L I V IN G F A IT H :
A
S E R M O N ;
+PREACHED BEFORE THE SOCIETY
FOR THE RELIEF OF
T H E DESTITUTE S I C K,
On the Evening of Sabbath, the 1ſt of November, 1801.
WN BRISTO-STREET MEETING-HOUSE, EDINBURGH.
By JOHN M, MASON, A. M.
*oftor of the Aſſociate-Reformed Church in the City of Nºw-Tark.
N E W - Y O R K :
..PR IN T E D BY IS AAC CO L L INS AND SQN,
F O R & O R N E L J U S D A v I S,
No. 167, water-street.
* ºn
1802.
**
LIVING FAITH, &c.
-ºš Čie ºr-
Acrs xv. 9. compared with GAL. v. 6.
PURIFYING THEIR HEARTS BY FAITH-FAITH WHICH
WORKETH BY LOVE.
*
THE church of Chriſt, choſen out of the world
to bear his croſs and to partake of his holineſs, has,
from the very nature of her vocation, many ob-
ftacles to ſurmount, and many foes to vanquiſh.
A warfare, on the iſſue of which are ſtaked her
privileges, her conſolations, her everlaſting hope,
opens an ample field for exertion, and ought to
concentrate her ſtrength and wiſdom. Unhappi-
ly, however, controverfies about things which do
not involve her fubftantial intereſts, have, at all
times, interrupted her peace and marred her beau-
ty. Weakneſs, prejudice, and paſſion found their
way into the little family of the Maſter himſelf;
and, even after the deſcent of the Spirit of truth,
invaded and violated his ſanétuary. Biſputes
concerning the Moſaic ritual had ariſen among
Chriſtians to ſo great a height, and were condućt-
ed with ſo much ardour, and ſo little love, that the
( 4 )
power of godlineſs was in danger of being ſtifled
in a conteſt about the form, and the Head of the
church deemed it neceſſary to interpoſe his re-
buke. “Whether ye are called Jews or Gentiles;
whether ye obſerve or neglect ſome formulas of
the typical law, are not queſtions which ſhould
kindle your animoſities and exhauſt your vigours.
A more awful ſubjećt claims your enquiries.
While you are occupied in vain jangling, the
winged moments are hurrying your ſouls to their
eternal ſtate. Are you ready to depart 2 Is your
title to the kingdom clear 2 Pauſe, liſten, exam-
ine. In Chriſt Jeſus neither circumciſion availeth
any thing, nor uncircumciſion ; but a new creature :
but a faith of the operation of God; but a faith
which purifies the heart and works by love.”
To us, my brethren, not leſs than to thoſe ear-,
ly profeſſors of the croſs, is the heavenly oracle
addreſſed. We, too, have our weakneſſes, our
prejudices, our paſſions, which often embark us in
fooliſh and frivolous litigation. We, too, have
immortal ſouls of which the whole world cannot
repay the loſs, and which are haſtening to the bar
of God's righteouſneſs. Come, then, let us en-
deavour to colle&t our wandering thoughts; to ſhut
out the illuſions of external habit; to put a ne-
gative on the importunities of ſenſe, and try whe-
ther our religion will endure the ordeal of God’s
word. If our faith is genuine, it purifies the
heart, and works by love. Precious faith, there-
fore, in its effects upon ſpiritual charaćter ; that
^,
( 5 )
faith which draws the line of immutable diſtinc-
tion between a believer and an unbeliever, and
without which no man has a right to call himſelf a
Chriſtian, is the ſubjećt of our preſent conſidera-
...tion. And while the treaſure is in an earthen
veſſel, may the excellency of the power be of
God
Before we attempt to analyſe the operations of
faith, we muſt obtain correčt views of its nature.
Some imagine it to be a general profeſſion of
Chriſtianity, and a decent compliance with its
ceremonial. They accordingly compliment each
other's religion, and are aſtoniſhed and diſpleaſed
if we demur at conceding that all are good Chriſt-
ians who have not ranged themſelves under the
banners of open infidelity.
