat, then, must be said of Christian charac- ter, in general, as to its efficiency? Is it at all what the nature of the case demands? Show us the Church made up of such men as those just mentioned: it will be a rare sight indeed. The fact is as obvious as it is painful, that a majority of the members of nearly every Christian Church, and of the Church at large, have not, and can not have, while remaining as they are, the power to do much for the honor of religion, and the salvation of the world. That unsteadiness of religious affection, of which we have spoken, produces as a necessary consequence, an uneven flow of the outward life; an impulsiveness andirregularity of action, which at once weakens the actual strength of the character itself, and impairs the AS IT IS. 35 confidence of others in it. Now, Christians are firm and diligent in duty, walking worthy of their high calling; they are increasing their own energy and courage every hour. The world is looking on, and is beginning to feel that they are indeed in earnest. But anon they are remiss, their zeal is cool, and their efforts feeble; they feel it, and are disheartened; the world see it, and a distrust is awakened, which greatly diminish the weight of their influence, and the power of their example for the future. And so defects and inconsistencies of conduct una- voidably arise from that want of symmetry to which we have referred; of a due attention to all the elements or graces of religion. Men whose general course of action is deserving praise, are occasionally betrayed into some unworthy action, or course of action, which, by the impression it makes on those about them, creates a pre- judice against their character, and throws great obsta- cles in the way of their efforts to be useful. The mo- ment they attempt to place themselves before the world on the high ground of Christian fidelity, and to act with vigor for the conversion of men and the glory of God, conscience reminds them, or perhaps those whom they seek to benefit remind them, of their own infirmities and faults, and they are thus tempted, from a sense of their personal imperfections, to hide their light under a bushel and keep silent; or if they still go forward, it is with a faltering step, and a heart that wants the calm confidence of self-approval. Thus is the Church made weak. She wants the executive energy of apostolic times. She does something; yea, 36 . CHRISTIAN CHARACTER she does much by God's blessing. She is the salt of the earth, with all her obvious blemishes; but she does little in comparison with what she might accomplish. She does not now look forth on a guilty world in the beauty and the power of exalted holiness. IX. There is one other obvious defect which Christ- ian character too generally exhibits: it is the want of a calm and satisfied spirit. That this want should exist, is a necessary consequence of those deficiencies which have been already specified. It is no wonder that believers should be restless and dissatisfied. So long as they are conscious of inconstancy of affection, imperfection of development, and want of efficiency in action, and because they will never in this world be perfect in these respects; their happiness here will never be absolute like that of heaven. Still the Gos- pel does promise rest to the weary and troubled sinner, when he comes to Christ. The Divine Redeemer has bequeathed his peace, as a rich inheritance, to those who shall believe; and true saints, as the children of God, are exhorted to be anxious for nothing; and it is promised that the peace of God shall keep their hearts and minds. There is indeed a kind of restless longing of the pious heart, which is an excellence rather than a blemish. It is the yearning of the soul for larger and larger measures of love and grace from the infinite fullness of God. This is felt when the spirit is most calm and happy; when it has risen most effectually into the at- mosphere of heaven ; when the glory of God, the eter- AS IT IS. 37 nal riches and ineffable beauty of the Saviour, are most clearly discerned, and most ardently admired. David felt it when he thirsted for God, as the hart for the water brooks; and Paul when he desired to depart and be with Christ; and our Lord referred to this when he pronounced those blessed who hunger and thirst after righteousness. This state of feeling is not a state of unhappiness, but the contrary. X. It is another kind of restlessness which I wish now to specify. It is the perturbation of a heart which finds very frequent reason to condemn itself; which sees and laments its own want of fervor and steadfast- ness of love and faith, and the deficiencies of outward life which thence result, and yet does not correct the evils thus deplored. And this how many Christians feel sometimes in a greater, sometimes in a less de- gree, throughout their whole lives! They see, plainly enough, that they are not what they should be, and that it is their own fault that they are not. They per- ceive that there is a higher region of spiritual life somewmere above them, more pure, more peaceful, more heavenly, and that with proper effort, they might reach it; while yet, some how or other, they continue in the low grounds of experience, the land of shadows and discomforts, of doubts and fears and sorrows. They hear the Apostle say — Rejoice in the Lord always; and again I say, rejoice. But how can they rejoice ? They are dissatisfied with themselves, tired of inward conflicts, sick of resolving and re-resolving to little 38 CHRISTIAN CHARACTER purpose ; and with no relish for mere worldly pleasures, and so much to disturb their spiritual comforts, they are ready sometimes to sigh for death in the bitterness - of their despondency. Now it is plain that such a state of mind is not only distressing in itself, but in no small measure disquali- fies for duty. The disturbed, uneasy mind can not think clearly and to the purpose; it can not plan wisely; it is unlit for the serene exercises of prayer and meditation, and indisposed to linger long over the rich and refreshing pages of the Scriptures. The world, too, is repelled by a comfortless, unquiet piety. It is when religion proffers rest to the troubled heart, that her voice sounds most attractive to the unrenewed;' and it is when they see those who are religious, repos- ing in tranquil faith upon the Rock of Ages, calm and collected amidst the waves of trouble, that they feel most deeply how rich a blessing true religion is. It is an immense loss to the cause of piety, that such large numbers who seem to be experimental Christ- ians, do not rise high enough in their attainments to make it clear to all who are about them, that they find in devotion to God a solid, satisfying good; something which can preserve the mind from painful fears, which can keep it tranquil amid earth's tumults, which can meet its inward longings, which can afford the soul an unyielding anchor, by whose firm hold it shall be held steady to outride the storms of life. Did the great mass of professing Christians stand on this blessed elevation, there would be a beauty and attract- AS IT IS. 39 iveness, and an impressive, steady dignity in Christian character, which now is unfortunately but little under- stood. XI. If, then, there is truth in what has now been said; if, while it must be admitted that there is a gra- tifying amount of genuine piety in the visible Church, and in some respects an improved and still improving state of things, there are yet such marked defects in the general character of the Christian life; then is it not high time that the truth on the subject should be clearly understood, and that all who mean to stand on the side of Christ should be stimulated to deter- mined effort, to come up more fully to the Gospel model. The work of making such attainments must of course be a personal affair. We who hope we are born of God must be ashamed to be as we have been: we must study more profoundly the idea of a Gospel Christian. We must have sublimer views of the inter- est, the solemnity, the glory, of our high vocation. Convinced by what the Bible teaches, and by what we have sometimes seen in eminent Christians, that there is something far better than we have yet attained within our reach; we must set ourselves in good ear- nest to prove the blessedness of it by experience. Will you do this, fellow disciple ? Will you begin the work to-day? You are weak, you say, and your heart is so sluggish that it does not seem as though you ever can become a truly steadfast, well-proportioned, energetic, happy servant of Jesus Christ? But you forget the inexhaustible riches of grace which the Gospel offers 40 CHRISTIAN CHARACTER AS IT IS. you. And then your obligation! Ransomed, blood- bought soul! — walk in Gethsemane! — stand at the foot of Calvary — and gaze till you learn your mighty debt! You are wholly Christ's! Let the truth take full pos- session of your soul, and never, never be content that the world, when it looks to you to see his image, should see it marred and distorted by many and palpable imperfections! 41 CHAPTER III. GROW IN GRACE. I. As the commencement of religion in the soul, is the beginning of a new and peculiar character, so is it, also, an introduction to new and peculiar duties: or rather, it leads the renovated man to address him- self to the discharge of duties, to which he had never before directed his attention. The previous question being now decided, that holiness shall henceforth be his leading object of pursuit, he feels it to be incumbent on him to inquire, how he can most successfully wage war with unholy inclinations, oppose the power of sinful habits, and subdue every energy of mind and body to the obedience of Christ. This inquiry the Scriptures require him to propose with earnestness, and to prosecute with diligence. When the appropriate means of bringing his Christian character to matu- rity have been discovered, they urge him to apply himself, with persevering labor, to the work of growth in grace. On this subject, as well as on that of Christian character, there is doubtless among those who profess religion, a want of clear and discriminating view T s. Some seem to think that if they find within themselves 42 CHRISTIAN CHARACTER good evidence of true conversion, they have little more to care for in relation to themselves. Others appa- rently suppose, that their religious progress must es- sentially depend on outward influences; that it must be accelerated or retarded, according as circumstances may be favorable or otherwise. Comparatively few appear to have a practical conviction, that although spiritual life within the soul is originated and sustained by God, it still demands, as a thing which is abso- lutely indispensable, the faithful use of means, both in its origin and progress. Hence not a few who bear the name of Christ, are moral idlers. They wait for wind and tide, and never use their oars. If they find themselves borne onward without much care or effort of their own, they are rejoiced; if not, they think themselves unfortunate, and wait and hope for better days. II. But though the Divine Spirit is the author and the finisher of the sanctification of believers, the work is done in no such way as to dispense with their own exertions. If it is his to work in them both to will and to do, it is theirs to work out their own salvation with fear and trembling. It has pleased God to regard the laws of our moral nature in the communication of his grace. He bestows it in such a manner, that it is seen to be as inseparable from faithful, well-directed effort, as though it resulted from such effort as its legitimate and proper fruit. It is therefore, just as necessary to search out, and diligently to use, the proper means of moral progress, as though the whole were the work AS IT SHOULD BE. 43 of man; while on the other hand, as it has often and well been said, the same conviction of dependence should be cherished, as though the whole were the work of God. In this way, every one may understand by his own experience, the paradox of Paul, When I am weak, then am I strong. The interesting question then arises, What are the appropriate means of spiritual improvement? The following suggestions are submitted. III. First of all, obtain a clear and definite idea of what, as a child of God, you ought to be; and keep it habitually before your mind. Imagine to yourself a being, coming up in all re- spects to the Scripture rule of duty, and realizing the morally sublime conception, of an absolutely perfect man. His perception of spiritual things is clear. W T ith a lively faith, he sets the Lord always before him; and in view of the brightness of the divine glory, his emotions are like those M Of the rapt seraph that adores and burns." He delights in the law of God, and obeys it perfectly in every action; not only in every action, but in every purpose which he forms; and not only in every pur- pose, but in every emotion and affection of his heart. Pure and lovely as an angel, and active to the full extent of his capacities, he sheds an atmosphere of blessedness around him, and is to all within his reach, a minister of mercy. Such a being ought you yourself to be. Such, obe- 44 CHRISTIAN CHARACTER dience to the law of God would make you. The gos- pel too, as truly as the law, enjoins on you such per- fection, as the standard of your duty. Be ye therefore perfect, even as your Father who is in heaven is perfect, says the great Author of Salvation. This is the mark toward which you are to press; this the model by which you are to mould your character. Placing it habitually before you, will serve on the one hand to awaken your desires, and stimulate your efforts, to at* tain the full measure of a perfect man in Christ; so that though you do not reach the excellence at which you aim, on this side heaven, you will be urged toward it at no lingering pace: while on the other hand, by bringing your character to such a test, you will be able clearly to discover your deficiencies and sins, and thus to learn the great lesson of penitence, humility, and faith. You mark the growth of the body, by weighing it in the balance: you should weigh the soul in the balance of the sanctuary. IV. When by comparing yourself with the per- fect idea of Christian character, you discover your deficiencies and errors, do not excuse, but resolutely labor to correct them. If the number of those is small, who learn their own faults of temper or of conduct, still smaller is the num- ber, who without any self-indulgence, determine on improvement. It is too true, some one perhaps will say, that I am negligent in that particular duty; I know I should perform it: but none are altogether perfect; we can not be expected to be wholly free from faults; and SPIRITUAL PROGRESS. 45 others have their sins of negligence as well as I. Ah, laments another, I acknowledge that I sometimes manifest unchristian feelings, and am grieved and mortified that I do not rule my spirit better; but my temper is by nature irritable; my impulses are quick and violent, and some allowance doubtless should be made. I well know, is the language of a third, my easily beset- ting sins, and it distresses me to think that I so often and so readily commit them; but then I do resolve against them, and can not but hope that they will not always continue to prevail against me in this manner. But is it not the height of folly and of self-delusion, to suppose that you ever will correct your faults, while you allow yourself to fancy that you find an apology for their exist- ence? You admit that you neglect a duty, and that you ought not to neglect it : then if you do not immediately perform it, you plainly deserve, like the servant that knew his master's will and did it not, to be beaten with many stripes. You have an ungovernable temper; you confess it, and cast the blame on nature. Your confes- sion does no good, however, while you leave the evil uncorrected; it only proves that you sin against the light of conscience. Nature, that implanted passions in your breast, bestowed reason also to control them ; and the Scriptures command you to subdue them into the meekness and gentleness of Christ. But you feel the evil of your inconsistencies, and make resolves for their correction, though you now you often break them. And pray, of what avail are resolutions made only to be broken ; made even in the expectation and the conscious certainty that you will break them? 4 46 MEANS OF They are arts to quiet conscience: nothing more. The great truth ought to be written on the palms of your hands, yea deeply engraven on your inmost heart, that All sin, in all persons, and at all times, is wholly inex- cusable. If you will do wrong, however powerful the temptation, let your mouth be stopped; let conscience scourge you; and bear the indignation of the Lord with the consciousness that you deserve it. Bring yourself to feel that this is the only proper course; and then you will not merely know, and confess, and resolve against your sins, but what is of infinitely greater consequence, you will really forsake them. No sooner will you discover a defect in your spirit or your life, than you will set yourself to remedy it at once; and will not rest till your purpose is accomplished. Thus, your Christian character will be constantly and steadily improved. V. 3. Place it before you daily, as a definite object, to cultivate each particular Christian grace. Every Christian will readily admit, that the fruits of the Spirit — love, joy, peace, long-suffering, meek- ness, gentleness and faith — ought to be brought forth in him, and probably most see the necessity of direct and patient effort to bring them to perfection. But here is the practical mistake. It is proposed to improve the character in mass; the attention is fixed on no« particular point; goodness in general, and not specific forms of goodness, it is attempted to attain: and hence, however honest or diligent the effort, there is at least a partial failure. One might as well set himself to SPIRITUAL PROGRESS. 47 read, without attention to the nature and the powers of letters, and the principles on which syllables are formed, as to learn to practice holiness, without being careful in detail, to acquire the elementary virtues of which holiness consists. For as words are the result of letters and of syllables properly combined, so holi- ness is but the aggregate of individual graces har- moniously blended. Fix it, therefore, in your mind, that while you root up one by one the weeds that may infest your spiritual garden, you must also watch the progress of each flower, and train and water each with an individual care. In this way, you may easily combine in due proportion the elements of Christian excellence. You will be able to see that no grace is overlooked, and left to suffer by neglect. If faith is weak, you will strive to bring it into exercise; if love declines, to kindle it into a flame; if meekness and gentleness be wanting, to copy the mild and lowly spirit of the Saviour] so that on the whole you will make advances, though it should be but slowly, and exhibit religion in something of its symmetry and beauty. VI. 4. Familiarize your mind with spiritual things. Even in relation to the things of sense, an intimate acquaintance is necessary, in order to sustain the feeling of interest in our hearts. Let the most devoted lover of the world be long secluded; let him be with- drawn, for instance, by protracted illness, from his accustomed scenes and occupations, and they gradually lose their hold upon his mind; his conceptions of the 48 MEANS OF enjoyment they afford, become less vivid; and he finds it necessary, if he returns to them again, to make an effort, in order to renew his former ardor. Much more is this the case in spiritual matters. Revelation opens to the soul a view of its own immortal nature; of its relation to a purely spiritual God, and to an invisible and endless state of being; and of enjoy- ments to be gained and miseries to be shunned, which lie beyond the reach of sense entirely. In order clearly to apprehend these truths, it is not only neces- sary to read the Scriptures, but to study them pro- foundly and with deep reflection; to drink in the very spirit which they breathe; and to make the thoughts which they express our own. When this is done, the things which are unseen become realities to us; our faith seems changed to sight; we converse with God and angels; we discern the glories of the heavenly world, and the sorrows of the world of darkness, with an impressive vividness; we see what our real inte- rests are, what are the noblest objects of pursuit, and what the only joys to which it becomes us to aspire. Then eternal things are controlling in their influence. They draw our hearts away from earth; and God, and Christ, and Heaven, engross in a good degree the affections of our souls. But no sooner do we begin to neglect the Scriptures, or to read with carelessness, and to grow forgetful of heavenly meditation, than sensible things obtain ascendency, and all that is spiritual grows dim and indistinct upon our view; and our thoughts, if occasionally turned in that direc- tion, are perplexed, laborious, and obscure. Expect SPIRITUAL PROGRESS. 49 not therefore, reader, to feel the influence of divine things upon your soul, drawing you onward toward greater and greater holiness, unless you habitually keep up an intimate acquaintance with the truths which God has graciously revealed, and with the objects which are seen by faith. Be spiritually minded ; rise above mere sense; let God, Redemption, and the grand and awful scenes of the invisible world which are laid open in the Bible, be familiar to your thoughts, and religion will be to you a blest reality; and the little light which now is glowing in your soul, will steadily grow brighter unto the perfect day. VII. 5. Take frequent opportunities of Christian intercourse, with reference to mutual improvement. In the prosecution of an arduous enterprise, nothing affords encouragement and stimulus like sympathy and cooperation. In the affairs of life, men understand this perfectly. Those who embark in a common under- taking, and encounter the same toils and dangers, delight to commune together of their difficulties, to recount their victories, and to profit by each other's experience and wisdom. So should it be with Christ- ians. They live for the same great object, they suffer similar trials, they cherish similar hopes, and are moved by similar affections and desires. How natural, that they should commune together by the way; that they should rejoice and weep together; that they should frankly ask and impart advice; in short, that they should be always ready to bear each other's burdens, and excite each other's zeal! What 50 MEANS OF aid may they not derive from such communications ! And how, by pursuing such a course, would they find their sympathizing souls knit together in the bonds of holy love! Try then the experiment, and see. You often meet with some particular trial; you think it is wholly pe- culiar to yourself; and your desponding heart is some- times ready to conclude that God is more indulgent to others than to you, or to doubt your interest in his favor. Go to your Christian^friend, and unfold your feelings freely. Ah! he replies, when you have finished, you have described my case precisely; and I too thought that none were tried like me; but I am beginning to believe that the saints have common sorrows, as well as common joys. You consult toge- ther as to the means of overcoming difficulties; you join your prayers for wisdom and for strength; you talk of the final rest, and of the great reward of faith- fulness, and encourage one another by recurrence to the promises; and you go away refreshed in spirit, to run the Christian race with new energy and resolution. You may not, therefore, neglect a means of grace which is of so much consequence. You will deserve to walk in darkness, if you do. You will have cares of which you might be lightened, fears which are without foundation, and tribulation when you might have peace. VIII. 6. With a humble sense of insufficiency, go daily, and with a fervent spirit, to the throne of grace. It is the Spirit that sanctifieth: it can not be too SPIRITUAL PROGRESS. 51 deeply impressed upon the heart, that unless his breathings swell our sails, we can never make our way across the stormy sea that lies between us and heaven; but of the divine fullness may we all receive. God hath pledged himself to hear his own elect, who cry day and night to him, and to send them timely succor. " Prayer ardent opens heaven; lets down a flood Of glory on the consecrated hour Of man, in audience with the Deity." And while it procures direct supplies of grace from heaven, prayer brings the soul into a holy atmosphere, and under influences the most pure and salutary. It breaks, for the time at least, the spell of worldliness, strips off the delusive charm of sin, and swallows up the thoughts of time in the conception of eternity. The spirit beholds the glory of the Lord, and feels its transforming influence. It has fellowship with angels and archangels in their wor- ship, and aspires to a participation in their raptures. When therefore it comes back again to mingle with the w r orld, it feels more than ever that it is not of the world; and thus it grows in meetness for its heavenly home. If indeed you are a Christian, you have experienced this in some degree, and you may experience it yet more. Let your soul delight itself in God, and your expectation be from him. Wait on him, that your strength may be renewed. Let your closet be the dearest spot on earth — never, never to be forgotten or neglected. There let the tears of penitence, the 52 MEANS OE smiles of hope, the cheerful views of faith, the kindling flame of love, and the genial showers of grace, refresh and gladden you from day to day. Thus shall prayer be to the graces of the Spirit in your heart, as water to the flowers; it shall preserve them always fresh and beautiful. IX. 7. Engage with real self-devotion in the work of doing good. Of course we mention this in connection with the present subject, not as a duty which you owe to others, but simply to yourself. Holy action is indis- pensable to the expansion and the discipline of the moral pow T ers, and equally so to the existence of elevated moral feeling. Without it, meditation soon degenerates into dreaming mysticism, and devotion becomes a fruitless superstition. As right affections prompt to beneficent action, so on the other hand be- neficent action kindles right affections; and he who is diligently engaged in blessing others, usually finds little difficulty in preserving in himself a proper spirit. Happily for us, never since the world began, were there the same facilities for doing good as now. New means of moral influence have been devised, new plans have been proposed and tested by experience, new fields for individual or combined exertion have been examined and laid open; and every one, either in con- nection with others, or by his private efforts, can do much for the temporal, and still more for the spiritual welfare of mankind. This means of growth in grace is then within the reach of every Christian, from what- SPIRITUAL PROGRESS. 53 ever else he may by circumstances be debarred; and it is a means peculiarly efficient. Go out daily to mingle with the world, with the fixed determination to make those who feel your influ- ence happier and better, and you will find that it is so. Go visit the fatherless and the widow in their afflic- tion; relieve the wretched and the needy; warn faith- fully the careless sinner, and take the thoughtful by the hand, and lead them to the cross of Christ; labor zealously, and by every proper means, to spread sal- vation through the world; in a word, be steadfast, im- moveable, always abounding in the work of the Lord, and you will find that your holy endeavors will rapid- ly elevate the tone of piety within. You will catch something of the angelic spirit. With a conscience void of offence, you will habitually approach to God; and you will find less and less occasion to groan over the coldness and formality of your devotions. You will have no time left to be spent in sin and folly; and the power of temptation over you will therefore be diminished. Thus, following the example, you will be enabled more and more to breathe the spirit of Him who went about doing good. X. And now, reader, do you mean to obey the divine command to grow in grace? Are you resolved that conformity to God shall be your first and highest object of pursuit? Can you then suffer yourself to think that you are as holy, as, all things considered, can reasonably be expected? Can you leave your spiritual progress to accidental influences, and feel as though it depended more on times and circumstances, •54 MEANS OF SPIRITUAL PROGRESS. than, under God, on your own exertions? Do not de- ceive yourself. To grow in grace, is a duty which is solemnly enjoyed on you; the means are placed within your reach, and you can use them if you will 5 and it is your urgent duty, daily and with the utmost dili- gence, to prosecute the work which God has given you to do. You can not omit, steadily and perse- veringly to pursue the course which has been indicated, without proving treacherous to your covenant obliga- tions, reflecting dishonor on your Lord and Master, and grieving the Holy Spirit of God whereby you are sealed to the day of redemption. If you will leave your Christian progress to mere chance; if you will take no pains to be renewed thoroughly in the spirit of your mind, and are willing to exhibit an in- consistent character before the world; you must expect to encounter doubts and fears, the reproaches of your conscience, the hidings of God's face, and the pity, and perhaps contempt, of the openly irreligious. These are the proper fruits of the life you lead, and you must anticipate them as a thing of course. On the other hand, if you are faithful to God and to yourself, you will reap a rich reward of inward peace, will live under the conscious smile of God, and will compel even those who neglect religion, to respect your firm- ness and integrity. Let growth in holiness, then, be the great business of your life. Engage in it under- standingly, and with steadfastness of purpose. Re- member that it is for an incorruptible crown you strive, and see to it that you do not lose it at last for want of a holy earnestness in duty. CHAPTER IV. THEREFORE LEAVING THE PRINCIPLES OF THE DOCTRINE OF CHRIST, LET US GO ON UNTO PERFECTION. I As sin deranges and impairs the human intellect, and thus betrays the mind to error, a return to holi- ness and growth therein, might naturally be expected to restore the healthful action of the powers, and to facilitate the discovery of truth. Such is found to be the fact. Growth in grace prepares for growth in knowledge; and hence the latter is enjoined in immediate connection with the former, in the Scrip- tures. Grow in grace, says the inspired Apostle, and in the knowledge of our Lord and Saviour; and leaving the elements of Christian doctrine, let us go on to perfect knowledge. It might strike us at first view, as almost or quite impossible, to receive a Christian education and pass our lives under the influence of gospel institutions, without becoming thoroughly acquainted with reli- gious truth. We learn the letter of revelation from our childhood. With many not a week can pass, with no inconsiderable number not a day, in which 56 GROWTH IN either by reading or by hearing, the doctrines and precepts it inculcates are not distinctly presented to the mind. When the rays of truth -are thus, either directly or by reflection, thrown incessantly upon our mental eyes, it would indeed appear a matter of ne- cessity that there should be perception. There is but too much evidence however, that few, even among Christians, advance beyond the elements of sacred knowledge. Here, as well as elsewhere, it is easier to be smatterers, than to be thoroughly in- formed. It is far less laborious to listen to discourses, and to read popular illustrations, than to go to the fountain head of wisdom, and task our intellectual energies to elicit truth ourselves, and to grasp it in its general principles. Hence we find a multitude, whose ears are always open, but whose minds are never active; who will attend the lecture or the Bible class, at every opportunity, so long as they are left entirely passive; but who withdraw immediately, if any method is adopted of bringing into action their own powers. Such have, of course, but a superficial knowledge; for to attain a thorough acquaintance with the doctrines of religion from popular lectures only, is no less impracticable than to master by the same method the science of mathematics or of mind. You may indeed, without much mental effort, learn under an enlightened ministry, what is essential to salvation; but you can not fathom the deep things of God, so far as it has pleased him to unfold them, except by superadding faithful study and profound reflection. CHRISTIAN KNOWLEDGE. 57 II. How should the case be otherwise? Religion in its higher truths, is concerned with infinity itself. It respects unlimited and perfect being; relations the most vast and complicated; interests the most moment- ous and far-reaching; duties the most numerous and weighty. To suppose it possible to attain a thorough knowledge on such a subject, without the pains of vigorous personal effort, all, who reflect, must regard as an absurdity indeed. And this absurdity becomes more striking, when we bring also into view, the manner in which it has pleased God to unfold to us his truth. Some truths he has written on the conscience; but it is needful to unfold and cultivate the moral sense, before they are made manifest. Some he has inscribed upon the face of nature; but nature must be carefully examined by a mature and discriminating mind, before they can be read and understood. In a similar manner, revelation communicates a large part of what it actually reveals, indirectly and by implication ; making it indispensable, in order to a right appre- hension of the lessons which it teaches, that the mind should be employed in deduction and analysis. If we give this point particular attention, instituting an examination of the general plan of revelation, we shall easily perceive that necessity of tasking our own abilities, in order to a thorough knowledge of the truth of God, which is asserted to exist. III. There are three methods in which the Holy Scriptures teach us: first, by history, or the record of 5 58 GROWTH IN human and divine proceedings ; secondly, by laws, or the announcement of the divine will ; and, thirdly, by the express statement of particular truths. If sacred history be regarded only as a record of a series of events, and read as one would read a story or a book of travels, merely for the interest of the narrative, it is indeed no difficult matter to make it familiar to the mind. So it is regarded by the majority of readers: and hence it is, that many think their acquaintance with it thorough, merely because the principal incidents recorded, are impressed upon the memory. But history, whether sacred or profane, is something more than a naked transcript of events; it is ajn illustration of great principles, a demonstration of essential truths. It is only when regarded in this light that it has any considerable claim on our attention. Of what use for example, were it to the statesman, to know the simple fact that a king by the name of Alfred reigned in England a thousand years ago,and performed such and such exploits, and gave such and such laws and institutions to his people. He could turn that knowledge to no practical account. But when he sees in the history of that monarch, an instance of the influence of noble views and of heroic energy, and the efficiency and excellence of certain principles of government, it affords materials for the deepest study, and practical lessons of the highest value. So it is precisely with the history of Abraham and Moses, and of the Jewish nation in their numerous vicissitudes. The things which relate to them, were written for our learning; but not, we may be sure, merely to inform CHRISTIAN KNOWLEDGE. 59 us that they lived and acted, and received alternate prosperity and adversity at the hand of God; but for the vastly more important purpose, of showing us the principles of the government of God, and the ten- dencies of human nature as manifested under direct and powerful moral influence. IV. We say that sacred history, so far as it describes the agency of God in the events of which it treats, discloses principles upon which the divine government proceeds. It might seem at a hasty view, an easy matter, from a general knowledge of the perfections of the Deity, to deduce the principles on which he deals with men. So indeed it would be comparatively easy, were men obedient subjects ; for then justice and goodness would completely harmonize, and be- nevolence flow in its legitimate and proper channels. But since men are rebellious, extraordinary exigencies must be met, and of course extraordinary measures are required ; so that we can not know the plan which God has chosen, except as we may learn it by carefully observing what he does. By tracing studiously the operations of his hand, we may arrive at length, at a knowledge of the rules by which he operates. So far as the events which Scripture history relates, were the result of human agency acting according to its natural laws, so far they illustrate also the principles of human nature. And what is especially interesting and instructive, they exhibit its various aspects when subject to a course of moral discipline. Its natural 60 GROWTH IN tendencies when free from special moral influence, we might learn from the history of the Grecian states, or of any other nation not enlightened from above. But in the Jewish annals, we see men live and act from age to age, under the pressure of the most weighty moral motives, and the restraints of a perfect system of moral legislation. Human nature in its essential elements, is every where the same ; and hence the conclusions to which such a view of its workings may conduct us, we may safely regard as universal truths. It is plain, then, that the historical portions of the Scriptures, in order to be made instructive, must be examined in an inductive manner; that is to say, the facts which are recorded, must be regarded not simply as occurrences, but as particular illustrations of important general truths; each divine measure, as throwing new light on the government of God; and each human action, as making manifest the character of man. In this way they become preeminently useful. But when viewed in any other light, they may awaken interest as the only surviving record of a far distant age, but they will be of comparatively little moral value. V. Let us look next at the legislative portion of the Scriptures. Here God is placed before us as a sovereign, possessed of absolute authority, announcing to mankind his will as the supreme rule of duty. The laws which he thus imposes, are few and comprehen- sive; they are in general positive, admitting no exceptions; and they are conveyed in language the CHRISTIAN KNOWLEDGE. 6 l most unambiguous and plain, as becomes their weighty import. Hence it has often been concluded, that these at least, require no study ; that if they are made familiar to the memory, no further mental effort need be spent upon them. But the laws of God are founded on the essential nature of moral actions: they introduce us, therefore, to the whole theory of morals; to subjects of inquiry, which have engaged the noblest minds, in their profoundest studies. Further, the laws of God are genera} in their nature, yet intended to reach and regulate the almost infinitely varied forms of human feeling, thought and action. And is no mental application necessary, in order fully to understand their spirit, and to learn their bearing on particular cases? Again, the laws of God are an index of his charac- ter. If they tend to excellence, they indicate his wisdom. If they are adapted to the nature and the wants of men, and are fitted to secure his happiness, they are proof of his benevolence. If they are univer- sal in their nature, and impartial in their operation, they illustrate his justice. Is there here no room for the vigorous action of the mind ? Lastly, law is based on obligation. From the di- vine precepts, therefore, we may ascend directly to our relations to the Deity r and to his own absolute and unchangeable authority. And here is opened yet another ample field of thought. Who now will venture to affirm, that it is enough to exercise the memory alone upon the laws which 62 GROWTH IN God has given ? The truth obviously is that those who content themselves with this, can hardly be said to be- gin to learn the vastly interesting and important lessons, which those laws are fitted and designed to teach. VI. But besides its history and laws, the Bible contains the richest stores of truth, expressly and directly stated: such, for example, as are found in the discourses of our Lord, and in the writings of the inspired apostles. Such of these truths as are essen- tial to the salvation of the soul, it has already been admitted, are sufficiently obvious to be easily under- stood by the most simple of mankind. But these are only the first principles. The great doctrines of Christianity are presented and discussed with such a reach of thought, and power of argument, and sublim- ity of inspiration, that to comprehend the simple state- ment of them thoroughly, requires attentive study, activity of mind, and that divine illumination which is obtained by fervent prayer. Yet merely to compre- hend them is not all. Each of these doctrines is a part of one grand system ; each has important relations and affinities; each may suggest important inferences, and admit of important practical applications ; all serve to illustrate and explain each other ; while some have such connections with the infinite and un- revealed, as to leave them to our finite minds involved in partial mystery. Is it not, then, presumption to suppose that we can derive the full benefit of the direct Scripture statements of the truth, by a mere passive reading or hearing of CHRISTIAN KNOWLEDGE. 63 the Word? Is there nothing in the spirituality and sovereignty of God, the Trinity of the divine nature, the incarnation, atonement, and meditorial office of the Son, the mission of the Spirit, the resurrection of the body, and the unveiled destinies of immortality, that furnishes material for intensest thought, and gives scope to our best powers? Is it not manifestly true, that we are placed in the alternative of ignorance, of low and meagre views, upon the one hand; or of a vigorous use of our faculties and means of knowledge on the other? Enough has probably been said to show the reader, that to obtain a thorough knowledge of the Bible, is not that easy matter, which it is somewhat commonly supposed; that many of the professed readers of the Scriptures are more ignorant of their real import than they would be willing to acknowledge; and that they must continue ignorant, while instead of employing their own minds, they take all they seem to know at second hand and without reflection. VII. But now perhaps a difficulty will occur. It is impossible, it may be thought, for by far the greater number to study the truths of revelation in the way which has been indicated, from the want of mental discipline, of time and skill. The case however is not precisely so. Many, no doubt, will find themselves compelled by these and similar reasons, to be content with attainments more moderate than those of others, and far more limited than they themselves would wish to reach. But surely, this will not excuse them for , 64 GROWTH IN neglecting to press on as far as it is possible for them to go. You can not traverse the whole field of secular learning; hut this does not reconcile you to a state of absolute ignorance. You can not make all the streams of wealth to flow into your own coffers; but this does not prevent you from turning in thither all you can. Nor should the fact that some of the depths of sacred wisdom, after all your efforts, will remain unfathomed, deter you from attempting all that persevering dili- gence may be able to accomplish. And you can accomplish far more than you are ready to suppose, if you will really set yourself at work. Rightly appreciate the value of religious knowledge. Remember that the strength, and steadi- ness, and efficiency of your piety, will very much depend upon the extent and soundness of your views of the doctrines and duties of Christianity; and you will find yourself urged on by powerful motives. Reflect that in the right use of your own faculties, you may expect divine illumination, especially if habitually sought by humble prayer, and you will feel that you have strong encouragement. And then avail yourself of all the aids within your reach, and dili- gently improve the time and ability you have, however little, and you will learn with pleasure to yourself, that it is as true in this case as in others, that effort overcomes all difficulties. VIII. Be persuaded, then, to make a fair experi- ment. If you have hitherto been only a cursory reader of the Bible: if while you have heard much, CHRISTIAN KNOWLEDGE. 65 you have reflected little; if you have been most in- terested in the books and sermons which have given you the least occasion to exercise your thoughts in understanding them, rely upon it that your views are superficial ; and that there is within your reach, a noble satisfaction, which you have never yet enjoyed. Begin then immediately anew. Take up the sacred history which the word of God contains, and at every step inquire, What meaneth this? Endeavor to ascend from facts to principles; and seek to learn in every incident something of Providence or of man. Deem not the laws of God too simple to require particular attention, but believe with the Psalmist, that they are exceeding broad. Search out the truths on which they rest, the spirit which they breathe, and the ways in which they ought to be applied. And when you turn to the truths which God has explicitly revealed, feel that you are permitted to look into the secrets of the universe; that a field is thrown open to your mind over which angels and archangels love to wander, and in which their lofty powers find ample exercise. IX. Remember too, that you are urged to this pur- suit of heavenly wisdom, not merely by the gratification it is fitted to afford, but also by the most imperious obligations. It is for this that God has given you a rational nature, and placed in your hands the book of inspiration. For this that he gives you time and opportunity. And He will call you to a strict account. If you will not take the pains to learn, though he has given you such ample means and motives, you will 66 GROWTH IN CHRISTIAN KNOWLEDGE. not only cramp your intellect, and live comparatively ignorant, and lose much — very much of the usefulness and happiness you might attain, but you will also meet the judgment of the servant, who slothfully buried his talent in the earth. Be careful then to give diligence, to add unto virtue knowledge ; or in the words of the equally appropriate exhortation, — leaving the elements of Christian doctrine, go on unto per- fection. 67 CHAPTER V. AND ISAAC WENT OUT TO MEDITATE IN THE FIELDS, AT THE EVENTIDE. I. As truth in general, is the appropriate food of the human mind, divine truth in particular, is the pro- per means of spiritual sustenance and growth. The Christian can not possibly maintain a right state of the affections, and make his religious character pro- gressive, by the mere resolution to be holy. If the warmth of his piety declines, and his moral principles become inoperative, he can not restore the ardor of the one and the vigor of the other, by a simple effort of the will. He has other means to use for the attain- ment of the end. He must lay before the mind those weighty truths and doctrines, revealed in the word of God, which respect his relations, his duty, and his happiness; which present the object fitted to excite emotion, and supply the stimulus necessary to give activity to principle. This is taught us by the Scriptures, as well as by our knowledge of the laws of mind. In requiring of his people growth in grace, God has constantly direct- ed their attention to the appropriate means. While he announces to them the Holy Spirit as their great Sanctifier, Comforter and Guide, and teaches them to 68 RELIGIOUS MEDITATION. feel that he dwells in them to discharge in their behalf his official duty, he constantly presents to them his own exalted yet morally attractive and paternal character; their relation to him and to the Saviour; the affecting facts connected with redemption; the beauty of holi- ness; the odiousness of sin; the blessedness of those who live by faith, and their rewards in heaven; and the misery of such as live the life of sense, and the ruin which awaits them in the world of retribution. These and other kindred truths, are exhibited in every possible light; in all their various practical tendencies and ap- plications; in their adaptedness to inform the under- standing, to quicken the conscience, to w r arm and purify the heart, to awaken holy purposes, and to excite to holy action. Were these means of spiritual improve- ment used with faithfulness, by those who are in Christ, Christian progress would generally be uniform and rapid. II. But there are difficulties to be overcome, in bringing the soul to feel the full influence of spiritual truth. The mere reading of the Scriptures in a cursory manner, while it gives the mind a passing view of the great subjects of religious interest, leaves too often but little permanent impression. Even the preaching of the gospel, though it adds directness of manner and fervor of appeal, and is therefore in some respects bet- ter fitted to arouse the feelings and to give the truth a hold, not seldom fails to impart any lasting impulse to the mind. It is only by keeping long and steadily before the mental eye, those views of divine things RELIGIOUS MEDITATION. 