rits, who having been cast out of heaven, are permitted for a while, to disturb the earth; to stir up against us either our own passions within, or the passions of other men without us; thus keeping the world in perpetual agitation, as the waves of the sea are driven and tossed by the wind. Such is our state, and the danger of it calls upon us diligently to learn and to practice all the rules which will presently be given us. Men in our days, however, have found out a much shorter method, than that prescribed by the apostle, of dealing with these our spiritual enemies. They either disbelieve the existence of any such; or, if they believe it, agree to think no more of them. Too often, indeed, we hear the name of our great adversary pronounced; but it is only as a kind of expletive in common conversation. No point is less seriously thought of; and it seems as if Christians were disposed to lay it by, as an antiquated fable. Yet, if the Scriptures are not to be laid by the same time, this adversary is there represented as something real, and something formidable. To him are ascribed the force of a lion, and the subtlety of a serpent; he is said to deceive the whole world; to have put it into the heart of Ananias to tell a lie, and of Judas to betray his Master; to work in all the children of disobedience. We are told, in short, that "the Son of God was manifested to destroy the works of the devil." And can we then calmly and sedately let it pass, that there are no such works and no such person; or, that it is a matter of indifference, whether there be or not? Rest assured that such enemies we have, and that we shall fail in the combat, unless aided by a strength far superior to our own. But since the strongest man enters not into battle without his armour, proceed we to consider that, which, as the soldiers of Jesus Christ, the apostle directs us to provide. "Wherefore take unto you the whole armour of God, that ye may be able to stand in the evil day, and having done all to stand." We must not so rely on the divine assistance, as to neglect our own exertions. Besides the strength communicated, as occasion requires, from above, there must be certain fixed and lasting dispositions wrought in the mind, which may render it at all times prepared and qualified to resist the enemy. These are represented as so many different pieces of armour, which all together compose what is styled "the whole armour of God." From him we receive it, and by him we are enabled to use it. It is to be put on and worn constantly; no more to be laid aside than our limbs,* or our faculties. Nor must any part Arma enim membra militis esse dicunt. Cic. be omitted: "Put on the whole armour of God." It is elsewhere called "the armour of light;" as serving, among other purposes, to discover to us the position, strength, and designs of our adversaries, "the rulers of the darkness of this world," who love darkness, and work in darkness. They must be discovered, before they can be conquered, or indeed attacked. Otherwise, approaching unseen, they may suddenly attack and conquer us. Even when we have a sufficiency of light, the day of battle is, as the apostle says of it, "an evil day," a day of toil, of labor, of hazard; a day which all must wish to be well over; a day in which nothing but the armour of God, and the power of God, can enable us to brave the fury of the conflict; and having performed every thing expected of us as soldiers, to be found, unrepulsed, on our station, when it shall be happily ended"That ye may be able to stand in the evil day; and, having done all, to stand." Let us now survey, one by one, the several pieces of this divine armour, only first premising to you, that St. Paul borrows his ideas from the arms in use among the nations in his own time, some of which are still retained, while others have been long since dropped and changed. "Stand, therefore, having your loins girt about with truth." The Christian must not suffer himself to be surprised. He must be always under arms, ever looking out, and waiting for the enemy in the posture of a combatant. In a camp, unless the watch be duly set and kept, sleep may be death. "I found him dead”—said the general who killed a sentinel sleeping on his post-"I found him dead, and I left him so." "Stand therefore." In the next words, "having your loins girt about with truth," an allusion is made to the military belt or girdle. It answered two ends. First, it prevented the other garments from being in the way; secondly, it braced and strengthened the loins, around which it was girt: in a word, it rendered all compact and firm. A sincere and hearty attachment to truth has a like effect upon the mind. The man possessed of it is at once decided in his choice and in his measures. He knows what he has to do, and readily sets about it, without let or hinderance. A double minded man, who is guided sometimes by principle, and sometimes by interest, is unstable and dilatory in all his ways. He has so many doubts, and difficulties, and hopes, and fears, that he can no more move and act with spirit and alertness, than one encumbered with a long flowing vestment, in the folds of which the arms and feet are every moment entangled. The resolutions formed by such an one are weak and feeble, presently shaken and dissolved oy every fresh consideration which comes across him. He does nothing, or what is worse than nothing, being generally, in the end, for want of strength and steadiness, carried away to do what he ought not to do. If he knows the truth, he is easily prevailed upon to forsake it for something else. A soldier of this cast will make but a despicable figure in the Christian camp. Above all things, therefore, keep the truth close to you, adhere immovably