Others, advancing a ſtep farther, ſuppoſe that
faith is an aſſent to the truth of the goſpel founded
on the inveſtigation of its rational evidence.—
Without aſking what proportion of the multitudes
who profeſs Chriſtianity have either leiſure, or
means, or talents for ſuch an inveſtigation, let us
teſt this dogma by plain faët. Among thoſe le-
gions of accurſed ſpirits whom God has delivered
into chains of darkneſs to be reſerved unto judgment,
and their' miſerable aſſociates of the human race,
who have already periſhed from his preſence, there
is not one who doubts the truth of revelation.
Men may be ſceptics in this world, but they carry
( 6 )
no ſcepticiſm with them into the bottomleſs pit,
They have their rational evidence which it is im-
poſſible to reſiſt; evidence, ſhining in the blaze of
everlaſting burnings, that every word of God'ís
pure. That faith, then, by which we are ſaved,
muſt be altogether different from a convićtion,
however rational, which is yet compatible with a
ſtate of perdition. If any incline to ſet light by
this repreſentation, as taking the advantage of our
ignorance, and retreating into obſcurity which we
cannot explore, let him open his eyes on the com-
mon occurrences of life. He may ſee, for there is
not even the ſhadow of concealment, he may ſee
both theſe good Chriſtians of faſhion, and theſe.
good Chriſtians of argument, without God in the
world—He may fee them betraying thoſe very
tempers, and purſuing thoſe very courſes, by
which the Bible deſcribes the workers of iniquity—
He may ſee them deſpiſing, reproaching, perſe-
euting that profeſſion and praćtice, which, if the
Scriptures are true, muſt belong to ſuch as live
godly in Chriſt Jeſus. Of both theſe claſſes of
pretended Chriſtians the faith is found to be ſpuri-
ous, and at an infinite remove from the faith of
God's eleēt; for in neither of them does it purify.
the heart, or work by love. The Scriptures teach
us better. * , *
As faith, in general, is reliance upon teſtimony,
and reſpe&ts ſolely the veracity of the teſtifier; ſo
that faith which conſtitutes a man a believer before
God, is a ſimple and abſolute reliance upon his tef,
( ; )
tifiony, exhibited in his word, on this ſolid and
sIN cle ground, that he is the God who cannot lie.
It was not a proceſs of reaſoning, which riveted in
Abraham's mind the perſuaſion that in his ſeed all
the nations of the earth ſhould be bleſſed, and procured
him the appellation of the father of the faithful. It
was an ačt of NAKED T R U S T in the veracity of his
covenant-God, not only without but above, and
againſt the conſultations of fleſh and blood. Abra-
ham B E L I Ev E D Go D, believed him in hope,
againſt hope; and it was counted to him for right-
eouſneſs. It is the ſame at this hour. The mouth
of the Lord hath ſpoken it—muſt filence every objec-
tion, and cut ſhort every debate. And they who
do not thus receive the Scriptures, cannot give
another proof that they believe in God, as a pro-
miſing. God, at all.
The teſtimony of God which faith reſpećts, com-
priſing the whole revelation of his will, centers,
particularly, in the free grant which he has made
of his Son, the Lord Jeſus Chriſt, to finners of the
human race; aſſuring them, that whoſoever believeth
on him ſhall not periſh, but ſhall have everlaſting life :
that he will be a Father unto them, and they ſhall be
his ſons and his daughters ; that he will dwell in
them, and walk in them, and be their God, bleſſing
them, in their precious Redeemer, with all ſpiritual
and heavenly bleſſings. Now that faith after which
we are inquiring, conſiſts preciſely in “receiving
“ and reſting upon Chriſt Jeſus for ſalvation, as he
( 8 )
" is offered to us in the goſpel,” that is, in the teſti-
mony of his Father.
This faith is not the creature of human power.
It is a contradićtion to ſuppoſe that men can argue
themſelves, or be argued by others, into a reliance
upon the teſtimony of God. Becauſe this implies
a ſpiritual perception of his eternal veracity :
Whereas the reaſon of man is corrupted by ſin,
and the natural tendency of corrupted reaſon is to
change the truth of God into a lie. Nothing can
riſe above its own level, nor paſs the limits of its
being. It were more rational to expect that men
ſhould be born of beaſts, or angels of men, than
that a principle of life and purity ſhould be en-
gendered by death in a maſs of corruption: And
carnal men are DEAD in treſpaſſes and ſins. Caſt
it, therefore, into the faireſt mould ; poliſh, and
adorn it with your moſt exquiſite ſkill, that which
is born of the fleſh will ſtill be fleſh ; weak, cor-
rupt, abominable: enmity againſt the law of God,
and, if poſſible, more rank enmity againſt the goſ-
pel of Jeſus Chriſt. From this ſource it is vain to
kook for faith in his blood. We muſt ſeek it higher.