69 which are fitted to affect it, and by learning the soul to commune with them intimately in calm and patient meditation, that they can be made effectually to aid the spiritual growth. But unfortunately, the majority of minds are little accustomed to reflection. They find it difficult to fix their thoughts, collectedly and for a length of time, upon one subject, and hence more effort is required than they are willing to put forth. The exercise of meditation, too, makes a demand upon their time. It requires, in order to a full enjoyment of its benefits, retirement from the things of sense, the casting off of busy care, and the tranquilizing of the soul. But the concerns of the passing day are pressing. Business, friends, or recreation, seem urgently to call for every moment. Thus a matter whose importance is but little understood and felt, is easily passed over; and it is not once remembered, that the soul is in this way deprived of no inconsiderable part of its daily spiritual food. But after all, there are no difficulties in the case, which may not be overcome. With proper resolution, Christian reader, you may obtain all the profit and the peace which flow from holy meditation. If you are willing to attempt it, let the following suggestions aid you in the effort. III. Select for the purpose, the most convenient and suitable occasions. In order to be profitable, the exercise must engage not only the understanding, but the heart. The employment of the thoughts upon religious truth, may be a cold and barren service. If 6 70 RELIGIOUS MEDITATION. you approach divine things with a speculative dis- position, or revolve them in the mind merely as sub- jects of intellectual study, they will leave little or no sweet and holy influence on the soul. But come to them with the conviction that they are matters in which the affections are especially concerned, and with a heart freed from perverting influences, so that the sensibilities are tender and open to impression, and they will warm, and enliven, and impart a lasting impulse to the growth of piety. Now there are certain occasions, on which the mind is drawn away from the excitements and the cares that usually disturb it, and is so chastened and subdued, as peculiarly to dispose it for serious thoughtfulness, and tranquil feeling. The seasons of affliction, for exam- ple, turn us away, for a time at least, from the attrac- tions of the world, incline to serious reflection, and soften the natural firmness of the heart. As one has beautifully expressed it, ' While the wounds of wo are healing. While the heart is all resigned ; 'Tis the solemn feast of feeling, 'Tis the Sabbath of the mind.' There are also several periods which serve to mark the progress of our lives; our birthdays, or the annual days of public fasting and thanksgiving, or the close and the beginning of our years, the return of which has a tendency to induce a similar state of mind. So daily, when we rise refreshed from sleep — a resurrec- tion typical of that which shall awaken us to immortal RELIGIOUS MEDITATION. 71 life — and when the bustle of the day is past, and the gentle evening comes — the time in which Isaac went abroad to meditate — with the pensive influence of its deepening shades and sober stillness, it will be found comparatively an easy task, to engage ourselves in fixed and interested contemplation upon sacred things. The morning and the evening, are favorable for still another reason; namely, that the duty can then be made a stated part of the regular exercise of the closet. If then you notice carefully, the times and circum- stances which tend to fit you for the exercise of medi- tation, and habitually and diligently improve them, you will thereby relieve the duty of very many of its difficulties. You will fall in with a favoring current, in place of having to buffet an opposing one; and in- stead of being discouraged by the laboriousness of your attempts, your success, and the profit which attends it, will gradually render the duty a pleasure, rather than a toil. IV. Let the attention be directed to some specific subject, and the effort made to view the subject chosen, in every interesting aspect. One of the most common causes of failure in attempts at religious meditation, is that the mind is wearied and distracted, in wandering vaguely over the wide field of general truth. General views are almost necessa- rily indefinite; they seem therefore too remote and abstract to affect us powerfully. Though for many purposes they are useful, they are not fitted to operate 72 RELIGIOUS MEDITATION. on the affections. Suppose, in illustration of the point, you should set yourself to meditate on history. You might begin with the origin of states, and glance over the great outline of events from age to age, observing when and how one rose and another fell, and by what means and instruments great revolutions were accom- plished, until you had formed to yourself a comprehen- sive view of the annals of the world. It is, however, impossible to conceive, that your sympathies should be awakened in this manner. The act of making such a general survey, would be a mere effort of the intellect; instructive it may be, yet cool and unaffect- ing. Instead of this, turn your attention to a single point, to the siege and sacking of a city, to the details of hard fought battles, to the unavailing heroism of a Cato, or the crimes and misfortunes of a Mary. All your feelings are now aroused, and you are moved to indignation at oppression, and melted into pity at dis- tress. In like manner, if the mind be sent to rove over the broad surface of God's truth, as nature and revela- tion spread it out, it will come back cold and unexcit- ed as before. But select a single topic, and give it a minute and particular consideration; regarding it in various points of view, and tracing out its practical applications, or noting its facts, if facts are connected with it, and allowing the mind to rest upon them one by one; and the heart is easily affected, and deep in- terest awakened. When once the attention is aroused, and the sympathies enlisted on a subject, meditation on it is easy and likely to be useful. The mental pow- ers seem then to have borrowed new activity; new RELIGIOUS MEDITATION. 73 thoughts are readily suggested; the subject itself is found to have interesting aspects which were before unknown; striking illustrations and analogies occur; and the affections are raised at length, to a state of devout and fervent elevation. V-. Collect with care appropriate materials for meditation. It is not every truth connected with re- ligion, that will subserve the purposes of such an exercise. Those subjects will be found not only most attractive, but also most improving, which are best fitted to excite and elevate the mind. While, there- fore, you ought habitually to endeavor to enlarge your views of the whole range of sacred truths, you will do well to select, from time to time, such topics as are most inspiring, and reserve them till opportunity occurs of fixing on them the undivided attention of the mind. If you keep in view this object, when engaged in the study of the Scriptures, or in reading other works of a religious character, or in occasional thought and conversation, you may always have on hand such a variety of themes, as to save you the trouble of a search when the meditative hour arrives. No time will then be lost, and no efforts wasted on unfruitful subjects; but from such as are at hand, the mind will make choice of that which is best adapted to its pre- sent state of feeling, and will fall naturally and easily, upon interesting and quickening reflections. If no pains are taken thus to gather up and preserve our spiritual food, when the time arrives at which the soul should be refreshed, the moments devoted to the pur- 74 RELIGIOUS MEDITATION. pose are likely to be wasted, in vainly looking round for something suited to our wants, or in fruitless wan- derings from one thing to another. Your experience probably can testify, that this has often been the case. God does not feed our souls, any more than he does our bodies, by miraculous means. He w T ill have sus- tenance for them, furnished by our care and .provi- dence, though he is the original and bounteous Giver of it all. VI. Avail yourself of whatever helps, to a right understanding and right performance of the duty, you may find within your reach. It is useful, whatever we attempt to do, to have a model before us for our guide. You will find in the writings of Baxter, Doddridge, and many others, excellent exemplifications of the duty, and also many exhibitions of such truths, as are pecu- liarly adapted to kindle and support the flame of holy meditation. Make these familiar to your mind; and if at any time, through weariness or bodily infirmity, you can not rouse the soul to put forth her own wings, it will be far better to make use of theirs, than not to rise at all. While you ascend by the aid of their strong pinions, and catch enchanting views of the regions they explore, you will find your fondness for the exercise increased, and your ability to venture forth alone augmented. In Christian conversation, too, you may find a valu- able auxiliary. To sit down in the freedom and the confidence of Christian friendship, and commune to- gether on some interesting spiritual truth, will often RELIGIOUS MEDITATION. 75 quicken the languid affections of the soul, awaken heavenly aspirations, and thus happily prepare it for holy elevation when alone. There- are many of the Songs of Zion also, the read- ing of which can hardly fail to enliven the imagina- tion, to make the spirit thirst for pure and living waters, and to soothe the mind and soften it to tender- ness; thus leading to a frame, of which meditation is the unlabored and spontaneous result. By making use of these and other helps, you will not only be enabled to ascend more easily, but to take a bolder flight, and thus obtain more noble and refreshing views. VII. Observe with care, the benefits which flow from the performance of the duty, whenever you do faithfully perform it. You will, of course, find some discouragements, even though you have many facili- ties and aids. In order to sustain your resolution, and to incite you to persevere, it is important that you should know how great are the advantages which you really derive, from engaging in the exercise. Of the happiness afforded at the time, you must be distinctly conscious; and you will not, therefore, overlook it. The permanent effect upon your character, is not en- tirely obvious, and will not be observed without par- ticular attention. If, for instance, after a devout and* elevating meditation, on rising in the morning, the heart should sweetly rise to God in secret and in fami- ly devotion, and be calm and peaceful through the day, you might not think to connect these facts with the 76 RELIGIOUS MEDITATION. exercise which commenced the train of happy feelings. You will doubtless discover by careful observation, that every act of serious contemplation does some- thing towards shielding the soul from earthly influen- ces, and leading it to holy thoughts, desires, and ac- tions. Suppose, for example, your theme of meditation were the cheering words of Jesus: In my Father's house are many mansions: I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also. In dwelling on the delight- ful prospect thus opened to your view, you would find yourself transported to the brighter world. You would walk the golden streets of the celestial city, and along the banks of the river of life, among trees and flowers that bloom and never fade. You would listen to the warbling of the harps of angels; and see the light of the divine glory, filling all the place with eternal splen- dor. You would behold the glorified Redeemer there, with all his faithful followers around him, enjoying the reward of his sufferings and sorrows, in seeing them completely happy, and in assigning to them abodes of peace, in which to dwell while the ages of eternity shall rolL You would, in imagination, take your place among them; and realize the beginning of unending blessedness. And would not such a view of the glory that excelleth, make earth seem little in your view? Would it not throw over your mind a placid influence, and by giving liveliness to faith and hope, assist you to endure with patience the trials and tempt- ations that encompass you? Would it not thus con- RELIGIOUS MEDITATION. ' 77 tribute to increase your spirituality, and to keep alive your aspirations after holiness? When, therefore, your slothful spirit would neglect to employ itself in this delightful duty, the recollec- tion of the happy influence it has at other times exert- ed on your character and life, and which it is fitted to exert again, will help to overcome the criminal reluc- tance w r hich you feel, and to stir you up to persevering and successful effort. VIII. Finally, consider, that meditation is an exer- cise peculiarly appropriate and honorable to a ration- al and immortal mind. Communion with God, may justly be regarded, as the noblest occupation in which such a mind can ever be engaged. And next to this, must be placed communion with the truth; which is only another name for meditation. If it is a high distinction of our nature, that it is capable of discovering and understanding truth, to search it out and to feast the mind upon it, must certainly be one of the worthiest employments to which our faculties can be devoted. How much more becoming to intel- ligence and reason, to be occupied with what is pure and elevated, and thus tends to refine and to ennoble; with what, while it confers serene enjoyment for the present, is in its nature lasting as the soul itself; than to be engrossed with low and grovelling concerns, w T hich debase and sensualize by contact, and which are transient and perishable in their nature. Yes, reader, meditation is a business w r orthy of such a mind as yours. It is perhaps the only employment, save 78 ' RELIGIOUS MEDITATION. that of praising God, which is common to this world and to heaven. The high intelligences that inhabit the pure world of light, do deeply meditate upon the wonders of God's providence and grace, desiring to pry into them; and without doubt also upon whatever else of truth, is wholly or in part within their reach. When you engage in the same duty, with earnestness and zeal, kindling all the ardor of your soul at heaven's own fires, you may truly deem yourself to have some fellowship with them, to be moved by a kindred and according spirit. IX. If you regard the duty in this light, you will not suffer discouragements to keep you from it. You will engage in it with system, and on principle. And so truly as the bread which God has given, is fitted to sustain and invigorate the soul, so truly will you find yourself refreshed and strengthened by it in the inner man. You will feel an elevating influence, which will assist you to keep the world beneath your feet, and your eye of faith on heaven. Do you not need the aid which you will thus receive? Are you willing to forego such benefits through negligence and spiritual sloth? Nay, do not thus deprive your soul of its hea- venly food, and lose the rich enjoyment of feasting daily on eternal truth. Rather perform faithfully your duty, and enjoy the inward consciousness that you are becoming meet for the employments and the blessed- ness of that pure world, where the ransomed meditate, adore, and love for ever! 79 CHAPTER VI. I AM THE VINE, YE ARE THE BRANCHES. I. The circumstances under which our Lord held his last conversation with his disciples, were peculiarly affecting. When he called them to become his fol- lowers, and the depositaries of his truth, like the rest of their nation, they were unenlightened as to the true nature of Messiah's kingdom. During their inter- course with him, by little and little the light broke in upon their minds; and they began to catch glimpses of what prophets had foretold, and kings had desired to see. The mists of prejudice, however, rolled back but slowly before the Sun of Righteousness; and when the time had come for the Son of Man to be delivered up to death, they seemed only to have learned enough to feel their ignorance, and to be left almost inconsola- ble for the loss of their Divine Instructor. In his parting discourse, therefore, the Saviour had two objects to accomplish; first, to state more explicit- ly than he had done before, some of the most import- ant truths respecting himself, and the nature of his kingdom; and secondly, to console them with the kind assurance, that although he was to walk with them no longer in the flesh, and the world should see 80 RELATION OF BELIEVERS his face no more, yet that they should see him, because he would spiritually dwell with them, and be in them, II. It was in illustration of this latter truth, that he employed the emblem of the vine, an emblem which has been very variously interpreted. Those, on the one hand, w T ho are fond of what is vague and mysti- cal, contend that the language is not figurative, but symbolical; that is, as they explain themselves, it is intended not simply to illustrate the fact of an intimate spiritual relation between Christ and those who believe in him, but rather as a type or symbol, shadowing forth the mysterious mode of this relation. While those on the contrary, who would explain away all that is spiritual in the meaning of the Scriptures, maintain that Jesus only meant to say, that as their Teacher, he was to them the fountain of religious knowledge ; and that it was necessary that they should abide in his instructions, in order that they might bring forth fruit. But our Saviour, it is evident, was no mystic. He did not accustom himself to utter # vague and shadowy assertions. Nor on the other hand, was he a teacher of what was evident or common place. By comparing this figurative language with that which he employed when speaking on the same topic in direct and natural terms, it will be seen that he designed to teach the deeply interesting truth, that a state of peculiar spirit- ual intimacy, incapable of being understood before experience, but perfectly intelligible afterwards, should subsist between himself and his true disciples, in virtue TO THE REDEEMER. 81 of which, he would be truly and delightfully with them all, even down to the end of time. A truth of so much consequence, deserves attentive study. By combining all the light which the Scrip- tures afford us on the subject, we may understand something of the nature and the benefits of the relation thus made known, as well as of the duties it originates. III. It is plainly, we may first observe, a relation of dependence. This was taught in a simple but im- pressive manner by Christ himself. Without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered. The Apostles unfolded the truth yet more fully, after his ascension. Paul writes to the Colossians, that by Jesus Christ, the first-born of every creature and the image of the invisi- ble God, were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers ; that he is before all things, and by him all things consist; and he is the head of the body, the Church, that in all things he might have the preemi- nence. This striking passage, and others of similar import, teach in the clearest manner a twofold depend- ence; viz, a dependence which is absolute and neces- sary, that of a being created and upheld upon the Creator and Preserver ; and a moral dependence, growing out of peculiar moral circumstances. The first kind of dependence is not peculiar to those who believe in Christ; but is common to all finite beings. The last is the dependence of such only as have been 82 RELATION OF BELIEVERS created anew by regenerating grace, and endowed with spiritual life; and is a dependence for the con- tinuance of spiritual life and blessings. Throughout the Apostolic writings, this dependence is recognized as pertaining to all who have been re- newed, and is made the ground of encouragement, admonition and appeal. Now Christ is called the Cor- ner-stone, upon which believers, fitly framed together, grow unto an holy temple in the Lord; and again, the Head, from whom the whole body fitly joined together and compacted, by that which every joint supplieth 7 maketh increase of the body, unto the edifying of itself in love. He is exhibited as living and reigning for his people; as being the author and finisher of their faith; and as bestowing on them freely from his fullness, grace for grace. This dependence, connected as it is with a rich array of promises, has been in all ages the comfort of the saints. They have sought grace, mercy and peace from the Redeemer, and have never sought in vain; and through all their wanderings in the wilder- ness of life, they have drawn from the spiritual Rock that followed them, as from a fountain of living waters. IV. The relation of believers to the Saviour, is fur- ther, a relation of personal obligation. Ye are not your own, says Paul, for ye are bought with a price; not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a Lamb, without blemish and without spot. No sooner had the baleful influence of the apostacy blighted all the flowers of Paradise, and put a period TO THE REDEEMER. 83 to its bliss, than the Saviour assumed the character in which he at length appeared as the world's Redeemer. By his compassionate condescension, in consenting to become the seed of the woman, that so through suffering and death, he might bruise the serpent's head, the law of God was honored, the door of mercy was effectually set open, and light from heaven let in upon the gloom of that melancholy day, which had 11 Brought death into the world, and all our woe." This act of making salvation possible, however, was general in its nature; and by it, since he placed the blessings of his grace within the reach of all, Christ became, in a sense, the Saviour and Benefactor of the whole race of man. But those who have be- lieved are under obligation, not only for the provision and the offer, but for the actual possession and enjoy- ment of the salvation which he died to purchase. To as many as receive him, to them gives he the power or privilege, of becoming the sons of God. He brings them from the gloomy paths of sin, from its disquiet, its dangers, and its enslaving power, into the safe and pleasant paths of holiness, and into the life, peace and freedom of the children of the Highest. Thus they are laid under obligations to the Redeemer, which are as vast as his own compassion, and as enduring as the blessings they receive. They are bound to him by the cords of love; and while the remembrance of what he has already done shall last, and the streams of his mercy and grace shall continue to descend, the feeling of indebtedness and a sense of gratitude, should be 84 RELATION OF BELIEVERS sufficient to attach their heart* to his person and his service. But besides the obligations growing out of the blessings which they have received from Christ, the great body of believers, are under covenant obligations which have been voluntarily assumed. They have deliberately bound themselves in a compact, the articles of which have been signed, sealed and witnessed, in which they promise to expect salvation solely by his grace; to commit the keeping of their souls to him; and to serve him in lives of faith and holiness. Of course they ow T e it to him to perform what they have promised. They can never rightfully recall, or in any way annul the self-consecration they have made. V. But there is still another view of the relation of discipleship; it is also, what is best of all, a relation of intimate friendship. Ye are my friends, if ye do ■whatsoever I command you. Henceforth, I call you not servants; for the servant knoweth not what his Lord doeth; but I have called you friends: for all that I have heard of my Father, I have made known unto you. Such are the words of Christ. That he might lay a foundation for such a friend- ship, was one of the reasons why it became the Son of God, when he came to redeem the world, to take on him, not the nature of angels, but that of the seed of Abraham. Suppose, for a moment, that he had laid aside the glory w r hich he had with the Father before the world was, to liken himself to some arch- angel, and with such a nature had come on his embassy TO THE REDEEMER. 85 of love, and performed the work of a Redeemer. How could the sons of men, borne down by a sense of re- sponsibility and guilt — weary and heavy laden — have gone to pour out to him their tears and sorrows, and to cast their trembling souls as their only hope, on his compassion? The awe inspired by a superior nature, must have risen up like a wall of separation; and freedom of access, and a full communion of affec- tions, must have been impossible. But he came in no such superhuman form. No, let the universe admire the condescension! He came on earth a man — a man of sorrows, and acquainted with grief: he trod the path of life as we do; he encountered its various tempta- tions and vicissitudes; he was executed on the cross, and buried in the sepulchre. Here is a basis for perfect friendship, and unrestrained communion. Our Saviour is our Brother. When he calls us friends, opens to us his heart of tenderness, and invites us to habitual fellowship with him, we see that what he proposes is in its nature practicable. Instead of feel- ing that the being on whom our hopes depend, is remote or difficult of access, our hearts are dr^wn towards him by a tender sympathy; we can under- stand what it is to dwell in him, and he in us; and though now we see him not, yet believing, we may rejoice with joy unspeakable and full of glory. Such, then, Christian reader, is the nature of the tie that binds you to Jesus the Redeemer. The triple cord of dependence, of obligation, and of friendship, is so drawn around your soul, as to constitute a blessed bond of union ; a union cemented by love, which 86 RELATION OF BELIEVERS many waters can not quench, but which is as tender as divine compassion, and as inexhaustible as infinite benevolence itself. Christ manifests himself to you as he does not unto the w r orld. He fulfills to you the promise, If any man love me, he shall be loved of my Father; and we will come unto him, and make our abode with him. VI. In proceeding to enumerate the benefits which the relation now T described confers upon believers, we begin with the remark, that it is the ground on which rests their spiritual courage. Those who are joined to Christ, were by nature fallen beings, and they live in a fallen world. Though grace, like a grain of mustard seed, is implanted in their hearts, yet before the germ becomes a tree, it must often be exposed to adverse influences; must feel by turns the scorching sun, the chilling frost, and the shattering storm. To speak without a figure, the principle of holiness within their hearts is feeble; it has to contend, in its development and growth, with remaining sin, w T ith severe tempta- tions, and with the arts of spiritual foes. They take the field of holy warfare full of confidence, perhaps, and saying, like Peter, in conscious sincerity of purpose — though all men should be offended, yet will not I; but like him, they soon learn that their glorying is vain. The assaults of temptation come, and they suffer, per- haps are overcome for the moment, in the conflict. What then saves them from despair? They remember their union to the Saviour; and the assurance that he will not forget them, nor ever give them over to their TO THE REDEEMER. 87 foes, bears up their fainting spirits, and inspires them afresh with holy energy. Say, thou who hast had experience, has it not been so? What but the thought that Jesus holds thee by the hand, and hath said that he will not suffer thee to fall, has sustained thee, when thy heart has felt the power of temptation, and the bitterness of sin? When thou callest thine own weakness and inconstancy to mind, and surveyest all the obstacles that obstruct the way to heaven, what encourages thee to press forward with confidence and hope, but the thought that thou art united to One who is all-sufficient, and who declares, that of all that the Father hath given him, he will lose none, but will raise them at the final day. In humble reliance upon him, thou mayest glory even in infirmity, for his power shall rest upon thee. VII. It is another benefit of the relation under con- sideration, that it furnishes the most powerful motives to obedience. The love of Christ constraineth us, while we thus judge, that if one died for all, then were all dead; and that He died for all, that they who live, should not henceforth live unto themselves, but unto him who died for them, and rose again. It is the glory of the Gospel, that it places those who receive it, in circumstances which appeal so powerfully to some of the strongest feelings of the heart. W T hen the believer reflects that he has been raised from the depths of sin, and has had his feet planted on the Rock of Ages; that he has received and is still receiv- ing the richest spiritual blessings; that he has secured 88 RELATION OF BELIEVERS- to him by covenant all real good in this world and the next; and that all has been purchased for him, by the humiliation the tears, the groans and the death of the Son of God, can he want motives to holy zeal and diligence? Will not the sense of obligation irresistibly impel him to self-consecration? Will it not fill his heart with ardor and make him strong for Christian action? Look at your own experience, Christian reader. Has not your heart found the strongest incitement to duty, in the fact that you are not your own, but have been purchased with a price, even by the precious blood of the dying Lamb; and that you sustain to Christ the relation of one infinitely obliged? Is it not when you feel that he has done every thing for you, that you long to do some thing in return for him? Oh, yes! While philosophy with all her wisdom, has never been able to move men to holy living, because she can not reach their hearts, every one who has cordially received the Gospel, has found the simple truth that he is bound to Jesus Christ by obligations which never can be canceled, a vital, active energy within him. The law is established, and not made void, when men are justified by faith. VIII. As yet another benefit of the relation between the believing soul and the Redeemer, may be men- tioned spiritual peace. This flows more directly from his friendship. It was the rich legacy which he left to all, in every age, who should be brought to taste his love. Peace I leave with you; my peace I give unto TO THE REDEEMER. 89 you; not as the world giveth give I unto you. No, not as the world giveth. Nothing hollow, delusive, and unsatisfying; but a peace, pure, deep and heavenly; the peace of God, which passeth understanding. By condescending to recognize us as his friends, and admitting us to free communion, He has put it in our power to cast all our burdens upon him, has secured to us his sympathy and smiles, in short has made us to participate even now in that fellowship with him, which constitutes the blessedness of the redeemed in Heaven. Temptations may assail us, the world frown, and earthly good be torn away, and yet our souls re- main calm as the summer's sea. So it has been with many a believer. So, reader, it may have been with you. Such sacred calmness, is the natural consequence of being one with Christ; one in spirit, one in pur- pose, and one in holy and inalienable love; and so long as you remain joined to him in such a bond of union, you may possess it to such a degree as shall make you look down alike upon earth's joys and sor- rows. This it is that fills up the measure of your spiritual blessedness, and leaves you nothing to desire, but that you may demean yourself in such a manner, as not to lose what is your rich inheritance in the Redeemer; but on the contrary, to prove a living, fruitful branch of the true and living Vine. IX. If then the relation between Jesus Christ and those who love him, is so intimate, and is productive of such fruits, every one of them should daily exer- cise a lively faith in him. It is probable, nay, it is 90 RELATION OF BELIEVERS absolutely certain, that few Christians ever attain to an adequate and abiding conviction of the fact, that they are united closely and indissolubly to Christ. Too often he is regarded as remote, and it is forgotten that a relation of dependence, of obligation, and of mutual affection, binds us to him like a golden cord, so that he is with us always, when we sleep and when we wake, in the house and by the way. Thus we dry up the streams of our own enjoyment. We lose the benefit to which we are entitled; we fail to derive the holy courage, zeal and peace, which are appropriately ours, if we do not live with the Son of God by faith. Yes, reader, you must believe that He abideth in you, to sustain and invigorate and comfort, or you will live below your duty, and at a distance from your happi- ness. How is it then in this respect with you ? Do you understand practically, this revelation of the Saviour in the heart? Some men, says the excellent Baxter, find more of spiritual enjoyment in every common meal, than others in their choicest privileges, so habitual a sense have they of the Redeemer's pre- sence. Is this the case with you? Do you rely on Christ for pardon, peace and strength, and endeavor to bring every thought, feeling and purpose into entire conformity with him, that your union with him may be perfect? Do you converse with him often and delightfully, in his Word, in meditation, and in prayer? It is a most necessary duty, that you examine yourself in this respect. If you truly live with the Son of God by faith, with what heavenly joy do you meet him in your closet! W T ith what tenderness do you think of TO THE REDEEMER. 91 his dying love! And when faith portrays to you the scenes of Calvary, it is with profound emotion that you are prompted to exclaim, 1 Oh the sweet wonders of the cross, Where God the Saviour, loved and died ; Her noblest life my spirit draws, From his dear wounds and bleeding side. 1 X. Ought you not also, Christian reader, sustaining such a relation, to watch against every sin, and to strive earnestly for more perfect sanctification ? Your union with Christ can not be complete, or at least you can not fully enjoy its benefits, so long as sin remains unslain with you. Just in proportion as you are pure in heart, will He show you his face in love, and endow you with his gifts and graces. Fly then to the fount- ain that is opened. There you will find forgiveness and a plenteous redemption. Let no consciousness of duty neglected, of sin indulged, or of want of devoted love, separate between your soul and Christ. Rest not satisfied, till you feel a perfect sympathy with him; and such a reliance on his love, that you have some thing of that sweet repose in his affection, which is the bliss of the redeemed above. In short, since you owe all to the Redeemer's love, let your heart, your lips, your whole character and life, show forth your gratitude. While you acknowledge your indebted- ness, give up yourself anew to him in penitence and faith, beseeching him to be to you wisdom and righte- ousness, sanctification, and redemption. 92 CHAPTER VII. WHO WENT ABOUT DOING GOOD. I. These few and simple words contain the sum and substance of the whole history of our blessed Saviour's life. They are exceedingly comprehensive; they let us at once into the whole spirit of the man, and acquaint us with his every day thoughts and feelings; with the grand aim, in short, with which he lived and acted. Every thing about the Redeemer of the world is wonderful: his mission, his person, his birth, his teaching, his sufferings and his death; and not the least among the things pertaining to him, which ex- cite our admiration, is the general tenor of his life, as thus set forth with such force and beauty. No higher encomium can be paid to any human being; no nobler epitaph can be inscribed upon the tomb of any, than these brief words contain — He went about doing good. And the statement as made in reference to Jesus Christ, is without the least exaggeration; it requires not the smallest limitation or abatement; it is literally and precisely true. II. And let this circumstance especially be noted: He ivent about doing good. Not only was he filled CHRISTS EXAMPLE OF DOING GOOD. 93 with the spirit of benevolence; not only was he ready to embrace such opportunities as offered themselves to him, unsought; but he went abroad to look for oppor- tunities. He never regarded any application to him as unreasonable; never regretted that any chance threw the suffering and the needy in his way; never limited his works of love to any particular time, or place, or manner, or performance. On the contrary, he sought to make himself, so far as his strength permitted, always accessible to all; and with great self-sacrifice, and many weary journeyings, he traveled to and fro, that the greatest possible number might approach him. In his human character and life, Christ is in all things our great pattern. He hath left us an exam- ple, that we should follow his steps. In learning what his mode of daily living was, we learn what our own mode of daily living should be. That it is the duty of every individual disciple, in the ordinary course of life, to go about doing good, is so apparent, that no labored proof of the point is necessary; and yet a few suggestions may appropri- ately be made, in order, if not to convince of obliga- tion, at least to quicken the sense of it in the mind. III. In the first place, then, let it be noted, that each individual Christian has some circle of influence, great or small, within which to go about doing good is entirely practicable. In respect to this, there is pro- bably some misapprehension. Every body believes, that is, every body who professes to believe the Bible, that doing good is in some sense a Christian duty 8 94 CHRIST'S EXAMPLE Every body believes that the ministers of religion, the officers of the Church, those whose station may give them extensive influence, and those who are generally known as persons eminent for piety, may properly employ themselves in works of benevolence to others. But, says the obscure Christian, w T ho treads as it were one of the by-ways of life, and scarcely goes at all beyond the limits of his own neighborhood, "What can I do? My sphere of influence is so small, my oppor- tunities are so limited, that there seems to be nothing of consequence for me to do. But how is this? May the servant, who has only one talent, hide that in a napkin, because it is but one? If God has given you but a small circle, within which he holds you responsible for your influence; is this a good rea- son for not occupying that? The true principle is this: God reckons strictly with every man for what he has. If my sphere of life is limited, I shall not be called to render an account like that of one whose field of effort is more ample; but I certainly shall be obliged to answer in all strictness, for the precise means and opportunities of well-doing which I actually possess. There is no Christian who is able to attend to the affairs of common life, whatever may be his degree of intelligence, or his condition, or his daily occupations, who has not, or may not have, access to some of his fellow men; and power, by some means, to contribute to their welfare. There is not one, therefore, who can not go about, though it be only about his own neighborhood, doing good, after the example of his Lord and Master. OF DOING GOOD. 95 IV. It may be added, in the next place, that what is thus practicable as an individual duty, is directly and explicitly required of all Christians in the Gospel. We can not, of course, now undertake to exhibit fully the precepts of the New Testament on this point. It will be easy, however, to refer to a sufficient number, to place the truth stated beyond any question. Take, for example, the sayings of our Lord himself: Ye are the salt of the earth; ye are the light of the world: let your light so shine before men, that they, seeing your good works, may glorify your Father who is in Heaven; whatsoever, therefore, ye would that men should do unto you, do ye even so unto them ; do good and lend, hoping for nothing again, and ye shall be the children of the Highest. And so the Apostles: Let us not be weary in well doing; as we have oppor- tunity, let us do good to all men, especially to them that are of the household of faith; to do good and to communicate, forget not, for with such sacrifices God is well pleased; rejoice with them that do rejoice, and weep with them that weep; distributing to the neces- sities of the saints; given to hospitality; warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men; he that con- verted a sinner from the error of his ways, shall save a soul from death, and hide a multitude of sins. The whole New T Testament abounds with similar views of Christian duty; and observe in none of these cases, are there any restrictions or exceptions. It is nowhere said that it shall be the duty of such Christians as may have extraordinary gifts, or as may possess the 96 CHRIST'S EXAMPLE most ample means, or as fill stations of peculiar promi- nence, to abound in works of love. But it is Christ- ians as such: all Christians of every class, to whom the requirements are addressed. In this it is that they are all to be a peculiar people, that they are zealous of good works. Every one of them, according to his measure, is expected to go about doing good. If we need any comment on these plain require- ments, we may find it in our Saviour's description of the final judgment in the twenty-fifth of Matthew. On wmat ground does he rest the welcome which he will give the righteous on that day? I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked and ye clothed me: I was sick and ye visited me: I was in prison, and ye came unto me. Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me. He bids them, come, ye blessed, as those whose daily business and delight it was to go about doing good. The wicked are con- demned, on the other hand, as those who had neglected to do the acts of love and mercy which are specified. VI. Still further, from the examples of the Apostles and primitive saints, we learn that they regarded the duty in question as of solemn and urgent obligation. Look at the history of the Apostles themselves. They acted as they taught. They emulated the divine example of their Master, in going about for the same great end; in living to bless the world. Take the case of Paul. What was his entire life from the time OF DOING GOOD. 97 of his conversion, but one continued course of devoted, self-denying toils, for the sake of doing good. Now at Damascus, now at Antioch, now in Arabia, now at Jerusalem, now in Ephesus, Philippi, or Corinth, now in Rome, and lastly in remote and barbarous regions, he labors with untiring zeal and constancy, to bless men with the knowledge of the Gospel. Read his own graphic sketch in his second Epistle to the Church at Corinth, and you have a picture of the whole. VII. See also in the Acts of the Apostles, how Peter and John employed themselves. To-day they are preaching to the mixed multitude assembled at the feast of Pentecost: to-morrow they are at the temple, healing the lame man, and boldly charging on the people their sins, and exhorting them to repent and be converted. Next we find them bearing witness to the truth before enraged chief priests and rulers : then they are cast into prison, and beaten, for their labors of benevolence, and so on. Is it said that these were apostles, of whom such a course was to be na- turally expected? Look then at Stephen, in his short life and glorious martyrdom. Look at Philip, in his evangelical and successful ministry; and at the multi- tudes of others, who went forth in all directions from Jerusalem, preaching the word. Is it said that these were commissioned preachers and officers of the church? Observe then what is said of private Christians; that they sold their possessions and goods — that is, to such an extent as the common good demanded — and parted 98 CHRIST'S EXAMPLE them to all men, as every man had need. And they continued daily with one accord in the temple, and breaking bread from house to house. Neither said any of them that aught of the things which he possessed was his own; that is, to be used for his own selfish gra- tification exclusively; but as many as were possessors of lands or houses, sold them, and brought the prices and laid them down at the Apostles' feet, and distribu- tion was made unto every man according as he had need. See also the notices of Dorcas, of Aquila and Priscilla, and of many others of whom mention is made in the Acts, in the salutatory parts of the epistles, and elsewhere. It is clear that the whole primitive church, in the days of its early purity, was deeply impressed with the truth that every individual Christian was bound by a weighty obligation, to go about doing good. It was this conviction in the church that shook the world. It was this, that gave the despised and humble followers of Jesus of Nazareth a power which demolished the strongest citadels of old idolatry, triumphed amidst the most terrible persecutions, and made converts to righteousness among the cavilers of Athens, and in the very palace of the emperors in Rome itself. VIII. While then we see that the duty of going about doing good is practicable in the case of each individual Christian in all ordinary circumstances; that it is forcibly enjoined throughout the Gospel, that it was understood by the primitive Church to be demanded by the very genius of Christianity, nothing OF DOING GOOD. 99 can be clearer than that solemn obligations bind pri- vate Christians, individually, to discharge it daily with holy diligence and courage. But how shall this be done? By what means, and in what particular ways, shall we seek to meet our responsibilities in this re- spect ? Some of the most important we will now briefly specify. IX., It may be worth while to observe that an ami- able deportment simply is often an effectual means of good. We are apt to forget that we are continually speaking to those about us, and making distinct im- pressions on them by our very looks; by the light or shade which rests upon our countenances; and also by our manners and address. A countenance expressive of the calm and gentle spirit which the Gospel breathes; a look, which indicates that evil passion is subdued, and that the peace of God which passeth understanding, habitually pervades the mind, and the courteous and conciliatory manners which the Gospel at once requires, and tends by its influence to produce, are not only adapted to gain for us the affection and esteem of others, but also to leave happy and useful impressions on their minds. While unamiable looks and a repulsive bearing, may not only give others present pain, but do them lasting injury; it has often been the case that the lovely demeanor of a good man has carried saving convictions to the minds of those who have observed him. And this is a means of doing good which is as much within the reach of the obscure as of the prominent disciple. It is a means by which 100 CHRIST'S EXAMPLE one may be accomplishing important good when he is going about with special reference to other purposes; when he is not even thinking of it, nor ever likely to know it in this world. A good man lately mentioned a circumstance, which affords an illustration on this point. He called on a lady who had been for a considerable period in deep affliction. To his surprise, she stated that she had for some time wished to see him, to thank him for the good which he had done her; and then expressed her fervent gratitude. The gentleman was wholly at a loss to know T to what she could refer, as he had no recollection of having rendered any service, and beg- ged her to explain. Why, sir, said she, I some time since became exceedingly depressed under the pressure of long and painful trials. I was ready to sit down and give myself over to despair, and was altogether miserable. In this state of mind I was walking out, when I happened to see you passing on the opposite side of the street. You had such a cheerful, quiet, happy look, that it went to my heart in a manner which I can not possibly describe. It seemed to w r arm me with new hope, and to kindle new courage in my sinking, weary spirit; and I have felt stronger and better ever since. Such, in one instance, was the silent genial power of a pleasant countenance and air. Who can not, as he goes about, do good in such a way? X. Great good may likewise be accomplished by habitual uprightness and consistency of conduct. We are too apt to think of our conduct in the common OF DOING GOOD. 101 affairs of life, chiefly in relation to ourselves; and to forget to consider the impression which it may make on others. In fact, however, those about us are daily receiving either good or harm from what they see us do. A man whose integrity in all things is well known and unquestioned, is a perpetual rebuke to the slippery, the double-dealing, and the trickish. If he does not make them fair and honest, he constrains them to do homage to uprightness, and to feel its excellence; and such as are well-disposed, his influence helps to en- courage and confirm. And so in respect to general consistency. The world well understand the profession which the Christian makes. They know what views of duty, of account- ability to God, of the true end of life, of the value of the soul, and of the magnitude of the interests of eter- nity, he avows himself to entertain. They are not ignorant under what promises to God, either expressed or understood, he lies, to lead a sober, blameless, godly life; and while they sometimes talk as though they think him over-scrupulous when he stands upon his principles and his sense of duty, and refuses to yield a sinful compliance with the spirit or the practice of the multitude, they think no such thing in fact. When they see a Christian truly consistent in his conduct, their hearts are constrained to do him homage; yea, to do homage to the religion he professes. You may sometimes make impressions by the general consistency of your conduct with your well-known Christian faith and obligations, which shall preach more powerfully to the consciences of irreligious men, than any form 102 CHRIST'S EXAMPLE of direct appeal can do. You certainly will exert a salutary influence, in a greater or less degree, on the minds of others, every day that you demean yourself in your course of action in a becoming manner; no matter where you are, or about what you are em- ployed. You will go about — let it be only about your own dwelling — doing good. XL We refer, in the next place, to acts of charity, in the common meaning of the term. In a world of suffering and sorrow, there will necessarily be many whose misfortunes or afflictions will give them a strong claim on those who are more favored, both for pity and relief. The poor, says Christ, ye have always with you. That it is to be expected of Christians, as the disciples of Him who came to bind up the broken- hearted, to comfort those that mourn, to