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but it is a privilege, which, the more the reasonable enough if we were men merely humble-minded and teachable Christian re- | actuated by human principles, but which ought flects upon, the more he will cherish as his | not to be made, and which it is dishonourable richest treasure ; and the more he will delight to the Holy Ghost to make, when Christians to meditate on it, as exhibiting the exceed are regarded in that light in which the text ing riches of the grace of God.
places them. The very greatness of the blessing, how I shall now devote the remainder of this ever, and the acknowledged mysteriousness discourse to illustrating this position in some of its character, may account for the fact, i particulars. that it is so little realised, and so little en- In the first place, then, let us observe the joyed by the generality of Christians. Even point on which the apostle adduces this doc. in the infant Church, during the time that trine in the passage before us. He is, as we the presence of the Holy Ghost was mani- have seen, blaming the Corinthians for their fested by supernatural gifts, by signs, and schism and divisions; and in order to shew wonders, and divers miracles, even then it the extent of their sin, he reminds them that seems that Christians might forget this their l the Spirit of God dwelt in them, obviously highest privilege. The interrogatory form intimating that the Holy Spirit dwells in of address adopted by the apostle in the Christians as the spiriT OF Union, to bind text conveys a severe reproach on the Co them together in one body, to bring them rinthians for forgetfulness of this great truth. to oneness of faith and practice, “till we all In the beginning of this chapter he reproves come in the unity of the faith, and of the them for their carnal mind, so that he was knowledge of the Son of God, unto a perfect compelled to address them, not as spiritual, man,-unto the measure of the stature of the but as carnal ; for, says he (ver. 3), “Whereas fulness of Christ ; that we henceforth be no there is among you, envying, and strife, and more children, tossed to and fro, and carried divisions, are ye not carnal, and walk as men? | about with every wind of doctrine, by the I wish to draw your especial attention to sleight of men and cunning craftiness, wherethis last expression : they are reproved for by they lie in wait to deceive; but, maintaining walking as men--or, literally, according to the truth in love, may grow up into him in man, nata ay IOWTOY---that is, as if they were all things, which is the head, even Christ." not in possession of more than human power Now, I am well aware, that to some it ap-as if they were mere men, with no more pears to be a most unreasonable position, than natural principles to guide them, and when we hold out unity of doctrine as the natural power to animate them. And were standard of Christian orthodoxy, and reprethey, then, more than men ? Yes, in one sent the differences existing amongst men most important sense they were. They were as culpable; it seems unreasonable, espemen inhabited and influenced by the Holy cially in this age styling itself liberal, to Ghost, uniting them to a risen Saviour, whence hold out an expectation, that all those who they were to derive a higher than any na- | confess God's holy name will ever “ agree tural life, a greater than any human strength. in the truth of his holy word.” The minds “Know ye not that ye are the temple of of men are so variously constituted, they God, and that the Spirit of God dwelleth in differ so much in natural temperament, in
cducation, in advantages of many kinds, that If, then, the Corinthian Christians had it were in vain to expect, and it is altogether need to be so reproved, and thus reminded fruitless to urge, a unity of faith and doctrine. of their high and exalted privileges, even in So long as men are men, it will be said, that age of the Church, how much more have they must and will differ. The most perwe need to watch against falling into the fect, the most comprehensive, the most judisame error--how much more likely that we cious exposition of the Divine will, must fail should fall into forgetfulness of this glorious to enlist all men in one confession, and bring privilege of the Christian Church, and should them to strive together for the faith of the walk as men, instead of living and endea Gospel. vouring to act under the conviction of our | This mode of arguing is 'unanswerable, being temples of the Holy Ghost? How much regarding man merely as man. It is, indeed, more are we in danger of lowering the stand- in vain to expect that either by any effort of ard of action, and the ground of expectation, their own minds, or by any persuasion adto the limited capacities of our mere human | dressed to them from others, men will eman. nature, instead of raising them to what ought cipate themselves from prejudice, and come to be the capacities of men inhabited and em- to agreement in that truth, which can only be powered by the Spirit of God? Thus we ascertained by a humble and diligent applidishonour this divine agent. We make alocation of the right means of knowledge, under lowances for our conduct, which would be the teaching of God's Holy Spirit. But then