to it, and "the truth shall make you free;" free to speak, free to act, free-should there be occasion-to suffer. “Stand, having your loins girt about with truth." "And having on the breast-plate of righteousness." The breast-plate, as its name imports, was a plate of iron or brass to secure the breast, and, consequently, the heart and other vital parts contained within it. As an attachment to truth was denominated a girdle, so by a breast-plate is represented a love of righteousness, a consciousness of integrity, in short, what we call a good conscience, "a conscience void of offence," as the apostle elsewhere speaks, " towards God and towards man." But if any man sin-and every man has sinned-how then can he possess such a conscience? By such his sin being forgiven, upon his repentance through the blood of Christ; when he becomes again righteousfor he is accounted to be so against whom no charge any longer lies-and his conscience is rendered again pure, or void of offence; for the offence, being forgiven, is no more an offence than if it had never existed. This is what we must ever mean by a good conscience, a pure conscience, a conscience void of offence; since, if by those expressions were meant, a consciousness of having never offended, no man living upon earth could have a conscience good, pure, and void of offence; much less could St. Paul have had such an one, who confesses himself to have been "the greatest of sinners.” yourselves," as the apostle did, "to have a conscience void of offence," and rejoice evermore in its testimony. Secure this friend at home, and regard not what your enemies are saying against you abroad. "Their words may be spears and arrows, and their tongue a sharp sword;" but "the breast-plate of righteousness" is proof against all their strokes. We are enjoined, thirdly, to "have our feet shod with the preparation of the Gospel of peace." It is by the feet tnat men advance and make a progress in the way in which they are to go. That way is sometimes rough, sometimes miry, sometimes beset with briers and thorns. Soldiers of old were therefore furnished with a kind of armour for the leg and foot, that they might march, secure and unhurt, over all the different kinds of ground they were to meet with. Answerable hereunto is a certain " preparation " of mind in a Christian, to advance in holiness, and tread the path of duty, however rough with hardships, deep with afflictions, or perplexed and entangled with difficulties. For this preparation we are indebted to " the Gospel of peace.” That alone can supply us with it. "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked," or "the wicked one." The shield or buckler, used of old, was a piece of defensive armour, made of leather, of tough bull-hides, and covered with plates of brass thick and strong it was fastened by thongs to the left arm, and readily moved to protect any part of the body, at which the warrior perceived, or had reason to expect, that a dart would be aimed: the dart then struck the shield, was stopped, blunted, and fell harmless to the ground. Such to the Christian warrior is faith, or belief in the divine promises and threatenings, the rewards and punishments of a future state. It repels and extinguishes the fiery darts thrown by the tempting objects around us. For who would A good conscience, then, we say is a breast-yield to a base lust, who would suffer a prosplate, it gives a holy confidence in God, which breaks the force of such temptations as arise from the fears and terrors of the world, the malice, pride, and envy of mankind. It preserves the heart whole and sound, whatever of this kind may assail it. It is like a warm comfortable house, into which a man retreats; where he finds good provision and good company, and hears the storm without beating upon it in vain. By doing what is right, and taking the proper method to obtain forgiveness when at any time you have been unawares seduced to do wrong, "exercise pect of this world's wealth or honor to tempt him from his duty, if he saw heaven opened, and Jesus standing at the right hand of God holding out a crown for the righteous, or the Almighty on his throne, prepared with a thunderbolt to strike the wicked into a place of torment? We do not see this with the bodily eye; but faith, which is "the evidence of things not seen" as yet, makes it all present to the mind's eye, and thus repels every temptation to transgress, causing the fiery dart of the wicked one to fall and go out without hurting us. Were our faith always awake and active, it would preserve us in our integrity. We never sin but we have first suffered it to slumber: we are off our guard: "the shield of the mighty has been shamefully cast away." The last piece of defensive armour recommended by the apostle, is "the helmet of salvation." The helmet, as is well known, was a cap of iron or steel for the head, to fence against any blows a part so very important; a part from whence proceed those instruments of sensation called the nerves; the seat of thought and understanding; and, as many philosophers have imagined, the residence of the soul herself. The meaning of St. Paul in this expression is explained in another passage, where, writing on the same subject, he says, "And for an helmet the hope of salvation." When we have lost hope, à blow has been struck that stupifies and unnerves us; understanding perishes, and strength fails; despair is to the Christian, what a stroke that cleaves the skull is to the man; there is no longer the breath of life in him. He who possesses the hope of salvation, through the power of such hope can do all things, and bear all things; because he still looks forward to the end of his hope, which will reward all his actions, and make ample