open the prison doors for them that were in bonds, and to give the blessings of his kingdom to the poor, that they abound in all kinds of charitable effort, is altogether manifest. A hard-hearted, uncharitable, parsimonious Christian, is an utter contradiction; and so the matter is generally understood. But we are not to be content to improve the opportunities of administering to others which come directly in our way. If we would be faithful in our duty, we shall search out those to whom our sympathy and aid will be a blessing. All Christ- ians can not do an equal amount of good in this way, any more than in other ways. But what individual is there, who, with the spirit of the good Samaritan, can not pour the oil of consolation into some one bleeding OF DOING GOOD. 103 heart? Who, with the benevolence of the poor widow who cast all her living into the treasury when she cast in her two mites, can not carry to some one child of need, relief that shall cause his heart to throb with gratitude and joy? Yes, the saints on earth ought all of them to be like the angels of heaven, minister- ing spirits, going forth continually to minister to the distressed. Those who are so, though the world should never know of their self-denials and their deeds of love, shall carry blessings in their path, like streams whose course is to be traced only by the verdure they produce. The prayers and grateful tears of many, whose hearts have been gladdened by their kindness, shall bear witness for them before God. Happy are they, who have fully learned how much they may accomplish by going about in this manner to do good. XII. To endeavor by judicious means to enlighten others as regards their highest obligations and their true well-being, is another appropriate way of doing good. The selfish tendencies of the hearts of men naturally incline them to be intent, almost exclusively, each on his own affairs; but the gospel urges a dif- ferent course entirely on the Christian. Look not every man on his own things, that is, exclusively; but every man also on the things of others. Not only is the church, m its organized capacity, to take measures to publish the Holy Scriptures, to sustain the institu- tions of religion, and to send the preachers of salvation to the destitute; but each individual Christian, in the 104 CHRIST'S EXAMPLE position in which Providence has placed him, whatever it may be, is daily to use such means as are within his reach, to make plain to such as he may find in need of such a service, their duty and their happiness. You can hardly be placed any where in life, or go out to your ordinary business, or travel in any direction on a journey, without coming in contact with those who are blinded to their best interests either for this world or the next, or perhaps for both. They have yielded to evil impulses, or they were educated wrong, or they have been carried away by custom, or evil associates have beguiled them, or possibly they err simply through ignorance and inexperience. A word fitly spoken, the giving of a Bible or a tract, an in- vitation to the house of God or to the place of social prayer, a friendly suggestion of a danger or a duty, the offer of direct instruction where it may be useful; such are the means by which you may lead others to better views and to wiser conduct. By some one such act of kindness, many a young person has been with- drawn from the gulph of ruin; many a prodigal has been reclaimed; many a sabbath-breaker has been led to reverence the day; many a profane person has been brought to forsake his oaths; many a thoughtless, hardened sinner has been won to holiness, and saved from eternal woe. But, little will be effected in this w T ay, unless it is made a settled principle of life to be watching constantly for opportunities, and to spare no pains in making a faithful use of them when they are found. And on the other hand, it is impossible to calculate the amount of good that even the humblest OF DOING GOOD. 105 Christian may accomplish in a course of years, who, every day, goes about in this way doing good. Blessed are they, says the Sacred Writer, who sow beside all waters* In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. XIII. And finally, individual Christians have it in their power to do great good, by encouraging and exciting one another to benevolent exertion. It is this to which the Apostle refers, when he speaks of pro- voking one another to good works. Example itself, in this as in other matters, has great influence. It speaks gently, but always with effect. A beneficent spirit is contagious among right hearts. There is hardly any thing more likely to touch the conscience of those who are remiss in the duties which they owe to others, and too much absorbed in their own selfish concerns, than coming in contact with such as are engaged with all earnestness in doing good — going about like mes- sengers of mercy. The excellence and nobleness of benevolent action is in this way made apparent : it commends itself to admiration; and it is impossible not to feel, if the heart be not lost to all right purposes, an impulse towards a course of life so worthy to be chosen. Words too, on fit occasions, may be added to example. It is not necessary that a formal exhorta- tion should be given in all cases, in order to attain the end desired. It may be very proper sometimes, 9 106 CHRIST'S EXAMPLE to persuade and urge with arguments and influences the most direct, but often the simplest suggestion, the mention of some favorable opportunity or some deserving object of benevolent effort, will be like applying the match to the well laid train. In this, as in other things, an individual may accomplish as much or even more, indirectly, by enlisting the agency of those who would otherwise have been inactive, as by his own personal exertions. In great enterprises of a worldly nature, we continually see men arousing and urging on each other by every possible means; and it is in this way that great movements for the accom- plishment of important objects are made with an enthusiasm and energy which force a way through the greatest obstacles, and are the pledge of sure suc- cess. So it should be in the works of love which a spirit of beneficence suggests. Every one should strive to give the greatest amount of impulse and incitement to the minds of all around. In this way, there will be the glow of sympathetic ardor, and the power which naturally results from combination. XIV. We have only been able, in what has been sug- gested, to glance at this great subject. We have merely noticed, and that briefly, some of the chief modes of individual effort to do good, in the every day walks of life. Yet, what a field of duty, of high responsibility, do these few hints lay open? How low T , how exceedingly inadequate on this subject are our ordinary views! How little can we say with Paul — None of us liveth unto himself ! Could we but see our great deficiencies, OF DOING GOOD. 107 as they are seen by God, it would doubtless cover us with the deepest shame. Though we are taught by the Word of God to rest our hopes of heaven upon Christ alone, yet it is by our good works that we are to assure ourselves and others that we possess the faith that justifieth. Our blessed Lord and Master is to be the great pattern by which we are to live. He went about doing good ! What a glorious model! And if any man have not the spirit of Christ, he is none of his. Reader, can you bear the test? Can it be certified of you, that you go about to scatter blessings? W'herever you go, is it seen and felt that you are like the Son of God? If not, why should you flatter yourself, that Christ acknowledges you as his? Or dream that he, at last, will bid you welcome as a good and faithful servant ? Doubtless, before the moral power of the church can be fully felt upon the world ; before the divinity and the beauty of the religion of the Cross, can be seen among men, in full perfection, there must be a great advance as respects individual Christian action in all the walks of life. When those who belong to Christ shall truly live and walk like Christ, then indeed shall the church be the salt of the earth, and the light of the world. XV. And let it be remembered too, that among all the works which fill up the course of our mortal lives, there are none that will give us such pleasure when we come to the dying hour, as the works of self-denying love to which both the teaching and example of our 108 CHRIST'S EXAMPLE OF DOING GOOD. blessed Master, call us. We shall not wish to build our hopes of heaven on these, as the meritorious ground of our salvation. We shall love to lean on Christ if we are his, and own that we are saved by grace. But in the recollection that in our life and spirit, we have been like our blessed Lord, we shall find the cheering evidence of our discipleship. We shall need this comfort then. yes, reader, when in that honest hour, your many sins and all the short- comings of your life shall crowd upon your thoughts, and you fly to the Saviour of sinners as your only confidence and refuge, it will afford you blessed encouragement to think that you are truly his, if you are able to remember that after his divine example you have steadily and faithfully endeavored, in the sphere in which God placed you, to go about doing good! 109 CHAPTER VIII. LOOKING UNTO JESUS, THE AUTHOR AND FINISHER OF OUR FAITH. I. It was the special object of the writer of the Epistle to the Hebrews, to confirm those to whom he wrote, in the Christian faith. For this purpose, he shows by various and conclusive arguments, the superiority and preeminent excellence of the Gospel method of salva- tion. By way of encouraging them to bear with patience the persecutions and afflictions to which they were subjected on account of their profession, he refers them to the excellent of former ages, who cheerfully suffered all manner of calamity, while, with the eye of faith, they looked forward to a better state, and had respect unto the recompense of reward. He reminds them of the thrilling truth, that in their toilsome and afflictive course, they were encompassed with a cloud of witnesses, being made as it were a spectacle to God, angels and men; that by this thought they might be prompted to lay aside every weight, and the sin which did so easily beset them. But while he offers these and similar incentives to Christian perseverance, he evidently lays greatest stress upon the influence of an habitual contemplation of the character and work of Christ. On this he dwells particularly; as if he would 110 CONTEMPLATION OF CHRIST. have them feel, that while they should derive incite- ment from subordinate considerations, they must ever look for their mightiest impulse to Jesus the great Captain of salvation. The circumstances of the early disciples were in some respects peculiar; their trials also were doubtless peculiar in some degree; but since the elements of human nature, and the legitimate influence of the gospel, are every where the same, it must be true, that what was found to be to them the essential means of Christian progress, will be found to be the essential means of Christian progress to believers at the present day. If it was necessary, in order to sustain their spiritual growth, that they should have an eye fixed steadily on Christ, it is no less requisite to ours. We may rest assured that we, as well as they, shall draw our best supplies of strength to prosecute our journey upward, from an habitual looking unto Him. That we may aid the reader in this matter, we will refer to some particular views of Christ, with which especially the mind should be kept constantly familiar. II. Look unto Jesus, then, in his self-devotion. The first great lesson which the Christian, as such, has to learn, is that of renouncing selfish interests, subduing personal desires, and becoming thoroughly subject to the Supreme Will; a lesson, than which none is more difficult for humanity to receive. The heart naturally scorns subjection; it proudly spurns restraint; it wishes to be guided in all things by its own impulses alone; in short, it sets up a claim to independence. But CONTEMPLATION OF CHRIST. Ill Christianity recognizes only one independent mind in all the universe : it demands that the wishes of this mind shall regulate the wishes of all others; that the decisions of this will shall be the universal law. Under this system, therefore, self must be crucified; that all the finite may move around the Infinite in harmony, subject to the one great central moral power, as the planets move around the sun in obedience to the gra- vitating energy. If any man will come after me, let him deny himself, take up his cross, and follow me. Of what our Lord Jesus Christ demands of us in this respect, He has himself set us a most illustrious example. If it be a sacrifice to yield submission to the perfect Will, He has endured the sacrifice. If it be a hardship to practice self-denial, and to suffer personal privation, He has submitted to the hardship. He voluntarily became subject to the Father, and consented of his own self, and for his individual advantage, to do no- thing. He laid aside the crown he wore in heaven, put off the, robes of majesty in which he sat upon the throne, and veiling his deity in human weakness, and suffering all the necessary sorrows of humanity, through years of weariness and toil, He lived only for the work which had been given him to do. ' Cold mountains, and the midnight air, Witnessed the fervor of thy prayer : The desert thy temptations knew; Thy conflict, and thy victory too.' Unparalleled self-sacrifice ! No creature in the uni- verse can ever equal it; for no creature has an eternal throne to leave, nor a boundless dominion to resign, 112 CONTEMPLATION OF CHRIST. nor an infinite majesty to be put off, nor divine perfec- tions to be obscured in flesh. No : thou mysterious Philanthropist! Unequaled thy self-devotion must for- ever remain. The utility of looking unto Jesus, in this view, is plain. Called as you are, disciple, if you would run the heavenward race; to live not unto yourself; to bear the cross, despise the shame, and be cruci- fied unto the world, you need just such incitement as his example is fitted to afford. Without it, you might often be weary and faint in your mind. But with the truth fresh in memory, that even Christ pleased not himself; that he was made perfect as the Captain of salvation through suffering, who could shrink from offering himself a willing sacrifice to God, ready to do or bear whatever infinite wisdom may appoint? The faithful soldier would be ashamed to blench at privations which his leader cheerfully en- dured: and can the Christian, when the Redeemer, having made cheerfully the offering of himself, inquires — Are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized with — make any other answer than that made by the Apostles — We are able? Surely every one must feel that it is enough for the disciple that he be as his master. Yes, Christian, with a self-devoting Saviour in your view, you can hardly fail to find self-consecra- tion easy. III. Look unto Jesus, also, in his benevolence of heart. As it is your first Christian duty, to be in CONTEMPLATION OF CHRIST. 113 subjection to the Father of spirits, and in self-renun- ciation, to stand ready even for sacrifice and suffering in obedience to his will, so it is the second, to be filled with love to fellow beings, and intent on doing good. The piety which isolates itself in the cloister or the hermitage is necessarily imperfect. It is too much occupied with self, and forgets its obligations to the world. Go work to-day in my vineyard: it shuts this duty out of sight, and indolently wastes its time and strength. You are required, as shown in a former chapter, to avail yourself of all opportunities and means, of making others happier and better, under the influence of a heart warmed with a real interest in their welfare. But in exacting of you such a service, and the exhibition of such a spirit, Jesus Christ asks only that you feel as He has ever felt, and act as He has ever acted. His love is an unfathomable deep; a rich eternal fountain. It has flowed like a refreshing river, from the morning of creation until now; it will flow on while the ages of eternity shall roll. It was love, that led to the mysterious incarnation ; that placed him in the form of a servant in our world. It was love, that prompted him to heal the sick, and raise the dead, and cleanse the leprous, and cast out devils; to make the deaf to hear, and the dumb to speak. It was love, that made him weep with com- passionate tenderness over the devoted city ; that moved him to pray so touchingly for those that per- secuted, and spitefully entreated him; that led him at the end of a life of weary labors, to the final act by 114 CONTEMPLATION OF CHRIST. which he broke the chains that held a world in bond- age unto sin. In short, He is himself a perfect exemplification of benevolence, the most pure, expan- sive and unshrinking that can possibly be conceived. What then, so fit, as the contemplation of that holy flame in him, which nothing could extinguish, to kindle benevolent love within your breast. Emotions are easily transmitted from mind to kindred mind. You can hardly hold communion with benevolence, and not catch its noble spirit. You will find it diffi- cult to dwell on the works of love which Jesus has performed, without being filled with admiration of his goodness, and with desire in conformity to his exam- ple, to be occupied in doing good. If a selfish heart reluctates, you may find here a power that can compel it. The thought of the Redeemer's tears, which he wept in tenderness for other's woes, will shame selfish- ness to silence, and draw forth the purer feelings of the soul; and thus you will feel the love of Christ constraining you to love. Look then to Jesus in his benevolent affections. IV. Look unto Jesus too, in his purity of charac- ter. It is made your duty as a Christian, to cultivate all excellence. Whatsoever things are true, what- soever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. To engraft true excellence upon our fallen nature, is a laborious task. You need encouragement and stimulus, in CONTEMPLATION OF CHRIST. 115 the attempt; and you are capable of being roused to zeal, and prompted to exertion, by the contemplation of moral loveliness. There is that within you which can feel its sweet attraction. As when you observe dis- tinguished learning, it excites the thirst for knowledge; as the sight of preemiment talents begets the desire for self-improvement; as the sound of the trump of fame, when it blazons worthy deeds, awakens aspira- tion in the heart; so does a perception of the beauty of true goodness, tend naturally to draw the soul of the believer towards it, and to move him to the desire and effort to attain it for himself. But in Jesus Christ, is centered all imaginable excellence. He is fairer than the sons of men. He did no sin, neither was guile found in his mouth; but when tempted, he triumphed, and returned, in the power of the Spirit, to his duty. He was meek and lowly in heart; and when he was reviled, he reviled not again. His sympathies were tender, for he wept with them that wept. His soul was calm and peace- ful, and his spirit gentle as a lamb. In the discharge of duty, he was bold and dauntless as a lion; and feared not to confront and rebuke infuriated enemies. No blemish in short, can be detected in his character; and no virtue can be conceired, that will not there be found. What, then, must be the appropriate effect of keep- ing your eye habitually fixed on his spotless purity of character, in which all ideal excellence is realized? Will it not kindle all your ardor to put on his moral image? Can you gaze and not ' admire and copy? 116 CONTEMPLATION OF CHRIST. Will you be able to survey your own defects in such a light, and not desire and labor to remove them? It is a law of mind, that it assimilates in feeling and in character, to the objects of its frequent contemplation. You will find it to be so in this case. While you look unto the Saviour's immaculate perfection, you will find yourself drawn towards holiness, by a mighty and pre- vailing influence. V. Look unto Jesus likewise, in his vicarious suf- fering for sin. The Gospel is addressed to you, in com- mon with others, as a ruined sinner. It assumes, that the curse of God's violated law is justly resting on you, inasmuch as you have rejected his authority, and with- holden from him your affections, and given up yourself to sin, without provocation or excuse. It takes for granted, that you can do nothing to repair the injury which sin has done; or to save yourself from its de- ranging and consuming power. It unfolds to you the extent of its ill desert, by revealing the punishment awaiting it beyond the grave — a world of dark and hopeless ruin, where the worm dieth not, and the fire is not quenched. And then in view of all your miseries and liabilities, it offers Jesus Christ as a propitiatory sacrifice, giving himself freely an offering for sin, that you may be pardoned and restored. It exhibits him as bound like a lamb destined for the altar, a voluntary victim. It bids you look while he is slain; and mark the purple stream that flows from his open wounds; and listen while he groans beneath a world's transgression. Yes! it bids you look, and trust, and live. It tells you CONTEMPLATION OF CHRIST. 117 there is a ground of pardon there; that you may go to Calvary, and wash all your sins away ; and that to those who resort to Christ, there is no more condemnation. Now though you may be a Christian, and be recog- nized by God as his, yet you are not wholly free from sin. You are engaged in warfare with it, and it sometimes gains advantage. Often, it may be very often, you feel a burdened conscience. You are op- pressed with the remembrance of your former sins, which you hope are now forgiven, and you find suffi- cient evil still indwelling, to encumber and distress you. Still, therefore, you have need to look to Jesus as a suffering Saviour. As it w T as by a view of him upon the cross, that you were first delivered from the burden of your sin, so it must be by a daily repetition of the view, that your conscience must be cleansed, and your inward peace preserved, through all the way to Heaven. Never will you find it either safe or com- fortable to lose sight of Jesus on the cross. VI. Look unto Jesus further, in his glorified con- dition. He triumphed when he fell ; baffling the malice of his enemies, and covering them with shame. Death could not hold him captive. He heaved the iron gate, and rose in glory. As the reward of the work he had accomplished, he was exalted to the throne of power, and the proclamation sent abroad, that at the name of Jesus every knee should bow, and every tongue confess. But the Redeemer's triumph, Christian, was an earnest of your own; a pledge that the strife you now 10 118 CONTEMPLATION OF CHRIST, are waging, shall end at last in glory. His rising from the tomb, effectually destroyed the sting of death, and made sure your resurrection. His inauguration as the King of Zion, secures to you a great Protector, into whose hands all power in heaven and on earth is given. So often then as you look at Him, in the enjoyment of his honors and rewards, you will feel your hopes revive, your fears diminish, your courage gather strength, and your conviction, that your interests are secure, grow firm. You will believe assuredly, that because he liveth, you shall live also; and that having suffered with him, you shall also be glorified together. How will this confidence, and these bright prospects, accelerate and cheer your Christian race! They will bear you up, when encompassed with infirmity and trials, and excite you on to victory. Look unto Jesus in his exaltation to the throne. VII. Look unto Jesus, finally, in the fullness of his grace as Mediator. When he ascended up on high, to resume his seat on the right hand of power, he did not terminate his work of love for man. He entered into the heavenly temple, to plead the offering he had made once for all on earth; and to perform all the duties of an Intercessor. He received gifts, the pur- chase of his death, to bestow on men; and faithful to his own, he began to communicate to them freely from the riches of his grace. And now, in the media- torial office, he offers himself as a sympathizing and efficient advocate, able and willing to save all that CONTEMPLATION OF CHRIST. 119 come unto God by hira. If any man sin, says John, we have an Advocate with the Father, Jesus Christ the righteous. When you look at your own infirmities and sins; when you consider how imperfect are your holiest services, and how much of evil still remains within you; and then remember on the other hand, the unsul- lied purity and awful majesty of God, and the strict- ness and perfection of his law; you feel that it is a fearful thing for a sinner such as you perceive yourself to be, to approach his glorious throne; you can not bear the glance of those eyes that are as a flame of fire. Yet you know that you have no where else to go; and that he only can bless and give you peace; and thus you are dejected and distressed. But a view of Jesus Christ in the attitude of a gracious Mediator, dispels at once your fears. He rises as the morning star upon your soul. You see that you may come with boldness, to the throne of grace, through him. You hear him say to you, I am the way. Come unto me all ye that labor and are heavy laden, and I will give you rest. You come with humble confidence, and receive of his fullness a full supply for your every want. If then you would have free access to the heavenly throne; if you would find God a God of love, and not a consuming fire; if you would receive encouragement and grace in time of need; look daily unto Jesus in the gracious Mediatorship, which for your benefit he holds perpetually in heaven. 120 CONTEMPLATION OF CHRIST. VIII. Such then, Christian reader, are some of the particular views, which you will find it profitable habitually to take of Jesus. You have the Christian race before you. You have learned by experience something of its duties and its trials. You are anxious to run it swiftly, and not at a lingering, tardy pace. And you need all the incitement, the ardor, and the encouragement, which can be drawn from an obedience to the Apostolic exhortation. Faithfully endeavor, then, to look unto Jesus in his self-devotion, and learn thus to say, 1 I give each mortal interest up, And make my God my all.' Look unto Him in his benevolence of heart, and learn to be an angel of mercy to a dying world. Look unto Him in his purity of character, and learn to let your light so shine, that men may see in you his image, and glorify your heavenly Father. Look unto Him in his suffering for sin, and feel the burden of your sins removed by faith. Look unto Him in his glorified estate, and see the reward of obedience and self- sacrifice, and anticipate the time when you shall sit down with him in his kingdom. Look unto Him, lastly, as he pleads above, and remember that you are come unto Mount Zion, the city of the living God, the heavenly Jerusalem, to the general assembly and church of the first-born, and to the blood of sprinkling, that speaketh better things than that of Abel. Do this, and you may run with patience, the race CONTEMPLATION OF CHRIST. 121 set before you. Nothing will have power to cast you down; nothing will effectually hinder you, or divert you from your way. Do it, and you will make the happier and better progress; your strength will be renewed; your zeal when feeble, will be enkindled into ardor; and instead of turning back unto perdition, you will hold on your course, unto the day of Christ. ' 122 CHAPTER IX. KNOW YE NOT, THAT THE SPIRIT OF GOD DWELL- ETH IN YOU? I. The ministration of the Spirit is a fundamental truth of revelation. In other words, it is one of the great facts, essential for mankind to know, yet beyond the power of reason to discover, which it has pleased the God of grace to make known to us, on the author- ity of his own explicit testimony. It is also preeminently characteristic of the Christian dispensation. The Divine Spirit was indeed from the beginning, the author of holiness among men. But so much more restricted were his operations, and so much less conspicuous their fruits, under the old, than under the new economy, that it was not until the introduc- tion of the latter, that he was formally announced to men, as a Divine Agent charged with a special minis- try on earth; and that the design of his mission, and the nature of his work, were fully unfolded to the world. He was first promised by the Saviour, as the Com- forter of his disciples; to supply to them the want of his personal encouragement and counsel. And I, said INDWELLING OF THE SPIRIT. 123 he, will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of Truth; whom the world can not receive, because it seeth him not, neither knoweth him. But ye know him, for he dwelleth with you, and shall be in you. Afterward it was still further explained, that he had a work to perform for the world, as well as for the Church. When he is come, he will reprove, or convince, the world of sin, of righteousness, and of judgment. Of the sin of unbelief on the divinely appointed Saviour; of righteousness, or justification through his atoning blood; and of judgment awaiting those that reject salvation by the Gospel. The nature of his work in all its aspects, is yet more fully exhibited, in the Acts and the writings of the Apostles. The substance of their teaching on the subject is, that under the Christian dispensation, the Holy Spirit is on a permanent mission to mankind; that on the unregenerate, his influences are employed to the end that they may be convinced of sin, and renewed in heart ; and that in the regenerate, he resides to quicken, to comfort, and to sanctify, that they may abound in heavenly graces, and become meet for the heavenly world. The right understanding of this latter truth, the indwelling of the Spirit in the saints, is intimately connected with spiritual improvement. If misunder- stood, it leads to serious practical mistakes; if rightly apprehended, it ministers strength and courage to 124 INDWELLING OF THE SPIRIT. believers. These are sufficient reasons for instituting an inquiry into its nature and design. II. Perhaps the most common error, respecting the presence and ministry of the Spirit of God in the souls of true believers, is that of supposing his influence to be a matter of distinct and immediate consciousness. There are those who have adopted this opinion, and who hold it with tenacity. Their arguments in its support, are drawn first, from those passages of Scrip- ture in which specific states of mind are referred to the Spirit's agency, and then, from the experience of such as claim to be the conscious subjects of his power. When, for example, it is said, that the love of God is shed abroad in the hearts of Christians by the Spirit; that the Spirit beareth witness with their spirit; that they are strengthened with might by the Spirit; that they are filled with the Spirit, led by the Spirit, and have the earnest of the Spirit; it is inferred that the production of such effects within the soul, by a cause acting on it from without, must of necessity, be recog- nized as something distinct from its own proper ope- rations. And when, in addition to this inferential proof, many individuals of unquestioned piety, affirm that they do consciously experience the impulses or impressions of the Spirit, producing phenomena of thought and feeling altogether unlike the natural products of their own unaided minds, it is thought that the proof is conclusive on the point. Now it will be admitted, that there is not a single INDWELLING OF THE SPIRIT. 125 passage in the Bible, in which it is directly and ex- plicitly affirmed, that the mind can take cognizance directly of the Spirit's operations. The Scriptures only teach, as in the texts which have been quoted, that the Spirit is actually present with the mind, exerts an influence upon it, and thus originates certain states of the affections and the will. What, then, are the states which are thus produced? Are they not states of love, of filial feeling, of faith in God, and of lively hope? And are not love, and filial feeling, and faith, and hope, the mind's own exercises and affections? May not the Holy Spirit induce these exercises and affections, without any consciousness to the subject, of a foreign influence acting on him? How is it in other cases? Are we always sensible of the influence of causes, which give rise to particular states of mind? This will not be maintained. We often find our minds in a particular state, for which we can perceive no cause. It is therefore possible that the Divine Spirit should produce particular states of feeling, and leave the cause in like manner unperceived. If this is so, the texts which speak of him as the author of holy exer- cises in the soul, by no means justify the conclusion, that his agency must be distinctly felt. Nor is the alleged testimony of experience more conclusive. If there are those who have evidently been subjects of the Spirit's influence, who claim to have been distinctly conscious of it at the time, there are equal or greater numbers, who have as evidently felt his power, who disclaim any such consciousness altogether. Taking into view this fact, and reflecting 126 INDWELLING OF THE SPIRIT. on the ease with which we may mistake in relation to what transpires within us, this evidence will not be thought w T orth urging. All the light, therefore, in respect to the nature of the Holy Spirit's influence on the soul, is that afforded by the word of God; and that does not sanction the idea of a conscious impulse, or impression, on the mind. On the contrary, w r e are ready to affirm, it positively instructs us that the mode in which it operates is beyond our observation. Thus when the Saviour instructed Nicodemus, he taught him that nothing save the fruits of the Spirit's agency, could be perceived by man. And universally, it refers us to the graces of the Spirit, and not to any consciousness of his presence, or his power, as the evidences of piety. We may say then, of the nature of the indwelling of the Holy Ghost, that it is an abiding, unconscious, but efficient influence in the soul, producing results of the highest moment in respect to its spiritual condition. III. We learn, from our Saviour's explanation of the design of the Spirit's coming, in relation to the church, that there were two distinct objects to be answered; the one special and temporary, the other general and permanent. The first object, was that of enabling the disciples to call to mind the instruc- tions of their Master, to comprehend them fully, to record them faithfully for the benefit of after ages, and to work miracles and speak with tongues, in con- INDWELLING OF THE SPIRIT. 127 firmation of their divine commission, and in aid of their single-handed efforts to introduce the Gospel to the world. The agency of the Holy Ghost, in reference to the attainment of these ends, was con- fined to the primitive age, and does not claim our particular attention, in connection with the present subject. It is with the other object of the Spirit's mission 3 with the design of his coming in relation to all the church, in all ages, that we are especially concerned. This was, if we state it briefly, to secure the pro- gressive sanctification and moral training of believers; to lead them onward toward the estate of perfect ones in Christ. It is for this purpose, Christian, that the Spirit of God dwelleth in you. As he is sent to the unregenerate world, to bring about the commencement of holiness in their hearts, he is sent to you, and abides with you, to carry you on from grace to grace, to the perfect holiness of heaven. It will be well to look at this design, in some of its details; that views as clear and definite as possible may be attained. IV. First, then, it is the office of the Divine Spirit, to enlighten the understandings of believers, in respect to spiritual truth. The natural man receiveth not the things of the Spirit, neither can he know them, be- cause they are spiritually discerned. All experience, confirms this testimony. There is a strange in- aptitude in fallen man, to the apprehension of the things of God. Whether it he that sin impairs 128 indwelling of the spirit. the power of spiritual perception, or whether the difficulty arises from an aversion to fixing the atten- tion on such objects, or whether the two causes operate together, it is not important to inquire. The fact, must force itself on every serious observer, enabling him to see the propriety of what God's word asserts of mankind by nature, that they are in a state of darkness, and that they love the darkness, rather than the light. But when men heartily receive the Gospel, and are born of the Holy Spirit, a divine illumination scatters the deep shadows that overhung the soul. Ye were sometime in darkness, but now are ye light in the Lord. The god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine into them. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. Such is the contrast which results. But the light which illuminates the saints, is not poured around them at the first, with mid-day bright- ness. It begins like the rising dawn, to grow brighter and brighter; unto the perfect day. As therefore they owe it to the Spirit, that the day has dawned, and the day star arisen in their hearts, so they must be indebted to him, for the perfection of what is thus begun. When the Spirit of truth is come, says Christ, He shall guide you into all truth. Paul prays for the Ephesians, that God would give unto them, the spirit of wisdom and revelation, in the knowledge INDWELLING OF THE SPIRIT. 129 of Him. That the eyes of their understanding being enlightened, they might know what was the hope of their calling, and what the riches of the glory of his inheritance in the saints. For the Colossians, he sup- plicates in similar language, that they may be filled with the knowledge of the Divine will, in all wisdom and spiritual understanding. It is fit, therefore, that we address our praises to the Spirit, as the best of all teachers, in respect to the things of God. 1 Enlightened by thine heavenly ray, Our shades and darkness, turn to day, Thine inward teachings, make us know, Our danger, and our refuge too.' V. It is another office of the Spirit of God, in his indwelling with believers, to invigorate and to sus- tain their moral energies. To fight the good fight of faith, in opposition to the powers of earth and hell, is a work to which the strength and courage of those who are as yet holy but in part, is very far from being equal. Like the disciples, who forsook their Master in the hour of darkness and of conflict, they would all prove recreant and faithless, if unaided from above. But when, through the malice of their foes, they are oppressed and exceeding sorrowful, like their Lord when in the garden, though they may not believe that angels -will appear to strengthen them, they are authorized to expect, that by the aid of the Spirit, divine strength, will be made perfect in their weak- ness. Never after the descent of the Holy Ghost upon them, did the first disciples betray their Master's cause 11 130 INDWELLING OF THE SPIRIT. They plead it before those who were guilty of his blood; and before kings and princes, they feared not to defend it; and his influences, still produce essen- tially the same results in this respect. To be full of the Holy Ghost, is now as much as ever, to be tho- roughly furnished unto all good works. Hence, it is insisted on as a Christian duty, to be strong in the Lord, and in the power of his might; that is, by the power which through his Spirit he bestows. The prayer is offered for the saints at Ephesus that God would grant them, according to the riches of his glory, to be strengthened with might by his Spirit, in the inner man. Thus to strengthen those with whom He dwells, is then a part of the Spirit's work. He accomplishes it by that discovery of the truth to the understanding, which has been noticed, and which supplies the power of the most weighty motives; and also it is probable, by direct and imme- diate influences, which are wholly incomprehensible to us. It is his gifts in this capacity especially, which are called in the Scriptures, the consolations of the Spirit. VI. It is still another part of the Holy Spirit's office, to elevate and purify the affections of the soul, and originate holy dispositions and desires. This is taught us, in the very numerous texts, which ascribe to his agency the sanctification and moral excellencies of the renewed. They are said to be led by the Spirit, in opposition to being under the influence of the flesh; that is, to have their minds drawn from inferior up to INDWELLING OF THE SPIRIT. 131 spiritual things; to be washed and sanctified and justified, by the Spirit of our God; and to be advanced from one degree of glory to another, by the Spirit. Their love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance and truth, are all ascribed to the Spirit's influence. We express therefore only the literal truth, when we say that from him all right thoughts and good desires proceed. By his gentle and yet efficient power, the mind is borne away from vain delights, to holy and exalted meditations; it is emptied of malicious, selfish and impure affec- tions, and filled with emotions kindred to those which spotless angels feel; it is withdrawn from earthly objects of desire, to seek with an absorbing interest, the things that are above. Thus, by slow degrees, the soul that was cast down, disordered, and in ruins, is made to rise again into the image of its Maker, and to become fitted for action and enjoyment in his kingdom. VII. It only remains to say that the Holy Ghost dwells in the hearts of all the disciples of the Saviour, to give them free access to God. The way for their approach, was opened by the dying blood of Jesus. He entitles them to be the sons of God, and acts for them as Mediator. But it is the Spirit, that inspires them with a filial disposition, and leads them to say, Abba, Father. It is He that bears witness, that they are the children of God. It is He that maketh inter- cession for them, with groanings which can not be uttered. He enables them to appropriate the promises, 132 INDWELLING OF THE SPIRIT. to apprehend the things that are unseen, to rise, on the wings of faith and love, to acts of sweet and acceptable devotion. Were it not that the Spirit helpeth their infirmities, they could never attain to fellowship with a God of pure and glorious majesty. But by his aid, they come with confidence, and have fellowship with the Father and the Son. For this therefore was He commissioned, in the divine econo- my, to abide in the hearts of as many as believe. Such are the principal particulars, included in the general design of the indwelling of the Holy Ghost. How interesting, how gracious a design! What a proof of God's immeasurable love ! With what truth, did the Redeemer say to his desponding fol- lowers, it is good for you that I go away; since He went away, to send an agent far better adapted to the wants of his people here below, than his own per- sonal presence could have been. VIII. The practical bearing of these truths is plain. Does the Spirit of the living God indeed dwell in you, Christian reader, for such purposes as those which have been described? What gratitude ought it to awaken ! ' Unworthy dwelling! Glorious Guest!' with what propriety may you exclaim ! If you seriously reflect upon the nature, design, and value of this gift of God, your mouth must, it would seem, be filled with praise. When you perceive the clouds of sin to roll away, and the light of truth to break in upon your INDWELLING OF THE SPIRIT. 133 darkened understanding; when you feel your weakness changed to strength, and your fear to holy resolution; when you find your grovelling thoughts, turned upward to things sacred, and your soul filled with heavenly aspirations; and finally, when you feel yourself em- boldened to approach your heavenly Father as a child, and experience the pure delights of reciprocal affec- tion, remember that you owe it all to the presence of that blessed Comforter, who is the richest of the gifts which the Redeemer purchased for you. Let your heart be filled with thankfulness, that such rich provision hath been made, for all your spiritual necessities. IX. And what encouragement, is the truth that the Holy Spirit dwells within you, with a design so gracious, fitted to afford! With his presence in your soul, you can never be left in impenetrable gloom; you can never be wholly overcome, or be given over to despair; you can not strive against the corruptions of your heart, and gain no victories; you can not be utterly estranged from God, and lose wholly the relish of his love. He hath taken up his abode within you, that the work He has begun, may be carried on unto the day of Christ. Let this be your ground of con- fidence. Let it sustain your sometimes fainting heart, and urge you on, till the struggle shall be ended. The thought of the indwelling Spirit should lead you also to the utmost circumspection. What a chastening influence, should it habitually throw over yon! You would most anxiously observe the rules 134 INDWELLING OF THE SPIRIT. of strict decorum, if a distinguished guest were in your house: and shall it not excite to equal watch- fulness, that a guest from Heaven is in your soul? be ever on your guard that you do nothing to offend him. Let no thoughts, or feelings, or desires, have place within your heart, that will be displeasing unto him that dwelleth there. How flagrant were the wickedness, of introducing into the place where He condescendeth to abide, unholy thoughts, and stormy passions, and low and earthly wishes! Be watchful, lest you should in any wise commit it; lest you should grieve the Holy Spirit of God, whereby you are sealed unto the day of redemption. 135 CHAPTER X. THEY THAT ARE AFTER THE SPIRIT, DO MIND THE THINGS OF THE SPIRIT. I. When we conceive of a holy angel, a pure and perfect spirit, we always imagine him employing his high powers on subjects adapted to their nature, and worthy to engage them. We think of him as tasking his intellect in the pursuit of universal truth, as admir- ing divine wisdom in its manifold displays, as feasting his imagination upon perfect beauty, and as centering his intense affections upon infinite moral excellence. We could not suppose such a being, even for a moment, occupied with a grovelling thought, emotion, or desire, without feeling him to be no longer what he was, and saying concerning him in sorrow — How art thou fallen, Lucifer, son of the morning ! But man, in his higher nature, possesses, it is pro- bable, the same faculties essentially as the more exalt- ed intelligences of heaven. He has reason, imagina- tion, memory, affections, and a will ; and is able, therefore, to discover truth by intuition, and by study; to combine elements, and originate new forms of thought; to hold communion with the past, and to feel the attraction of what is excellent; and all these 136 BEING SPIRITUALLY MINDED. according to his pleasure. It would seem then no less natural, to associate with the conception of the human soul, the idea of whatever is noble in aspiration, affec- tion, and pursuit. It is true, the soul is connected with a body, which modifies, and probably limits, in some de- gree, its operations. But this does not change its nature; and should not, therefore, change, but only moderate, the expectations which might be formed respecting it. An impartial observer might still expect to find its bent the same, while he would readily make suitable allowance for the unfavorableness of its position. II. But how does the condition of the soul of man, as it is learned from actual observation, accord with what one might thus be led to presume respecting it beforehand? What is the state in which it is always found, unless it has been the subject of an inward # renovation? We must admit the truth, humiliating as it is, that they who are after the flesh, do mind the things of the flesh. Instead of finding the body the mere instrument of the mind, we find it bringing the mind into captivity to its own desires, and engaging it in exclusive devotion to the things of sense. It seems as natural and spontaneous in men, to concern themselves about sensible good — the good which belongs only to the present state of being, and to neglect that which is spiritual, and relates to the unseen world, as it does to eat, or drink, or breathe. Now the religion of the Gospel is a spiritual religion. Its design, and proper influence is, to bring back the soul to such feelings, thoughts, and aims, as are appro- BEING SPIRITUALLY MINDED. 137 priate to its rational and immortal nature; and with- drawing it from sense, and making it subject to the guidance of the Spirit of God, to fix it, with deep and steady interest upon spiritual things. They that are after the Spirit, do mind the things of the Spirit. Just in proportion as the grace of the Gospel has done its proper work in the Christian's heart, wilt be his spirit- uality; and just in proportion as he wishes to be spiritual, should he vigorously endeavor to familiarize his mind with spiritual subjects. The range of subjects to which we may properly apply this epithet, is very wide, affording the most interesting and various materials for study and reflec- tion. The spiritual mind need not, therefore, be a narrow mind. Its views may be enlarged, its concep- tions clear, its spirit independent, and its temper liberal and candid. Indeed it will actually be found, that they who mind the things of the Spirit most, will be most distinguished for these and other excellencies. III. But however extensive the fields of thought, which the things of the Spirit open to the mind; when particularly considered, they all relate to a few general subjects, which we may easily review. Of these, the first, both in order and importance, is God, in his being, attributes and claims. There are certain things concerning God, which can not properly be considered as spiritual things; inasmuch as they may be, and often are, apprehended by the natural understanding, without any illumination by the Spirit. It may be proved, for instance, to the natural mind) that God 138 BEING SPIRITUALLY MINDED. exists, and that He possesses infinite wisdom, and almighty power. It may be rendered probable to such a mind, that he exercises a providence over the world, and even that he maintains a government over the human race. But the conviction which is produced in these and similar cases, is but a result of sensible evidence, addressed to the understanding. It is a mere assent to a proposition, and not an inward realization of a truth; and has nothing in it, therefore, of a spiritual nature. But the spiritual mind goes far beyond these vague intellectual generalities. While it diligently learns whatever nature, revelation and reason are able sepa- rately or unitedly to teach, and thus obtains a convic- tion of'the understanding that these is a God, possessing not only all natural perfections, but all moral excellence likewise, it also seeks and finds the inward illumination of the Spirit, and thus obtains a spiritual discernment. It realizes God. It feels the glory of his attributes. It lives and moves and has its being, in the light of his perfections, and amid the beauties of his excellence. It perceives his relation to the universe, as the Author of all being, and the Fountain of all good. It acqui- esces in the justice of his claims, delights in his supreme dominion, regards all earthly and created good as nothing in comparison with what is found in him, and sees clearly, and certainly, and with unbound- ed satisfaction, that He is all in all. We do not say, that every Christian has attained to all that is here described. There are doubtless babes in Christ, all of whose views are exceedingly imperfect, BEING SPIRITUALLY MINDED. 