the apostle's mode of dealing with such ar- | Him who was the only begotten Son of the guments proceeds upon this very ground, that Father, full of grace and truth---that he should those who use them and allow themselves to have left us an example, that we should follow be influenced by them walk as men; and their his steps--that we should be exhorted to have force is altogether evaded and destroyed when the very mind that was in Him, and to bring men are addressed not as men, but as the temple every thought into captivity and obedience to of the Holy Ghost, as men in whom dwelleth him ; all this does appear something extravathe Spirit of God. The question, then, whe- gant when viewed in connexion with the weakther there may be union and agreement in the ness, and helplessness, and sinfulness, of our Church, resolves itself into this. Is any thing fallen nature. But not so when the Christian too hard for the Lord ? If the Holy Spirit, as is viewed as a temple of the Holy Ghost, the Spirit of Christ, dwells in us, is there any when he is told, that it is not he who lives, impossibility that Christians should relinquish but Christ who lives in him ; that God their prejudices under his teaching--that, by worketh in him, to will and to do of his good this divine and omnipotent agent, the differ- pleasure ; then the language of an apostle ences arising from habit, and education, and does not seem extravagant, “I can do all variety of disposition, should be overcome ? | things through Christ, who strengtheneth me." This, surely, altogether alters the question, Again; we may inquire, What is too hard and all the impediments to union seem to be for the Lord ? What tempers may not be as nothing. What, then, is the fact, my overcome, what habits may not be altered, brethren? It is that we dishonour the Holy what sin may not be rooted out, by the Ghost, as the Spirit of Jesus, by not expect Spirit of God working in us? To every ing from this precious gift that which God excuse and every palliation of any shorthas expressly attached to it. We give up in coming of the Gospel standard, the words despair the attainment of that which Christ of the text most strictly address themselves : has expressly promised; for he says, “ When "What! know ye not that ye are the temple be, the Spirit of truth, is come, he shall of God, and that the Spirit of God dwelleth guide you into all truth." And some will in you?" even insult God, and throw contempt upon But, finally, I wish especially to apply this his word, by appealing to facts-facts of their subject to the ChrISTIAN MINISTRY. We are own creating-in order to prove that such an authorised to believe that the ministers of end is unattainable. Look, they will say, at Christ, rightly ordained, are not merely temthe Christian world, torn by divisions and ples of the Holy Ghost in the ordinary sense sects, and yet all equally claiming the gift of as Christians, but are also specially endowed the Holy Spirit; and where is your boasted of the Holy Ghost “ for the perfecting of union? Yes, and no wonder that, if we do the saints--for the work of the ministry--for not honour God, God should not honour us; the edifying of the body of Christ." Upon that if we dishonour his Spirit, by esteeming his apostles Christ breathed and said, “ Rehuman impediments too great to be overcome ceive ye the Holy Ghost ;" and with them, by his power, we should not see them to be in the persons of their successors, he proovercome. We are disunited, not because it mised to be, “ even to the end of the world." is impossible that we should be one; not be | Such, then, is the true standing of the Chriscause the impediments are too great to be tian ministry. It ought to be constituted of overcome; but because we do not in good men full of faith and of the Holy Ghost ; men earnest seek to be one; because some will not endowed, not merely with natural talents, see the necessity or even desirableness of such as eloquence and wisdom of words, and union ; because we do not yield ourselves to such things as natural men prize, but with the good motions of the Holy Ghost within the gifts of the Holy Ghost "the spirit of us, who, according to our Lord's promise, wisdom and understanding, the spirit of would guide us into all truth, and make us counsel and might, the spirit of knowledge to be one, “as the Father and Christ are and the fear of the Lord," enabling them to thing extravagant to expect the New Testa-1 SUPERNATURAL AGENCY IN THE ment description of the Christian ministry to
preach in demonstration of the Spirit and of What has thus been advanced on the subject power; constituting them " workmen that of unity, is equally true when applied to the need not to be ashamed, rightly dividing the subject of HOLINESS. It must be admitted, word of truth." that when the standard of Christian action is Now this, to those who walk as men, may viewed in connexion with the weakness and seem an expectation as visionary as those natural depravity of man, there is something which I have already named. Taking into acwhich, if we walk as men, seems altogether count the present position of the Church; conunreasonable. For creatures, such as we are, sidering how impossible it is for man in all to be urged to imitate Him who did no sin, cases to guard against the entrance of wolves who was ever holy, harmless, and undefiled ; | in sheep's clothing ; does it not seem some
MATERIAL WORLD, be realised ? I reply,---Not if we have the New Testament faith, and do not neglect the
We are philosophically entitled to say, that this world
whose scientific construction appears more wonderfu prescribed means. Here if we honour God, the more it is contemplated and understood, and the if we honour his gift of the Spirit, we may study and apprehension of whose embodied science look for the effects of that gift. But if we
has enlarged and elevated the human genius to it
loftiest sublimity and most enduring fame, must have give up the expectation, as of an impossibi
been framed by a transcendent supernatural agency lity; if we walk as men, and not as those in and could not otherwise have become what it is :whom is the Holy Ghost, how can we look for neither could it without the continued aid or coGod's blessing.