amends for all his sufferings; but, that once given up, there is nothing any longer worth contending for or thinking about. The mind, turning itself on every side to seek rest, and finding none, sinks into all the wretchedness of utter despondency, and the agonizing groan of suicide is heard? Daily, therefore, cherish and invigorate your hope in Christ; pray daily to God, that it may never fail you; diligently read such parts of holy Scripture as may revive it when languishing, and re-establish it. Should you find your own meditations insufficient, consult without delay your minister, or some religious and sensible friend. A word of instruction, comfort, and encouragement, from another, spoken in season, has often prevented the dreadful crime of self-murder from being committed. Evermore, then, remember to "take for an helmet the hope of salvation;" and put it not off, till the contest be finally over, and hope ceases by our becoming possessed of its object. To the Christian, thus armed for defence in the day of battle, the apostle recommends only one offensive weapon; but it is abundantly sufficient; "the sword of the Spirit, which is the word of God;" sharper than any two-edged sword fabricated by the art of man, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow reaching the very thoughts and intentions; subduing and mortifying evil desires and blasphemous imaginations as they arise within; confuting and silencing infidelity and error as they assault us from without. A single text, well understood and rightly applied, pierces the heart of a temptation or an objection, and lays the most formidable adversary dead at our feet. With this weapon the blessed Jesus conquered in the wilderness; by the same weapon, and no other, must every disciple of his expect to conquer in the world. And now, friends and fellow-soldiers in the Christian warfare, listen to the voice of inspiration, and be directed by one who cannot direct you wrong. Enemies of all kinds surround you; enter not into the battle unarmed: the host of darkness is in array against you; put on the armour of light to discover and survey it. Let truth be the girdle of your loins, let righteousness be the protection of your heart, and let the sandals of the Gospel of peace adorn and defend your feet in the way in which you go; let faith be your invincible shield, and hope your impenetrable helmet; and on the thigh be girded the sword of the Spirit, bright and shining, and ready for use, and to be drawn at a moment's warning. Thus completely armed from head to foot, always remembering from whence come skill and strength for the battle, fall upon your knees, as the apostle enjoins at the close of his exhortation; "pray with all supplication, and watch with all perseverance." Then go forth, and may the Almighty go forth with you, teaching your hands to war, and your fingers to fight, and at length giving you a complete and glorious victory over every enemy, through the Captain of our salvation, the Lord Jesus Christ. DISCOURSE XXXVIII. THE DUTY OF CONSIDERING THE POOR. PSALM XLI. 1. Blessed is he that considereth the poor. As the world was made by wisdom, it requires wisdom to understand the frame of it. The more a man increases in wisdom, the more he will understand it; and the more he understands, the more he will approve. The full perfection of a complex machine in all its parts, with their respective bearings and mutual dependencies on each other, is best comprehended by an artist. Superficial thinkers see little, and blame; deep thinkers see much, and commend. viate his distress, may help to sustain the affliction under which he groans; that I may take off his load of woe, and he take off the superfluity of my wealth; that so the stream, now broken and turbid, may again find its level, and flow pure and tranquil. Otherwise, if he be suffered thus to carry on his shoulders through life the weight of all this accumulated misery, should he murmur and complain, would it not be with some color of justice, and must not I in some measure be In viewing the constitution of the moral answerable for his so doing? We are formsystem, there is scarcely a phenomenon that ed, by the same Artificer, of the same matestrikes so forcibly upon the mind, or occa- rials; our trust is in the same Saviour, and we sions so much perplexity in it, as that of the must stand before the same Judge; yet there inequality of mankind, or the state and con- are, on my side, health, affluence, and joy; dition of the poor. In the passage of Scrip- on his, sickness, indigence, and sorrow: Í ture which has been just read, we are invited have enough to supply every want that by the promise of a blessing, to employ our luxury itself can fancy; while he has not thoughts on that subject: "Blessed is he that considereth the poor;" that giveth himself thoroughly to study and understand their case, and why it is as it is; to see the reason of the thing, and his own duty resulting from it. wherewithal to support his family, or to satisfy his own hunger. Surely, for this very end were riches bestowed upon me, and not without a design is this poor object thrown in my way, that I might use them aright, and justify the ways of Providence. The inequality of nature shall be rectified by religion. This man shall have as much as he needs; and I can enjoy no more. He shall not want, while I have to spare. God, who has given to man, delights that man should give; and he who gives most does most resemble his Maker. The inequality of mankind is a plain and undeniable matter of fact; nor does it happen occasionally, in this or that age, in this or that country: it is universal and unavoidable, at least in the situation of affairs which has taken place in the world since the