139 while their experience, so far as they have attained, is genuine. But this is a just description of the appre- hension which a mind fully under the influence of the Spirit, will have of God. Such an apprehension every Christian, as he grows in spirituality, will approach, until he reaches it. Nothing short of this, can satisfy the renovated mind. The mere assent to propositions on the subject, is felt by such a mind, to be the letter only, with nothing of the Spirit. IV. Another comprehensive subject, of which those w r ho are after the Spirit are habitually mindful, is Redemption. Here, too, there is something which falls within the reach of the natural mind. As a mere historical fact, those who are not enlightened from above, may believe that God has sent his Son to be the Redeemer of mankind. But the simple knowledge of this fact, does not put the mind in possession of the great and interesting truths involved in the wonderful economy of grace. When the Apostles themselves preached with preeminent power and clearness the truths connected with the Cross of Christ, they seemed to natural men to utter foolishness. And so it has been in every subsequent age. Nothing is more common than to hear those who are just beginning to feel solicitous respecting the welfare of the soul, confess, that the system of God's grace, as presented in the Gospel, appears to them dark, unintelligible, and repulsive. But to the mind which is after the Spirit, or in other words, which is subject to his teaching, and his guid- 140 BEING SPIRITUALLY MINDED. ance, the whole seems admirably clear. Such a mind perceives, instead of barren facts, a most impressive illustration of deeply interesting truths. It takes hold of the meaning of the great transaction. The misery and ruin wrought by sin, is in its conviction a reality. The perfection of the law and government of God, it is able to appreciate. It feels the necessity of atone- ment, or of the infliction of the penalty of disobedience, in order to maintain the principles of justice, and uphold the authority of divine legislation. It sees the wisdom, the efficiency, the grandeur of the general system of redemption, and the harmony and adaptation of the particular measures it involves. It sympathizes with the yearnings of eternal love, and with the sacri- fices of the great Redeemer. It enters into the spirit, which moved the Lord of glory to put on the veil of flesh, and in the condition of a man, to suffer all the evils of humanity, except such as flow from personal transgression. It receives as a precious truth, the mission of the Holy Ghost; and regards him as the giver of life to those who are spiritually dead, and as the author of light, peace, and holiness, to those who have been born again. It regards the scheme of grace, not merely in relation to mankind, and to its influence in time; but also, in connection with the universal government of God, and in its moral consequences to eternity. And finally, it admires, though it can not fathom, the heights and the depths of Infinite Benevo- lence, in beginning, prosecuting, and completing a system of salvation so new, so astonishing, so efficient. Such are the views which the spiritual mind is wont BEING SPIRITUALLY MINDED. 141 to take, of God's redeeming work. On these it loves to dwell. They come home to its feelings, with a power which warms, and purifies, and elevates. They inspire undying hopes, they sustain amid discourage- ments and trials, and kindle up within, the beginning of heaven's own peace and love. V. But besides unfolding to our view, the way in which a free salvation has been offered to mankind, the Scriptures predict the universal triumph of holi- ness on earth; and this is another of the general subjects which engage the spiritual mind. While others are wholly absorbed in the pursuit of present good, or if they spend any thought upon the future, think only of the increase of facilities for gaining wealth, or the invention of new methods of gratifying the natural desires, those who are after the Spirit, are sorrowing over the moral evils which afflict mankind, and looking forward to the coming of the period, when the influence of the Gospel shall have swept them all away. Though to the eye of sense, there seems but little ground for anticipating such a time, they see a certainty that such a time shall come. And the views which they entertain of it, are spiritual views. The blessings which they anticipate in view of its coming, are spiritual blessings. They love to think of the recovery of the human race, by the grace of God, to the freedom of the soul; so that the minds of men, no longer in slavery to sense, shall rise to their true dignity, and live for their true end; to think of fraud, and violence, and lawlessness of appetite, 12 142 BEING SPIRITUALLY MINDED. and lust of power, and covetous desire, as giving place to truth, justice, self-government, contentedness, and love; and of universal harmony and peace, as succeeding ages of jarring discord and contention: to think, in short, of having the tabernacle of God again with man, so that he shall shed on them his constant and benignant smiles, and they walk with him, in free and holy fellowship. ' O, scenes surpassing fable, and yet true ! Scenes of accomplished bliss ! which who can see, Though but in distant prospect, and not feel His soul refreshed, with foretaste of the joy!' It does refresh the souls of the spiritually minded, thus to perceive in distant prospect, the ultimate results on earth, of the offer of salvation to our race. It enlarges their views of the power and grace of God, and stimulates their zeal and efforts, for the pro- motion of his cause. For this reason it is, and not to amuse the imagination, that the subject often occupies their thoughts; and that it finds a prominent place, in their prayers and conversation. VI. There is still another vast and impressive theme, on which the spiritually minded love to dwell. It is embodied in the momentous word — Eternity. The soul, when not debased by sense, desires immortal life. It even feels itself immortal. Revelation has drawn aside the veil, and shown to all the child- ren of humanity, eternal destinies awaiting them beyond the grave. While, therefore, the natural man forgets the future, in his devotion to the present, and BEING SPIRITUALLY MINDED. 143 resigns his birthright for the pleasures of a moment, the spiritual man fixes the eye of faith intently on what is thus opened to his view. Instead of regard- ing the things of sense as real, and the things revealed to faith, as visionary; he on the contrary, considers the former as mere shadow, and the latter as the sub- stance. He reflects that he is soon — in a brief moment as it were — to lay aside the body, which is the link that connects him with material things, and to launch away into the world of spirits, there to find a habi- tation and employments, for never ending years. He looks in upon the heavenly world. He perceives that nothing which defileth can ever enter there; no carnal tempers, or earthly dispositions, any more than flesh and blood. He dwells in happy thought, upon the beauty of that holiness which pervades, and will pervade, the place eternally. He observes the bright inhabitants. Many of them, on their way to that blessed world, passed over seas of tribulation; but their tears are now wiped away. They hunger no more, neither thirst any more, neither does the sun light on them, nor any heat. The Lamb leads them to living fountains, and their immortal thirst is quenched. He sees that they are like the Saviour, while they behold him as he is, and reflect the glory of God which shines around them in unclouded splendor; and with enraptured thought he glances onward and onward, and conceives all that he can, of an eternity with such associates in such a w r orld. Nor is the spiritually minded man forgetful, that there is an eternity of darkness as well as an eternity 144 BEING SPIRITUALLY MINDED. of light. He glances down into the bottomless abyss, and ponders on the malignity of sin, the terrors of God's justice, and the amazing value of salvation. To fall into the hands of the living God an unforgiven sinner, to him appears, indeed, a fearful thing; and he is filled with gratitude unspeakable, when he thinks of his own deliverance. When thus communing with eternal scenes, the spiritual mind seems to have found its proper element. It is then engaged on things adapted to its nature; and the appropriate influence is, to withdraw it more and more from earth, to increase its heavenward desires, and to urge it forward in the pursuit of holiness. VII. Such are the general subjects which engage the minds of those, who are led by the Spirit of God. Each one of them has innumerable branches, and involves innumerable particulars; and altogether, they afford an infinite variety of materials for thought, and points of interest which it will require eternity itself to study. That the minds of Christians are not absorbed by these subjects daily, is because, from their imperfect spirituality, they do not fully apprehend them. But it will be found invariably to be true, that as the spirituality of any individual increases, he will see them with a clearer vision, and dwell on them with steadier and intenser interest. They that are after the Spirit, will mind the things of the Spirit; and doing this, they will find that their souls are fed and purified and blessed. Reader ! wouldst thou know whether thou art after BEING SPIRITUALLY MINDED. 145 the Spirit? Does then thy conscience tell thee, that thou art mindful of these spiritual things? Dost thou turn habitually from earth, to refresh thy soul with spiritual views of the pure and holy God, of the myste- ries of his redeeming grace, of the promised triumphs of holiness on earth, and of the unveiled realities of the eternal world? Dost thou feel thyself, when occu- pied with earthly things, to the exclusion of these high concerns, as out of thy proper element, and long- ing to return? Art thou conscious that these, when thy thoughts are free, are thy chosen themes of reflection and of study? If so, thou art a spiritual man; for the natural man hath no delight in matters of this high and heavenly nature. If not, thou art earthly, and art minding still the things of the flesh. Thou art chasing shadows, and dreaming idle dreams, and in the end wilt find thyself undone! VIII. Perhaps thou perceivest in thyself some spirituality, and wouldst learn by what method to increase it. Then know, that as the spiritual mind is disposed to be conversant with spiritual things, so on the other hand, the more it converses with them, the more spiritual it becomes. Endeavor, therefore, to mind these things continually. Yield not thy mind to low and trifling objects, and waste not thought upon them. On the contrary, make resolute efforts to disengage thyself from the things of sense, and with a lively faith, to keep in view the things which are worthy of a heavenly mind, and to live in a spiritual and holy atmosphere. Implore that Spirit, who alone 146 BEING SPIRITUALLY MINDED, can raise thee heavenward, to bear thee upward on his wings of love. And to quicken thine exertions, let it be graven on thy memory, that to be carnally minded is death, but to be spiritually minded, is eternal life and peace. 147 CHAPTER XI. BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUND ING IN THE WORK OF THE LORD. I. If we compare the prevailing type of Christian character at the present day, with that of the first ages of the church, we observe various and striking points of difference between them. In several respects, there^ is reason to believe that the mass of believers in modern times, are superior to those who lived at the primitive period. They live not at the dawning of the Gospel day, but amidst its noonday splendors. They have, therefore, greater facilities for understand- ing the true spirit and genius of the scheme, and appreciating its various and important bearings. They stand, as it were, upon an eminence, whence they can survey the operation of Gospel influences, and possess themselves of the results of individual experience, for eighteen hundred years. It were strange, indeed, if with all these circumstances in their favor, they did not possess more enlarged, and liberal, and consistent views of the great truths and doctrines of religion, and as a natural consequence, a piety, in some particulars, more enlightened and harmonious. But while this may be admitted, it can not be denied 148 STEADFASTNESS IN PIETY. upon the other hand, that in singleness of purpose, in steady and intense devotion to Christ and to his cause, the early disciples generally, very far surpassed believ- ers of modern times. Living in an age of persecution, obliged, in order to bear the Christian name, to put their earthly possessions, and even liberty and life in jeopardy; and understanding the divine command, Seek first the kingdom of God, and the righteousness thereof, according to its proper import; they seem to have come up in a good measure, to the Apostolic declaration, Whether we live, we live unto the Lord; or whether we die, we die unto the Lord; so that living or dying, we are the Lord's. Progressive personal holiness, and the promotion of the holy cause they had espoused, seem to have been the supreme objects of their lives; and living habitually under the influence of these great aims, their progress was like the dawn- ing light, growing brighter and brighter unto the per- fect day. Could we but succeed in bringing the great body of the believers of the present age, with their greater means of knowledge, and more comprehensive views, up to the primitive standard of devotedness; so that their piety should be uniformly calm, deep and fervent — never declining into lukewarmness, on the one hand, nor rising into unhealthy excitement on the other — no one can doubt that we should thus gain a most import- ant point, and should add incalculably to the moral power and influence of the Church. Nor have we any reason to despair of accomplishing so desirable an object. STEADFASTNESS IN PIETY. 149 III. In attempting to urge the importance of stead- fastness and consistency in piety, we wish to be dis- tinctly understood. We fully believe that times of special refreshing from the presence of the Lord, hold an important place, and answer an important end, in the gracious economy of God. We believe that they will be more frequent, and more effective, as the Church goes on towards brighter days. But we do not believe, that the intervals should be regarded as of course seasons of darkness and desertion, and given over to despondency and complainings. We believe that God designs to afford opportunity to instruct and edify the heirs of salvation, to mould their characters and cultivate their graces, as well as to convert them, and add them to the Church. While the Spirit is specially poured out, the conversion of sinners is usually the all absorbing topic; and prayer and effort is devoted chiefly to this end. W T hen, therefore, this extraordinary reviving is withdrawn, the Church should feel, that she is now called to a different, but not less interesting work; that of enlightening and training those who have been added to her number, and increasing her own spirituality and religious knowledge. With such a view of her duty, the Church can find no excuse at any time, for not being found in a state of activity, and devotedness to God; for not always zealously performing the particular kind of duty, which, for the time being, is assigned her by her great and glorious Head. III. It is believed that the inconstancy of Christian 150 STEADFASTNESS IN PlETV. character which is too common at the present day, and which manifests itself in alternate excitement and stupidity, originates, in part at least, in mistaken views of the nature of religion. When a season of awakening comes, and intense religious feeling is drawn forth, it is thought by many that such a state is the only one becoming to a Christian; and that it should always, therefore, be maintained. The reso- lution is made, that the glow of feeling which is experienced, shall be perpetually preserved. But the laws of the human constitution, by and by, prevail over resolve and effort, however firm and vigorous, and there is a conscious ebbing of the tide of spiritual emotion. Under the false impression that this is necessarily a proof of the decline of piety, many strug- gle to bear up against the returning current, until finding their efforts vain, they give over in despair; and then follows of a truth, what before was only feared, a decline of real piety, and a time of worldly mindedness and estrangement from the God of grace. A right understanding of the true nature of religion in the soul, would save the conscientious Christian from mistakes like this; and from all their evil conse- quences. On this point, therefore, let us dwell. IV, There are two separate elements, which united, constitute religion: viz, principle and feeling. These elements may be united in different individuals, or in the same individual at different periods, in different proportions; but without them both, there can be no Christian character. STEADFASTNESS IN PIETt. 151 Principle, is a permanent decision of the will. Thus when we say of a man, that he has a principle of justice, veracity, or benevolence, we mean that his will is fixed on doing right, and speaking truth, and showing kindness. Religious principle, then, is the permanent decision of the will for God and holiness; the permanent choice of these as the supreme objects of regard; the settled purpose, to be governed in all things by a simple sense of duty. Feeling, is an excited state of the affections; and is always the result of an object, addressed to the suscep- tibilities of the mind. Religious feeling is an excite- ment of the affections, in view of religious objects. Now sin has so enslaved the mind, that holy princi- ple, after its commencement in the soul, in regenera- tion, is imperfect in its operation; and it is one of the labors of the Christian life, to make it efficient and controlling. It has also so impaired the moral sensi- bilities, that care and pains are necessary to the formation of right habits of religious feeling. It is the duty of professing Christians, therefore, to aim at both these objects: to endeavor to attain firmness and steadiness of purpose, on the one hand; and warmth and purity of feeling on the other. If this is done, the character will be harmonious, and well balanced. V. But the means by which the growth of Christian principle must be promoted, and those which tend to an increase of pious feeling, are altogether different. Holy principle is strengthened by the communication of truth to the understanding; and by habitual holy 152 STEADFASTNESS IN PIETY. action. Holy feeling is increased by such views of truth, and by the influence of such circumstances, as appeal to the moral sensibilities. Now the word, the works, and the providence of God, are constantly pouring light on the eyes of the understanding ; and constant opportunity for holy action is afforded. There is no good reason, therefore, why the Christian should not, steadily and uniformly, grow in strength of holy principle; why he should not make daily progress, in the work of subduing the w r orld beneath his feet, and bringing all his powers into obedience to Christ: why he should not, in other words, be steadfast, unmovable, always abounding in the work of the Lord. On the contrary, this is what may justly be expected of him; since it is the nature of principle to be steady in its operation, and the means of invigorating and confirming it are always found at hand. VI. But with respect to religious feeling, the case is somewhat different. Feeling, is from the nature of the human constitution, more variable than principle; nor can those particular views of truth, and those influences of outward circumstances, which are suited to awaken emotion, always be present to the mind. At our daily seasons of devotion, religious feelings are awakened, which subside of necessity, when we engage in the transaction of worldly business; and are of course occupied with worldly objects. But a holy mind will always feel religious affections, when the objects fitted to awaken them, are present. This is STEADFASTNESS IN PIETY. 153 the test, by which the Christian is to try the state of his moral feelings. If they are unmoved, when those views of divine things, which appeal to the moral sensibilities, are present to the mind, then it is certain that they are benumbed by the influence of sin, and that the soul is in a declining state of piety. But if the degree of religious emotion varies only in propor- tion as there exists more or less that is fitted to produce it, that is just what might he expected. It is what must occur in the minds of the glorified in heaven. They, no doubt, when they are favored with new and unusual displays of the glory of the Godhead, feel their affections raised to a new and unwonted pitch. Ever acting: under the influence of strong and vigorous holy principle, they are not, probably, always under the influence of feelings, of precisely the same inten- sity. VII. Suppose then, that at a particular time the Holy Spirit is poured out on a community at once; and many are renewed to holiness. There is now an extraordinary exhibition of the power and grace of God. The efficacy of redeeming blood, the power of divine influence, the faithfulness of God in hearing prayer, are illustrated in a striking and unusual man- ner; and ought therefore, to awaken feelings more intense than ordinary, in the minds of Christians who behold this illustration. There is also at such a time, the influence of sympathy, solicitude for those that are oppressed with a sense of sin, and rejoicing over those that have fled to the cross of Christ. There is 13 154 STEADFASTNESS IN PIETY. too, the quickening influence of the Spirit, operating on the minds of Christians, as well as others. Now take two persons of equally elevated piety, and place one of them amidst all this, and the other in a wil- derness alone. Is it surprising, that the first should be raised to a higher pitch of feeling, than the last? But has he now become as much more holy than the other, as he is above him in respect to the excitement of his feelings ? Plainly, in such a case, he who is full of religious emotion, is so because he is in circumstances peculiarly fitted to awaken it, and the other is in a state of calm and collected piety, because the causes of emotion are now absent ; and the latter, at the same time, may be in a state as holy, and as accept- able to God, as the former, VIII. To suppose, therefore, that piety rises and declines within the soul, just as the feelings ebb and flow, is plainly a very serious error; an error likely to prove highly pernicious in its influence. The state of piety in any mind, is really proportioned to the strength of holy principle, and the degree of moral sensibility; or in other words, to the energy of pur- pose in well-doing, and the readiness and intensity, with which the mind is in a state to feel, when the objects of holy emotion shall be present. Christians ought not then to take it for granted, that religion is declining in them at any time, merely because God, in his providence, has withdrawn a part of the stimulus which has been waking up excitement. If they are steadfastly engaged in holy action, and are conscious STEADFASTNESS IN PIETY. 155 that their hearts are as susceptible as ever to divine impressions, there is no decline of vital godliness, although there may be a subsiding of mere emotion. They should, therefore, feel, that though circumstances may have changed, and their own state is different in some respects, yet that they still belong to God, and have the same great duties to perform; the duty of supreme regard to the will of God, and that of pre- serving their religious sensibilities from being blunted or perverted, by the influence of the world and sin. If this were done by Christians generally, all times, would witness their advancement in the way to heaven. Those periods which intervene, between the special refreshings which come from the presence of the Lord, would find them not as is now too fre- quently the case, with or without good reason, com- plaining that the state of piety is low; but they would find them, calmly yet firmly pressing forward, with their eyes fixed on Jesus the great Captain of salvation. IX. Let, then, the subject be correctly apprehended. Let every Christian know that solid piety essentially consists, in a settled principle of supreme regard to God and to his will, together with such a state of the affections, as fits them to flow out in holy feeling, whenever, and so far as,' the proper objects of such feeling are presented. Let it be clearly understood that so far as religion is a matter of principle, it may be, and ought to be uniform, ever vigorous, and ever growing; making those who possess it, steadfast and 156 STEADFASTNESS IN PIETY. immovable, always abounding in the fruits of holiness: and that so far as it is matter of feeling, it may be expected to vary, in proportion as more or less of the glory of God, and the excellence of divine things, are discovered by the mind. But it must also be remembered, that there is always enough of divine truth, such as appeals to our moral sensibilities, open to our view, to produce in us such a degree of reli- gious feeling, as will give vital warmth and fervor to our piety. While, therefore, our feelings should be expected to vary in intensity, they ought never to be found languid or extinct. We can not 3 without guilt, be found in such a state, that our seasons of devotion, or contact in any way with heavenly things, awaken no lively affection in our hearts. If we can not always have the most intense emotions, we may always have those which are right in kind; and which correspond in intensity, to the objects of emotion upon which we have it in our power, for the time being, to fasten our attention. Without doubt, reader, a faithful self-examination will discover to you great defects in the constancy both of your holy principle and of your devout affections. Perhaps you may now see that you have in some instances, disquieted yourself without good reason, on account of variations in the liveliness of your affections which could* not possibly be avoided. Endeavor then, for the time to come, with a clear view of what may reasonably be expected of you, to be true in your purpose of obedience to God, as the needle to the pole; and so to watch against spiritual STEADFASTNESS IN PIETY. 157 sloth and languor, that your heart shall never fail to warm with animation and delight, when divine things present themselves to its attention. In this way your Christian life will have a steady flow; and you will escape the inconsistencies and self-reproaches which are inseparable from a state of perpetual instability. 158 CHAPTER XIL NOT SLOTHFUL IN BUSINESS ; FERVENT IN SPIRIT, SERVING THE LORD. I. Man is a being of two natures, and stands related to two worlds. He is connected, through the body, with material things in the present state, while in the spirit, he stands related to the unseen and the eternal. His duties, therefore, are divided into two great classes. As an inhabitant of earth, he must live the life of sense. He must continually care and labor for his own present welfare, and for that of those to whom he is more or less intimately related. At the same time, as destined to immortal life, he is bound to make provision for his happiness to endless years. Both these classes of duties belong to man as such. They belong, therefore, to every individual of the species; and were w T e possessed of holy hearts, and ready to act according to our moral nature and rela- tions, we should each and all spontaneously and faith- fully discharge them. But we have not holy hearts. Our moral sensibili- ties are so perverted, that they are too much affected by the things of earth, and too little by the things of heaven. If we attempt to discharge the duties of this GOD AND THE WORLD. 159 life, we are betrayed into worldly mindedness. If we engage immediately in spiritual concerns, we find duties of an opposite character pressing and distracting us, and we are ready to despair of making spiritual progress, unless we can withdraw from all contact with the world, and live in complete seclusion. Such seclusion is to most men, an impossible attainment; besides that, no one has a right to resort to such means of moral growth, as on various grounds it may easily be shown. Here, then, the Christian feels himself perplexed. He finds that he suffers from contact with the world, and yet that he can not avoid that contact. His condition seems to him a hard one; and with an inward anguish which at times becomes intense, he asks, What, in my circumstances, can I do? Must I refrain from engaging actively in worldly occupations? Or must I bear the loss of religious feeling, and the weakening of religious principle, while thus engaged, as one of the inevitable evils of the present state, which is designed of God, to be a state of trial and privation? • In such a state of mind, a very few, per- haps, will make the unsafe and unauthorized decision, to save their piety from injury, by abstaining as far as possible from those lawful secular pursuits, which engage the attention of a large proportion of mankind. But by far the greater number will be likely to come to the opposite conclusion. They will plunge head- long, as it were, into the excitements and the anxieties of worldly enterprise, taking it for granted, that how- ever much their religious characters may suffer, the evil is a necessary one, and is an evil, therefore, to be 160 GOD AND THE WORLD. endured as best it may. It is then of the highest con- sequence, that Christians should clearly and fully understand, in what manner the claims of God and the world, of the future and of the present life, stand related to each other. II. In offering some illustration of the subject, we say, as a first position, that activity in secular pur- suits, is a positive Christian duty. The meaning is not, that it is a duty which belongs to the Christian in distinction from mankind at large, but that it is one of those universal duties which the Christian, who is bound in faithfulness to do all duty, may not neglect, without bringing a stain upon his Christian character. If all that class of duties which grow out of the fact that man is a material being, inhabiting a material world, having temporal wants to be supplied, and being in a measure responsible for the temporal welfare of those who, by various ties, are connected with him, belong to him as man, as was just now observed ; they of course devolve upon the Christian, unless by becom- ing such, his relations as a man are changed. But this no one will suppose. For though a man becomes a Christian, yet has he not still a body, with wants to be supplied? Can he have a home, and food, and raiment, without care or effort of his own, any more than other men? Can he acquire the means for the support and education of his family, for the discharge of his duty to such as may have a special claim upon him, and for the purposes of general benevolence, by any supernatural means? Is he not, still subject to the GOD AND THE WORLD. 161 universal law of God, which makes industry the way to acquisition? If he be still subject to this law, then on this ground, it is plain that he may not innocently become an anchorite, or in any way refuse to bear his part in the cares and burdens of this world. III. And if the necessities of Christians for the pre- sent life, are the same as those of other men, and require the same exertions to supply them; it is also true that they possess the same faculties, of body and of mind, as other men; and find it equally essential to their happiness to use them. If men had been created only for the exercises of devotion, they would have been endowed, we may suppose, only with such con- stitutional powers as were necessary to fit them for devotion. But they are, in point of fact, put in pos- session of powers which fit them for action, as well as for meditation and the exercise of pious feeling; and mankind in general, have found that activity is abso- lutely essential to their happiness. This may be regarded as one of the fundamental laws of human nature. It holds true, therefore, in respect to Christ- ians; unless their constitution, as well as their moral nature, has been changed. They certainly retain, however, after regeneration, all the natural capacities which they before possessed. It must still be necessary, then, that their bodies should have exercise, and their minds employment. If they were not obliged to make exertion, for the supply of their wants for the present life; if they might hide themselves in places of seclu- sion, remote from the cares and temptations of the 162 GOD AND THE WORLD. busy world, and yet be furnished with the means of physical enjoyment; they would find themselves, in pursuing such a course, condemned to that peculiar wretchedness, which accompanies the consciousness of faculties possessed, yet lying useless and uncultivated. It is plain, therefore, that in common with others, Christians are compelled to choose, between a state of activity, in some one or other of the pursuits of life, and a state of misery, resulting from living without end or aim; and no one can be in doubt, as to which side of this alternative is duty. IV. But it may be thought, that this is only touch- ing the surface of the subject; inasmuch as a Christian may so far apply himself to business, as to make pro- vision for his temporal wants, and to find employment for his powers, without being, in the proper acceptation of the term, an active and enterprising man. He may do this, and yet never stand among the foremost, in any pursuit in which he may engage. The question then returns, Is it the duty of the Christian, to be an example of activity and enterprise in his secular voca- tion ; to be conspicuously steady, industrious, and persevering, as a mechanic, a farmer, or a tradesman, as the case may be? We suppose it will be granted, that the improve- ment of society, is a thing on all accounts to be desired; and that society will be improved, very much in proportion as its members are diligent and successful, in their various pursuits. Progress in the arts of civilized life, must be the result of mechanical GOD AND THE WORLD. 163 sagacity and labor. The accumulation of capital, so necessary for the founding and support of schools, colleges, and benevolent institutions; and in a word, for the carrying on of all the great operations of the social state; must be the fruit of manufacturing and commercial enterprise. The ample provision for all classes, of the comforts and necessaries of life, must be the product of agricultural care and toil. Every individual, therefore owes it to society, to exert him- self to the extent of his ability, to promote the pro- gress of the arts, the accumulation of capital, and the increase of the means of human sustenance and comfort. It is not enough that each provide for his own wants, and secure his own happiness. On the great principle of loving his neighbor as himself, he must contribute all he can to the advancement of the general good. Christians, of course, can not be less obliged than others, to act upon this principle. On the contrary, they are under special obligations to do this, inasmuch as they have promised of their own free will, to be governed by the law of love. They are therefore clearly bound, as members of society, to turn their talents, time and knowledge, to the best account; to whatever lawful worldly occupation they may be called. V. But the most explicit, and decisive proof, of the point in question, is yet to be adduced. It consists of the plain precepts and exhortations of the Scriptures, on the subject. That word, which was given to be a perfect ule of life, insists on activity in worldly 164 GOD AND THE WORLD. business, as a prominent and indispensable Christian duty. It even holds up idleness, as a sin, justly sub- jecting those who are guilty of it, to the discipline of the church. Six days shalt thou labor and do all thy work, is a command of the moral law, no less imperative, than that of resting on the seventh. Go to the ant, thou sluggard, says the author of the Proverbs; consider her ways, and be wise; which provideth her meat in the summer, and gathereth her food in the harvest. This, says Ezekiel, was the sin of Sodom; pride, fullness of bread, and abundance of idleness. The Apostle Paul, in several Epistles, gives very express instructions on the subject. To the Ephesians he writes, Let him that stole, steal no more; but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. So in the first Epistle to the Thessalonians; We beseech you, that ye study to be quiet, and to do your own business, and to work with your own hands; that ye may walk honestly towards them that are without; and that ye may have lack of nothing. In the second Epistle to the same church, he is still more explicit and authoritative; We commanded you, sa}'s he, that if any would not work, neither should he eat. For we hear, that there are some which walk among you disorderly, working not at all, but are busybodies, Now them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread; and if any man obey not our word, by this epistle, note that man: and have no company with GOD AND THE WORLD. 165 him, that he may be ashamed. It is plain, that the word of God exhibits idleness, as criminal ; and diligence in business, as a duty, not to be innocently neglected. You have no more liberty, as a Christian, to choose whether or not you will be industrious, than you have to choose whether or not you will keep your word, or be temperate, or honest, or practice any other of the cardinal Christian virtues. VI. But we now turn to the opposite position; a position requiring us to show, that it is a no less imperative Christian duty, to maintain habitually the fervor and the growth of piety. This is a point which needs no labored proof, in the view of those who understand the nature of Christian character, as it is delineated in the Bible. For what is it to be a Christian, according to the Scriptures? Is it not to have supreme love to God, the reigning affection of the soul? Is it not to stand pledged, to strive after entire conformity to him, as the highest object of desire? Is it not to be heavenly minded, having the affections set on the things that are above? Is it not to have begun to run a race, to have enlisted in a warfare, to have entered the arena as a wrestler ? But which of all these things, does not, in the very nature of the case, suppose ardor of feeling, and steadfastness of effort, in making spiritual improve- ment ? Christians, in their most intense affections towards God, feel infinitely less, than his transcendent perfections are worthy to inspire. Can they then ever be justified, in allowing their affections to grow 14 166 GOD AND THE WOK1DV cool ? In their most vigorous endeavors to perform his will, they accomplish far less than he requires: and may they ever, rightfully, rest satisfied with feeble efforts in his service? Can a state of indifference or backsliding, be consistent with the idea, that their path is as the shining light, which shineth brighter and brighter, unto the perfect day? It is clear, from the very nature of Christian character, that a professed disciple, who is not fervent in spirit serving the Lord, if he is any thing more than a Christian in name, is a Christian palpably and wickedly wanting in conformity to the standard of his duty. VII. And while the habitual exercise of pious feel- ing, and of religious principle, is implied in the idea of Christian character, which the word of God presents, it is also, most emphatically enjoined by the sacred writers. While they condemn that goodness, which is as the morning cloud and the early dew, they insist on a vital, zealous, firm, and growing piety. They hold, for example, such language as the follow- ing. As He who hath ealled you is holy, so be ye holy in all manner of conversation. Keep yourselves in the love of God. It is good to be zealously affected, always, in a good thing. Grow in grace, and in the knowledge of our Lord and Saviour. That we may grow up unto him, in all things, which is the head, even Christ* This one thing I do: forgetting the things that are behind, and reaching forth to those that are before, I press toward the mark of the prize of the high calling of God, in Christ Jesus. Finally, my GOD AND THE WORLD. 167 brethren, be strong in the Lord, and in the power of his might. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always, with all prayer and supplication in the Spirit, and watching thereunto, with all perseverance. If any man draw back, my soul shall have no pleasure in him. With such commands before us, can any doubt remain, as to the question whether Christians ought habitually, or only occasionally, to be filled with love and zeal, and to strive to make spiritual progress? Is it not obvious, that there is great reason to question the piety of those, who are apparently devout and serious, at particular times, while at other seasons, and during a large portion of their lives, they manifest a deeper interest in all other things, than in those which are spiritual and heavenly? Their Christian course does not accord with that which is demanded in God's word. For as the river flows steadily onward to the sea, widen- ing, and deepening, and gathering strength as it pro- ceeds; so that word requires the Christian to move onward towards heaven, growing continually more rapid and more resistless in his progress. VIII. There is yet another point, involved in the consideration of the subject. It is further to be shown 168 GOD AND THE WORLD. that worldly activity and enterprise, and elevated piety, are perfectly consistent with each other. Here is the point of greatest practical difficulty. The fact is apt to be, that those who are really industrious and enterprising in secular pursuits, allow themselves to be wholly drowned in worldly care, to the great injury of their tone of religious feeling, and the retarding of their Christian progress. At length, they come to have a secret feeling, that it is impossible to maintain the vital glow of Christian faith and love, when dili- gently attending to the things of sense; and as attention to these things seems necessary, it is regarded as, in some measure, an excuse, for the declining state of religion in the soul. Now that the claims of the world upon the one hand, and of God upon the other, may both be met at once; in other words, that it is possible to give a faithful attention to the concerns of the present life, and yet maintain a spirit of devotion, and grow in fitness for the life to come, must of necessity be true, if both these things are duties; as, we trust, it has been shown they are. One duty can not be inconsistent with another. It can not be my duty to love a given moral •quality, and at the same time to love its opposite also; aior to pursue a particular course of moral conduct, and at the same time, to pursue a course directly the reverse; which is only saying, that it can never be my duty to perform impossibilities. If two or more actions, therefore, are in any case ascertained to be my duty, they can not be otherwise than consistent with each other. GOD AND THE WORLD. 169 IX. It may further be remarked, that the word of God, while it assumes the compatibility of diligence in worldly business, with spirituality and holy living; points out the way in which both ends may be attained. It teaches us to carry a religious spirit into our secular affairs; to regulate our business upon Christian prin- ciples; and thus to exercise our inward graces at the very time when employed about the things of sense. Whatsoever ye do, do it heartily, as unto the Lord. Whether you eat or drink, or whatsoever ye do, do all to the glory of God. It is easy to see, that by pro- ceeding on this principle, by carrying holy affections into our daily business, and seeking in that, as well as in things of a strictly religious character, to honor God, we should cease to find it dangerous to our souls. We should then no longer regard it as something dis- tinct from the service which we owe to God, but should feel it to be a necessary part of that service. It can not be conceived that we should be diligent in business, for the sake of pleasing God, and yet find such dili- gence seducing us away from him. For God, in such a case, would be, in a certain sense, in all our thoughts. We should find ourselves referring every thing to him, and endeavoring to value every thing, according as we suppose it would appear in his esteem. This is the state of mind, which the Scriptures call a living above the world; an overcoming of the world by faith; and a setting our affections upon things above. It is serving only God, while we discharge our duty to the world. It is true, that it will require of us no little effort so 170 GOD AND THE WORLD. to infuse a religious spirit into all our common life, as that all we do shall be done from religious motives; and the Scriptures recognize this fact. They incite us to such effort. They bid us watch and pray, that we enter not into temptation. They command us to cherish the graces of the Spirit, and by realizing things eternal, to maintain their influence upon our souls. All these things are practicable. We are under no neces- sity of omitting any one of them; and if we observe them faithfully, we shall find no insuperable difficulty in carrying a serious spirit, and an habitual regard to God, into every thing we do. X. Finally, it may be added, that many in our own and other times, have realized in their own experience, the possibility of faithful attention to secular concerns, in connection with the maintenance of warm and vigor- ous piety. Some of the holiest men who have ever lived,, have been men who were eminently active and success^ ful in their worldly callings. Such a man, for example, was Sir Matthew Hale; one of the most distinguished and laborious judges that ever presided on the English bench. Read his life, and you will see a noble illus- tration of the practicability of being diligent in busi- ness, and at the same time fervent in spirit, serving the Lord. Such a man was William Wilberforce; who, amidst all the labors and excitements of political life, was as eminent for simple, living piety, as he was for enlightened and energetic statesmanship. Many other instances, taken from all the ranks of life, might easily be mentioned. The recollection of the reader GOD AND THE WORLD. 171 will no doubt supply such instances; and the testi- mony of facts will thus be found concurring with all reasoning, to show that the claims of the body and the soul, of the world and God, may both receive a suitable attention, without any prejudice to each other; and that the Apostle does not require an impossibility, when he enjoins, Not slothful in business, serving the Lord. XL If then we are not only permitted, but solemly bound to be actively engaged in the various pursuits of life, if at the same time we are bound by obliga- tions no less sacred, to maintain in its purity the life of God within our souls; and if these things are not at all inconsistent with each other, then we need have no perplexity within ourselves. Our path of duty is entirely plain. We may not absorb our minds and hearts in the pursuit of worldly good, to the neglect of the higher and holier interests of the soul and of eternity. Nor may we spend our days exclusively, even in prayer and meditation. We must give each its proper place, in our time, attention, and solicitude. The time has been, when the Church fell into the error of neglecting secular pursuits; and when her members were found consigning themselves to useless solitude, that they might grow in grace. We need not say, that at the present day, and especially in our own country, the danger is almost all upon the other hand. The pursuit of wealth has become with us, an all-absorbing passion; and when the current is setting towards absolute worldliness, with such tremendous power, there is nothing that can save the Church from the 172 GOD AND THE WORLD. desolation of her graces, and the loss of her spirituality, but a deep conviction, that under all circumstances, elevated piety in her members, must be maintained. Let the impression once prevail, that the pressure of worldly cares may constitute an excuse for the loss of warm affections, and active effort in God's service, and farewell to the moral power and glory of the Church. The mighty tide of sensuality will sweep away what- ever in her was pure and beautiful, and she will be covered with darkness, shame and moral death. But let all her members maintain their fervency of spirit in the service of the Lord; and while it will not arrest the progress of enterprise and of prosperity, it will keep the world in its proper place. The spirit of secular activity will be under the control of Christian principle. It will be held back, from becoming so unbridled, as to urge men on to madness. The steadiness of whole- some industry will every where be seen, instead of that feverish excitement, that craving after rapid gains, which often deludes men to their ruin. The Church will be able to prosecute her enterprises of benevo- lence, and will possess that heavenly spirit, which will prepare her to do it with success. Reader, let it be to you, individually, an object of constant and of earnest effort, that you may successfully solve the problem of bringing the claims of the world, and the claims of God, into complete and perpetual harmony. 