operation of the same superhuman power remain I cannot but feel, that in practice we are
what it is-so firm, so unbroken, so undecaying, and
so beautiful, as we every where discern it to be. For very guilty in this matter, in neglecting those it is a vast complication of multifarious parts-a very means which the Church has prescribed for artificial arrangement of heterogeneous things, none drawing down a blessing upon the ministry,
of whose particles are in their original or natural more especially at the seasons of ordina
state ; and the whole and every portion--all that is
in it or upon it-are in continued motion, action, tion. I allude to the general desuetude into reaction, and counteraction. Our reason suggests to which the services of the EMBER Weeks have us, that no particles put forcibly together, and conbeen suffered to fall. In many churches I
tinually agitated, separating, and forming new com
binations, which never adhere together long, could fear no notice of that season is taken at all;
abide in their orderly association, and preserve their and in few is any thing more done than
due relations, arrangements, and regularities, unless reading the ember prayers on the Lord's the power that made, persevered to superintend, and day. And with what reason can we com
by its continued government compelled the discordant plain that we have an inefficient ministry, if it
composition to perpetuate the order and system, and
artificial subordination, and harmony, which keep the be so, when that inefficiency may be due to multiform diversities one combined and consisting our own culpable neglect? How can any whole. As what is complicated cannot have been Christians, as I fear some do, attempt to jus
eternal, nor what is full of the most abstruse science tify their resorting to the teaching of sepa
in its construction have been put together but by an
highly scientific mind, so all discordant and artificial ratists, under the pretext of an unedifying
combinations, that are always in counteraction with ministry in the Church, while they them each other, with a constant nisus to separate, could selves do not use the means of securing God's never be kept permanently together, but by the unblessing on the authorised teaching of the
ceasing application of the complicating power, and
by the continued superintendence of the forming inChurch ?
telligence. Any other supposition, not only leaves As far as we are concerned, I purpose, in an effect without a cause, but exhibits the contradiction pursuance of a notice which I gave on St.
of an effect divested of its cause continuing to occur, Matthias' day, in future to have service in the
in opposition to the abiding action of destroying causes
and preventions, operating unresistingly. ember weeks, with a sermon bearing on the
The difficulty is not lessened by the theory of a subject of the Christian ministry, to which creation so perfectly formed at first as to require no I invite your diligent attendance ; more espe after providence or attention ; for this idea, if corcially, I would say,--if in such a subject any
rectly examined, will be found to be but the assump
tion of an impossibility, when applied to any commeasures of importance may be allowed,
plicated structure. A simple atom, which, when once more especially now that the friends of re
made to exist, cannot cease to be, and cannot alter ligion in this city are called to a vigorous except by His fiat who called it into being, may need effort to supply churches for our neglected
no future care. But no complication of particles out
of their natural state into an artificial one, can con. population, it is important that we should
tinue in their forced condition without a continued earnestly supplicate the Giver of every good action of the complicating power — and this is the gift, that it would please him to raise up creating one. The combining energy must continue fit and able men, who may, by their life
to combine, or the combination, in time, will sever.