. It is of divine original. A gift which cometh
down from the Father of lights: By grace are ye.
faved, through faith, and that not of yourſelves ; it
is the gift of God.
It is of grace—For it is one of thoſe covenant-
mercies which were purchaſed by the Saviour's merit,
‘( 99 )
and are freely beſtowed for his ſake. It is given
us, on the behalf of Chriſt, to believe on his name.
Of grace-Becauſe it is a fruit of the gracious
Spirit. As Jehovah the Sanétifier, he creates and
preſerves it in the ſoul. For this reaſon he is
called the Spirit of faith, which is, therefore, of the
operation of God.
FRo M this faith, there reſult two glorious
effečts. Let us conſider them, in their turn, as
they are ſtated in the text.
I. It purifies the heart.
HUMAN depravity is a firſt principle in the
oracles of God. From within, out of the heart,
proceed thoſe evil thoughts, and evil words, and evil
deeds, which deftle, diſgrace, and deſtroy the man.
And he who refuſes to admit the fevere applica-
tion of this doćtrine to himſelf, has not yet arrived
at the point from which he muſt ſet out in a courſe
of real and conſiſtent piety. He may, indeed,
flatter himſelf in his own eyes until his iniquity #e
found to be hateful, but who ſhall aſcend into the hill
of God? or who ſhall ſtand in his holy place 2 He,
and he only, who has clean hands, and a pure heart.
Now, as it is the grace of faith by which a finner
obtains that purity which qualifies him for the
fellowſhip and kingdom of God, we are to in-
quire, Jn what the purity of the heart confifts 3
and what is the influence of faith in producing it?
- B • *
( 10 )
THE heart is a term by which the Scriptures
frequently expreſs the faculties and affečtions of
man. As the pollutions of fin have pervaded them
all, they all need the purification of grace.
At the head of the perverted tribe ſtands a
guilty conſcience. Stern, gloomy, ſuſpicious, it
cannot abide the preſence of a righteous God;
and yet laſhes the offender with a whip of ſcor-
pions. To render the conſcience pure, pardon
muſt intervene and ſhelter it from that curſe which
rouſes both its reſentments and its terrors. This
is effected by the blood of the covenant, which,
ſpeaking better things than the blood of Abel,
ſprinkles the heart from an evil conſcience.
The will is purified, when it is delivered from
its rebellion againſt the authority of God, and
cordially ſubmits to his good pleaſure. This, too,
is from above: For his people are made willing in
the day of his power.
The underſtanding is purified, when its errors
are correčted, and the miſts of deluſion diſſipated.
When its eſtimate of fin and holineſs; of things
carnal and things ſpiritual; of time and of eter-
nity, correſponds with the ſentence of the divine
word. This alſo is from above. The eyes of our
wnderſtanding are enlightened, that we may know
what is the hope of his calling, and what is the
riches of the glory of his inheritance in the faints :
4.
( 1.1 )
and what is the exceeding greatneſs of his power to
ws-ward who believe.
In fine, the affeitions are purified when they are
diverted from objećts trifling and baſe, to objećts
great and dignified. When they ceaſe to be at the
command of every helliſh ſuggeſtion, and every
vagrant luſt—When they add to the crucifixion
of thoſe profligate appetites in the gratification of
which the ungodly man places his honour, his
profit, and his paradiſe, their delight in a reconci-
led God, as the infinite good—When they aſpire
to things above, where 7eſus Chriſt ſitteth at God's
right hand; breathe after his communion; and are
diſciplined and chaſtened as becometh the affec-
tions of a breaſt which the Holy Ghoſt condeſcends
to make his temple.—Such affections are ſurely
from heavenly inſpiration: for thus ſaith God,
I will ſprinkle clean water upon you, and you ſhall
be clean ; from all your filthineſs and from all your
idols will I cleanſe you. A new heart alſo will I give
you, and a new ſpirit will I put within you; I will
take away the ſtony heart out of your fleſh, and I will.
give you a heart of fleſh.