173 CHAPTER XIII. RETURN YE BACKSLIDING CHILDREN, AND I WILL HEAL YOUR BACKSLIDINGS. I. The people of Israel sustained a most intimate relation to Jehovah: they were his covenant people. He was married to them, as the prophets often express it; that is, he had taken them from among the nations, to distinguish them by his special favor, and to confer on them very peculiar privileges. He had given them extraordinary revelations, wrought miracles the most wonderful for their deliverance, put them in possession of the Land of Promise, and preeminently had crowned them with loving kindness, and w T ith tender mercies. Yet after all his culture, they often proved unfruitful. He looked that they should bring forth grapes, and they brought forth wild grapes ; or as Jeremiah expresses it, by a different figure, they were charge- able with having backslidden with a perpetual back- sliding. Happy indeed were it if the sin of religious declen- sion, of treacherously departing from the Lord, could be charged only on wayward and unstable Israel: but alas] there have been but too many examples of it in all 174 THE SIGNS OF ages of the Church. It is an evil whose manifestations, consequences and remedy are essentially the same at all times, and in all circumstances. We shall there- fore take occasion, in this chapter, to call attention to this sin, as one into which the professing people of God are always liable to fall, and will endeavor to describe the signs, the miseries and the cure, of a state of backsliding from God, or of decline in religious life. II. We observe, then, that a want of interest in the duties of the closet, is a mark of religious declension. It is well said, that prayer is the Christian's vital breath. A devout spirit is truly the life and soul of godliness. It is the possession of this which broadly distinguishes the true Christian from the merely moral man. The soul can not but delight in communion with what it loves with warm affection. The disciple, when his graces are in exercise, does not enter into his closet and shut the door, that he may pray to his Father who is in secret, merely because it is a duty that must be done; but because it is a service which he delights to render, a pleasure which he is unwilling to forego. He goes to the mercy seat as the thirsty hart goeth to the refreshing water brook. The springs of his strength are there. There he lays off the weight of sin and care: there he has blessed glimpses of his Saviour's face, and unnumbered proofs of his affection. In short, there is every thing about the place to render it attractive. But the professing Christian does sometimes come RELIGIOUS DECLENSION. 175 to regard the place of secret intercourse with God with very different feelings. He loses, perhaps by a process so gradual that he is scarcely conscious of it for a time, the tenderness of heart, and the elevation and fervor of devout affection which he had been used to feel in meeting God. There is less and less of spirit, and more and more of form, in his religious exercises. He retires at the accustomed time, rather from the force of habit, than because inclination prompts him. By^and by he is conscious that prayer is not to him what it was: it seems vapid and unmean- ing. He is inclined to curtail his season of retirement, or to neglect it altogether, if a plausible pretext can be found. He reproaches himself perhaps, but hopes that the evil will cure itself at length. And so he goes on from day to day, and week to week. Prayer, if his heartless service deserves the name, affords him no pleasure, and adds nothing to his strength. Where such a state of things exists, it is clear and decisive evidence that the pulses of spiritual life are ebbing fast. If the case is yours, reader, it ought to fill you with alarm. There may be occasional lan- guor in the closet, from physical exhaustion or some similar cause, without a decline of piety. But con- tinued and increasing want of spiritual affection there, is demonstrative that Satan is gaining the advantage, and is seducing you away from God. III. A second sign of spiritual declension or back- sliding, is indifference to the usual means of grace. The spiritual life, not less than the natural, requires 176 THE SIGNS OF appropriate and continual nourishment. For this want, God has made ample provision in his word and ordi- nances. These, to the faithful disciple, are rich in interest and in profit. The Holy Scriptures, as God's written word, are precious. Thy testimonies have I taken as an heritage for ever, says the Psalmist, for they are the rejoicing of my heart. I love thy com- mandments above gold, yea above fine gold. O, how love I thy law! It is my meditation all the day. And so of the ordinances of God's house; the seasons of public and social worship. How amiable are thy tabernacles, Lord of hosts, is the heart felt language of the pious soul, in the exercise of grace. To such a soul, the Sabbath is a delight: the preaching of the Gospel is a joyful sound: and the place where kindred spirits mingle in social praise and worship, is far more attractive than the scenes of worldly pleasure. And can there be professing Christians, who regard the institutions and privileges of God's kingdom with wholly different feelings? Alas ! too many facts declare that this is possible. From time to time it happens, that some who bear the Christian name, and who have rejoiced in Christian hopes and privileges, insensibly lose their relish for the Scriptures. If they continue to read them daily, it is no longer with such appreciation of their power and beauty as makes them the bread of life, refreshing and invigorating to the soul. They find, too, less satisfaction in the sabbath. Their minds are occupied during no small portion of its holy hours with thoughts of earthly things. They find it easy to excuse themselves from RELIGIOUS DECLENSION. 177 frequenting the place of social prayer, and even con- tent themselves, perhaps occasionally, with a half dav attendance on the more public service of the sanctuary. And when they are in the place of wor* ship, they feel listless; destitute of spiritual affection; disposed to notice others, or hear for others* or to attend only to mere words and forms. They want, in a great measure, in short, that preparation of the heart, without which the means of grace are power- less, and without pleasure or profit to the soul. But who will imagine that such can be the con- dition of disciples who are faithful? who are vigilant, and spiritually minded? Such indifference to the constituted means of gaining spiritual strength, and keeping faith and love alive and active, is conclusive proof that the soul which feels it has departed from its God, has grieved his Holy Spirit, and lost the vital power of godliness. If you, reader, are conscious of this indifference, see in it the infallible sign of your backsliding. It declares that you have departed from the fountain of living waters, that you are a wan- derer from your God ! IV. A third indication of declension in the Christ- ian life, is an excessive devotion to the world, and a spirit of compliance with its views. Diligence in the secular duties of our station, as has been shown in a former chapter, is not only compatible with Christian character, but is necessarily included in it. On the other hand, the Apostle says, Love not the world, neither the things of the world; and if any " 15 178 THE SIGNS OF man love the world, the love of the Father is not in him. Ye can not serve God and mammon, says Christ himself. Covetousness is declared to be idolatry, and Christians are solemnly enjoined to set their affections on things above, and to lay up treasure in Heaven; and the question is asked with a fearful emphasis — What shall it profit a man if he gain the whole world, and lose his own soul 1 But look at yonder professed disciple. You are constrained to say of him-^-not that he is industrious, diligent and faithful in his calling; but that he is buried in the world ; in a word is inordinately anxious about gain; gives up all his thoughts and time to business. All around him see his excessive worldliness, yet he perhaps does not. He enlarges his plans, and extends his views, till he must be a perpetual drudge or he can not realize what he desires. He suffers the hours of worldly business to encroach upon the time which should be spent in secret or in family worship, or in the place of social prayer; forgetting that he has no right to do this, and that he can not without sin permit the claims of earth, to crowd out the claims of God and of his own immortal nature. Look too at his compliances with the tastes and maxims of worldly people. He appears to feel that it is not best to be strict in his adhesion to his principles. He doubts if there is any harm, in this, that or the other, favorite and fashion- able indulgence. He does not see the need of being so strenuous about little things. The Scriptures teach that Christians are a peculiar people; but he does not wish to be peculiar. It is declared that the friendship RELIGIOUS DECLENSION. 179 of the world is enmity with God; but he is anxious to please everybody, and can not bear to thwart the wishes of the worldly minded. The Saviour says, Except a man take up his cross and follow me, he can not be my disciple; but he has an impression that now-a-days there is no cross to be taken up. If the world dislike any of the doctrines or any of the duties of religion, he would have little said about them. In a word, he is all things to all men, in a very different sense from what Paul intended. In his sentiments, his associations, his pleasures, his modes of doing business, his whole character, there is far too little that evinces strength and consistency of holy prin- ciple. In such professed disciples as these, are seen the most palpable proofs that if they have ever been consistent Christians, they have gone away backward. There must have been a decline of holy affection in that heart which can wed itself to earth, or which finds its tastes and sympathies rather with the worldly than with the steadfast followers of Jesus. Reader, has your case been described 1 You are then a back- slider from the God whom you have covenanted to serve. V. A fourth sign of a state of declension, is unwillingness to receive Christian counsel or re- proof. The spirit of Christ, is a tender, gentle, docile spirit. When the heart of the disciple is full of holy affection, he feels that he is frail and in- sufficient. He distrusts himself, and asks wisdom 180 THE SIGNS OF from above, and is thankful for the kind suggestions of those whose experience or opportunities have been greater than his own. If he errs, and is ad- monished by some faithful Christian brother, he receives it meekly and with a thankful spirit. Let the righteous smite me it shall be a kindness, is the language of his heart. Even though reproof in itself be painful, he would not that it should be omitted, when he has been in fault; for he dreads nothing so much as doing wrong — as sinning against God and his own soul. But the spirit that departs from God and duty is a self willed spirit. It is impatient of restraint. It is irritable and captious instead of meek and willing to be taught. It can not brook any crossing of its views and inclinations, but esteems advice imper- tinent, and meets admonition with resentment. When, therefore, the professed disciple exhibits such a tem- per of mind; when he disregards the opinions and feelings of fellow Christians; when he affects inde- pendence and prides himself on doing as he pleases; when he keeps himself out of the reach of Christian counsel, and justifies himself when affectionately re- proved; when he comes to regard, in short the watchfulness of others over him, as an unwelcome, irksome thing ; then it is clear that he no more exhibits the fruits of the Holy Spirit's influence on his soul. His piety, if he possesses any , has de- clined; he no longer lives in intimacy with God and in the atmosphere of heaven. His light is dim. His glory is departed. RELIGIOUS DECLENSION. 181 VI. The last indication of religious declension to which we will now allude, is a careless indifference to the danger arising from temptation. A Christian whose piety is warm and vigorous, has great tenderness of conscience. He dreads the least approach of evil. Even the suggestion of sin to the mind, when the thought is instantly rejected and abhorred, is painful. He therefore prays earnestly and daily — Lead us not into temptation, and carefully avoids placing himself in dangerous circumstances. Sometimes, how T ever, you shall see professing Christians who seem to want this instinctive sense of danger, and shrinking from contact with what it is fitted to corrupt. They often place themselves in cir- cumstances when they might easily have foreseen their consistency and strength of principle would be liable to be put to the severest trial. They enter into arrange- ments in their business which will tempt them to depart from the line of strict integrity; or they keep company in which it is nearly impossible that their moral feelings should not be defiled, or that they should not be betrayed into sinful compliances in one form or another. They allow themselves to assort with the idle, the frivolous, with those who are given to foolish talking and jesting, and to mingle in scenes and associations, where the influences which surround them are any thing but religious; instead of seeking the society of the sober minded and the godly, and laboring to avoid injury to their moral feelings even in their recreations. But he who is willing to go as far towards evil as 182 THE MISERIES OF he can with safety, has lost one of the great safe^ guards of virtue, and will probably go farther. Such professing Christians as are always or frequently in the neighborhood of what is sinful ; who are ready to tamper with temptation, show in the clearest man- ner that they have gone down from the high ground of their profession; that their hearts are not under the influence of right religious feeling; in a word that they are in a state of sad declension or back- sliding* The marks of spiritual declension which have now been mentioned, are easily discovered. We have specified these as the most striking among many; and the conscience of the reader will have already decided whether or not these are to be found in his own case. We proceed therefore in the next place to notice the miseries which are inseparable from such a state. VII. The natural result of wandering away from God, is anguish and sorrow of heart. The backslider must be in no small measure wretched. One who never knew any thing of the power of true religion, may fall away from a state of self delusion, or hypo- critical profession, into a state of carnal stupidity, and like others who live in sin, enjoy a temporary quiet. But no one, in whose heart the flame of holy love has ever glowed, can be a wanderer from God, and not feel that to have forsaken him is an evil and bitter thing. Perhaps experience, reader, tells you this: your own heart by its unfaithfulness, may have been pierced with many sorrows. But if not, con-. RELIGIOUS DECLENSION. 183 sider seriously first that one who is in such a state, is not in a condition to enjoy the world. He may plunge deeply into worldly business, or worldly pleasure. He may imitate the thoughtless and the gay, and ' Carry smiles and sunshine in his face.' But he has been enlightened. He knows better than he does. He understands the obligations he is under, and the solemnity of his high calling. He is well aware that God's favor, and the blessings of his grace, outweigh immeasurably all the poor transient gratifications of this world. How then can he find happiness in carnal good? How can he help feeling that he is feeding on ashes, when he contrasts his present sources of enjoyment with what he once found in God? How can he appease the cravings of his spirit, which has been used to feast itself upon the bread of Heaven? when the world invites him most with its " flattering sweets," he will think with a bitter pang, that while he lingers among these, he is foregoing nobler good, that he is debasing his immortal nature. He carries with him everywhere in his pursuit of worldly gra- tification, the secret consciousness that he is acting out of character, and that others see and despise his inconsistency, and this embitters all his pleasure. Least, therefore, of all men can the backslider enjoy the world. VIII. A second element of his unhappiness is that he has lost the evidence that he is or ever was a Christian. The only certain evidence of Christian character is love and obedience to God, It is not the 184 THE MISERIES OF mode of one's supposed conversion, or the excitements through which his mind has passed, that permanently proves him to belong to Christ. A true devotion in heart and life to Christ proves this; and nothing else can prove it. When, therefore, one who has thought himself a Christian declines from duty, when he ceases to possess the Christian temper, and to exhibit the Christian walk; when devotion has become dis- tasteful, and religious responsibilities irksome, and the sympathies of the heart are not with the children of God, but with the children of the world; the evi- dence of piety is gone. The individual has no right to hope on the ground of past experiences, if his pre- sent state is one of disrelish for God's service. It may be that he has been born again, and that God has not utterly forsaken him; but in this condition, he can not know it. It may be not. He may have deceived others and himself, and his want of interest in religious duty may be the development of his inward rottenness. He must be in an awful uncer- tainty as to what he is and what awaits him, as to whether he is an heir of heaven or a child of hell. In such a state what comfort can he find? How can he but be wretched? As he thinks of the foolish virgins w T ho knocked when the door was shut, and heard the appalling answer, J know you not ! what fears must haunt him lest he should be thus rejected by the Saviour ! As he remembers the man who had not on the wedding garment, and was bound hand and foot, and cast into outer darkness; how must he tremble, lest such should be his doom ! RELIGIOUS DECLENSION. 185 IX. And then thirdly, we may add the stings of his own conscience, as a further source of the backslider's misery. In departing from God he has not only turned from satisfying to unsatisfying good ; and destroyed the evidence of his good estate; but he has also broken the highest obligations. He has wounded the Saviour in the house of his friends, yea, has cru- cified him afresh, and put him to open shame. Like Judas, he has eaten bread with him, and yet has lifted up his heel against him. He has grieved the Holy Spirit of grace, has disregarded covenant engage- ments, has sold his spiritual birthright for what is worthless; and is plainly chargeable with the blackest ingratitude, and with the guilt of sinning against knowledge and conviction. He must, therefore, con- demn himself. He must carry a scorpion in his bosom. He must be harrassed as often as he reflects at all, with the severest self-accusings, and with the bitterest remorse. As often as he hears from the Scriptures what a Christian should be; as often as he sees consistent happy piety around him; as often as he thinks of the honor and dignity which await the faith- ful child of God; so often he seems to hear fiends exulting over him, and saying, how art thou fallen, O, Lucifer, son of the morning, and art become as one of us! Deep, very deep, must be the wretchedness of that bosom, in which conscience incessantly utters her reproaches. Look now, reader, at these miseries which attend a state of religious declension, and say if it was strange that a voice was heard upon the high places 186 THE CURE OF of Israeli a voice of weeping and supplication, when the people had flagrantly backslidden. Say if any state can be conceived more likely to occasion tears and sighs of anguish; if it were not better to be nailed to the Saviour's cross for faithfulness to him, than to incur the woes which fall on the backslider! X. We come next to speak of the cure for spiritual declension. Miserable as the condition of the wanderer from duty is, it is not absolutely hopeless. There is a remedy through God's unbounded mercy. If any man sin, we have an advocate with the Father: and he is the propitiation for our sin. In the blessed economy of God's grace, there is mercy, even for the vilest. Hence the language of Jehovah was to Israel, and is equally to us, if we have forsaken God, Return ye backsliding children, and I will heal your back- slid ings. Here, then, we remark first, that the evil in question will not cure itself. Sometimes a delusive expectation steals into the mind, that such may be the fact. The unhappy individual, who is sunk in a state of spiritual decline, is conscious of the true nature of his case. He feels his wretchedness. The brighter days, when he walked in the light of the Lord, and was full of peace, come back on his recollection. He is distressed at the thought of living always as he is: he is sensible that he is far from duty, and from God; and so of necessity, far from comfort and from safety. But he feels no heart to exert himself to regain what he has lost; and he strives to dismiss the subject, and to quiet his RELIGIOUS DECLENSION. 187 Uneasiness with the secret hope that by and by his feelings will return to a better state, and his soul again have peace. Deceitful hope! He will wait in vain for such a restoration. The tendency of sin is always downward. Left to itself, it will perpetually wax worse and worse, until it brings the soul to utter ruin. Something must be done in the case of the backslider or he will sink to complete destruction. XI. It may also further be observed, that the grace of God only can restore the lapsed soul to the spiritual health and peace which it has lost. Before the back- slider can regain the place which he once occupied, his chilled affections must be warmed; his unfeeling heart must be made tender; his dim apprehension of spiritual things must be rendered clear and vivid: the influence of the world upon him must be neutralized; his inmost soul must be humbled and melted into godly sorrow; and the power of eternal love must be felt, drawing his heart with a sweet attraction. The gra- cious influence of the Holy Ghost alone, can accom- plish all these things. He can accomplish it. He can turn the shadow of death into the morning. He can bring tears of deep contrition into eyes to which they had long been strangers. He can restore the relish for God's word and ordinance, for the work of prayer and praise, for holy society, and the duties of a truly godly life. The reception of his gracious influences in the power of their inworking, is the indispensable condition of the cure of spiritual declension. If he bandon the backsliding soul, its recovery is hopeless: 188 ^HE CURE OF if he breathe upon it, it awakes from its dark slumber", gives signs of spiritual vitality, and is restored to life and action. I will heal your backslidings, saith the Lord, XII. Hence, it remains to say finally, that the cure of religious declension must be sought in an immediate return to God. Return, ye backsliding children. This is the condition on which he offers healing grace. Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you 5 fori am merciful. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. O, Jerusalem, wash thy heart from wickedness. How long shall thy vain thoughts lodge within thee. However dark and cold and desolate and guilty the backsliding soul may be, if he would not perish in his iniquity, he must go with his case to God: he must say, with the returning prodigal, I will arise and go unto my father, and will say unto him, father, I have sinned ! No other door of hope is open. All they who do return, may hope to find their injured Father ready to forgive, and to bestow all needed grace. Look at the case of David. Out of the depths of his backslidden state, he called on God. Read the Psalm in which he poured out all his heart and love. Have mercy upon me, O God, accord- ing to thy loving kindness: according to the multitude of thy tender mercies, blot out my transgressions. Thus he came to God with a broken spirit; and what was the result? Thou restorest my soul, says he; thou RELIGIOUS DECLENSION". 189 leadest me in paths of righteousness, for thy name's sake. Yes, unhappy soul, that hast strayed from thy Saviour and thy God! In him, and in him only is thy help: thou must return to him for healing, or like Judas, thou wilt perish in thine iniquity! Perhaps, disciple, conscience convicts you now of exhibiting some signs of departure from the Lord. Will you rest, then, where you are? Will you wait till you are more deeply entangled in the snares of Satan, before you take the alarm? If you have gone but a little way from God, you are in peril. Your graces will go on decaying, and your peace continue to decline from day to day, till you taste all the bitter- ness of spiritual desertion, unless you return without delay. Stop, then, at once. Come back to your neglected, injured Father. Come, with weeping and confession, saying, with Israel, Behold we come to thee; for thou art the Lord our God. But we seem to hear some one say, Alas! I feel that I have gone far away from the fold of the good Shepherd. My heart is cold, and dark, and sad; and worst of all, is stupid, so that nothing seems to move it. I feel the miseries of such a state, but have no resolution to return. Sometimes I have a terrible conviction that there is no hope for me, no more sacrifice for my sins, seeing I have crucified to myself the Son of God afresh. Ah, my brother! yours is a mournful case. The angel of mercy, peradventure, as he hovers over you unseen, lets fall a tear of deep compassion. You have reason enough to tremble, lest you perish. But still even for you there is left one 16 190 THE CURE OF RELIGIOUS DECLENSION. hope. God has not forbidden you to return. There is no flaming sword to keep the passage to the mercy seat. Nay, he bids you come at once. Come then, to him who alone can help you. If you return not, there is no healing power to reach your case. But Jesus Christ can heal you and will heal you, if you will penitently return. Behold! his body broken, his precious blood poured out for your transgressions. Look, perishing, and return to him and live! 191 CHAPTER XIV. BLESSED IS THE MAN THAT ENDURETH TEMPTA- TION. I. It is the wise allotment of the Creator, that earth should be a place of trial to mankind. Even while they were yet in Eden, and were without any experience of evil, their strength of character was subjected to a test. And since the introduction of sin, by means of the first transgression, and the conse- quent corruption of the race, temptations have become almost endless in number and variety; and now con- stitute a fiery ordeal, through which, to his triumph or his fall, every one of necessity must pass. In popular usage, the word temptation, is ordina- rily employed to signify, a solicitation or incitement to do evil. But in the Scriptures, it has frequently a more extensive sense. It is made to include, what- ever tries, or proves, the disposition of the soul. Hence, not only direct persuasives to the transgres- sion of the divine law, are there called temptations, but also persecutions, afflictions, and outward ills of every kind; since the latter, as truly as the former, are fitted to make manifest the real character. 192 USES OF TEMPTATION. II. The Christian is not and can not be, any more than others, exempt in the present life, from tempta- tions, in this broad and Scriptural sense. Regeneration changes the temper of his mind, and his relations to the kingdom and government of God; but it changes nothing else. It leaves him still a man. He possesses after his renewal no less than before, the suscep- tibilities and feelings of a man; and he remains still subject to all the constitutional and circumstantial liabilities of human nature. Evil influence, therefore, continues to affect him; the devil to assail him with his fiery darts; and tribulation to roll over him its waves, in the course of his progress towards Zion; and he finds complete deliverance, only when he enters into rest. To understand the uses of temptations, then, and the design of God in calling his people to pass through them, is highly important to all who have believed. Without right views upon the subject, what is in- tended to bring a blessing to the soul, may often result only in discouragement, dejection, and the loss of spiritual joys. He only, is blessed in the endurance of temptations, upon whom they have their legitimate and proper influence. - As there are two classes of temptations, essentially differing in several respects, viz., solicitations to do evil; and afflictions, or the suffering of evil; it is con- venient, in an inquiry on the subject, to give them a separate consideration; especially, as they are designed to answer different purposes, in relation to the same general end USES OF TEMPTATION. 193 III. If then, we inquire what are the benefits which a Christian may derive, from exposure to the first class of temptations, that is, temptations in the common understanding of the term; it may be answered first, that they furnish a most salutary moral exercise. Holy affections and principles, are brought into action by contact with temptation, and successful conflict, leaves them, as a thing of course, more active and more vigorous. If with the nature of holiness in view, we observe the manner in which temptations act upon us, we shall see that such must be the appropriate result. Holiness, is conformity to the will of God. Our strength of purpose to do what he requires, is the measure of our progress in it. In perfect beings, as the angels for example, this purpose is unchangeable and perfect. But in God's people on the earth, as regeneration only commences the divine life within their souls, and does not render Christian character at once complete, it is variable and defective. They have learned enough of the odiousness and misery of sin, to make it their general and predominant desire to shun it. They have had sufficient discoveries of the excellence of God, and of the sweetness of his love, to lead them, on the whole, to prefer his favor to every other good. But after all, their views, both of the evil of sin, and of the beauty of holiness, fall far short of the reality; and as a natural consequence, they feel too little anxious to avoid the one, and make too feeble efforts to attain the other. They thus, occasionally, fall into spiritual sloth, and feel and manifest but little energy in duty. 194 USES OF TEMPTATION. But when those who love God are brought into contact with temptation, and are obliged to make effort to resist it, the effect necessarily is to arouse the soul. There is occasion for the exercise of right affections, and for action upon holy principles; and while their moral powers are tasked, the graces of the Spirit kept alive, and the drooping feelings quickened * into zeal, they must by the laws of their moral nature, gather vigor from the conflict. If there is any way, in which, without such exercise, the strength of the spiritual man can be made mature and perfect, reason does not teach it, nor does experience point it out. It was amidst the wickedness of a corrupt and degenerate age, that Enoch walked with God, and was made meet for heaven. It was when surrounded by idolatry, and tempted to distrust Jehovah, that Abraham be- lieved implicitly the word of promise, and so attained to be the father of the faithful. It was when per- suaded to curse God and die, that Job's patience had its perfect work. It was while bearing the burdens, and subject to the snares of royalty, that David became a man after God's own heart. It was while encompassed with the persecutions and the allurements of the court of Babylon, that Daniel came to be styled the man greatly beloved. And these examples only make a part of that general experience, which has proved the fact, that Christian character gathers energy from trials properly encountered; and that they who are subject to such salutary discipline, may be expected to go on from strength to strength till they can run and not be weary, and walk and not faint. USES OF TEMPT ATIOX 195 IV. A second benefit of exposure to temptations, is that it effectually discloses the hidden evils of the heart. It is reported to have been a saying of Thales of Miletus that for a man to know himself is the hardest thing in the world; and universal experience has confirmed the testimony of a still ►higher authority, that the heart is deceitful above all things. Though the work of renovation is begun in the Christian's heart, yet so long and so far, as it is incomplete, he must encounter the same difficulty as others, in the acquisition of self knowledge. Self inspection may indeed do something; and ought, on no account to be omitted. Yet so evanescent are our feelings, and so indistinct often is our consciousness of the motives by which we really are governed, that impartially to sit in judgment on ourselves, is nearly if not quite impossible. But when a Christian is brought into circumstances of severe temptation, and the allurements of sin are addressed to whatever is corrupt within him, his inward character is tested, in the most effectual man- ner. Some sudden provocation, arouses angry pas- sions, which he had thought subdued long since. A slight, enkindles pride, which had lain dormant until he fully believed it mortified. Praise, stirs a foolish vanity, of which he deemed himself incapable; and a call to perform some duty which requires self sacrifice, discovers the remains of selfishness. Thus the heart is made to know its own bitterness. No testimony, not even that of the word of God, could so convince the partially renovated man, of the perverseness of 196 USES OF TEMPTATION. the carnal nature, as he is convinced by a single hour's exposure to severe temptation. He then perceives too clearly, that there is a law in his members, warring against the law of his mind; so that when he would do good, evil is present with him. In this manner, he is taught the great lesson of humility; and is led to distrust himself, even when appearances are most strongly in his favor. V. A steady increase of moral courage is another benefit, which may be expected to result from success- ful conflict with solicitations to do evil. Men are always encouraged by success. Of this we see daily illustrations. The merchant does not venture at once into the boldest speculations. The artizan does not reach at a step, new and complicated mechanism. The man of letters does not work out an imperishable mon- ument, at his first essay. In these, and other cases, men usually begin with small attempts, and when these have been successful, they dare to rise to higher aspirations, and more arduous labors. When the believer enters on the way to heaven, it is with the determination to press steadily and firmly onward; and when he finds himself tempted above measure, and thwarted and baffled in his purpose, he feels, at first, disheartened and dejected; and greatly fears that he shall not be able to endure the warfare. But one trial of his strength occurs, and he surmounts it; another, and he is still successful. Thus he begins to gather resolution. Reasoning from his past experience, he expects a victory, in each new encounter; and like USES OF TEMPTATION. 197 the veteran soldier, learns to advance calmly and resolutely to the conflict. When he has attained to this; when he has a full conviction of the truth, that he can do all things through the strength of Christ, temptations no longer have the power to harm him. He meets them as the Saviour met them; to come off victorious and undefiled: and has the consciousness of a strength of moral courage, which could only be acquired by such an experience of the possibility of triumph, over the spiritual enemies which assail him. VI. But besides the benefits which flow from the proper influence of successful moral effort, on the mind of the believer, it may be a*dded further, that God has promised to bestow directly on his people, very special tokens of his favor, in connection with their spiritual conflicts. It was said to Paul, when he prayed that the thorn in the flesh, his temptation, as he calls it, might be removed, My grace is sufficient for thee. The same Apostle tells the Corinthians, in his second Epistle, that God would not suffer them to be tempted beyond their strength, but would with every temptation, make them a w r ay of escape. The Lord, saith St. Peter, knoweth how to deliver the godly out of tempta- tion. In the Epistle to the Hebrews, Christians are assured that they have a High Priest, who is able to succor them that are tempted; and are invited, in their time of need, to come boldly to the throne of grace, that they may obtain mercy and find grace to help. To his ancient people, Jehovah himself addresses these most gracious promises: Fear not, thou worm Jacob, 198 USES OF TEMPTATION. and ye men of Israel. Be not dismayed, for I am thy God. I will strengthen thee, yea I will help thee, yea I will uphold thee, with the right hand of my right- eousness. From these and other passages, it appears that peculiar communications of his grace are usually made by God to those who love him, in the dark and tearful days, when they are contending with tempta- tion. It was so with the divine Head himself, when he suffered being tempted in the wilderness; the Spirit descended and abode upon him, and he returned in the power of the Spirit, to the duties of his ministry. It is so with his living members. Grace descends in the season of trial, and abides in its fruits, when the clouds are past away. VII. To all real Christians, then, temptations, though grievous in the endurance, are blessings in their con- sequences. They become an effectual and precious means of grace. The petition taught us by our Lord, Lead us not into temptation, was evidently not intended as a request that we may absolutely be saved from exposure to any solicitation or inducement to trans- gress. This would be as impossible, in the nature of things, as it would be undesirable in itself. It is a request, that we may not be suffered to encounter temptations which are disproportioned to our strength, and unaided by the grace of God; and so to fall beneath their power. But if we meet them as the man Christ Jesus met them; if we promptly say to each sugges- tion, Get thee behind me Satan; if new grace will accompany each new trial of our principles, while we USES OF TEMPTATION. 199 are faithful to ourselves; then we should think our- selves happy, that we are not left undisturbed, to sink down into spiritual listlessness. We should even earn- estly desire that God would put our graces to the proof; to the end that they may grow, and that we and others may have evidence clear and convincing, of their existence and increase. If it is thus, that we are to be brought to the estate of perfect ones in Christ, instead of desponding or growing weary, we should bear with cheerfulness the necessary discipline, and endure hardness, as good soldiers of the cross, VIII. It is also manifest, that they whose hearts are stayed on God, have no right, in the discharge of Christian duty, to decline a useful course of action, on the ground that it will be attended with temptations. It will often, and perhaps generally be the fact, that eminent usefulness exposes to peculiar dangers; and hence some Christians may be found, who excuse themselves from enlarging their sphere of usefulness, when opportunities occur, on the ground that they must thus increase their perils. One refrains from the exercise of an enlarged benevolence, lest he should fall into the sin of ostentation. Another will not employ his talents, on an extensive scale, and in a way to confer the highest benefit on others, lest he should come to love inordinately the praise of men. A third will not attempt to make himself a bright example of holiness to others, lest spiritual pride should be awakened in his heart. In all such cases, there is a criminal want of moral courage. The Christian has 200 USES OF TEMPTATION. no right, indeed, presumptuously to rush into the way of danger; for if be does, he has no promise that will shield him. But if he goes at the call of duty, he has underneath him the everlasting arms; and thus sus- tained, he will not, can not fall. When the friends of Luther would have dissuaded him from going to "Worms in defence of truth, he replied, I would go, though the devils in my path were as thick as the tiles upon the house-tops. This is the true spirit, when the call of duty is plain. You may not, Christian reader, decline responsibility, lest evil jshould assail you. Your fears are groundless. As your need is, so shall be your strength; and having faithfully endured, you shall afterward come forth all the firmer and the hap- pier for the trial. IX. Nor must it be forgotten, that if not successfully resisted, temptations are of course evils, in themselves, and in their consequences. If therefore there are any means, the use of which will serve to insure success in the conflict with them, no doubt can possibly exist, that every child of God is bound to use them. There are such means; and both reason and the Bible, point them out. It is one of the plainest principles of common sense, that when dangers threaten, we should stand upon our guard; and that when they come, we should avail ourselves of whatever aid is within our reach. The same things are enjoined upon us in the Scriptures. Watch and pray, that ye enter not into temptation; that is, that ye fall not by its power. W T hat I say unto you, I say unto all, watch. Be sober, be USES OF TEMPTATION. 201 vigilant; for your adversary the devil goeth about, seeking whom he may devour. Stand, therefore, having your loins girt about with truth, and having on the breast plate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked; and take the helmet of salvation, and the sword of the Spirit, which is the word of God. These directions require Christians to be watchful, lest temptations find them unprepared for conflict; to renew their strength by waiting upon God; and to fortify their minds by filling them with the motives and promises of the Gospel. In this way, every one should prepare him- self.to war a godly warfare. Be persuaded, therefore, Christian reader, to watch and pray. You are, and must be, while you live, encompassed with temptations. There is no place of refuge from them on this side Heaven. It is for you, therefore, to determine, whether, being overcome, they shall raise you, in the end, to higher glory; or over- coming you, shall sink you to perdition. You need not fall beneath their power. The strength of heaven is yours, if you will use it. O, then, be faithful. When you are tossed upon the billows, and wearied and perplexed with many strifes, remember that a rest remaineth for you, after you shall have borne the heat and burden of the day. They who are gone before you, and are now enjoying its repose, pass on their way thither through all that tries your heart. But what they then endured, is now forgotten amid their 17 202 USES OF TEMPTATION. present joys: nor will you deem your severest trials worth a thought, when you shall have reached their blessed estate. You will obtain joy and gladness, and sorrow and sighing shall flee away for ever ! 203 CHAPTER XV. IT YIELDETH THE PEACEABLE FRUIT OF RIGHT- EOUSNESS, UNTO THEM WHICH ARE EXERCISED THEREBY. I. If we forget for a moment all that is spiritual, in the nature and the relations of our race, and look at the picture of human life which is presented to the outward eye, how gloomy and mysterious is the view ! We see a countless multitude of creatures, made capable of happiness and eager to obtain it, and yet subject, in a thousand ways, to privation, disappoint- ment, and the keenest suffering. One is engaged in the prosecution of a favorite enterprise; and we wait, to see how his heart will overflow with joy at its accomplishment. But, at once, by some cross inci- dent, he is cast down from the heights of expectation, and compelled to give over in despair. Another, is rejoicing in the vigor of his frame, or of his intellect; and we are looking to see him happy in the success- ful exertion of his powers. But on a sudden he is arrested by disease, his energy is wasted, and he is doomed to drag out a weary and comparatively useless life. Another still, has a heart full of sen- 204 USES OF AFFLICTION. sibility, and is surrounded with objects of the ten- derest affection; and we perceive that he finds rich enjoyment, in loving and receiving a return of love. But suddenly there comes the shaft of death ; and, one by one, the darlings of his soul are pierced, and laid low in the remorseless grave. From such a view as this, — a view in which we seem to see men only tantalized with happiness, — we turn away dejected and perplexed. We feel that the lot of man is a dark and melancholy problem; and would forget it, were it not that this is impossible, because it is our own. But when we bring into our contemplation the existence and the providence of God, and the spirit- ual and immortal nature of the human soul, a great part of our perplexity and gloom, is at once removed. We see that the life we live on earth, is only a transient and preparatory state; that we are not placed here with reference mainly to our present happiness, but to the higher end of disciplining the undying spirit, and preparing it for a state of existence far more glorious in its nature, and absolutely endless in duration; and we feel, that the discomforts which we suffer here are trifles, when compared with the joys to which they are used as means of introducing us. It is by the aid of the Word of God, that we are enabled to place the subject before us, in this inte- resting and consolatory light. This teaches us, that our trials are the wise and good corrections of our heavenly Father; that they come from the same hand that fills our cup with blessings, from the same heart, that has expressed its tenderness in innumerable ways. USES OF AFFLICTION. 205 It assures us that the reason why parental love adopts such means of discipline, is that though no chastening for the present seemeth to be joyous, but grievous; yet afterward, it yieldeth the peaceable fruit of righteousness, to them that are exercised thereby. This reason is worthy of our special consideration: and as we have already seen, that temptations to do evil, have a salutary moral influence on our characters, so also it will appear, that temptations in the suffering of evil, tend directly to promote our holiness. II. It is one of the most common consequences of afflictions, that they produce a distaste for whatever is vain and trifling, in the pursuits and pleasures of this world. If man had never fallen, we may reasonably suppose, that the enjoyments of sense and the tem- porary interests of the present life, would have had no injurious influence on moral progress. They would have acted on well regulated sensibilities; would have been regarded with an unperverted judgment; and so would have awakened an ardor of desire, and excited to an energy of action, never excessive, but just pro- portioned to their real consequence. The discharge of relative duties, the care of the body and the gra- tification of its appetites, would have been a pleasant pastime; refreshing to the spirit, yet never seducing it away from nobler things. But upon man as a fallen being, possessed of disordered appetites and passions, the things of sense exert continually an ensnaring influence. They excite a thousand empty wishes. They beguile the imagination, till it fixes on shining 206 USES OF AFFLICTION. bubbles, and believes them solid things. Thus they engage him in unprofitable pursuit; they make im- mediate gratification, his great object of desire, and absorb him in a forgetfulness of true and lasting good. We may see multitudes around us, like children chasing the down that floats on the summer breeze, or the painted insect that flutters in the sunshine, pursuing what is absolutely worthless, to the neglect of all that is deserving of pursuit; wasting in this manner, no little portion of their lives, and neglecting altogether the formation of a holy character, which is the proper end of life; or making but lingering progress in the work. Such, if left to go on undisturbed, would probably squander life away, without reflecting for what end it was bestowed. But as the child is startled from his thoughtless chase by the sudden peal of thunder, and is driven to reflection on the transient nature of his pleasures, while the storm is sweeping by, so the man, who with equal thoughtlessness, is wasting life in vain pursuits, is aroused from his dream by the coming of adversity. Affliction chastens the spirit, and brings it to reflection. It leads to a discernment of the difference between the shadow- and the substance; and thus tends to recover from infatuation, and restore to reason and to duty. If, reader, you have seen the day of trial, you have probably learned something of all this. When disappointment has occurred, you have thought of the vanity of earthly good. When a beloved friend, or relative, has been removed by death, you have felt that you needed an unchangeable USES OF AFFLICTION. 