The creating power must continue to act as the conand doctrine, set forth God's true and lively
serving power, and therefore, as a superintending word, and rightly and duly to administer providence, preserving what it has made, supplying his holy sacraments. Oh, honour God, and what wears off, supporting what declines, restoring then God will honour you. Ye who are the what decays, and adding new means and impulses, temple of the Holy Ghost, honour the Spirit
when new results are to be produced and new pur.
poses accomplished. No words alone create, no words of God. Bring your offerings of prayer and alone can be supposed to preserve. In both cases & intercession, that there may be meat, even power operates, an active power accompanies the the food of the Spirit, in his house, “and mandate, and the necessary materials are moved by prove me now herewith, saith the Lord of
that power into the previously planned and appointed
combination. The same power keeps united what it Hosts, if I will not open you the windows
thus unites, and what without such compulsive agency of heaven, and pour you out a blessing, would never so unite, and never remain in lasting that there shall not be room enough to re union, in opposition to its original independency of ceive it."
difference of condition. Hence the complicated strucs ..From Sharon Turner's Sacred History of the World, vol.
ture and system in which all things subsist are evi- tinually violating the law of that propulsive force dence to us that the intelligent power which brought which every planet has received. These two laws them together is still abiding upon them with its are in a constant struggle, each violating the other original energies; and that it continues in the same neither prevailing; and therefore the result of their action upon them which it applied in order to unite unceasing conflict and counteraction is that forced them. This superintendence and continued agency compromise, ever resisted by each, but maintained appear to be essential to the subsistence of created by their very resistance, which appears in our cirthings, in that complexity of make, in that artificial cuitous orbit. We now go round the sun by no erder in which we behold them. Their component willing movement, instead of flying off from it, as one atons can have no properties inherent in themselves law urges us to do, and instead of falling into it, to to cause their cohesion; because what is originally which the other is always drawing us. This mutual and essentially sole and separate until it be forcibly | violation of each other's law compels our planet into combined, cannot have any natural property or tend that elliptical circuit, which is the artificial product ency to combine. Combining tendency is incom of this appointed contest." patible with original separateness. It must be the A miracle is, therefore, the exerted will and agency addition of some other agency. Hence nothing could of that Deity, who is an unexcludable part of all remain in those beautiful but compulsory mechanisms, nature, as well as his works, who is ever superintendwhose laws and principles have suggested and consti ing them, and who acts by his natural laws in the tute all our science, unless the same power which usual course of things, and by the special operation created accompanied them in its providential agency; of a miracle whenever he deems it proper to do so. and by thus accompanying, perpetuated the duration He alone is the judge of the necessity or expediency of its sublime constructions and most interesting of such an interference; but whatever he chooses to compositions.
do for the benefit of his creatures, there is nothing to The just inference from these remarks seems to be, preyent him from accomplishing. He has no conthat supernatural agency is as necessary to the present troller, nor superior; nor does he take counsel from subsistence of things as it was to produce their ori us as to the time, the manner, or the fitness of his ginal formation; and that it therefore is one of those interposition. Miracles are, therefore, at no time abiding and essential laws of nature to which all impossible : but, on the contrary, from the constant other laws, those material and secondary ones, which presence of the efficient cause, are always probable. we can explore and calculate, are but its chosen The usual course of things is manifestly left to the associates, its appointed and subordinate instruments. operation of the mechanised and subordinated laws, The master-law and these servant-laws are ever as far as their visible causes appear. The superoperating together in their distinct lines of action ; natural interposition is not necessary, while the and neither, at any time, without the other. Nature common events of nature only are to take place, and is never deserted by its Maker. It was not framed can occur. But when the manifestation of the supeas an infantile toy, to be put together for a momen rior power, or the production of effects to which the tary amusement, and then forsaken. It was made common laws of things are inadequate, becomes exfor the benefit of its inhabitants. It will never last pedient, then what is specially needed specially ensues. longer than it is a subject of its Ruler's care. It will The Divine agency immediately acts, and produces cease when his attention to it ceases, but will endure visible effects beyond the power of natural causes to until that be withdrawn. Its continued existence is, occasion, and thus evidences its own operation. That therefore, a demonstration of his continuing regard it would not thus interfere without an adequate reason and persevering care.