WHILE the purification of the heart, thus ex-
plained from the Scriptures, is the work of the
divine Spirit, it is accompliſhed by the inſtrumen-
tality of faith. For he purifies the heart by faith.
Under his bleſſed direćtion, the grace of faith poſ.
ſeſſes a double influence.
( 12 )
1. As a principle of moral ſuaſion,” it preſents
to the mind conſiderations the moſt forcible and
tender for breaking the power of fin, and promot.
ing the reign of holineſs. The preſence, the
majeſty, the holineſs of God—the ſanāity of his
law—his everlaſting love in the Lord Jeſus—the
affecting expreſfion of that love in ſetting him forth
to be a propitiation for fin—The wonders of his
pardoning mercy—The grace of Chriſt Jeſus him.
ſelf in becoming ſºn for them, that they might be
made the righteouſneſs of God in him—The conde-
ſcenſion of the Holy Ghoſt, who deigns to dwell
in them as their Sanétifier—The genius of their
vocation—The connexion of holy obedience with
their own peace, their brethren's comfort, and their
Maſter's glory—Theſe, and fimilar motives which
ariſe from the exerciſe of precious faith, operate
mightily in cauſing believers to walk humbly with
iheir God. The love of Chriſt conſtraineth us, even
as a rational inducement, to live henceforth not unto
ourſelves, but unto him that died for us and roſe
*gain. And while a graceleſs man is deterred from
* e commiſſion of crime, not by a regard to God's
*authority, or by gratitude for his loving-kindneſs,
but by calculations of prudence, or fear of penal-
ty, a Chriſtian, ačting like himſelf, repels tempta-
tion with a more generous and filial remonſtrance,
* By moral ſuaſion is here meant not that kind of rea-
ſoning which one graceleſs man may addreſs to the unders
ſtanding of another: but thoſe perſuaſives to holineſs which
the Spirit of God in his word addreſſes to his grace in
he heart. Theſe faith applies and improves,

( 13 )
How can I do this great wickedneſs and fin againſt
God 1
. BUT, brethren, I ſhould wrong the Redeemer's
truth, and enfeeble the conſolations of his people,
were I to confine the efficacy of faith in purifying
the heart to the influence of motive. I have not
mentioned its chief prerogative; for,
2. FAITH is that invaluable grace by which we
have both union and communion with our Lord
Jeſus Chriſt. In the moment of believing, I be-
come, though naturally an accurſed branch, a tree
of righteouſneſs, the planting of Jehovah that he may
be glorified: I am no longer a root in a dry ground,
but am planted by the rivers of water, even the
water of life, which proceedeth out of the throne of
God, and of the Lamb.-I am engrafted into the
true vine, and bring forth fruit in participating of
its ſap and fatneſs.--I am made a member of the
body of Chriſt, of his fleſh, and of his bones; ſo
that the Spirit which animates his body pervade
every fibre of my frame as one of its living méº
bers. His vital influence warms my heart. Becsº º
he lives, I live : Becauſe he is holy, I am ht º
Becauſe he hath died unto fin, I reckon myſelf
dead unto fin. This is the fruit of union.
Communion with him is, properly ſpeaking, a
common intereſt with him in his covenant-perfeótion.
The benefits of this communion flow into the ſoul
in the exerciſe of faith, Whatever Jeſus has done



( 14 ) *
for his people, (and their ſanétification is the beſt
part of his work.) he conveys to them in the pro-
miſe of the goſpel, and that promiſe is enjoyed in
believing. It is by faith that I live upon the Great
God my Saviour, and make uſe of him as 7ehovah
my ſtrength. By faith I am privileged to go with
boldneſs into the holieſt of all, and, beit reverently
ſpoken, to preſs my Father in heaven with reaſons
as ſtrong why he ſhould ſanétify me, as he can
addreſs to me why I ſhould endeavour to ſančify
myſelf. Lord, am I not thine 2 the called of thy
grace 2 redeemed by the blood of thy dear Son 2
Haſt thou not promiſed ? Haſt thou not ſworn ?