20? object or affection. When you have been laid your- self upon the bed of sickness, you have been impressed with the nearness of eternity, and with the vastness and solemnity of its concerns. And while this state of things continued, you lost, in a great degree, your love of what is empty and unsatisfying ; the spell which had held the mind was broken; and you felt as though you must and would, live wisely for the time to come. Your own experience, therefore, gives its testimony that the tendency of crosses, is to correct a state of mind, which is one of the greatest obsta- cles in the way of attention to spiritual and eternal things. III. Afflictions forcibly remind us, also, of our de- pendence upon God. Though nothing is more clear, than that in him we live and move and have our being, there is too often, but a feeble sense of this, upon our minds. Our constant notice of the agency of second causes, makes us forgetful of the first great Cause. We deem ourselves the procurers of the good which we enjoy, instead of feeling that we are only recipients, while He openeth his hand, and supplieth the wants of every living thing. We ascribe our greater happiness than others, to our superior care and foresight, and thus take to ourselves, the praise which is due to Him alone. We would by no means question or deny, the fact, that God has placed us under definite natural laws, upon conformity to which, our outward well being must depend. He has, undoubtedly, given laws to our 208 USES OF AFFLICTION. physical constitution, the observance of which, will secure our health and comfort, and the disregard of which, will induce disease and suffering. He has plainly connected prudence and industry, with pros- perity and competence; and recklessness and indolence, with want; and so in a multitude of things, has made our welfare to depend on what we do. But why does one man understand and obey these various laws, so much better than another? Is it not, in general, that the one has stronger powers, or has in the providence of God, been better instructed, or placed under better influences, or in more favorable circumstances than the other? If so, it follows plainly, that the man who is happier than his neighbor, owes it ultimately to God, as truly as though his prosperity were bestowed directly, instead of indirectly, as it is. When therefore, in view of our own agency in the good or evil of our lives, we lose sight of the agency of God, we are greatly in the wrong, and have need to be set right. Disappointment in our schemes, and personal affliction or bereavement, is well adapted in various respects, to convince us of our error. The hour of adversity, teaches us most forcibly, the insufficiency of our own vigilance and foresight, to save ourselves from reverses and from trials, and makes it too plain to be denied, that 1 There 's a Divinity that shapes our ends; ' a Providence that ruleth over all; that afflictions come not from the dust, neither do troubles spring out of the ground. You have seen a man who had long been USES OF AFFLICTION. 209 prosperous, forgetful of God, and priding himself on his success: and you have seen his boasted wisdom baffled, till one after another of his plans were over- thrown, and he was stripped of all. You have seen him thus, brought to serious reflection, and convinced that the race is not always to the swift, nor the battle to the strong; that it is not in man that walketh to direct his steps, but that the Most High setteth up one and casteth down another. You have seen another, confident in his prudence, as a safeguard from disease; and you have seen him a little after, pining on the bed of sickness, and confessing with a humble sense of his own shortsightedness, that God only can defend from the pestilence that walketh in darkness, and the destruction that wasteth at noonday. So when God has laid on others his bereaving hand, and arrayed them in the robes of mourning, you have observed in them, a deeper sense than they ever had before, of the truth that they hold all their comforts by the favor, and according to the pleasure, of the Almighty Power. Observation has doubtless furnished many such illustrations of the fact that afflictions do tend to arouse the feeling of dependence in the soul. IV. Afflictions are well fitted likewise, to remind us of our sins. Owing to our moral obduracy and blind- ness, the number and evil of our sins, is ordinarily but little felt or thought of: it is only those whom the grace of God has sanctified, that can say with David, My sin is ever before me. But it is a truth clearly perceptible by reason, that, 210 USES OF AFFLICTION. holy beings, can not be placed in a state of suffering, under the government of Infinite Goodness. The Scriptures also teach us, that the various evils of our present state, are the consequence of the introduction, and universal prevalence of sin. Suffering, then, is the standing testimony in our world, to human sinful- ness. While this is out of sight, and we are receiving only blessings from the Author of all good, we may easily forget what character we bear. But how shall we forget the cause, when we find our own hearts bleeding, or see others pierced with anguish? Hark, and you hear the groans of a world go up to Heaven ! With what an impressive voice do they tell of human sin. Look, and you see one mourning over disap- pointed hopes; another, hanging w T ith agonizing tears over the grave that covers all he loved; his parent, or his child, or the companion of his bosom: another, wasting away life, cut off alike from pleasure and from usefulness, by lingering disease! Do not these things cry aloud, that sin hath dominion over men? Remem- ber, too; have not pains and sorrows often been scat- tered in the path which you yourself have trodden? Have they not spoken to your conscience with a reproving voice, and sometimes at least effectually brought your iniquities to mind ? So true is it, therefore, that afflictions are proper mementos of our sins, that it is wonderful that living in a world of trial, our sins should be ever out of mind. Every day, either in what we see or feel, must urge them on our notice, and claim for them our attention. USES OF AFFLICTION. 211 V. And finally, the afflictions of the present state, . are well adapted to quicken our desires for Heaven. The word of God discloses to us a perfect world beyond the grave; a world offered as the eternal home of our immortal spirits, if only we will lay up our treasures there, and acquire the character, which God has made necessary to admission. We can not doubt the fact, for we have it on the word of Him who can not lie. But the blessedness of the heavenly state, is beyond the eye of sense. It requires the exercise of vigorous faith, in order to apprehend it clearly. It is also to be approached, only through the dark and gloomy wave of death: and hence, to most it appears remote, and difficult of access; and so it awakens comparatively few intense desires. The great majority would rather linger here, than spread the wings of the Spirit for the skies, so long as they may here enjoy a good degree of cheerfulness and peace. But the enduring of earthly trials, especially when long continued, is almost sure to produce in the mind, at least for a time, a weariness of the present life, and aspirations towards a better. The language of Job, when stripped of earthly good, — I would not live always, — has been adopted as its own, by many a heart. Under such circumstances, it is scarcely possi- ble, but that the knowledge of a world, ' Where everlasting spring abides, And never withering flowers -,' where there are no disappointments, no tears, no pangs, no bereavements, should aw r aken desire to be fitted for 212 USES OF AFFLICTION. *that world, and in those who are prepared to enter it, a longing to exchange the storms of life, for its eternal calm and sunshine. On the simple ground that rest is sweet to the weary, that the sorrowing longs to find relief, and the sufferer to assuage his pains, it must be seen to be the natural tendency of trials, to make Heaven desirable in our esteem, and to excite us to efforts to obtain it. What heart does not feel that it is so? Who has not seemed to hear, in the day of trial, a voice distinctly saying, Arise ye, and depart hence, for this is not your rest? Who has not felt that he himself was but a sojourner on earth, as all the fathers were, and that he ought to seek a city that hath immovable foundations, whose builder and whose maker is God ? If now the trials which God appoints us in this life, are adapted to such ends; if they tend to withdraw the mind from earthly vanities, to make us feel ourselves dependent creatures, to recall our sins to mind, and to render heaven attractive to our souls, then it is true, that their appropriate influence is to urge us towards holiness. Like other means of grace, they may not always answer the end for which they were designed. Their proper tendencies may be resisted or perverted. But whenever this occurs, the fault is ours alone. It still remains a fact, that they are means employed by God to make us better, and that they are wisely fitted to that end; it is still true, that though not joyous but grievous for the present, yet afterward, they yield the peaceable fruit of righteousness to them that are exercised thereby. USES OF AFFLICTION. 213 VI. How unreasonable then, are our complaints, when we are called to suffer by the providence of God! To human nature, the cup of affliction is in itself a bitter cup. It is indeed hard to see our hopes cut off, to feel the ties of affection sundered, or to find the vigor of our frames exhausted by disease, and to pass days and weeks in lingering pain: and it is no unusual thing, to hear those who suffer thus, repine at the providence of God, and bitterly deplore their lot. But the enduring welfare of our souls, is of infinitely higher consequence, than the present gratification of our wishes; and only by our holiness, can the well being of our souls be made secure. And since, as we have seen, afflictions are employed by God as means of leading us to holiness, to murmur at them, is to murmur at his endeavors to promote our highest good. What more unreasonable than this, can be imagined? It is as if one should complain of his physician, because the remedies prescribed, though efficacious for his cure, were unpleasant to the taste. Remember, Christian, when again you are tempted to repine, that but for those very trials which call forth your complaints, you might, perhaps, have loved the world supremely, forgotten your dependence and your sins, bestowed no thoughts on heaven, and thus have been undone to all eternity. If you consider this, your complainings will be hushed. When you feel the chastising rod, you will rather be disposed to say, I was dumb, I opened not my mouth, because thou didst it. VII. See to it also, when afflictions come, that you 18 214 USES OF AFFLICTION. faithfully endeavor to reap that benefit from them, which they are fitted to convey. Like other means which God employs for our improvement, their actual efficacy must ultimately depend upon ourselves. As we may resist and pervert the influence of the Gospel and of the Spirit of God, so may we the inflnence of afflictions. We may steel our minds against their subduing power. We may forget the lessons which they teach us, in respect to the world, ourselves, and God, and repress the thoughts of heaven which they so naturally awaken; and so they may leave us harder than they found us. We should, therefore, prayerfully endeavor to give them their appropriate influence on our hearts. When we find them impressing on us the vanity of earthly things, we should strive to deepen the impression. When they show us our dependence, we should seek to realize it more. When they call our sins to mind, we should dwell on the recollection, till we awaken penitential sorrow. When they raise our thoughts to heaven, we should make an effort to detain them there, till our souls are filled with holy longings for that blest abode. How blessed, how purifying, how delightful, would be the consequences of our trials, did we but use them thus? Make then the experiment, reader. You live in a vale of tears; you must have your turn of weeping; and even now, perhaps, you wear the badge of sorrow. Keep in mind the design of God in the afflictions which he sends. Desire not so much that you may escape them, as that they may be blessed to your separation from the world, and your consecration to the Lord. If under the Divine USES OF TEMPTATION. 215 chastening, you grow holier, you will grow happier too. The cloud may be dark that gathers over you, but it is spanned by the bow of promise. You may be tossed on stormy billows, but it is that you may reach the eternal rest. Your breast may heave with sorrow, but it is for the purpose of fitting you for everlasting joy. then, in the day of adversity consider. AYhile you bear the weight of anguish, see to it that you do not lose the blessing that is intended to succeed it. If with a meek and penitent and trusting spirit, you en- dure the chastening of the Lord, it will yield the fruit of righteousness: you shall find the eternal God your refuge, and underneath you, the everlasting arms! 216 CHAPTER XVI. BUT I SAY UNTO YOU, LOVE YOUR ENEMIES. Ye are not of the world, said the Saviour, on one occasion, to the disciples; and no one can attend to the spirit of the Gospel, and not see, that the temper and character which it requires of such as would bear the Christian name, are altogether dissimilar to the natural temper and character of mankind. Good is not more opposite to evil, light is not more opposite to darkness, than the dispositions demanded by the Gospel, are opposite to the impulses of the unchanged mind. This is proved beyond a doubt, by a comparison of the maxims and the conduct of the world at large, with the doctrines and precepts of the Gospel. There are some few of the duties w T hich Jesus Christ enjoins, which have been enjoined also by heathen moralists; and a still smaller number, which have been somewhat generally practiced among men. But these, are the more obvious, as well as the more easy duties of mo- rality; such duties, as may be performed without the existence of holy principle, because requiring little either of self denial or of effort. Never has any mere human teacher, ascended like our Lord, to the THE LOVE OF ENEMIES. 217 highest range of moral duties; delivering precepts, obedience to which, must necessarily suppose the ascendency of pure and holy principle within the soul; and never has the performance of those duties which suppose the eradication of selfishness and the reign of benevolent affection, been demanded by the prevailing opinions of mankind, when left destitute of divine instruction. Nor do even those who are intellectually enlightened by the Gospel, but who are not under its controlling influence, come up at all to its elevated standard. Look around and see what are the maxims of society. How loose, and vague, in comparison with the rules which Christ has given! How fair a character may be in the judgment of the world, and yet how defect- ive according to the Gospel estimate ! We have need then, to study the moral code of Jesus Christ. We must aim to come up to this, or be written wanting before God. II. Among the moral precepts delivered by our Lord, that which instructs us to show kindness to our enemies, stands preeminent. It is a precept, which no system but Christianity can boast. It bears upon its very face, the impress of Divinity. Conformity to it, constitutes unquestionably the sublime in morals, and one of the highest excellencies of Christian character. To ascertain what it requires, and to examine in its light our feelings and our conduct, can hardly fail to be an interesting and profitable exercise. 218 THE LOVE OF ENEMIES. Let us first, assign some limits to the meaning of the precept, Love your enemies; and then endeavor to show precisely what it does require. By way of limitation we remark, that it does not require us to treat our enemies precisely as we treat our friends. We must of necessity, sustain relations of peculiar intimacy, to those of our fellow creatures with whom we are associated in the pursuits and the intercourse of life. And God has laid the foundation, in our social constitution, for special attachments, between such as are thus brought into immediate contact, particularly when they possess according views and a kindred spirit. That we should have cherished friends, therefore — friends who hold a high place in our affections, and are beyond others essential to our happiness, is a necessary result from our cir- cumstances and our nature. We can not then suppose, that such peculiar affection as that which attaches us to them, is demanded of us, towards those of our fellow creatures whose relations to us are remote, and whose power to minister to our welfare, is com- paratively trifling. To feel a special affection for our personal friends, does not necessarily diminish our good will to others; and it is surely fit, that they who are called upon to render us services which others do not render, and to suffer from our faults as others do not suffer, should, as a just return, hold a place in our hearts, which others do not hold. We may add also, that we have in our Lord himself, an example of special friendship. John was styled by way of emi- nence, the disciple whom Jesus loved. We may be THE LOVE OF ENEMIES. 219 sure, therefore, that such friendship, is not incon- sistent with the precept we are now considering, and that this precept does not require, that we should make our enemies our confidants, and take them to our hearts. III. Nor does the command to love our enemies, require us not to seek redress, if our enemies violate our rights. If, for example, an enemy wantonly de- stroy our property, it is not forbidden us to compel him to repair the injury, by legal means. For every man, is entitled to the peaceable enjoyment of his rights, both personal and civil. Civil government is ordained of God, to secure to those who are subject to it, this enjoyment. To avail ourselves of the civil authority, therefore, for the ^protection or recovery of our rights, is nothing more than to use the divinely appointed means of obtaining simple justice ; and there can be no question, as to our right to demand justice from all our fellow men, so far as they have ability to render it. It may, however, often be expedient, to waive our right in matters of small consequence, that our ene- mies may be convinced that we act from generous and worthy principles. In respect to this, we are to govern ourselves by circumstances, and our views of what is best. It is a matter of duty, only so far as it may promise to exert a favorable moral influence. Nor does the precept forbid the punishment by the civil magistrate, of those who by their crimes, are ene- mies of the public peace. Civil society, is essential 220 THE LOVE OF ENEMIES. to the welfare of mankind; and for this reason, it is the will of God that it should be maintained. But it can be maintained, only by the support of law; and law can be supported only by the punishment of those who break it. It is therefore the will of God, that transgressors shall be punished. Civil magistrates, are accordingly recognized in the New Testament, as ordained of God to be a terror to evil doers. The di- vine sanction, is expressly given, to the punishment of offenders, when proceeded against according to the established forms of justice. IV. But we now go on to show directly, what is enjoined, in the admirable precept of our Lord, which is the subject of inquiry. It clearly requires us to en- tertain no hostile and malevolent feelings towards our enemies; that is, towards those who have injured, or have sought to injure us, or to whom, for any cause, we feel aversion. Self-love is one of the great consti- tutional laws of our nature. Its proper office is, to make us attentive to whatever is likely to promote our happiness; and watchful against whatever is likely to destroy it. Like other constitutional principles it is, when suitably regulated and controlled, a proper spring of action, and perfectly consistent with true virtue. But in fallen man, it has become inordinate. It has degenerated into a grasping selfishness; intent on its own advantage, and, in a great measure, reckless of the good of others. When others injure us, they come in collision with this violent principle, or passion as it has now become, and thus feelings of indignation THE LOVE OF ENEMIES. 221 and hatred, and an inclination to revenge, are imme- diately awakened. But our relations towards an enemy, are not chang- ed by his failure in duty towards us. He is still our fellow creature; his happiness is still valuable; and as he is held accountable to God for what he does, and to the laws if he transgress them, we have no right to feel hostility, or to wish him ill. Our duty of benevo- lent feeling towards him, can not have been canceled, by his wrong doing; inasmuch as it was not founded before, on his well doing, but on our relations to him? and other circumstances which are yet unchanged. True, we have a right to seek redress in a lawful way, when the wrong can be redressed; but not from a mere wish to make him suffer. Our motive in such a case should be — we can lawfully be governed by no other motive — to repair our losses, and to promote in general, the interests of justice. If we feel any disposition to subject an enemy to punishment, or to seek reparation at his hands, from the mere wish to bring him into difficulty, the spirit which governs us, is neither more nor less than a spirit of revenge. It is highly criminal in us, and entirely at variance with the Saviour's precept. V. But it is plain, that our Lord's command goes far beyond the absence of bad feelings and desires. It requires that we feel a positive affection for our ene- mies; a true regard for their happiness, and a readiness to promote it, as opportunity may offer. Love them, bless them, pray for them, says he; and it can not be 222 THE LOVE OF ENEMIES. doubted that he used the language literally. But how is it possible, you ask, that I should really love a per- son who has sought maliciously and perseveringly to injure me? The answer is, you are not required to look with approbation on his conduct, so far as it is wrong; you are not required, as we have seen, to make him your intimate associate, nor to refrain from exact- ing justice from him, if you think such a course expedient. But admit that his conduct towards you is criminal; that he is not, to you, a desirable companion; and that the injury he has done you, is sufficiently import- ant to make it your duty to obtain redress: what then? Is it not still true, that he has some good qua- lities; that he has friends to whom his society is agreeable; that he is a rational and immortal being, whose happiness is valuable to himself, and those who love him; yea, valuable in the view of God? Is it impossible, that you should seek redress of him in a proper way, and yet exercise towards him a kind and forgiving spirit? It may be, that in so far as he has felt or acted wrong in respect to you, he did it under the influence of a bad education, or misinformation, or strong prejudice, or some other cause which might materially palliate his conduct. But even though his wrong admits no palliation, you are clearly bound, nevertheless, to love him as a fellow creature, whose happiness is valuable to himself, to his friends, and to God; and maybe promoted by you and others, without any diminution of your own. Nothing can release you from this duty, but a dissolution of the tie that THE LOVE OE ENEMIES. 223 binds you to the same great family of God, to which he belongs. When you can cease to be fellow crea- tures, you may lay aside your fellow feelings; but not rightfully till then. If you still have doubt upon the point, suppose the case your own. Suppose that you, in an evil hour, or under the influence of misapprehension, have done your neighbor wrong; and placed yourself, in his view, in the attitude of an enemy. Would he be right, in forgeting all your amiable and virtuous qualities, and counting your welfare of no value, and feeling a desire to see you suffer? Do you not feel that he ought, while he has no complacency in what is wrong in you, to approve and esteem whatever may be right; and to prize your happiness according to its real worth, and to wish to see you happy? As ye would, there- fore, that men should do unto you, do ye even so unto them. VI. But the precept of the holy Saviour goes yet further. It requires, not only that we should positively feel kindness towards our enemies, but that we should also shew it, by actually doing them good, so far as it is in our power. Suppose a very common case. Two persons are at enmity, and refuse to hold any inter- course with one another, though they daily come in contact. You inquire into their difficulties. They will begin, perhaps, by saying, they have no bad feel- ings towards each other. You follow the precept one step further, and ask if they have any good feelings towards each other. They say, perhaps, that they do 224 THE LOVE OF ENEMIES. wish each other well. In this they are probably deceived: but supposing it is true, you proceed yet further. Do you avail yourself of every opportunity to do each other good? Do you conceal each other's faults, and commend each other's virtues, and pray for each other's welfare? The answer is, No, nothing of this nature; we have ceased all intercourse. Now what have these persons sought to do? Plainly, to break the tie that binds them together as fellow beings, and to cast off the duties which that tie imposes. But they seek to do this in vain. They can not break the tie by which God has connected them; and therefore they can not rid themselves of the duty of promoting each other's happiness to the extent of their opportunities. God must, in justice, hold them accountable for all the omissions to do each other good, and for all the loss of opportunities, which have grown out of their aliena- tion. His word requires that we do good to all men; and lest this should be taken to be a general rule, to which the case of enemies was an excep- tion, our Saviour expressly extends it to the case of enemies. Both reason and the Scriptures, then, forbid us to take that ground in relation to our enemies, which will deprive us of any part of our power to promote their welfare. VII. The substance, then, of our duties to our ene- mies, is this; that while we are not bound to make them bosom friends, or to suffer them to deprive us of our rights, or to shield them from civil punishment when they violate the law, we are solemnly commanded THE LOVE OF ENEMIES. 225 not to cherish towards them hostile or revengeful feel- ings; but on the contrary, to love them as fellow creatures, whose happiness is valuable, and actually to promote their happiness, so far as our circumstances give us power. And what a lesson of benevolence is this! How full of moral beauty! How worthy of Divinity! What an honor to the Bible, the record of our faith, and what a proof that it came from Heaven, that it goes so far beyond, in the perfection ot its morals, all the systems framed by the most enlightened human reason when unaided! Imagine for a moment this one precept universally obeyed; and how large a fraction of human sin and misery, do you see re- moved! What fires of passion are put out! W T hat discords turned to harmony ! How many scenes that most resemble hell, exchanged for such as seem indeed like heaven! VIII. Yet strange to say, the general spirit of so- ciety, and the general conduct of mankind, are essen- tially at variance with this most salutary rule. Where shall we find a community, in which public sentiment does not sanction many things which are indications of a hostile and vindictive state of mind? How few individuals even are there, who propose to govern themselves according to the rule which we have now considered! Look around you; or rather, consult the records of your own practice and experience. Do you find yourself, and do you see your neighbors, full of that godlike trait, a temper all forgiveness and all love? Go into the social circle; or listen at the call 19 226 THE LOVE OF ENEMIES. of etiquette. Do you hear the absent, who are objects of dislike, mentioned in tones of kindness? Do you hear their faults excused, their virtues fully admitted and commended, and sincere wishes for their welfare uttered? Or do you hear them named with ill-nature or contempt, their faults exaggerated, their good qualities extenuated or denied, and their good name injured, by all such means, as a spirit of bitterness and scandal can employ? Do you see others, or do you find yourself when injured, ready to forbear, and make returns of kindness, and allowance for wrong judgment; or, ready to break out in raging passion, and use the language of abuse and threatening, and even to return injury for injury. Every one knows, which of these things most commonly occurs. In truth, there is a surprising disregard of this divine command, prevailing in society; a fearful insensibility ' to the guilt of its violation. Even such as bear the Christian name, sin often in this manner, with a high hand, and yet apparently without thinking it much amiss. let it never be forgotten, that the spirit of bitterness, and railing, and revenge, and injury, towards enemies, however it may be regarded by the world, is the spirit of the devil, and makes those who cherish it the children of the devil. Regard such a spirit, reader, when discovered by yourself, with deep abhorrence; taking your standard of judgment on the subject, not from popular opinion, but from the autho- ritative and unerring Word of God. IX. And in order to the right regulation of our THE LOVE OF ENEMIES. 227 temper, is it not most necessary that we should feel habitually, the controlling influence of living piety within us ? What else, but the fear of God, and his grace imparted to the soul, can so subdue the passions, and soften and elevate the mind, as to free it from all unkind and bitter feelings, even under injury and pro- vocation? A man in the actual exercise of holy feelings, will find it comparatively easy to obey the Saviour's precept. Mere moralists, will hardly make the effort, though it is an essential part of sound mora- lity, to obey it strictly; and this is one of many essential particulars, in which such are entirely want- ing before God. It is plain, in this case, that the proper foundation of morality, is religion. He who loves God supremely, and bears his moral image, will not fail to love his creatures, and to seek their highest welfare, even though they may have failed essentially, in the duties which they owe to him. Let the reader endeavor to profit by this subject. Let him learn what manner of spirit he is of, by ask- ing himself, how far he has discharged the duty now considered. This precept of the Divine teacher, sets, forth the spirit of the Gospel. Do you find that you have such a spirit? Our Lord who gave us the com- mand, gave us also his illustrious example to the same effect. Father, forgive them, said he amidst his agony, for they know not what they do. Copy then, so divine a model. The world may sneer at such meekness, and call it pusillanimous; but in just judg- ment, it is true heroism; and what is more important still, it is acceptable to God, and will bring down his 228 THE LOVE OF ENEMIES. blessing on the soul ! The laurels that adorn the brows of conquerors, shall fade; the lofty spirit of those who can not brook an insult, shall be broken; but God will crown with eternal honor, and raise to an endur- ing exaltation, all such as possess that high attain- ment — the ornament of a meek and quiet spirit. 229 CHAPTER XVII HE MAKETH ME TO LIE DOWN IN GREEN PASTURES ; HE LEADETH ME BESIDE THE STILL WATERS. I. We have taken occasion, in a former chapter, to point out some of the prominent defects of Christian character in its more ordinary developments. These we have said, are matters of common observation. They are noticed by the irreligious, and are made the occasion of many a censorious and unkind comment, and even of reproach against religion itself; as though it were justly a slur on the divine purity of Gospel precepts, that Christians do not, as they ought, come up to their holy requirements in the life. But are these prominent faults in professed disciples to be considered unavoidable? Is there an invincible necessity that the cause of vital piety should suffer such dishonor through the perpetual delinquencies of those who represent it? Are those who follow Christ, doomed, without remedy, to pass a large portion of their days in the dejection, and gloom, and bitterness of heart which originate in, and accompany a con- sciousness of palpable inconsistency and unfaithful- ness? We have affirmed and again affirm the contrary. The Gospel plainly requires believers to be no more 230 THE HEIGHTS OF the servants of sin. — Likewise, reckon ye also your- selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead. — The provision made in the economy of grace, for the spiritual necessities of those who trust in Christ are ample every way. The Holy Spirit, whose fruit is love, joy, peace, long suffering, gentleness, good- ness, faith, meekness, temperance, it is promised that God will bestow in answer to prayer, with unmea- sured readiness and richness : w r hile, as to light and comfort, the Saviour says, also, Whoso followeth me shall not walk in darkness, but shall have the light of life; and adds. Peace I leave with you; my peace I give unto you. II. What then is there in the nature of things, to prevent Christians from attaining a completeness and beauty of religious character which shall do constant honor to their Master; and a calm serenity of soul, in their repose on God in Christ, which shall make it manifest that vital piety does truly afford rest to the troubled, weary spirit? Plainly, nothing. Be assured, fellow disciple, you may escape the comparative bondage in which too many live; in which you perhaps have groaned till now. Observe, we do not say that you can rise above all ccnflictyor even beyond fierce struggles on some occasions. But conflicts do THE CHRISTIAN LIFE. 231 not imply subjection to evil. It does not follow because you contend, that you are conquered; that you basely yield to the adversary; or that you are filled with darkness and made miserable. You may be habitually victorious, through the power of divine grace; and like a true hero, who finds his calm self possession and elevation of soul increase amidst the perils and onsets of the field of battle, you may find your faith more firm, and your comforts sweeter and more refreshing, when you are most hard beset: and if you set your heart on getting up to that purer region, that loftier eminence in the life of God, which lies above you, yet not beyond your reach, you may expect to find your strifes less frequent and less bitter, in proportion as you rise. III. The traveler who urges his way towards the summit of the mountain, at first catches only here and there a charming prospect between opening trees or surrounding hills; now, the thick mist conceals en- tirely the loveliness of the sweet green valleys with their romantic hamlets and winding silver streams; and now the dark cloud gathers around him with its wind and thunder, or bursting over his defenceless head pours out its torrent of rain, or its beating hail and sleet. But patiently, and not without enjoyment, toiling on, he at length leaves mist and cloud and tempest all behind. His views become each moment wider and more grand, above him and around him are the pure cerulean heavens, and the unshaded sun pours on him one perpetual splendor. Even so your 232 THE HEIGHTS OF path, if you do but make it lead you upwards with a dili- gent ascent, shall be a constant advance from one de- gree of glory to another. If you are resolved to rest in nothing short, you shall attain to a simplicity of faith, a steadiness of love, and a divine art of living in and unto God, which shall keep your heart tranquil, and even spread over your darkest and most trying hours, not a little of cheerfulness and serenity, you will be able to comply with the command to rejoice in the Lord always, and to say with the happy Psalmist, He maketh me to lie down in the pastures of tender grass; He leadeth me beside the waters of quietness. This is the land of Beulah, of which Bunyan so beautifully says, that its " air was very sweet and pleasant to the pilgrims; yea here they heard continually the singing of birds, and saw every day the flowers appear upon the earth, and heard the voice of the turtle in the land. In this country the sun shineth night and day. Where- fore this was beyond the Valley of the Shadow of Death, and also out of the reach of Giant Despair; neither could they from this place so much as see Doubting Castle. Here they were within sight of the city they were going to; also here met they some of the inhabitants thereof; for in this land the shining ones commonly walked, because it was upon the borders of heaven. Here as the bridegroom rejoiceth over the bride, so doth their God rejoice over them. And as they walked in this land, they had more re- joicing than in parts more remote from the kingdom to which they were bound; and drawing near to the city, they had yet a more perfect view thereof." Blessed THE CHRISTIAN LIFE. 233 indeed must be the pilgrims, whose privilege it is to live from day to day, in those pure, rich and abun- dant spirtual enjoyments, which the almost inspired Dreamer so charmingly sets forth in this inimitable description. IV. And there are such; we have reason to rejoice that it is not only true in theory that such attainments may be made; but that the records of Christian experience, and even our personal observation, afford ample evidence that there have been, and now are, some, by whom they have actually been reached. While the more common type of piety has been char- acterized by such material defects, there have always been found individuals here and there, who have been recognized by all who knew them, as differing so much from the majority of professed desciples, that they seemed to breath another atmosphere, and almost to belong to another order of beings. We refer not to that class who are most bustling, excitable aud sanguine; it is the shallow brooks that foam and brawl most noisily; while deep waters glide along still and clear. We speak of those who are meek, patient, stable, contented, habitually devotional, and spirtually minded without ostentation, and at all times quietly but with holy diligence, abounding in the work of the Lord. There are a few such in almost all true churches, whose peculiar light and warmth are felt as a genial influence throughout the body ; and by whose steadfastness it is that the cause of godliness is kept alive in times of general apathy, and when the 234 THE HEIGHTS OF love of many waxes cold. These are they whom the world respect, because it feels their moral power. These are they of whom it is true that the peace of God that passeth all understanding, keepeth their hearts and minds. But you would look deeper into their spiritual state. You would know more of what passes in their bosoms, in order the better to comprehend the nature of that happy elevation of religious character by which they are distinguished. Suppose then that on some suitable occasion, in the confidence of christian love, you ask them to disclose to you their inward experience in the life of faith. Their unaffected humility might lead them to shrink from this, but their desire to magnify the grace of God, and if possible to impart to you some spiritual gift, will lead them to comply. Like David they will say, Come ye that fear the Lord and I will declare what he hath done for my soul. V. We lived, they will say perhaps in substance, for a time, as too many around us seemed to live; a fluctuating, impulsive, and often inconsistent Christian life. Sometimes our affections were ardent; not un- frequently they were cool; at one time we were stirred up to activity in doing good; at another comparatively negligent and slothful. The Scriptures were at some periods full of interest, so that every line as it were, ministered strength and comfort to the soul; and prayer seemed a delightful privilege, a real and ennobling communion of a happy child with an exalted but con- descending Father; and again the Word of God was THE CHRISTIAN LIFE. 235 only a dead letter, and prayer little better than a task. We felt no disposition to abandon our purpose to lead religious lives; on the contrary, we meant to live to God, felt often the stings of conscience in view of our unfaithfulness, and sometimes, we hope, mourned truly with Godly sorrow, as we saw the ingratitude, incon- stancy, and deep corruption of our hearts. But somehow or other we made but little progress, and found but an interrupted and imperfect peace. Indeed, they might continue, the more we re- flected on the subject, the more dissatisfied with our state we grew. When, occasionally, we had been refreshed in spirit, and had enjoyed unusual tenderness and fervor of affection; and especially when Divine things had seemed to come home to the mind with the vividness and power of positive realities, and the loveliness of Christ was seen and felt, and God ap- peared glorious in the beauty of his holiness, and the riches of his love, then we were ready to say with the Apostles on the mount of transfiguration, it is good t o be here. We felt how much more precious were spiritual than carnal joys; the thought of spiritual lan- guor, of worldliness, of the loss of the Saviour's smiles, and of the hidings of our Father's face, were painful beyond expression. We were filled with intense desire to be wholly Christ's, and to have our hearts warmed always with his love. We saw ourselves to be no- thing, and Him in his eternal fulness to be all in all. Our souls thirsted for God, for the living God. Our hearts were ready to break with longing, that he would mould us wholly to his will; and so bind us to 236 THE HEIGHTS OF him with the cords of love, and so illuminate and pu- rify us by the Holy Ghost, and make divine strength perfect in our weakness, that we might be able to say, whether we live, we live unto the Lord, or whether we die, we die unto the Lord. Many were the tears we shed in the seasons of retirement, when repeating often the act of giving ourselves away anew to God, we cast ourselves down at our blessed Saviour's feet, and breathed out to him our earnest prayer that we might be crucified with him, rather than live without his presence and his love, or be left to dishonor him by our neglect. VI. At length, they would go on to say, the Lord turned our captivity. He who is more willing to give the Holy Spirit, than parents are to give good things to their children, enabled us to say with the grateful Psalmist, I love the Lord because he has heard my voice and my supplication. The Divine Comforter seemed to be breathed into our souls more delight- fully than ever. We seemed to understand better than ever before, the reality and necessity of his gracious work. Deeply did we feel our own utter unworthiness and insufficiency; yet while we were most abased, we could not doubt that he who helpeth the infirmities of the saints, would strengthen us with might in the inner man, and work in us that which was good. We began in short, to understand more fully the Apostolic expression — the comfort of the Holy Ghost. Now also the Spirit took the things of Christ and showed them unto us, more clearly. We were led THE CHRISTIAN LIFE. 237 to feel the preciousness and efficacy of his atoning blood, and his fullness and all sufficiency as the Saviour, portion, and Shepherd of his people, with more dis- tinctness and self-appropriation than in other days. We dwelt with greater and greater interest on our own relations to him; set forth under the emblem of the vine and its branches, and the head, and the mem- bers of the body; and on his various offices as our Mediator. We delighted to meditate on his divine example, so lovely in its meekness, its patience, its tenderness ,its holy calmness, and commanding dignity, as the model by which we were to live. When, in imagination, we accompanied him to the solitude of the desert, or of the mountains, aud watched with him through the dark sad hours of his overwhelming agony in Gethsemane, and followed him weeping, as he went away to Calvary insulted, wounded, fainting, there to close the whole by lingering hours of mortal agony; it seemed as nothing to give our all to him, all our affections, all our powers, all our confidence, for time and eternity. And when we looked up and contemplated him in his glorified condition, as the Lamb in the midst of the throne, feeding his ransomed flock, and leading them to living fountains of waters; when we thought of him as the bright effulgence of the divine glory, the embodied fullness of the Godhead, the unchangeable, the almighty, the adored of all the high intelligences of Heaven, we felt that in Him all things were ours: that while we were nothing, He was all in all! With such views, to be owned of him, to be like him, to possess him, was our supreme desire; and 20 238 THE HEIGHTS OF we could say with Paul, in whom though now we see him not, yet believing we rejoice with joy unspeakable, and full of glory ! VII. We came also, they would tell you, to know more of the Spirit of Adoption. God seemed in Christ not in name only, but in very deed our Father. It became to our apprehension a delightful truth that he loved us, cared for us, watchfully guided all our in- terests, was pleased to have us confide in him, unbosom to him all our anxieties and wishes, and repose ourselves sweetly in his arms. We felt that he did teach us to rest in his affection, and to choose nothing for ourselves, but to leave all to his wise and good disposal. Abba, Father! came often spontaneously to our lips. The tide of filial love seemed to well up within our souls, and to flow forth freely towards him, while it also filled our mouths with praise in view of the riches of his sovereign and abounding grace, we could exclaim, in heartfelt sympathy with John, behold what manner of love the Father hath bestowed upon us, that w T e should be called the sons of God! Or with Paul, The Spirit itself beareth witness with our spirit that we are the children of God; and if children then heirs; heirs of God, and joint heirs with Christ. With a full conviction of our Father's wisdom, faith- fulness and love, we could not choose but wish to leave all our concerns with him, and to have no will but his in anything. It seemed inexpressibly pleasant to say — Thy will be done. In all these things, they would further say, it was THE CHRISTIAN LIFE. 239 not so much that we learned any thing intellectually that was new, as that we were led by the Divine Spirit into a more thorough experience of the great truths of the New Testament; of the riches of the gospel, and of the grace of God; and were granted a better insight into the nature of our high vocation. "We were brought to such an understanding of our relations and duties, and of the promises of God, as enabled us to see that piety, to be clearly genuine and consistent, must be not a mere thing of impulse, a succession of states and frames; but a deep abiding principle, a steady habit of the affections, the permanent putting off the old man, and putting on the new. In humble re- liance upon God, we came to regard the perpetual maintenance of a devout and holy life, as the first and highest object of endeavor; an object never to be lost sight of, whatever might be the state of things around us, but to be steadily pursued, that so we might abide in Christ, and he in us, and be steadfast unmovable, always abounding in the work of the Lord. And although constrained to say with Paul, Not as though we have already attained, either are already perfect; yet we have in a degree, for which we can not be suffi- ciently grateful, the fulfillment of the promise, that the peace of God that passeth all understanding shall keep our hearts and minds through Christ Jesus. VIII. "We have only to add further, they proceed, that having been thus, as we trust, through the tender mercy of our Saviour, brought into clearer views, and a more intimate relation to our covenant God, and, 240 THE HEIGHTS OF taught to say, with the Psalmist, our hearts are fixed, trusting in the Lord, we have since been enabled stead- ily to persevere in our endeavors to live and walk in the spirit. We see much in ourselves over which to mourn; we are often humbled and grieved, at our short comings, and at the evidence we find that the carnal nature within us is not destroyed; we sorrow that we can not love and serve our blessed God as an- gels do. But still, with Paul, we have the testimony of a good conscience, that in simplicity and godly sincerity, and not with fleshly wisdom, we have our conversation in the world. With this inward con- sciousness, and keeping in mind the precious truth, that if any man sin, we have an advocate with the Father, we can not but rejoice in the freedom where- with Christ hath made us free. We think we understand our Saviour's words; In me ye shall have peace. All our comfort, all our strength, all our spi- ritual life, we have in Him, and not in ourselves. We do delight in the Lord and he gives us the desires of our hearts. His smiles refresh and cheer us in all du- ties and all trials. He leadeth us in the green pastures and beside the still waters. Blessed be his name for- ever and ever. Our souls shall praise him and rejoice in him always. * Our days of praise shall ne'er be past, While life and thought and being last, Or immortality endures.' IX. Such, we say, might be something like an out- line of the narrative, which those who have urged their THE CHRISTIAN LIFE. 241 way, through grace, up into the higher walks of spiritual life would give, could you lead thern to open freely to you all their hearts. Could you receive it from their own lips, and mark the deep conviction of their own unworthiness by which it was accom- panied, and the humble, grateful tears, with which the recital of God's gracious dealings with them, filled their eyes, you would feel persuaded of the truth, that there is indeed within the reach of Christians; within your reach if you are one, a state, far, very far higher and better than that in which most are content to live; that there is a blessed land, a land of Beulah, in which the air is calm and sweet, and the prospects lovely to the eye, and the sounds melodious to the ear; in which, as Bunyan says, there is enjoyed the society of angels, and distant yet clear and enrapturing views of the celestial city. You would no more doubt, that with all the hindrances, discouragements, trials and struggles of the life of faith and holiness, it is true that to be spiritually minded is solid peace; that The hills of Zion yields A thousand sacred sweets, Before we reach the heavenly fields, And walk the golden streets. X. What then reader, do we wish, in setting before you this nobler type of godly living? Certainly, to stir, if it be possible, a deep and quenchless longing for it in your hearts. This end attained, you will never rest till you have learned where lies this pleasant land, and how it may be found; nay, you will never be 242 THE HEIGHTS OF CHRISTIAN LIFE. content, till you make its delights your own. It will be your constant prayer, Tell me, thou, whom my soul loveth, where thou feedest: where thou makest thy flock to rest at noon! And the Saviour himself hath said, Every one that asketh receiveth, and he that seeketh findeth; and, Blessed are they that hunger and thirst after righteousness, for they shall be filled! Ponder then deeply, fellow Christian, all these things. Let not the tempter make you think, that the joys of the Christian hope and walk are not for you; that you can not climb to Pisgah's top and look over into the glorious land, and rejoice in the goodly vision, and forestall the blessedness of a full possession. It is for you to reach these rich comforts, if you wilL Others have reached them, with far greater hindrances than yours. You have every facility, every encouragement, and we may add every obligation to press on, till you do attain them. how have men toiled and struggled and suffered, and even died to gain what was a mere trifle in comparison with such good as this ! And will you shrink from effort, and even from wrestling if need be to make it yours? Shrink not. Fear not. Blessed is he that overcometh. He shall walk with the Lamb in white, and it shall be given him to dwell by the waters of quietness, where they issue from the throne of God, and flow in eternal serenity throughout all the peaceful vales of heaven. 