is the deduction of our judgment, which Horace has Instead, then, of following the fashion of some, to so forcibly expressed; but that it will always thus consider supernatural agency as an unnecessary, or interfere, whenever a sufficient occasion makes its as an obsolete idea, accustom your mind to regard it agency expedient, our same judgment will as correctly as the primal law of nature,-the ever-dominating infer; because intelligence will always act like itlaw, the companion of every other, the grand agent self, and therefore intelligently, and therefore at which gives energy to every other, the superintending every period do what it is proper and right that it lovereignty which never abandons its creation, but should do. which is always ready and resolved to interpose its How it has acted in this respect before our present asüsting operations, whenever the additional inter- day, history only can inform us from human sources ference becomes needful. This is the true philosophy of knowledge. Authentic history declares that it has of nature; and without a due recollection of this, thus interposed but on rare, and always on great great error of reasoning, and much imperfection and occasions, and from sufficient reasons; and thus the incompleteness of mind, cannot but take place. All special interference of Divine agency in the occurtruths have a greater or less connexion with each rence of miracles on great occasions, and from suffiother; and absence of the grander ones in our intel- cient reasons, is the suggestion of our past experience. lectual treasury, will produce a great chasm, and and is the true philosophical probability. Hence much confusion and incongruities in whatever may sacred history, being the history of Divine agency in remain.
human affairs, cannot but comprise the appearance, Avoid, therefore, all absurd prejudices thcoretically and be expected to exhibit the occurrence, of such against miracles. They are inseparable from ex miracles as were necessary to effectuate its objects. istence. Creation was a miracle. Its subsistence is But I would beg you to observe, that no miracle is a not less so. The true idea of a miracle is, that it is violation of a law of nature. It is always the introan act of Divine power—an event which the material duction and application, in the particular case, of the laws of nature, without the greater law of Divine ever-subsisting law of the Divine agency, which adds agency, could not effect. To describe a miracle as a to the result, that some usual law has occasioned violation of the laws of nature, is an incorrect and an another effect, which the new operation causes to inapplicable definition; for all the laws of nature succeed, and which the superior power alone could are in continual violation and counteraction by each have then brought into action. other. Fire burns, but water extinguishes it. Water Thus, when an ordinary law had produced death, is fluid, but cold converts iti nto a solid, and heat the Divine agency returned to the body the vital into air. It is the established course of nature, that principle which it had as specially given to it at its all its laws should be thus violating each other. It human birth. No law was violated by this additional is by such a violation, that we roll year's round the incident; the law of death had produced death; a sun. This is the result of the attractive law, con- subsequent operation reunited the separated soul.
LETTER or MISSIONARY SWARTZ, THE / a formidable conflict between ungovernable spirits, AGED, TO HIS FRIENDS AT VELLORE.*
each eager to exercise his strength and inclination in
the pursuit of his own object and the accomplishment MY DEAR FRIENDS,
of his own purpose, without regard to any general It is a long time since I had the pleasure of ad
bond of mutual affection, or of moral influence. Peace dressing you. Illness has prevented me. I can and happiness, truth and justice, religion and piety.
would still remain undefined and doubtful terms, or hardly describe to you the nature of my weakness, unsanctioned at least by any authority which could So great has been the relaxation of my frame, that I give them effectual sway, So far is it from being could scarcely stand. I felt no pain. But enough of true, that by increasing the vigour and the expansion this. Age comes on me; I have no reason, there
of the mental faculties, the necessity of systematic fore, to wonder at weakness. If the mind be sound,
instruction in religion is superseded, that, on the
contrary, in proportion as their power is thus inall is well; the rest we shall quit when we enter into
creased, is this necessity rendered more urgent. It is the grave. That will cure all bodily indispositions. not in the nature of such faculties, and so excited, to On this subject I meditate frequently. God grant me remain inactive, or to be cold and listless when an grace to number my (perhaps very few) days. Eter object of pursuit is offered. The first plausible theory, nity is an awful subiect and should be continually in whether true or false, which is presented to their conour minds.