Haft thou not pledged thy being, that none who
come to thee in his name ſhall be rejećted? Is it not
for thy praiſe that my heart be purified, and I made
meet for walking in the light of thy countenance
among the nations of the ſaved. Wilt thou leave me
to conflićt alone unaided, unfriended, with my fu-
rious corruptions, and my implacable foes? Wilt
thou, though intreated for thy ſervant David's fake,
refuſe to work in me all the good pleaſure of thy
goodneſs and the work of faith with power 2 I can-
* will not let thee go except thou bleſs me. Such
faith is ſtrong; it is omnipotent; it lays hold on
the very attributes of the Godhead, and brings
prompt and effectual ſuccour into the labouring
ſpirit. This is the reaſon why it purifies the heart.
I know, that to ſuch as have never been brought
under the bond of God's covenant, I am ſpeaking
unintelligible things. Bleſſed be his name, that,
continuing carnal, ye cannot underſtand them. If


( iš )
ye could, our hope would be no better than your
own. But I ſpeak to ſome whoſe burning ſouls
ſay Amen to the doćtrine, and rejoice in the con-
ſolation; who, in the ſtruggle with corruption and
temptation, have cried unto God with their voice,
even unto God with their voice, and he heard their
cry; and bowed his heavens and came down; gave
them deliverance and vićtory; and ſhed abroad in
their boſoms the ſerenity of his grace.—Theſe are
precious demonſtrations of his purifying their
hearts by faith.
It is obvious, that the fruits of faith, which have
been now enumerated, cannot be expoſed to the
eye of the worldling. Depoſited in the hidden man.
of the heart, they are privileges and joys with which
<no ſtranger intermeddles. Shall we thence conclude,
that the faith from which they ſpring is unſuſcep-
tible of external proof, and never extends its
benign influence beyond the happy individual who
poſſeſſes it? By no means. This would be an
error too groſs for any but the theoretical religioniſt,
The text aſcribes it to a ſocial effect: For,
II. It does not more certainly purify the heart,
than it worketh by love.
Love is the maſter-principle of all good ſociety.
It is the holy bond which connects man with man,
and angel with angel, and angels with men, and all
with God. It is itſelf an emanation from his own
purity. For God is love ; and he that dwelleth in
( 16 )
love, dwelleth in God, and God in him. Conſe-
quently, the new man, whom regenerating grace
creates in elećted ſinners, and whoſe ačtivities are
maintained by faith, muſt be governed by love.
Its firſt and moſt natural exerciſe is toward that
God who hath loved them with an everlaſting love,
and therefore with loving-kindneſs hath drawn them.
It is the apprehenſion by faith of Jehovah's love
to them in Chriſt, anticipating them with mercy,
forgiving them, all treſpaſſes, loading them with
covenant-favour, which ſoftens their obdurazy,
melts them into tenderneſs, and excites the gracious
re-aētion of love toward their reconciled Father.
YWe love him, ſays an apoſtle who had drunk deeply
into the ſpirit of his Maſter, we love him, becauſe he
firſt loved us.
- As an enemy to God is, by the very nature of
his temper, an enemy to himſelf and to all other
creatures, ſo one in whoſe heart the love of God is
ſhed abroad by the Holy Ghoſt, not only conſults his
own true happineſs, but is led to conſult the hap-
spineſs of others. Charity, faith the apoſtle Paul,
ſuffereth long and is kind; charity envieth not :
charity vaunteth not itſelf; is not puffed up; doth
not behave itſelf unſeemly ; ſeeketh not her own; is
not eaſily provoked; 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 Scriptures, indeed, mark
love to the brethren as the great praćtical proof
of our Chriſtianity. Nothing can be more per-
( 17 )
emptory than the language of the beloved diſciple—
If a man ſay, “I love God,” and hateth his brother,
he is a LI AR : for he that loveth not his brother
whom he hath ſeen, how can he love God whom he
hath not ſeen 2 On this point, however, there will
be little diſpute. Men are inſtinétively led, to mea-
fure, by their ſocial effečts, all pretenſions of love
to God. The queſtion before us, and of which
the ſcriptural deciſion will be far from uniting the
maſs of ſuffrage, is, how faith works by love 2
The apoſtle aſſerts, that the faith of a Chriſtian,
inſtead of being a merely ſpeculative aſſent to the
abſtraćt truth of the goſpel, is an ačtive moral
principle, which cannot have its juſt courſe without
embodying itſelf in deeds of goodneſs. The reaſons'
are many and manifeſt—By faith in Chriſt Jeſus,
we are juſtified before God, our natural enmity
againſt him is ſlain, and his love finds acceſs to our
hearts. By faith we embrace the exceeding great
and precious promiſes, and, in embracing them, are
made partakers of the divine nature; ſo that we
are filled with all the fulneſs of God; and out of the
abundance of the heart, not only does the mouth
fpeak, but the man act: By faith we converſe with
Our Lord Jeſus Chriſt; are conformed to him;
follow him in the regeneration ; and learn to imi-
tate thºſ great example which he left us when he
went about doing good. By faith we obtain the pro-
miſed Spirit who ſanétifies our powers both of
mind and body, ſo that we yield our members in-
£ruments of righteouſneſs unto God. By faith in
C
( 18 )
Chriſt's blood, which redeems us from the curſe of
the law, we are alſo liberated from the vaſſalage of
fin: for the ſtrength offin is the law ; and receiving
the law as fulfilled and ſatisfied by his righteouſneſs,
come under its obligation in his, covenant, and are
enabled to keep it by his grace. Now the fulfilling
of the law, is looe; love and kindneſs to God and
our neighbour, in all our ſocial relations: It is,
therefore, impoſſible that faith ſhould not work by
love.