243 CHAPTER XVIII. IX THY PRESENCE, IS FULLNESS OF JOY. I. It is almost a matter of necessity, that the human mind should often direct its thoughts to the future world. It is made for immortality, and is conscious of the fact; or at least, it has a strong conviction that it shall not die; and yet it sees nothing around it, which is not perishable and mortal. This world in which its present lot is cast, it clearly perceives to be subject to a blighting curse. It is a world of beauty, but its beauties are decaying; its flowers wither while they please; and its generations of living beings, in quick succession pass away. At the same time that all outward things, tend thus to lead the mind to another state, divine revelation, with a more direct and powerful influence, draws it thither, while it discloses the certainty of immortality; an im- mortality of blessedness, to such as prepare themselves for its enjoyment. What can be imagined more attractive, more likely to awaken high desires and to stimulate to the pursuit of excellence, than the prospect of attaining, at length, rest from toil and conflict; of exchanging suffering and decay, for unfail- ing health and vigor; and of entering on holy happiness, 244 CHARACTERISTICS OF and holy occupations, which shall be enduring as the ages of eternity. Such is the prospect, which is laid open in the Scriptures to our view. If we would have it lead our minds upward, and fill them with sweet anticipations of the joys which shall be ours, when the darkness of the tomb is past, and the morning of eternity has dawned upon us, we should often dwell upon it, with deep and serious interest. It is important, as a means of giving ardor to our hope, and warmth to our affections, rightly and vividly to apprehend the nature of the heavenly blessedness which the word of God reveals. In doing this, we should seek rather to obtain those general views which are sanctioned by the word of God, than to amuse ourselves with conjectures, such as the imagi- nation might suggest. The great Author of revelation, has not thought proper to gratify our curiosity, with minute particulars concerning heaven; but He has presented in the strongest light, the grand idea of an unending state of inconceivable bliss; — fullness of joy and pleasures forever more, in the presence of the ever blessed God. We will briefly allude to some of the revealed characteristics of that state of glory. II. The first characteristic of the heavenly state, which claims our notice, is that it affords the oppor- tunity, for the complete development of all the sus- ceptibilities and powers of mind. It is one of the infelicities of earth, that mind while in it, seems out of its proper element. By reason of its intimate connection with the material body, a body which, in THE HEAVENLY STATE. 245 the fallen state of man, is condemned to suffering, decay, and death, it is subject to many and serious disadvantages, in the unfolding of its faculties, and the improvement of its nature. It can hold communi- cation with the universe, of which it is a part, only through the medium of the senses. It is driven to find much of its enjoyment, by their instrumentality. It is compelled to engage in occupations, which are groveling and uncongenial. In short, it is imprisoned in its earthly tabernacle, and doomed to suffer various ills, of which, but for its conjunction with the flesh, it would be incapable entirely. Hence, in no small part, its restlessness, its unsatisfied desire, its weariness of earth, and the numerous disquiets, that make the present state of being comparatively undesirable. Now in order to the happiness of the human soul, it is essential that those circumstances of its being which encumber and depress it, should be changed. The heavenly state, is especially designed of God, to be a state of happiness, complete and uninterrupted, to those of our race who shall be admitted there. If not directly instructed on the subject, therefore, we should at once conclude, that the disabilities under which our spirits labor here, would be removed, and that oppor- tunities of action, and objects of desire, would be presented, which would call forth our active powers, and bring our feelings into exercise. But the Scriptures have not left us to inference on the subject. They tell us that the spirits of the just made perfect, shall be put in possession of glorious and 246 CHARACTERISTICS OF immortal bodies, which shall facilitate, instead of obstructing, their improvement and enjoyment. This mortal, says the Apostle, must put on immortality; and this corruptible, must put on incorruption. We which are in this tabernacle, do groan, being burdened; not because we would be unclothed but clothed upon, with our house which is from heaven. That is, we believers, while in this frail and perishable body, are distressed with various infirmities, and earnestly desire to exchange it for the perfect body, which is characteristic of the heavenly world. That body, spiritual, active, undecaying, will be to the spirit which inhabits it, a perfect instrument through which to hold intercourse with material things, to enlarge its knowledge, and to increase its happiness. As the heavenly state will thus afford the best means for the culture of the spirit, so will it offer, also, the most favorable opportunities. Opportunity is not wanting, even here, for the expansion of its powers. But there, a vastly wider field of observation will be afforded. The works of God, to an inconceivably greater extent, will probably be open to inspection. His providence will be better understood. The prin- ciples of his government, will be more easily appre- hended. Motives of the highest power, will enkindle the ardor of the soul, and urge it to activity; while all that is pure and beautiful and good, will act on the sensibilities, operating at once to please and to refine. Thus to eternity, will the glorified mind go on to in- crease its capacities, both for action and enjoyment; THE HEAVENLY STATE. 247 and being freed from every clog, and placed in a genial atmosphere, its progress can not but be uniform and rapid. III. A second characteristic of the heavenly state, is that it will give employment to the most expanded faculties, and completely fill the most enlarged desires. If that process of intellectual advancement, which has been described as belonging to the upper world, could be made to progress on earth, it would soon be found, that the mind had powers which could find no proper exercise, and appetites which nothing could adequately fill. It is so to some extent even now, though our progress is so small. So far as it is so, there is neces- sarily a degree of discontent; and if it were possible in Heaven, that in its growth, the spirit should find it- self at length possessed of powers so noble, that there should be no employments worthy to engage them, there would be an end of all contentment there. But it never can be so. The Scriptures teach us, under various forms of speech, that the blessed are con- tinually employed in the service of Him to whom they owe their being and their exaltation. They are des- cribed as being kings and priests, as resting not day nor night, and as being ministering spirits, fulfilling the behests of the Most High. As God himself is infinite in power and wisdom, we may be sure there is in the vast universe which he has made, that there will be in the products of his creative energy in com- ing ages, an inconceivable and inexhaustible variety of duties to be done j that there is, and will ever be, 248 CHARACTERISTICS OF fields of action wide enough, and magnificent enough, to afford exercise for the faculties of all the finite beings that now exist, or that ever will exist. And if there will ever be before them, objects wor- thy of pursuit, there will also ever be gratifications worthy their enjoyment; gratifications which will meet and answer all their wishes. The successful pursuit of what is great and good, will of itself be satisfying, and direct provision will be made, in the arrangements of the perfect world, for filling all the capacities of its inhabitants. There will be there no satiety, no rest- lessness, no longing because of discontent with what is now possessed. They shall hunger no more, neither thirst any more; that is, they shall have no unsatisfied desires. And to the same purpose is the language of the Psalmist: In thy presence is fullness of joy; at thy right hand there are pleasures for evermore; and in another place, I shall be satisfied when I awake in thy likeness. blessed state! How unlike the world of our present habitation! IV. It is a third characteristic of the heavenly state, that it brings the spirit into peculiar intimacy with God, and fills it with delight in his moral character. Even the most enlightened, in the present state, see as through a glass darkly. The beams of the divine glory which come to us from the works of God, are but reflected beams; and the brighter radiance of the Scriptures, is after all, only a partial manifestation of the Godhead. But heaven is spoken of throughout the Scriptures THE HEAVENLY STATE. 249 as the place where God manifests himself, in a pre- eminent and peculiar manner. I say unto you, is the language of the Saviour, that in heaven, their angels do always behold the face of my Father. I am Gabriel, said the angel that announced the coming of John the Baptist, who stand in the presence of God. The wicked are banished from the presence of the Lord, and the glory of his power. The redeemed are before the throne of God, and serve him day and night in his temple. The glory of God, is the light of the New Jerusalem. Besides this general testimony, it is more particularly taught us, that Jesus Christ, who is the brightness or shining forth of the Father's glory, in whom dwells embodied all the fullness of the God- head, will live in intimate and familiar intercourse with all who have been saved by him forever. I will, says He, in his address to the Father, that they also whom thou hast given me, be with me where I am: and in the Apocalypse, he says, by his servant John, To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. It is plain therefore, that while the Deity is omni- present, he reveals himself in heaven to those who inhabit there, in a manner especially clear and glo- rious. They are like him, and they see him as he is. And since they do bear his moral image, without which they could have found no admission there, they have of course, a taste for the moral beauties of hia character. If the faint glimpses of these beauties, which are caught by the saints on earth, fill them with 21 250 CHARACTERISTICS OF joys which can not be described, how ineffable must be the bliss of gazing on their full and perfect manifest- ation, and with dispositions perfectly harmonious! How must the delight which it thus awakened, pour itself out in admiration and in praise! With what intense emotion must the strain be uttered, that ascribes blessing and honor, and thanksgiving, and power, unto Him that sitteth on the throne, and unto the Lamb! V. A fourth characteristic of the heavenly state, is that it is unchangeable. In this particular, as in those already mentioned it is in striking contrast to the present world. Here all is uncertainty and change. There is no ground on which we can, with certainty, make our calculations for the future. Where to-day there are smiles, to-morrow there are tears. Success- ful pursuit, is suddenly exchanged for disappointment. Contentment gives place to restlessness and vain desire. And he, who at the present moment, has the full possession and fruition of terrestial good, may at the next be empty and disconsolate. Exactly the reverse of this, is heaven; there is there, no night of sorrow, no days made dark and deso- late by bereavement, and no storms of calamity beating on the aching and defenceless head. 1 No change those blissful regions know, Realms ever bright and fair ! For sin, the source of mortal wo. Hath never entered there.' As God designed that world, not as, like this, a state THE HEAVENLY STATE. 251 of discipline, but of rewards, He permits there no reverses nor vicissitudes, nothing to exercise the patience and to cause conflicts in the soul. On the con- trary, He has made the arrangements such as to secure a steady progress in enjoyment. By this let us not be understood to mean, that there is any want of diversity, in the employments and pleasures of the heavenly state. There must be a vast variety in both, as new scenes are unfolded, and new events are brought to pass, by the providence and government of God. But since regret and unhappiness of every kind, are there un- known, it is not possible to conceive of anything like changefulness. There is this degree, at least, of uni- formity, that all events are favorable to happiness, and conspire to lead on the blessed, from one degree of glory to another. A fifth characteristic of the heavenly state, is that it is in its nature final. By this we not only mean, that the happiness which there exists will never have an end, but also, that there will never be any essential change, in the circumstances of the blest inhabitants. In other words, we mean, that heaven is not a state preparatory to some other happy state, as the present is preparatory to that; but that it is ultimate; that it fulfills or realizes the whole design of God, in the creation ol the immortal mind. For the proof of this, we appeal to the whole tenor of Scripture language on the subject, without fear of contradiction. While in instances too numerous to be quoted, it is more or less explicitly declared, that the state of the blest above, is to be in all its essential circumstances the 252 CHARACTERISTICS OF same forever; while the attainment of that state, is held up as the highest object of hope, and as the great good to which the grand System of Redemption, was designed to raise the human race; there is no- where to be found the slightest intimation, that it is preparatory to anything ulterior. Nor can we imagine, that such a change is possible in the nature of things. They who enter on the blest abodes of the heavenly world, are made one family with Christ in God. They are freed from every imperfection. They are filled with the intensest love to the Infinite Excellence, and they receive more than a full return of his affection. They are permitted to employ all their powers, in the execution of his will. What then beyond this, or differing from it, as the final condition and employment of intelligent and holy beings, can possibly be con- ceived? No: there can be nothing higher, nothing more glorious, nothing more completely fitted to satisfy every wish, than the heavenly state, which is revealed as the inheritance of the saints. When God shall have brought his children thither, and put them in possession of its bliss, the desires of his own benevolent heart will be fully satisfied. He will see that in them, the great design which he had at the creation, of communicating and multiplying happiness, is answer- ed; and He will rejoice in the results of his redeeming work, and pronounce it very good; and the tide of blessedness in heaven, will thus flow on, in a broad and deep, and unruffled current, to eternity ! VII. The fact that such a heaven has been revealed, THE HEAVENLY STATE. 253 as the certain inheritance of all true believers, may well encourage Christian faith and hope, and afford the most substantial comfort amidst the trials of this world. As we have already had occasion to remark, this world is a place abounding in uncertainties and sorrows. None can escape them altogether, since Providence has assigned to each a share. But if we -are joined to the family of Christ, and possess the character which fits for heaven, we shall habitually feel that the evils of the present, are not worthy to be compared with the glory to which we are heirs in the future world. If wearied with the cares and toils of life, we shall remember that unending rest, is but a little way before us. If harassed by the assaults of sin, we shall an- ticipate the day when we shall sin no more. If called to affliction and to tears, we shall take courage in the prospect, of soon reaching that bright world, where all tears are wiped away. If those who were dear are parted from us, and have died in the faith of Christ, our stricken hearts will be consoled, when we follow them, in thought, to the state in which all their powers are perfect, all their occupations noble, their intimacy with God complete, their blessedness inva- riable, and their condition fixed forever. Reader, if your heart is set on heaven, what rich comforts may you gather from such views ? You are tra- veling towards that world, and already catch at times a glimpse of the pearly gates and glittering towers of the celestial city. You know that many of your friends are there, and that you will there be rejoined to those who sleep in Jesus to be parted 254 CHARACTERISTICS OF THE HEAVENLY STATE. not again; and that you and they, shall live to all eternity, 1 Where the anthems of rapture, unceasingly roll, And the smile of the Lord, is the feast of the soul. 1 Let then this prospect apprehended with a lively faith, be a source of perpetual joy. Let it raise you from despondency in the day of deepest trial, and enable you cheerfully to bear whatever God appoints, till the time of your deliverance shall arrive. Think often too with affectionate admiration of the grace, that has opened the way to such an eternity of blessedness ! That the way is open to any of our race, we owe entirely to God's rich and abounding mercy. That sinners like ourselves, should not only be for- given, but thus exalted and made happy, may well excite our wonder, and should surely call forth praise. While then, Christian, you live for the world of light, let your soul be full of gratitude. As often as you think of the sweet delights of heaven, pay your offer- ing of thankfulness! Then when you come to that glorious presence, where there is fullness of joy, and to that right hand where are pleasures forevermore, you will be prepared to unite in the sublime and joyous anthem, which by numbers without number shall be lifted up in delightful harmony to all Eternity! 255 CHAPTER XIX. OF THE INCREASE OF HIS GOVERNMENT AND PEACE, THERE SHALL BE NO END. I. When by the coming of Messiah the work of redemption was accomplished, and the designs of God divine mercy in relation to mankind were perfectly unfolded, a new era in the reign of God on earth com- menced. Not only was the scheme of truth completed, but the system of regenerating influences, which were ordained as the appointed means of restoring men to holiness, was then also brought into full and perfect operation. The new and efficient moral power, which was thus made to bear upon the world, imparted to the divine kingdom in it a new and powerful impulse ; 'it began to move forward with that accelerated progress, by the continuance of which, it was thenceforward to have a perpetual and sure increase. That advancement, certain and unending, awaits the Redeemer's kingdom, we receive as a fact that can not reasonably be doubted. With the evidence of this fact, however, we should be thoroughly acquainted. Every Christian who would rise above 256 PERPETUITY OF disappointment, and doubts, and fears, should make it familiar to his mind. The world will not be won back to holiness without a struggle; and it may, at times, require the clearest views of the sure foundations on which the cause of holiness is based, to sustain the faith and encourage the perseverance of believers. We may gather evidence on the subject, both from the nature of the case, and from the promises of God. The conclusion seems to be fully authorized, that the growth and perpetuity of the divine kingdom among men, must be a legitimate result from its essential nature; that is to say, from its spirit and its prin- ciples. Its spirit is benevolence, its principles are truth. Benevolence, moreover, is diffusive, and truth is permanent. This is the substance of the argument. II. Were a company of beings associated into one community, where selfishness was the prevailing disposition ; and were we to add the supposition, which in fact could not be true, that their society secured their happiness, we should have no reason to expect an extension of their advantages to others. Selfishness looks not beyond its own ; it feels no wish to scatter go#d ; and if but its own desires are gratified, it is without any incitement to activity. But of benevolence, exactly the reverse is true. It looks abroad with a universal sympathy; and though for itself it should have nothing to desire, it would still be prompted to exertion, by the desire to bestow blessings upon others. MESSIAH'S KINGDOM. 257 But in the kingdom of the Prince of Peace, bene volence is the all-pervading spirit. He who sits, a King upon the holy hill of Zion, is benevolence itself. His name is Love; and his first and great com- mand exacts of all his subjects, a love at once perfect in its kind, and universal in its range: and not one can find admission to his kingdom who will not heartily come into the spirit of this law. A society thus constituted, contains within itself the most powerful spring of action. Its members feel, that the well being of others is of equal value with their own; and that that well being can only be secured, by bring- ing them to a participation in their own hopes and privileges. It follows, therefore, that powerful efforts to extend the dominion of the Saviour, to make all minds to understand his claims, all hearts to feel his love, and all knees to bow to his authority, are to be expected as a thing of course, from those who com- pose his kingdom. But further, the principles are true, upon which Messiah's kingdom is organized and governed. All the kingdoms of this world, have been subject to decay and dissolution; for men have formed com- munities, and established governments, under the influence of mistaken theories. They have failed to comprehend the relations of different classes to each other; and have erred in the structure of their legislative systems, and made wrong estimates of their efficiency, in securing the interests of the whole. But the community which Christ has organized, has all its arrangements exactly adapted to the nature of the case. 258 PERPETUITY OF Its influences all accord precisely with the nature and the wants of man. Its laws, both prohibitory and preceptive, are founded on the true character of actions, and are fitted to secure the highest interests of each and every subject. Now it is clear that such a constitution must be permanent. For what is to dissolve it? Where shall we look for the element which is destruc- tible? As in a piece of perfect mechanism, where all the parts are accurately fitted to each other, there will be harmony of motion, so in the kingdom of our Lord; there will be no disturbing cause in operation, and it will therefore move on successfully forever. III. A reference to the past history of Messiah's kingdom, affords both illustration and confirmation of these views. Its Founder appeared in an unimposing manner. His disciples were uneducated and obscure. The propagation of its doctrines was commenced in a quiet way, and proceeded without the aid of any great commotion, and at a time when Roman Literature was in the zenith of its glory. All these circumstances, and others like them, were powerful obstacles in the way of its establishment. Yet it was immediately set up, and that too among the refined cities of Greece and Italy. And the learned Roman, and the polished and philosophical Corinthian, yielded to its claims, and forsook their mysteries and their fanciful myth- ology, to join the Christian fellowship, though they were thus subjected to shame, to persecution, and to death. Yea more, it continued to extend itself, till the whole fabric of paganism fell, though sustained by MESSIAH'S KINGDOM. 259 poetical associations, by ancient recollections, and by the strong arm of civil power. It is true, that since Christianity obtained its ear- liest triumphs, it has been at times, obstructed, and perhaps temporarily arrested, in its progress. Yet even when betrayed and corrupted by false friends, and clogged and trammeled by its union with the state, it never lost its vital energy; but on the contrary, burst forth at length from its long eclipse, and moved for- ward in its primitive strength and beauty. So in the struggle, which later still, it sustained with infidelity. When Voltaire and his atheistical associates among the French, and Hume, Gibbon, Bolingbroke and Paine, in the English language, waged exterminating war against it; when talent, learning, sophistry, and wit, and it may be added, scurrility, misrepresentation and abuse, were all enlisted; it brought forward to the contest, Lardner, Campbell, Leland, Watson, Paley, and a host of others, and the triumph has been signal and complete. Down to the present day, availing itself of the powerful influence of the press, and of the multiplied and ever multiplying facilities of inter- course, it has continued to strengthen and extend itself in regular progression. If then it has hitherto surmounted every obstacle, now heaving, like the fires of the volcano, the rubbish which had well nigh bu- ried it, and now bearing down the firmest phalanx of determined opposition, ought not the fact to satisfy us of its expansive and indestructible nature, and to give us confidence in its ultimate success? Especially when we reflect, that greater impediments can hardly 260 PERPETUITY OF be imagined to occur, than those which have already been met and overcome. IV. To these arguments which address themselves alike to the infidel and the believer, it may be added, that revelation fully and without any ambiguity as- sures us, that the kingdom of Jesus Christ is destined to an endless progress. In setting forth this truth, the Prophets seem to have tasked imagination to the ut- most, and to have exhausted all the powers of language. Says the eloquent Isaiah — Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein, shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished. And describing Messiah's character and titles, he subjoins — Of the increase of his government and peace, there shall be no end. So Daniel declares, that his dominion is an everlasting dominion, which shall not pass way; and that his kingdom shall not be destroyed. In the same spirit, all the Prophets testify; as do also the writers of the New Testament Scrip- tures. He must reign, says Paul, till He hath put all things under his feet. Unto the Son he saith, thy throne, God, is forever and ever. The fact, there- fore, is as certain as the divine veracity, that the king- dom of the Son of God shall continue to extend, till there are no more subjects to be added, and shall then go on perpetually, to increase in holiness and happiness. MESSIAH'S KINGDOM. 261 V. Let us turn, then, to the means, by which the advancement of the kingdom of our Lord will be secured. We may place as first the instrumentality of religious truth. The question, How shall they be- lieve on him of whom they have not heard, carries its answer along with it. That the unconverted world may receive Jesus Christ, as their Saviour and their King, they must understand his character and claims, the principles on which He governs, the kind of ser- vice He requires, and the benefits which flow from owning his authority. On all these subjects, the Bible can instruct them; and they who now enjoy its light and feel its power, are bound to spead it through the world, and have actually combined their energies,, and given their pledge, that they will perform the task. ' During a long course of ages,' says an able writer, 'a controversy, manged with various success, has been carried on here and there in the world, on the great ques- tions of immortality; and of the liability of man to future punishment, as the transgressor of divine law; and concerning the terms of reconciliation. Hitherto, there has stood on the affirmative or religious side of this controversy, only a small and scattered party; while on the other side, there has remained, with more or less of active hostility, the great majority of man- kind; w T ho have chosen to pursue exclusively the interests of the present life, as if no doctrine of immor- tality had been credibly announced ; and have dared the future displeasure of the Most High, and have ven- tured the loss of endless happiness, and have spurned 22 262 PERPETUITY OF the conditions of pardon. But it is imagined, that events of a new order, are to bring this momentous controversy to a final crisis. Yet before the awful moment of decision comes, and while all minds remain in the listlessness of the ancient apathy, and while the winds of high commotion lie hushed in the caverns of divine restraint, in this season of portentous tran- quillity, those writings, upon the authority of which the issue is to turn, are put into every hand. And although the hands that receive them, seem now to hold the book with a careless grasp, ere long an alarm shall be sounded through all nations; all shall be roused from their spiritual sleep, and shall awake to feel, that the interests of an endless life are in sus- pense. Then shall it appear, for what purpose, the Bible has first been delivered to every people.' If it must be granted, that the diffusion of the truth of God, together with such other lamps of knowledge as naturally attend it, w T ould not of itself avail to carry forward rapidly the cause of holiness, it can not be denied, that it must be the precursor of other means and must be connected with them. It must rouse intellect from its lethargy and degradation, and recall the vital warmth of the affections. It must break the spell of superstition, correct the errors of perverted conscience, and thus afford a way of access to more efficient influence. VI. The immediate agency of the church herself, must constitute another means of the attainment of the end in question. It is the agency of the church, MESSIAH'S KINGDOM. 263 indeed, that is to spread the truth; but we now refer, to a more direct and personal action. But a very small portion of the real church, since the commencement of the modern efforts to evangelize the world, have en- listed in the work at all. Let almost any of our churches be examined, and it will probably be found, that the burden of labor and expense, which falls upon them, instead of being borne by all the members in a fair proportion, is actually shifted off by the great majority, and left to rest chiefly on the few. Happy in- deed are they, who thus sustain the ark of God when others are willing to desert it; their reward shall be great in Heaven. But the time must come, when every individual who has vowed allegiance to the King of Zion, will be ready to bear his part in the advance- ment of his cause; and will live with the one grand object, of spreading his religion. Never since the first ages of the church, has this been done; and hence the work has lingered; but it will be done again ere long. One will go out to wield the sword of the Spi- rit, and to increase the power of truth, by unfolding and applying it; another will employ himself in find- ing opportunities, and forming plans of action; another will be toiling to provide pecuniary means; each will be active in his sphere, and according to his measure of ability, and all, will offer up continual and prevail- ing prayer before the throne, and will live in the spirit of a hearty self-devotion. None will then throw off the responsibility on others. The learned will not be too wise, nor the ignorant too simple to cooperate. The high and the honorable, will not be too proud to 264 PERPETUITY OF lend their aid, nor will the low and undistinguished, regard their agency as insignificant. In one unbroken column, will the sacramental host move forward, the trumpet of the Gospel pealing in their front, and the peaceful banner of salvation floating over them. Al- ready do we see the mustering of this powerful combina- tion; powerful even now it has become. What then will it be, when all its ranks are full, and all its energies de- veloped? It is not possible to doubt, that it will furnish all fo human agency that will be needed, in giving the greatness of the kingdom under the whole heaven, to the people of the saints of the Most High God. VII. It is the influence of the Holy Ghost, however, as the grand efficient agent, which certainly secures to the Redeemer's kingdom a perpetual increase. It shall come to pass in the last days, saith God, that I will pour out my Spirit on all flesh. This glorious promise, began to be fulfilled on the day of Pentecost; but there are the strongest reasons for believing, that only a small part of all that it intends, has yet been realized. The ministration of the Spirit, is the dis- tinguished characteristic of the Gospel dispensation. In primitive times, so long as truth was spread, and seconded by the prayers and efforts of the church, the Spirit was shed down richly from above, and the fruits of his agency were manifested. While the corruption and darkness of the middle ages reigned, the divine agent spake to man, chiefly in the still small voice of occasional and secret admonition. Little outward evidence existed, that his promised influences were in MESSIAH'S KINGDOM. 265 the world. But since the Reformation has commen- ced anew the diffusion of the truth, and excited some portions of the church to second it with appropriate exertions, the Holy Spirit has again revealed himself, and in some instances has signally displayed his power. It would seem, then, both from the tenor of the Scriptures, and from the history of the past, that this is the fundamental law of the Spirit's operation, viz: that the amount of efficacious influence which he exerts, is proportioned to the prevalence of truth, and to the activity of the church, including in the term, both prayer and effort, in bringing it to bear upon the hearts of men. Assuming this principle as true, it throws a glorious light over the future prospects of Christianity. When many shall have run to and fro, and knowledge is increased; and when the church, instead of having a small fraction of her members enlisted in the service, shall find every man upon his post, and every energy applied to duty; what may be expected to be the fruits of the Spirit then? Methinks the heavens will again be opened, as when of old they poured down the deluge upon the world; but only to let fall the waters of salvation. Then Ethiopia, and Egypt, Persia, Hindoostan, and China, the dwellers at the poles and in the islands of the sea, shall all have their days of Pentecost; yea, days of which that was but an earnest; and the prediction that in a day nations shall be born, shall be literally fulfilled. This will be the carrying out of the perfect plan, and the full employment of all the resources of 266 PERPETUITY OF Christianity. It will bring in the morning of Zion's glory; and will speedily be followed by the period, when, in the rich language of the Prophet, the light of the moon shall be as the light of the sun, and the light of the sun seven fold. Thenceforward and forever, the kingdom thus established, shall be pervaded by the Spirit, and its increase in peace and holiness, be effect- ually secured. VIII. The views, then, which the men of this world entertain, of the prospects and resources of the kingdom of Messiah, are exceedingly defective. Look- ing only with the eye of worldly calculation, they regard it as altogether an insignificant affair. They perceive that it has but a small part, comparatively, of the wealth and power of Christendom at its com- mand; that its doctrines are pure and self denying, and not likely to commend themselves to the feelings of mankind; and that obstacles of the most formidable character, must be met and overcome, before it can achieve a triumph. The other side of the subject, they do not see at all. When the hosts of the king of Syria encompassed Elisha and his servant, there seemed, to human view, a hopeless odds against them. But when in answer to the Prophet's prayer, the Lord opened the eyes of the young man, he saw the army of Jehovah, horses and chariots of fire, surrounding them for their defence. So, could the worldly wise but see with spiritual vision, they would discover that the resources of Omnipotence are pledged for the advancement of the Saviour's kingdom. They would MESSIAH'S KINGDOM. 267 see the leaves of the tree of life, scattered for the healing of the nations ; human instrumentalities rapidly increasing in number and in power; and the Spirit, like the rushing wind, that levels all things in its path, descending in fulfillment of the promises: and they could not longer doubt, that under such auspices, the redeemed of the Lord will return, and come with singing unto Zion. EX. But what a vast responsibility in relation to the matter, is pressing uponjevery member of the Christian church. We have seen that the Gospel of the king- dom must first be preached throughout all nations; and what deserves especial notice, its promulgation must be accompanied with holiness of life, and prevalence of prayer, among believers. It is for them to accelerate, or to retard, the final triumph. And are they not at the present moment, immeasurably almost below the standard of their duty? Where shall we find the church, that lives for the one grand object, of attaining holiness itself, and of extending the means of holiness to others? How very few, do really aim at more than so much piety, as may afford the ground of a com- fortable hope, and a respectable profession! "With such disciples, Christian, can thy Saviour's kingdom ever come? No, never! The church will continue to be feeble, so long as the great majority of Christians think that missionaries, ministers, and deacons, toge- ther with a few prominent individuals, must be emi- nently holy, but that they may rest contented, if there is nothing positively disreputable in their Christian 268 PERPETUITY OF MESSIAH'S KINGDOM. walk. But such narrow views of duty must speedily be given up. It is likely soon to come to pass, God grant it may, that a cold, and useless member, one who does not daily preach the Gospel by his holy living, and godly conversation, will not be tolerated in our churches. Then the truth will tell with power. Then too the Holy Spirit will descend, and subdue all hearts to Christ. If such results would follow Chris- tian faithfullness, can you, Christian reader, offer longer to your Master a divided heart? O survey the whole extent of your amazing obligations; and pre- pare to meet them as you ought. Gird up yourself anew to the work of God, and let no man take away your crown ! 269 CHAPTER XX. THAT THEY ALL MAY BE ONE. L Christianity is preeminently a spiritual religion. It seeks to accomplish its grand design, the disenthral- ment of the soul from sin, and its assimilation to the Deity, by the most direct and simple means. It is in this respect, especially, that it is to be regarded as an improvement upon Judaism. That, as it was intended for an early period of the world, when intellect was as yet but imperfectly developed, and the deductions of reason were but few, sought to find access to the soul, almost wholly through the medium of sense. Of course its rites were numerous; and they were all pre- scribed by God with the utmost particularity. There w r as no room for difference of opinion, as to the out- ward form under which religion should appear; and the church preserved a visible unity, from the necessity of the case. But the time at length arrived, when this indirect method of reaching the inner man with religious in- fluence, was no longer necessary. By the accumulated experience and moral light of ages, mankind were prepared for the introduction of a system, more direct 270 THE SAVIOUR'S PRAYER. and less mechanical; were beginning to be accessible to addresses, made without symbols, to the soul itself; and the Gospel of the Son of God came in pure sim- plicity, at once to meet the growing wants of man, and to aid in raising him to a condition more accordant with his higher nature. Hence it was that the truths of the Christian system, as they fell from the lips of Jesus Christ, were few, sublime and clear. He spake, in this respect, as never man had spoken. Confining himself mainly to the im- portant truths, in which lay the moral power, which by divine cooperation, was to transform the hearts of men, he brought these out with the clearness of expli- cit statement, substituting the precision of a plain announcement on divine authority, for the obscurity of emblematic exhibitions, and ritual observances. He unfolded the spiritual nature of the Deity; the im- mortal destiny of man; his depravity and need of renovation; his own character and work, as God manifest in the flesh, to become an atoning Saviour; the mission of the Holy Ghost; and eternal retribu- tions. The practical knowledge of these truths, he affirmed, would make men free; in other words, would raise them from a state of sin and misery, and restore them to holiness and God; the great object for which he undertook his mission to our world. And when about to leave his disciples to be his ambassadors to men, he promised that the Holy Spirit should give them a clear apprehension of these essential doctrines; prayed that they might be sanctified by their influence, and that so, in the possession of this THE SAVIOUR'S PRAYER. 271 vital knowledge, and as subjects of its transforming influence, they might be one in holy affection and desire. II. After our Lord's ascension, his Apostles went forth in the spirit of their Master. Disembarrassed alike of the complicated rites of the former and less perfect dispensation, and of the frivolous observances of paganism, they preached as the power of God unto salvation, those truths which bore directly on the re- novation and moral training of the soul. They taught that neither circumcision availed any thing, nor uncir- cumcision; but a new creature. So far as we learn from the sacred records, they spent no thought or labor upon the outward manifestation of religion, any further than that was immediately subservient to the increase and extension of its inward power. As they saw men dead in sin, they sought their resurrection unto holiness; that they might live the life of faith, not unto Paul, Apollos, or Cephas, but unto Christ. Hence the divine simplicity and fervor of primeval piety; and hence the unity, which gave to the early church a resistless moral energy. Scarcely, however, was the first century of Chris- tian history closed, when indications of a different aim and spirit in the church began to be apparent. When by the zealous and spirit-stirring application of divine truth to the consciences of men, attended as it was and ever will be, by the witness of the Spirit, the trophies of Christianity were multiplied, a question very naturally arose: Was not some specific form of 272 THE SAVIOUR'S PRAYER. organization necessary, in order to give the church an outward as well as inward unity? It was a question which the Great Founder of the faith had not decid- ed; and with respect to which, experience had as yet acquired no wisdom. It was a question, therefore, fitted to engage in no small degree the attention of the shep- herds of the flock of Christ. It did, in fact, so far engross their thoughts, as to divert them insensibly and gra- dually from a fervent interest in the doctrines of the cross; which by the Saviour and his Apostles had been deemed the grand concern. Hence in a few centuries, it came to be too manifest, not only that no visible unity had been attained, but that the primitive vital unity had been destroyed. The church appeared drawn up in grand divisions; each made up of incon- gruous and discordant parts; and each laying claim to preeminent purity and Catholicism. The majority seemed to have inverted the Apostolic sentiment; and to hold, that circumcision availeth every thing, and uncircumcision everything, but a new creature nothing. In other w T ords, a devotion to mere forms, and attach- ment to speculative opinions, had well nigh quenched the flame of living piety, and consigned to neglect the life-giving truths, which relate to the sanctification of the soul. As the final consequence of such a state of things, the church was at length disrobed of all her primitive simplicity and beauty, was shorn of her strength, given over to apostacy, made the derision of her enemies, and left for successive centuries, to grope in darkness, to wallow in corruption, and to pine in moral death. THE SAVIOUR'S PRAYER. 273 III. When after her cold and gloomy night of sor- row, God smiled again on Zion, and the Reformation recalled a part of the nominal church to spiritual life, it was to have been expected, that, instructed by the errors of the past, the resuscitated portion would have gone back to the practice of the early ages; that im- bibing the spirit of Christ and his Apostles, she would have laid hold of the cardinal doctrines of the Gospel; and that seeking the aid of no carnal weapons in her war- fare, without even looking for minor differences, and still less stopping to adjust them, she would have addressed herself to the grand conflict against sin; making the love of holiness, and enmity to evil, her imperishable bond of union. But alas for the coming of the divine kingdom in the world! The Reformed Church did not learn the lesson, that the letter killeth, while the spirit giveth life. She turned aside too much from efforts to re- vive and promote spiritual religion, to discuss points of doubtful disputation. Not content that the union of God's people should consist in feeling all alike the practical power of the same saving truth, she extended her demand for uniformity to numerous and compara- tively unessential matters, with respect to which, diversity of opinion is perhaps a necessary result of the diversity of constitution among men. Thus was laid the foundation of the dissensions which have since afflicted the universal church; and which still harass, encumber, and discourage her, and cause her enemies to triumph in her troubles. But let us place the present condition of the Church before us more distinctly; that we may survey it as it 23 274 THE SAVIOUR'S PRAYER. is: and by the Church, we would here be understood to mean, the great body of believers, who hold the simple truths declared by Christ and his apostles, to be essential to the salvation of the soul. IV. First, then, it is manifest, that the Evangelical Church at the present day, is at a wide remove from outward unity. Her members are distributed into nu- merous and distinct associations; each bearing a peculiar name, embracing peculiar theoretical opinions, and subject each to its own peculiar code of ecclesiast- ical principles or laws: and these separate organiza- tions, instead of diminishing in number, or even of remaining stationary, are from time to time increasing. Thus there is presented the paradoxical spectacle, of several parties, acknowledging in common one Father, one Saviour, and one Sanctifier; professing the same penitence for sin, and the same faith in a crucified Re- deemer; maintaining the same opposition to the world, and cherishing the hope of reaching the same rest in heaven; and yet with this broad basis of communion, erecting the wall of separation; presenting at least the appearance of hostility; and withholding from each other, or giving with reluctance, the right hand of Christian fellowship. It is also further to be remarked, that these which have been noticed, are only the formal and palpable divisions. Nearly all of them, in fact, are subdivided into minor and less definite, but not less real alliances or fellowships. Scarce a denomination can be found within the church, which does not include within itself THE SAVIOUR'S PRAYER. 