templation, will engage attention; and, if it have any
captivating features, will probably take strong hold of I know and feel that I have no righteousness of my the affections; more especially, if it partake of those own whereupon I would dare to depend for eternal qualities which most readily fall in with the solicitahappiness. If God should enter with me into judgment, tions of appetite or passion. The first and most what would become of me! But blessed, for ever
essential point, therefore, is to satisfy the cravings of
the mind with such knowledge as shall best conduce blessed, be the adorable mercy of God, who has pro
to its moral, as well as intellectual, strength. As the vided a sure expedient for guilty man. The atone latter increases, the former must still be enabled to ment of Jesus is the foundation of my hope and peace. maintain its due ascendency; and better were it, that Though I am covered all over with sins, the blood of the one should be circumscribed, even within the narJesus cleanseth me from all mine iniquities, and sets
rowest limits, than that it should be suffered to range my heart at rest. Though I am a corrupted creature,
beyond the control of the other, under no guidance or
direction but that of its own undisciplined propensi. the Spirit of Jesus enlighteneth, cheereth, and
ties.-Bp. Van Mildert. strengtheneth me, to hate all sin, Yea, and though
Humility is the greatest, the most essential beauty the day of judgment approacheth, the love of God of all created beings. To be conscious of our littlecomforts me so far as to have boldness to appear ness, and to delight and triumph in that God who before our Judge, not as if we were innocent crea. makes us what we are, is, indeed, not only the beauty, tures, but because we are pardoned, washed, and
but, I may add, the bliss of creatures.--Howels. cleansed, in the blood of Christ. O! my dear friends,
Tue HAPPINESS AND TRIALS or TIE CHRISTIAN, an interest in the atonement of Jesus, and a partici
-That true religion is substantial happiness, the pation in the graces of his Spirit,-- these constitute a
Scriptures clearly and unequivocally set forth. It is Christian, these cheer and strengthen the heart, these
| described as a peace of God which passeth all under
standing ; as a well of water, springing up into everglorify God, and prepare for heaven! Let us daily lasting life ; as joy in the Holy Ghost; as the king come before our God through the blessed Jesus, and dom of heaven within us. On the other hand, the see that we neglect not our sanctification. Our time believer is often represented as one who passes is short. Within some days I have sojourned in
through much tribulation, and whose calling it is to
endure hardness and affliction, to bear his cross and to India thirty-four years. The end of my journey is at
suffer with Christ. How, then, are we to reconcile hand. May my last days be my best days. Pare
these apparent contradictions? How can religion be well! May grace, mercy, and peace, follow you at happiness, and still the religious man be exposed to all times.
so much misery? In answer to this, I would observe, I am, my dear friends,
that the soul, like the body, is subject to two distinct Yours with affection,
kinds of suffering. If a man is upon his bed, and C. F. SWARTZ.
feels in pain, this pain may arise from one of two
causes ; either from what is outward and accidental, The venerable missionary lived fourteen years after or from what is inward, and indicative of disease, writing the above letter; and when treading the verge
Should it proceed, for instance, from uneasiness of of Jordan, he was heard thus to pray:-"O Lord, posture, or from any thing hard or sharp-pointed in hitherto thou hast preserved me; hitherto thou hast the bed, he has only to rise, or shift bis position, and brought me, and hast bestowed innumerable benefits all will be well. But if the pain originate in no such upon me. Do what is pleasing in thy sight. I com
cause, he has then ascertained that his body is, more mend my spirit into thy hands; cleanse and adorn it or less, distempered; and that, till a more radical with the righteousness of my Redeemer, and receive remedy be found, he will, in spite of change of place me into the arms of thy love and mercy."-AMEN. or posture, carry his pain along with him. So it is
with the soul : the happiness which religion imparts,
is moral soundness and spiritual health. But there The Cabinet.
are afflictions, against which the most perfect sanity Religious EDUCATION.-It is dangerous to ima
of soul is no security. The great Physician cures all gine, that the work of education consists entirely, or
inward maladies; and this is the happiness which even principally, in applying means to unfold the
both promises and gives to those who come to bom, powers of the human mind, or in giving an increased
Nevertheless, they, like others, are born to trouble, as momentum to its natural activity. If nothing more
the sparks fly upward. The difference is, that, in the than this were done, society would be left exposed to
one case, there is disease within : and to whateve
regions that soul may travel, it will carry with it." • From Dean Pearson's Life of Swartz.
worm that dieth not, and the fire that is not quenchi