All the direétions of the book of God, for the
praćtice of the moral virtues, confider them as the
evolution of the principle of love reſiding in a
heart which has been purified by faith. Our Lord's
ſermon on the mount, by the perverſion of which
many have feduced themſelves and others into a
lying confidence in their own fancied merits, was
preached, not to the promiſcuous multitude, but
to his diſciples, who profeſſed faith in his name.
And the ſcriptures of the apoſtles, eſpecially the
apoſtle of the Gentiles, follow the ſame order.
They addreſs their inſtrućtions to the church of
God—to the faints—to ſuch as have obtained like
precious faith with themſelves. Not a moral precept
eſcapes from their pen, till they have diſplayed the
riches of redeeming love. But when, like wiſe
maſter-builders, they have laid a broad and ſtable
foundation in the doćtrines of faith, they rear,
without delay, the fair fabric of praćtical holineſs.-
It is after they have condućted their pupils to the
holieſt of all, through the new and living way which
( 19 )
Jeſus hath opened, that you hear their exhorting
voice, Mortify, therefore, your members which are
wpon the earth; fornication, uncleanneſs, inordinate
affection, evil concupiſcence, and covetouſneſs which is
idolatry.—Put off alſo all theſe, anger, wrath, malice,
blaſphemy, filthy communication out of your mouth.
Lie not one to another, ſeeing ye have put off the old
man with his deeds, and have put on the new man
which is renewed in knowledge after the image of
him that created him ; where there is neither Greek
nor 7ew, circumciſion nor uncircumciſion ; barba-
rian, Scythian, bond nor free : but Chriſt is all and
in all. Put on, therefore, as the eleá of €od, (for this
very reaſon that years his eleēt,) holy and beloved,
put on bowels of mercies, kindneſs, humbleneſs of
mind, meekneſs, long-ſuffering, forbearing one an-
other, and forgiving one another if any man have a
quarrel againſt any, even as Chriſt forgave you, fo
alſo do ye. And above all theſe things, above boweks
of mercies, above kindneſs, above humbleneſs of
mind, above meekneſs, above long-ſuffering, above
forbearance, above forgiveneſs, above all theſe
things, put on chARITY which is the bond of per-
feitneſs. If the apoſtles, then, underſtood their own
dočtrine ; or rather, if the Spirit, by whom they
ſpake, knows, what is in man, we are not to look
for real love, i. e. for true morality, from any who
are not the children of God by faith in Chriſt Jeſus.
And, on the contrary, this faith is the moſt prolific
ſource of good actions; becauſe it purges the
fountain of all ačtion, and ſends forth its vigorous
( 20 )
and healthful ſtreams, purifying the heart, and
working by love. . º
I ſhould be unfaithful, my brethren, to truth
and to you, were I to diſmiſs this ſubjećt without
employing its aid for repelling an attack which is
often made upon the Chriſtian religion—for refu-
ting the calumny which pretended friends have
thrown upon its peculiar glory, the doćirine of
faith—for correóting the error of thoſe who, ſepa-
rating faith from holineſs, have a name to live, and
are dead—and for ſtimulating believers to evince,
by their example, both the truth of their profeſſion
and the power of their faith.