fall. From that period, it ever has been so, it ever will be so, it ever must be so, till the time of the Nor let the rich imagine, that what they restitution of all things. What, then, will be thus give is thrown away, or given to those the first consideration with a rich man, when who can make no return: let them not he sees a poor man? If he be endowed with grudge to bestow some part of their wealth a clear head, and a good heart, will he not on the poor-they bestow it on those, to reason in some such manner as the followng? whom, under God, they owe the whole. God has given the earth to the children of For what, I beseech you, is the nature of men, for the support of all. While I abound, society? Is it composed only of the noble why does this man want? Plainly, that we and opulent? Did you ever hear, or read, may bear one another's burdens; that my of one that was so composed? Such a soabundance may supply his need, may alle-ciety could not subsist for a week. As the members of it would not work, they could shalt open thine hand wide unto thy bronot eat of what value were you estates ther, to thy poor, and to thy needy in thy in the country, if the poor did not cultivate land."* Such is the method directed by them, of what account the riches of the Heaven of balancing the account between nobleman or the gentleman, if they must the different orders of men. Any other want the comforts, the conveniences, and scheme of equality would destroy itself as even the necessaries of life? "The king soon as formed. And politicians should be himself is served by the field," and, with- extremely cautious how they propagate out the labors of the husbandman, must principles tending to render the subordinate starve in his palace, surrounded by his ranks in society discontented with their courtiers and guards. The world depends condition, and desirous of aspiring to one for subsistence on the plough, the sickle, for which they were never designed by Proand the flail.* To what purpose ware-vidence, of whose arrangements in the houses of merchandise in the city? Who but the poor will submit to the drudgery of exporting our own commodities, and importing others in return? Nay, by whom The foregoing consideration will suggest but by the poor could they be prepared another to the mind of every one, whose either for consumption at home, or exporta- meditations are turned towards the subject. tion abroad; could they be manufactured For since there is, and, to answer the purfrom first to last; could they be brought, and lodged in the warehouses of the merchant; could such warehouses be built, and fitted to receive them? Mankind, in short, constitute one vast body, to the support of which every member contributes his share; and by all of them together, as by so many greater and lesser wheels in a machine, the business of the public is carried on, its necessities are served, and its very existence is upholden. And in this body we may truly say, that the lowest and least honorable members are as necessary as any others; indeed, they have in one sense a more abundant honor; for though the head be, without all doubt, a more noble part than either the feet or the hands, yet what would soon be the fate of the best head in the world if these its servants should cease to minister to it? The rich, therefore, cannot live alone, without the poor; and they never support the poor but the poor have first supported them. And should they be permitted to perish by whom we all live? Forbid it prudence and gratitude, as well as philosophy and religion! moral, we may say, as the Psalmist does of those in the natural world, "In wisdom hast thou made them all!" poses of society, there must be, such inequality among men, it is but natural to ask the man who finds himself in a situation preferable to that of his neighbor, and yet refuses to have compassion upon him in his distress-How came your lot to be cast in so fair a ground? You might have been destitute of health and strength, of food and raiment, of instruction and knowledge. Who caused you thus to differ from your poor brother? His capacity, perhaps, with due cultivation, might have evinced itself not a whit inferior to your own his morals may be purer than yours; and had he been possessed of your wealth, he might have made a better use of it than you do. It is not your merit, or his demerit, which occasions the difference between you. It has been permitted, that the work of God may be manifested in you both; that he from his poverty may learn patience and resignation, and you be taught charity and the right employment of the good things vouchsafed you. He was not suffered to fall into this condition that you should overlook and despise, but that you should consider and comfort him. You have an advantage over him, without doubt-and your Saviour has informed you wherein it consists- "It is more blessed to give, than to receive." Secure this blessing, and the end of your being made to differ is an From hence it appears, that the inequality of mankind is not the effect of chance, but the ordinance of Heaven, by whose appointment, as manifested in the constitution of the universe, some must command, while others obey; some must labor, while oth-swered. ers direct their labors; some must be rich, while others are poor. The Scripture inculcates the same important truth, and the inference to be deduced from it-"The poor shall never cease out of the land; therefore I command thee, saying, Thou * See M'Farlan, p. 236. It might have pleased God that you should have been poor-But this is not all -It may please him that you shall be so: and hard would you esteem it, in such a case, not then to experience the benevolence you are now invited to display. It is * Deut. xv. 11. |