275 conflicting elements; one part, disposed to multiply particulars in which agreement is demanded as a con- dition of religious association, thus narrowing down the basis of communion; the other, inclined by a diminution of harmonizing points, to make it more broad and comprehensive. In some sections of the Church, these minor classifications are distinctly to be seen; in others they are as yet felt, rather than made visible and prominent. Now if this state of division and subdivision, were a state of harmony and mutual kindness; a state in which, with a suitable recognition by all, of the infirm- ity of the human understanding, the unity of the Spirit was kept in the bond of peace, and the chief result of which, was a holy emulation in well doing; it were but small occasion of regret, and might possibly prove even beneficial. But how entirely the reverse of this, is the actual state of things! Instead of press- ing on with united forces against the common enemy, how much of the zeal and energy of the various squad- rons of the Christian army, is altogether worse than wasted, in marching and countermarching under the influence of hostile feelings, in order to outgeneral and annoy each other. Something has indeed been learned on the subject of religious liberty; but as yet, only the first elements. Different denominations in the Evangelical Church, have to a considerable extent, been brought to admit the abstract proposition, that all hare an equal right to interpret the Scriptures for themselves; and to be held responsible to God alone, for the correctness of 276 THE SAVIOUR'S PRAYER. their Christian faith and practice; and that truth is to be established, not by tradition, or authority, but by evidence. This, however, is only the letter of the sub- ject; and how generally a dead letter! How few of those, who differ, have attained the Spirit, which makes them heartily and affectionately, to accord to each other the right thus formally admitted; thus preserving a community of feeling, notwithstanding a diversity of speculative views! How few have learned to enter into discussion, as sincere lovers of the truth; laying off the pride of intellect; refusing to resort to evasion and to sophistry; or to awaken vulgar prejudice by applying odious names; and choosing rather to be vanquished, if truth may be unfolded, than to be vic- torious, while it is left obscure! A single glance at the present aspect of the Church, will show that on this subject, in all her branches, she has much — very much to learn. V. What then is the practical influence of these dissensions and aversions in the Church ? To trace out into minute particulars, all their pernicious conse- quences, would be a work of great extent and diffi- culty. We can show them, therefore, within the present limits, only in a general view. In the first place, it is evident that they greatly impede the progress of the Church herself, in sound piety and Christian knowledge. Progressive holiness, was designed of God, to be the grand characteristic of the Church. Effectually to secure it, the Apostle tells us that the Saviour, when he ascended up on high, THE SAVIOUR'S PRAYER. 277 gave her apostles, prophets, evangelists, pastors, and teachers, for the perfecting of the saints, and the ed- ifying of the body of Christ; till all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fullness of Christ; that they may grow up in all things into him, who is the Head. But these appointed means of sanctification with which the Church is fur- nished, depend for their efficiency, on the presence and influence of the Spirit — the great author and finisher of the renovation of the soul — who dwells in his people, as the source of their spiritual life, and the earnest of their final blessedness in God. But ' The Spirit, like a peaceful dove, Flies from the realms of noise and strife.' The fruits which he produces love, joy, peace, long- suffering, meekness, gentleness, and faith, do not ap- pear in connection with clamor, and wrath, and evil speaking; with jealousy, suspicion, and unholy rival- ries. When difference of opinion is embittered into alienation, and the gentle tones of calm inquiry, rise to the harsh accents of an angry controversy, the sediment of passion is stirred up to pollute the living waters of salvation in the soul, and the still small voice is unheeded in its whispers. In a word, the soul ceases to be a fit temple for the Spirit; and his sensible presence is withdrawn. In his absence, the vestal flame of piety declines; a moral winter chills the warm currents of holy affection that they move no more. Thus just so far as the spirit of dis- 278 THE SAVIOUR'S PRAYER. sension and hostility obtains among her members, just so far the lustre of the Church grows dim, and the beauty of her holiness decays. In respect to her spiritual knowledge, the results are equally disastrous. The knowledge that puffeth up, may be easy of attainment : but not so that on which when the mind feeds, it derives an immortal vigor. It is only when the soul, in the calmness of collected effort, turns towards the truth the steady eye of meditation, that it gains those dear and satisfying views, which at once meet its inward longings, and aid in its development. It is only when free from interruption or annoyance, it may dive into the depths of thought, that those gems may be discovered which add to its enduring riches. But when the attention is perpetually engrossed by individual or sectional col- lision, and the mind powerfully excited, if not chafed and irritated, by watching the progress of contention; how shall the calm of meditation, and the steadiness of thought be found? The habit of discreet and steady Christian action, rather facilitates, than retards, the attainment of spiritual knowledge; but not so the over- heated and disordered action of opposing factions. There the mind is unsettled, and rendered unfit for communion with the truth; and drawn off through desire of victory, into unprofitable speculations, and scholastic subtleties. The moral taste is so far corrupted, that the very bread of heaven becomes insipid, because not seasoned with the spice of controversial pungency and cleverness. In this manner, sound knowledge in the Church declines; giving place perhaps to flippancy and superficial readi- THE SAVIOUR'S PRAYER. 279 ness, but leaving her really, a prey to all the evils of a moral famine. VI. Another evil consequence, which results from the existing dissensions in the Church, is the loss of moral power which it occasions; power which might otherwise be effectively employed in promoting the salvation of the world. As has already been observed, the want of visible unity, might have proved no prac- tical disadvantage, had unity of spirit been main- tained. In the great diversity of mind which every where exists, it is not unlikely that thus the wants of all would have been better met, than had there been but one external form. But unity of spirit has not been maintained; and whatever benefits of such a nature might have resulted from division, they are al- most infinitely outweighed, by the weakening influence of variance and unkind collision. The political truism that union is strength, has an equal application here. The Church is a moral engine for the accomplishment of one great object; that of setting up the reign of holiness, on the ruins of the throne of sin. Freedom from dissension, complete harmony of feeling, would put it in her power to concentrate all her energies on this one point. Her learning, talent, wealth, enter- prise, and prayers, might all be poured into the mighty tide of influence, which should sweep away every obstruction to the reign of Heaven. But in her present state, a large proportion of these means and instruments, is diverted into other channels, and em- ployed for other purposes. How many resources are 280 THE SAVIOUR'S PRAYER. expended, in prosecuting rival schemes, and in endea- vors to sustain the relative importance of this or that portion of the Church? How much of time and thought is wasted, in a calculation of the state of parties; in adjusting trifling differences; and striving for sectional ascendency? If all the blows which have been dealt out upon each other, by the different branches of the Church, had been added to those which have actually fallen upon the walls of Satan's king- dom, who can say that they would not long since have been battered to the ground? It can not be doubted for a moment, that could a perfect unity of feeling and of effort now be realized, the efficiency of the Church would be increased a thousand fold. She would be ready to attempt any thing in the service of her King, and would soon send agitation and dismay, through the ranks of all his enemies. VII. But besides the evil influence of her dissen- sions upon the Church herself, the diminution of her piety and knowledge, and the wasting of her energies, there is another pernicious consequence, which must not be omitted. They raise up powerful obstacles from without, to obstruct such efforts as she has time and strength to make. The men of this world, generally misunderstand the real nature of religion. They look for perfection in the Church; and make few allowances for the infirmities of a nature, which is sanctified but in part. Wherever they discover inconsistencies, in- stead of granting due indulgence, they are ever ready to bring charges of hypocrisy and sinister design. THE SAVIOUR'S PRAYER. 281 Their confidence in the honesty of Christians, and perhaps their belief of religious truth itself, is shaken or destroyed. Upon such views and dispositions, the influence of the alienation and strife which agitate the Church, is peculiarly unfortunate. The bitterest prejudice and hostility are generated; suspicion is arous- ed; and every attempt at doing good, is regarded as the cover of some selfish purpose. The world know that Jesus prayed that his people might be one; and that on the page of inspiration it is written, there is one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all; and the incongruity between the aspect of the Church, upon the one hand, and the language of his word, upon the other, is too glaring not to excite the doubt, whether it can consist with integrity of purpose and sincerity of heart. Especially is this true, among the more ignorant and unenlightened. Having enjoyed no opportunity to learn the genius and spirit of Christianity, they can judge it only by its obvious appearances; and what wonder if they stumble at the picture it presents. In the work of publishing the Gospel to the heathen, w T hich with such energy as her frittered strength sup- plies, the Church has undertaken, she feels at every step this check upon her efforts. When the missionary offers the religion of the Gospel, as the sovereign reme- dy for the miseries of sin, he is likely often to meet with the reply, felt, if not actually expressed, ' Go home and settle with yourselves what that religion is, before you offer it to us.' So it must be, from the nature of the case, till the breaches of Zion shall be healed, and 282 THE SAVIOUR'S PRAYER. the watchmen lift up their voice together. Then the trumpet of salvation shall give a certain sound, and the nations shall hear it from afar. But to what are we to ascribe the existing state of things? Where shall we find a solution of the fact, that while there is evidence of not a little vital piety in all the branches of the Evangelical Church, there is yet not only a want of outward unity, but what is of higher moment, a want of community of feeling, of mutual affection, and of sympathy and cooperation, in the work of winning back a sinful world to holiness? We can not, of course, enumerate the proximate causes of the various shades of opinion and of feeling which exist. So manifold are the circumstances and influences which immediately originate diversity of sentiment, that to point them out particularly, would require a minute analysis of mind, and a laying open of the innumerable springs of human action. A knowledge of specific causes, is not however neces- sary. Enough if we can discover or unfold, those primary or generic ones, under which all others may with propriety be classed. This will enable us to discern where, and how T , the remedy may be applied. VIII. First then we find a fundamental cause of the dissensions which exist, in the natural and moral infirmity of human nature. We mean by natural infirmity in this case, the imperfection of the mind from its very constitution, as an instrument for the discovery of truth, or what is sometimes called the imperfection of the human understanding. 'It is THE SAVIOUR'S PRAYER. 283 manifest,' says Locke, l that there is a great variety in men's understandings; and that their natural constitu- tions put so wide a difference between some men, in this respect, that art and industry would never be able to master it; and their very natures seem to want a foundation, on which to raise that which other men can easily attain unto.' Hence it follows that there is an essential difference in the degree of clearness with which first truths, even when distinctly stated, are apprehended by different individuals : just as two persons of unequal power of vision, will differ in the distinctness of their perception of the same object, seen at the same distance, and through the same medium, And if there is such a diversity among men in the power of apprehending primary truths themselves, still greater must there necessarily be, in the ability to understand the multifarious applications and com- binations, of which these truths admit. It can not, therefore, but occur, from the very nature of the case, that the subordinate parts of truth will be seen by different persons with very different eyes; and to hope for perfect uniformity of opinion in any branch of knowledge not demonstrative, is to expect to realize an absolute impossibility. It does not, however, follow from these premises, that one may innocently adopt the grossest errors. Truth, in its grand outlines, is so easily discernible, that all honest inquirers may perceive it, if not with equal clearness, yet with sufficient certainty to set the mind at rest. It is only in those nicer shades, an accurate perception of which, adds rather to its beauty 284 THE SAVIOUR'S PRAYER. and completeness, than to its practical efficiency, that diversity is a necessary consequence of mental consti- tution. When men forsake the great landmarks of the truth, and fail to recognize its bold and prominent features, it is certain that there is something radically wrong in them] and they can not be held excusable for error. Now as respects those cardinal truths which lie at the foundation of a system of salvation, the different branches of the evangelical Church are essentially agreed; as is manifest from the fact, that they recog- nize each other as real Christians. Their points of variance, therefore, must chiefly lie among those lesser matters, respecting many of which, at least, diversity of opinion occurs as a matter of necessity, for the reasons which have just been stated. And so far as diversity of opinion does really result from the natural imperfection of the understanding, just so far it is innocent, and irremediable, except by the general improvement of our nature. But while it is not doubtful, that many of the exist- ing differences may fairly be ascribed to the constitu- tional insufficiency of the human understanding, it is certain that many also must be traced to a moral infirmity equally characteristic of our race. By the moral infirmity of the understanding, we mean that liability to error, which results from the influence of passion, prejudice, and a wayward, selfish will. Man has lost in his fallen state much of the free play of his higher powers, by the ascendency of sinful propensities and dispositions. The impulse of passion THE SAVIOUR'S PRAYER. 285 and desire, disturb and encumber most essentially, the operations of the intellect, when employed upon sub- jects which are practical. Ever}' body knows that to produce conviction of a truth which thwarts the wishes, and is opposed to the feelings of the heart, with any evidence short of demonstration, is almost or quite impossible. So long as there is the least pretext for evasion, it is likely to be practiced. Such is the obliquity of human nature. And they who compose the visible Church of Christ, even supposing that they are all true disciples, are but imperfectly healed of their moral maladies. They are no longer absolutely swayed by evil inclinations; but they have not ceased to feel their influence. Passion has been cast down indeed from its ascendency; but it has by no means been exterminated. The will has ceased to be supremely selfish; but has not yet fully learned the great lesson of docility. Enough remains of pride and prejudice, and waywardness, to dim the intellectual eye in the search for truth, and thus to occa- sion distorted and mistaken views. Hence flow many errors, which constitutional imperfection, would never have originated. Hence the illusion, under the influ- ence of which, the most trifling peculiarities of opinion are magnified till they are viewed as fundamental errors; and the most unimportant differences, are con- verted into impassable gulfs of separation. Hence the bitterness of controversy, and the agitations of personal and party strife, and the obstinacy of battles fought for victory and not for truth. And all this under the appearance of a zeal for God; and with no little sin- 24 286 THE SAVIOUR'S PRAYER. cerity of conviction, that it is an enlightened and an honest zeal. IX. But while the human understanding is imperfect, Divine revelation affords but partial satisfaction to cu- rious inquiry; and here we find a second cause of the dissensions which divide the Saviour's heritage. In speaking of revelation in this manner, we do not mean to controvert the distinctive article of our faith as Protestants, that the holy Scriptures are a sufficient rule of faith and practice. They are sufficient to teach us all that is essential to be believed or done in order to salvation; and for this mainly were they given. They were not designed to lead us to the full assurance of understanding, on all collateral subjects; however in- teresting in their nature, or fitted to excite our appe- tite for knowledge, these may be. It seems to be the ordinance of Heaven, with respect to our present state of beings that on many subjects connected with our moral nature and immortal destiny, we should be left in ignorance, or see but darkly; that so we may be dis- ciplined into docility and faith, and thus prepared for the clear perceptions of the perfect day. Revelation therefore comes in aid of our own powers, and not to sspersede their use; — to help us on so far, that we may see with certainty what is our duty, and where lies our happiness; leaving the great complement of our little sum of knowledge, to be made up in other worlds. Rich therefore as revelation is in its communica- tions, and invaluable and perfect as are its practical instructions, it still leaves open a vast field for specu- THE SAVIOUR'S PRAYER. 287 lation, and commits many matters to the decisions of human judgment. The Gospel gives the Church no minutely delineated plan of government, no digested code of ecclesiastical canons, and no catholic form of worship, to place beyond dispute her constitution, and to secure her outward unity. Stating, as has already been observed, with singular simplicity and clearness, the method of salvation; it leaves many of the rela- tions of the truth untraced; makes comparatively no attempts to harmonize its different aspects; and in its morals, seeks rather to establish general principles, which reason may apply, than to multiply specific precepts. As the minds of men are constituted, there- fore, they must either never think at all, on subjects which lie beyond the letter of the Scriptures, or they must sometimes differ in their reasonings, and arrive at different results. But the attempt to shut up ever busy thought within the bounds of certain knowledge, w T ere scarcely less preposterous than that of binding the lightning in chains. The other alternative of course is unavoidable. X. Another cause, which, since the Reformation, has operated to multiply and perpetuate dissensions, is found in the history of the Church in former ages. Scarcely had Christianity achieved her earliest triumphs, when a tide of error began to set in upon her wide domain. The general ignorance, greatly facilitated its diffusion; while the smallness of the numbers set for the promulgation of the truth, together with the peculiar circumstances of the times, rendered 288 THE SAVIOUR'S PRAYER. it impossible effectually to check it: and it pleased the great Founder of the faith, in part perhaps to show the vital power of truth in her subsequent resurrection, to suffer the church for a time, to be overwhelmed by the desolating flood; in consequence of which, as we have already had occasion to observe, she long lay waste and lifeless, and seemed abandoned and forgotten of her Head. It is not then surprising, that with all the conflicts of past times, and with all the darkness shame and wo which followed in the train of error then, still fresh in her remembrance, the Church should feel jea- lous for the truth; and that she should dread the first approach of an evil, of whose bitter fruits she has had such sad experience. It is but natural, if human im- perfection be considered, that she should even take counsel of her fears too readily; that she should push her vigilance to an unwise extreme; that she should expect too much from precautionary measures and for- mulas of doctrine; that she should manifest, at times, an irritable and impatient spirit; in short, that in a kind of desperate effort, to save herself from a repeti- tion of her sorrows, she should be urged to the very verge of spiritual despotism. It is true that experience has taught a thousand times, that the most successful method of opposing error, is to speak the truth in love; committing the cause to Him that judgeth righteously: but this is a hard lesson for humanity to learn. It requires a degree of meekness, humility, and confidence in God, which is but rarely to be found. A sense of danger serves to excite the mind; excitement magni- THE SAVIOUR'S PRAYER. 289 fies the peril and heightens the alarm; till a : t length,, the equilibrium of the judgment is destroyed; rash methods of averting evil are adopted; and men who mean to be conscientious, want but little of practicing npon the maxim, that the end may sanctify the means. It can not reasonably be doubted, that precisely in this manner strife has often been enkindled, and fanned speedily into the flames of discord. XI. And lastly, and most important of the causes of dissension, may be named the defect of Christian holiness throughout the Church. It ought not to be doubted, that among all who hold the simple truths essential to salvation, by whatever name they may be called, vital godliness is to be found. It would pro- bably be near the truth to say, that the various parties and denominations, may contain in proportion to their numbers, about an equal amount of devoted piety. But what proof is every where apparent, that the best are encompassed with infirmity; that they fail often and essentially to cherish and exhibit the spirit of their Master; that their religious affections are too irregular and fitful; that their motives are frequently such as ambition, pride, selfish interests, or party predilections may suggest; that very few attain to live and move habitually, in the pure and tranquil atmosphere of faith and love; in short that the Church universal, falls far below the high and holy standard of spirit- uality, self sacrifice, and singleness of purpose, which the word of God propounds. 290 THE SAVIOUR'S PRAYER. Now while we can not say, that even perfect holi- ness in all her members, would exclude from the church diversity of sentiment on minor matters, we may affirm with confidence that it would save her from diversity of feeling. Could men who were eminently holy, who possessed the meekness and gentleness of Christ, and in whose hearts divine love habitually dwelt, be moved to envy, evil speaking and unholy rivalries? Could they seek to thwart each other's plans, to wound each other's feelings, engage in angry strife, and in- dulge in unkind reflections? To suppose it, is impos- sible. All hearts would be fixed on one grand centre — God; and would move around him in unbroken harmony. For since God himself is love, to abide in him is to abide in love. As there is diversity of intellectal power among the high intelligences of Heaven, and probably also of opportunities of knowledge, so there is doubt- less diversity, at least in the expansion of their views, of the great system of universal truth. Yet in one band they encompass the eternal throne; the golden chain which binds their happy hearts in unison is never broken; and there is no defect in their pure celestial fellowship. So let the saints on earth imbibe the heavenly temper, and jars would cease forever. Mere difference of opinion, on subjects not revealed, would no more lead to agitation and collision, than a differ- ence of elementary constitution, woukf produce the same result among the planets, while subject to the same gravitating force. Happy in their points of concord, THE SAVIOUR'S PRAYER. 291 they would wait in faith and patience, leaving the doubtful and obscure, to the pure light of the perfect world. But failing of any near approach to perfect holiness, the different branches of the church, must feel but feebly the influence of the common centre of attraction; and must, of course, be liable to be agitated by disturbing causes. For in proportion as the life of God is imperfect in the soul, will the evil propensities of fallen nature manifest themselves. They whose love to God is feeble, fluctuating, and impulsive, will want consistency and strength in their fraternal feelings. They who have not sub- jected all their private wishes to the Supreme Will, and centered all their hopes in the kingdom of the Saviour, though their predominant purpose may be single, will sometimes nevertheless, be swayed by inclinations; and pursue the dictates of a worldly policy. And what shall prevent alienation of affec- tion from following as a consequence of difference of judgment, where the ties of love are slender — the conviction of common interests and aims imperfect — the sense of duty wanting in activity, and the appeals to passion and to selfishness, powerful and frequent? Jealousy and bitterness, party spirit and contentions, are the natural fruits of such a state of things. Just as certainly as holiness tends to produce the unity of the spirit, among those who bear the Christian name, and to keep points of difference out of sight, just so certainly, the want of holiness tends to discord, and to mutual repulsion; and the results may be expected^ 292 THE SAVIOUR'S PRAYER. with all the uniformity which attends the operation of established moral law. And since it will not be dis- puted, that in all her various branches, the Church is far below the noble eminence to which she might attain, in holy devotedness of heart and life to God; it is but too apparent, that for many of her difficulties, she stands guilty before God; and that he is thus allowing her own wickedness to correct, and her own backslidings to reprove her. XII. We are now prepared for the practical inquiry, How shall the dissensions which afflict the Church be healed? What is the immediate duty of her members, in relation to the subject? First, it is undoubtedly demanded of the Church, that she be content to effect the salvation of the souls of men, without the correction of their unessential errors. To save the lost, is the grand object of the Gospel of our Saviour; and for the attainment of this end, it enjoins repentance, faith and holiness. Such errors as are incompatible with just views of the conditions of salvation, it is of course indispensably necessary to remove; but these are not the errors which divide the Church. It is chiefly, on points remote from the immediate interests of the soul, that Christians separate and strive. And though all error is more or less pernicious, and its correction, therefore, a thing to be desired, yet since its entire eradication here is not to be expected, and since it will ere long be effected by the removal of the soul to other worlds, it is surely better, that the Church should expend her energies in making known to those who THE SAVIOURS PRAYER. 293 are in danger of perdition, the way in which they may be saved, than to waste them on the vain attempt to correct the comparatively trifling misconceptions of such as are in the way to Heaven. While the Apostles and first preachers of Christianity availed themselves of proper opportunities to instruct the saints, and enlarge their imperfect views, they never thought of making this the great business of their ministry. They passed on from place to place, preaching salvation by the Cross, to those who were wholly dead in sin: content, if such might be converted, to leave those who were already born again, mainly to the teaching of God's word and Spirit, for the gradual illumination of 'what in them was dark.' In the same spirit lived and labored private Christians in their sphere. If the same principle of operation were now adopted, what a vast increase of moral power, would be brought to bear on those who are perishing in darkness that is ruinous. It must then never be forgotten, that we can not have a Church on earth possessing perfect know- ledge; and that to dream of it, and to set ourselves impatiently and peevishly about the adjustment of every minor difference, is nothing less absurd than to dwell upon ideal beauty, till we can not bear without distress the slightest blemish. XIII. A second duty, which her present condition imposes on the Church, is that of reducing to the simplest form the symbols of her faith. She is essen- tially a social body; and of necessity must have a social constitution. She not only has a right, but is 294 THE SAVIOUR'S PRAYER. under solemn obligation, to preserve her ordinances from profanation, and to maintain her purity of char- acter, by requiring evidence of an according spirit, in candidates for admission to her fellowship. Hence the necessity for articles of association ; declaring mutual faith, and defining mutual duty. Such articles have been adopted by nearly all the different sections of the Church; and have doubtless done essential service to the cause of truth and holiness. They have however in many cases, been extended far beyond the fundamental truths, which, on all hands, are admitted to be essential to holiness of life, and to the salvation of the soul. They have even in some cases, exceeded revelation; and have incorporated human theories into the digest of its doctrines. Thus the points on which agreement is demanded as a basis of Church organization, and harmonious feeling, have been increased to a number, far greater than the nature of the case demands; and in the same proportion, have been multiplied the difficulties in the way of Christian unity. For while the nature and condition of the human understanding continue what they are, it must occur in matters of religion, that where the certainty of revelation ends, diversity of opinion will begin. If then the Church desire the restoration of her unity she must recede from whatever is unauthorized in her demands. She must take the first truths in the system of salvation, which are exhibited in bold relief upon the sacred page, and lay them down as the broad basis of her fellowship. To all who receive and love these truths, and by holiness of life reflect the image of THE SAVIOUR'S PRAYER. 295 Eternal Purity, she must offer a cordial welcome to her arms. Thus may she join in one all those whom Christ receives, rejecting only such as he rejects. By such a course, she will leave no apology for schism. She will maintain the sanctity of Gospel institutions; cement the holy bonds of Christian friendship; and build the spiritual house of Christ of suitable materials, and on the sure foundation. Meantime, she will wholly leave those non-essential differences, which must exist, unexaggerated by contradiction or by notice, to be gradually diminished by the growth of sanctity and knowledge, and to be ended, so far as they are errors, by the dawning of celestial day. If any think that to reduce our formulas of doctrine to absolute essentials, would be a latitudinarian mea- sure, they would do well to study carefully the teaching of our Lord and his Apostles. They will find the for- mer, dwelling almost wholly on the topics connected with salvation, and the latter, discussing indeed at times, remoter doctrines, yet turning continually to the vital truths connected with the Cross of Christ: and they will find it difficult to doubt, that had either framed a creed, as a ground of catholic union, it would have been like the Saviour's model prayer, beautifully simple, brief and comprehensive. XIV. A third duty incumbent on the Church, in view of her dissensions, is confidence in God. The agitat- ing and pernicious consequences of excessive fear of error, have already been described. Such a fear is little less disastrous in its influence, than indifference 296 THE SAVIOUR'S PRAYER. to the safety of the faith. It clearly indicates a want of enlightened views of the divine economy, or else want of confidence in the faithfulness of God. It lo- ses sight of two great facts ; the first, that the Bible is destined to remain as a perpetual check upon the recklessness of human speculation. God has given it to be his witness among men, that it shed sufficient light upon their darkness, to conduct his children home to glory. He preserved it when the foundations of society were broken up, so that most of the works of taste and genius perished, and its existence was immin- ently in peril; until now at length its destruction is impossible. It stands, and will stand forever, an index raised by God, to designate the way of life; the grand bulwark of the truth, and the antidote of error. He who has given us this light from Heaven, will make it accomplish the end for which he gave it, in spite of the causes which threaten to extinguish or refract it. They who forsake its guidance, relying on their own conceited wisdom, may flourish for a while; but they will end at length in darkness and confusion; and their attempts to undermine the truth, will only serve even- tually to show that it rests on immovable foundations. The other fact which agitating fear too often overlooks, is that the cause of truth, is God's own cause. The interests which are at stake on its own success, are the interests of his own eternal kingdom. The Church instead of being principal, in the protracted struggle between truth and error, is only second and subordi- nate. The God of battles is himself the chief. He has girded his sword upon his thigh; and though he THE SAVIOUR'S PRAYER. 297 may seem to give his enemies advantage for a time it is only to display more signally their weakness, and his power ; and he will just when and how he pleases, lead on his own from conquering to conquer. Here, then, is solid ground on which the Church should rest her confidence. She need not tremble for the ark, even though she beholds it seized with im- pious hands. The Bible lives; and the God who gave it reigns. Let her stand calmly in her lot, until the end of days; discharging faithfully her duty, and con- fidently relying on the power and wisdom of her King. XV. As a fourth duty, it is demanded of the Church, that she be more intent on eminent attain- ments in spiritual religion. If it is true, as we have seen, that to a deficiency of holiness must be ascribed a large proportion of the discord in the Church, to raise the standard of her piety, is of course essential to a removal of her difficulties. The spirit of holiness, and that alone, can reunite the fragments, repair the broken arches, and replace the fallen columns, of the Christian temple, so as to show its living stones in beauty and proportion: and what we wish especially to urge, a far greater degree of attention must be paid, to that part of piety, which consists in the inward dis- cipline and training of the soul. This is what we mean precisely, by spiritual religion. It is important to observe, that vital piety may be distinguished by character, as well as by degree. Two individuals of equal strength of holy principle, may exhibit great diversity of Christian excellence. One, 25 298 THE SAVIOUR'S PRAYER. through the influence of education, temperament, or accidental circumstances, may manifest his love of holiness especially by labors to promote it in the souls of others: while the other, from a similar cause, may spend most thought on its progress in his own. The first will not neglect entirely the keeping of his heart; nor the second be wholly inattentive to the outward duties of religion; but the one will find his favorite element in action, the other in self-inspection, holy meditation, and aspiring after God. The same differ- ence which is here supposed, in the development of Christian principle in different persons, may occur in its development throughout the Church at large at dif- ferent periods- The Church has had her periods of meditative piety; and now is passing through the period of unprecedented action. As the meditative spirit was carried to the extreme of mysticism, there is but too much ground to fear that the active spirit, may at the present day, be verging towards a heartless and mechanical religion: and altogether vain will be the effort, to bring back the Church to vital unity, while under the influence of a cold and calculating spirit, however bustling her activity may be. Now as a spiritual and meditative cast of piety, most naturally leads the soul to dwell on vital truth; it tends to awaken and sustain devout affections, and to produce a calm and peaceful temper. It suffereth long and is kind; it vaunteth not itself, is not easily pro- voked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things; believeth all things; hopeth all things; endureth all things. THE SAVIOUR'S PRAYER. 299 Such then is the cast of piety which now the Church has need especially to cultivate. She need not be less diligent in business, but she should have more fervency of spirit. She needs in her ministers, a diviner tem- per; more of meekness and gentleness, of heavenly mindedness, and holy aspiration. She needs in all her members, a more thorough self-acquaintance, deeper feelings of devotion, and more pure and steady love. This would be like oil poured upon the troubled waters. It would hush the tumult of her strife. It would draw divided hearts together, by a sympathy tGo powerful to be resisted. Yes, give her a ministry possessing the spirit of Archbishop Leighton, and John Howe, and the truth of God would speedily cease to be proclaimed in harsh and controversial accents, and would distill like the gentle dew of Heaven. Give all her members a corresponding temper, and they would soon mingle in one happy brotherhood, and the Saviour's perfect peace would rest upon them. XVI. And finally, the Church should offer up contin- ually the Saviour's prayer, That they all may be One. The habitual offering up of this petition, may be expected to deepen in the minds of Christians, the con- viction of the transcendent interest and importance of the subject. It will naturally lead them to reflect more deeply, on the mischiefs and the guilt of aliena- tion; and on the desirableness of a speedy restoration of vital union. It will excite ihem to inquire, how far they are individually responsible for the existing state of things; and to ask themselves, with what 300 THE SAVIOUR'S PRAYER. emotions he who loves the Church as his own body, must now view her condition and her conduct. Thus will it tend to humble and subdue the willful and con- tentious spirit, which stirs up bitterness and strife; and to prepare the way for the return of better times. Nor will the prayer be powerless at the throne of God. He who has recognized the Son as Mediator, will not refuse to answer a request, first uttered as the expression of his own desire and seconded by the united voice of his people. The Spirit of peace and concert will be shed down from on high. It will move upon the agitated waters, as it did on the abyss of old; and from darkness, confusion and deformity, light, order and beauty shall arise. We have sought to present a brief, yet clear and comprehensive view, of this interesting subject. We have shown that it is in accordance with the genius of Christianity, and with the plan of Jesus Christ, that all who are true believers should be united in one perfect fellowship. W T e have glanced at the past history, and described the present condi- tion of the church; and have endeavored to point out the consequences, the causes, and the remedy, of the dissensions that distract her. XVII. It now remains, that we commend the subject to the calm and deep and prayerful reflection, of all who rely for salvation upon a crucified Redeemer; and press the solemn obligation, of restoring and preserving the unity of the Spirit in the bond of peace. If the view w r hich has been presented be a just one, the THE SAVIOUR'S PRAYER. 301 present state of the Christian Church, is not her inev- itable misfortune, but her flagrant sin; a sin demand- ing thorough and immediate repentance. If it is only on subordinate matters, and not on the doctrines of salvation, that her members are divided, or would be divided, if they humbly sought the truth; then there is nothing to prevent the existence of a vital union; a union of sincere fraternal love, except an unholy pride, a want of charity and meekness, and obstinate self will. Each individual believer, then, and each sepa- rate section of believers, stands answerable to God for a due proportion of the evils which dissension, of necessity, entails upon the Church. If it diminishes her piety and knowledge, and cuts the sinews of her strength; if by furnishing weapons to the scorner and the caviler, by exciting prejudice among the ignorant, and by laying a stumbling block before the heathen, over which multitudes will fall to rise no more, it creates such obstacles as inconceivably retard the dif- fusion of the Gospel, and the coming of God's king- dom in the world; among those who have done ought to alienate, or who have neglected to do ought which might have bound together, must the amazing guilt be divided, according to the influence of each. Nor can it be expected that God will favor Zion, and give her the full measure of the blessings promised as her glory and rejoicing in the latter day, until his people shall not only acknowledge, but forsake their sin; until their best efforts shall be given to the work of saving men from hell; until they shall cast their Shib- boleths away, rely upon the faithfulness and power of 302 THE SAVIOUR'S PRAYER. God; maintain in its purity the life of faith, and join with one accord in the Saviour's prayer. When this is done, Jehovah will forgive their guilt and folly ; He will send them salvation from on high: and hand to hand, and heart to heart, they will move forward with resistless power to the conquest of the world. XVIII. What ground then is there for appeal to the conscience and the heart of every true believer! What weighty, what momentous considerations commend the subject to attention! Ye who constitute the great community of saints, by whatever specific name ye may be called, most seriously consider, what respon- sibilities ye bear. Ye are joined to the same Head, and are members one of another. Mutual love is exacted as the proof of your discipleship. Why then fall ye out together by the way? Ye are bound to grow in grace and knowledge; but ye can not while you strive. Ye are charged to spread the Gospel through the world; but never can the work be done, while your time, and thoughts, and strength, are wasted, the mouths of the wicked filled with blas- phemy, and the light of the glorious Gospel darkened by contention. So long as ye remain at variance, infidelity will keep its ground, and find a pretext for its unbelief. Satan will continue to rejoice in his successes, and millions of benighted souls will continue to descend to hopeless ruin. Think, then, O Christian reader, whatever be thy name or station, think of thy Saviour's Prayer! Place it as a frontlet on thy forehead: engrave it on thy THE SAVIOUR'S PRAYER. 303 hands; and wear it as a talisman against the spirit of dissension. When thou prayest in thy closet, pray that God's people may be one. When thou bowest down at the domestic altar, pray that God's people may be one. When thou enterest the temple of Jeho- vah, pray that God's people may be one. Live, act and pray for Christian unity, till you go to join the Church above. The Church above is one. The Hymns which follow have all been published, most of them some years since, with the writer's name, in different collections used in public worship. They will of course be familiar to many. They are added here as a not unsuitable conclusion of the book. HYMNS. Self Consecration. My faith looks up to thee, Thou Lamb of Calvary, Saviour divine: Now hear me while I pray, Take all my guilt away, Oh let me from this day Be wholly thine. May thy rich grace impart Strength to my fainting heart, My zeal inspire ; As thou hast died for me, Oh may my love to thee, Pure, warm, and changeless be — A living fire. While life's dark maze I tread, And griefs around me spread, Be thou my guide ; Bid darkness turn to day, Wipe sorrow's tears away, Nor let me ever stray From thee aside. When ends life's transient dream, When death's cold, sullen stream. Shall o'er me roll ; Bless'd Saviour, then, in love, Fear and distress remove ; Oh, bear me safe above — A ransomed soul. 306 HYMNS. that I had wings like a Dove, Fixed in some deep and lonely cell, And doomed a weary chain to wear, The prisoner's bosom oft must swell With longing to be free as air. Thus by dull sense shut in, confined To this low earth, where shadows lie, That chill its fires its vision blind, My prisoner spirit pines to fly. Far, far above the gloom of night, It sees the purely brilliant sheen Of stars that ever roll in light, And wishes for a world serene: A world unstained by sin and tears, Unreached by pangs that wring us here, Where in the calm, sweet flow of years, There's nought to wish, and nought to fear. Such a fair world there is on high, For yearning souls that restless roam; 0, for thy wings, thou dove, to fly And seek in that bright land a home ! Spiritual Strength in Christ, Away from earth my spirit turns, Away from every transient good ; With strong desire my bosom burns, To feast on heaven's immortal food. Thou, Saviour, art the living bread ; Thou wilt my every want supply : By thee sustained, and cheered, and led , I'll press through dangers to the sky. HYZKNS. 307 What though temptations oft distress, And sin assails and breaks my peace ; Thou wilt uphold, and save, and bless, And bid the storms of passion cease. Then let me take thy gracious hand, And walk beside thee onward still 5 Till my glad feet shall safely stand, For ever firm on Zion's hill. Rest in Heaven. And is there, Lord, a rest For weary souls designed, Where not a care shall stir the breast, Or sorrow entrance find? Is there a blissful home, Where kindred minds shall meet, And live and love, nor ever roam From that serene retreat? Are there bright happy fields, Where nought that blooms shall die: Where each new scene fresh pleasure yields, And healthful breezes sigh? Are there celestial streams Where living waters glide, With murmurs sweet as angel dreams, And flowery banks beside? For ever blessed they, Whose joyful feet shall stand, "While endless ages waste away, Amid that glorious land. 308 HYMNS. My soul would thither tend, While toilsome years are given; Then let me, gracious God, ascend To sweet repose in heaven. Self Consecration. Oh sweetly breath the lyres above, When angels touch the quivering string ] And wake to chant Immanuel's love, Such strains as angel lips can sing. And sweet, on earth, the choral swell From mortal tongues, of gladsome lays , When pardoned souls their raptures tell, And, grateful, hymn Immanuel's praise. Jesus — thy name our souls adore; We own the bond that makes us thine ; And carnal joys, that charmed before, For thy dear sake we now resign. Our hearts, by dying love subdued, Accept thy offered grace to-day; Beneath the cross, with blood bedewed, We bow, and give ourselves away. In thee we trust — on thee rely — Though we are feeble, thou art strong ; Oh keep us till our spirits fly To join the bright immortal throng. HYMNS. 309 Trusting in Christ for Pardon. Before thy throne with tearful eyes, My gracious Lord. I humbly fall : To thee my weary spirit flies, For thy forgiving love I call. How free thy mercy overflows, When sinners on thy grace rely ! Thy tender love no limit knows-, Oh save me — justly doomed to die. Yes ! thou wilt save — my soul is free — The gloom of sin is fled away •, My tongue breaks forth in praise to thee, And all my powers thy word obey. Hence while I wrestle with my foes, The world — the flesh — the hosts of hell ; Sustain me till the conflict close, Then endless songs my thanks shall tell. The fear of death subdued. When downward to the darksome tomb I thoughtful turn my eyes, Frail nature trembles at the gloom, And anxious fears arise. Why shrinks my soul? — in death's embrace Once Jesus captive slept; And angels, hovering o'er the place, His lowly pillow kept. Thus shall they guard my sleeping dust, And, as the Saviour rose, The grave again shall yield her trust, And end my deep repose. 26 310 HYMNS. My Lord, before to glory gone, Shall bid me come away, And calm and bright shall break the dawn Of heaven's eternal day. Then let my faith each fear dispel, And gild with light the grave ; To him my loftiest praises swell, Who died from death to save. Contrition. We stand in deep repentance, Before thy throne of love-, O, God of grace forgive us, The stain of guilt remove-, Behold us while with weeping We lift our eyes to thee -, And all our sins subduing, Our Father, set us free ! Ah ! should'st thou from us fallen, Withhold thy grace to guide ; For ever we should wander From thee and peace aside : But thou to spirits contrite Dost light and life impart; That man may learn to serve thee With thankful, joyous heart. Our souls — on thee we cast them ; Our only refuge thou ! Thy cheering word revives us, When pressed with grief we bow: Thou bear'st the trusting spirit Upon thy loving breast-, And givest all thy ransomed A sweet, unending rest ! HYMNS. 311 Evening Worship, Stealing from the world away, We are come to seek thy face: Kindly meet us, Lord, we pray, Grant us thy reviving grace. Yonder stars that gild the sky, Shine but with a borrowed light ; We, unless thy light be nigh, Wander, wrapt in gloomy night. Sun of righteousness ! dispel All our darkness, doubts and fears-, May thy light within us dwell, Till eternal day appears. Warm our hearts in prayer and praise, Lift our every thought above ; Hear the grateful songs we raise. Fill us with thy perfect love. fhe Church exulting in God's favor. Wake thee, O Zion — thy mourning is ended ; God — thine own God, hath regarded thy prayer: Wake thee — and hail him, in glory descended, Thy darkness to scatter — thy wastes to repair. W ake thee, Zion — his Spirit of power To newness of life is awaking the dead ; Array thee in beauty, and greet the glad hour, That brings thee salvation, thro 1 Jesus who bled. Saviour — we gladly with voices resounding, Loud as the thunder — our chorus would swell; Till from rock, wood and mountain its echoes rebounding. To all the wide world of salvation shall tell. 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