The enemies of the goſpel have invented various
excuſes for their infidelity. At one time, there is
a defect of hiſtorical document: at another, they
cannot ſurrender their reaſon to inexplicable myf-
tery. Now, they are ſtumbled at a miſfion fanc-
tioned by miracle: then, the proofs of revelation
are too abſtraćted and metaphyſical: and preſently
they diſcover, that no proof whatever can verify a
revelation to a third perſon. But when they are
driven from all theſe ſubterfuges : when the
Chriſtian apologiſt has demonſtrated that it is not
the want of evidence, but of honeſty; that it is
not an enlightened underſtanding, but a corrupted
heart, which impels them to rejećt the religion of .
Jeſus, they turn hardily rèund and impeach its
woral influence | | They will make it reſponſible
for all the miſchiefs and crimes; for all the ſorrows,
( 21 )
and convulfions, and ruins which have ſcourged
the world fince its firſt propagation:
Before ſuch a charge can be ſubſtantiated, the
ſtrućture of the human mind muſt be altered; the
nature of things reverſed; the doćtrine of principle
and motive abandoned forever. It is only for the
forlorn hope of impiety to engage in an enterprize
ſo mad and deſperate. Say, Can a religion which
commands me to love my neighbour as myſelf, gene-
rate or foſter malignant and murderous paſſions 2
Can a religion which aſſures me, that all liars ſhall
have their part in the lake which burneth with fire
and brimſtone, encourage a ſpirit of diſſimulation
and fraud? Can a religion which requires me to
poſſeſs my veſſel in fančification and honour, indulge
me inviolating the laws of ſexual purity ? in break-
ing up the ſančtuary of my neighbour's peace P in
throwing upon the mercy of Scandal's clarion the
fair fame of female virtue 2 Can a religion which
forbids me to be conformed to this world, cheriſh
that infuriate ambition which hurls deſolation over
the earth, and fertilizes her fields with the blood
of men 2 Can a religion ? But I forbear
From whence come wars and fightings among you ?
Come they not hence, even from your liſts 2 "Thoſe
very luſts from which it is the province of faith to
purify the heart. The infidel pleads for his unholy
propenſions, on the pretext that they are innocent,
becauſe they are natural: And when a thouſand,
curſes to himſelf and to ſociety follow their indul-
gence, he charges the conſequence upon a religion
( 22 )
which enjoins their crucifixion, and which, to give
them their career, he trampled under foot. But
ſtop, vain man! Was it the religion of Jeſus
Chriſt, which, on its firſt promulgation, breathed
out threatenings and ſlaughter 8 ſhut up the faints in.
priſon 3 puniſhed them of in every ſynagogue 2 com-
‘pelled them to blaſpheme? and, being exceedingly mad
againſt them, perſecuted them even unto ſtrange
cities 2 Was it the religion of Jeſus Chriſt which,
in its ſubſequent progreſs, illuminated the city of
Rome with the conflagration of a thouſand ſtakes,
conſuming, by the moſt excruciating of deaths, a
thouſand guiltleſs vićtims ?” Was it the religion
of Jeſus Chriſt which, at a later period, when the
Tiber overflowed, or the Nile, did not overflow ;
when the earth quaked, or the heavens withheld
their rain; when famine or peſtilence ſmote the
nations, ordered its oppoſers to the lions ºf Was
it in obedience to the religion of Jeſus Chriſt, after
the expulſion of pagan idolatry, that the mother of
harlots and abominations of the earth became drunk
with the blood of the ſaints and with the blood of the
martyrs 2 Was it the religion of Jeſus Chriſt
which, after being rejećted with marks of unexam-
pled inſult, ſuggeſted to the knights-errant of blaſ-
phemy, the projećt of regenerating the world by
the power of atheiſtical philoſophy 2 Was it this
religion which taught them to blot out the great
moral inſtitute of ſociety, the Sabbath of the
*Tacit. Annal lib. xv. cap. 44.
† Tertull, Apolog, cap. 4Q,
\
( 28 )
Lord? to extinguiſh the beſt affections of the
human heart, to break aſunder the ſtrongeſt ties of
human, life, and to ſubvert the baſis of human re-
lations, by exploding the marriage-covenant. This,
which inſtigated them to offer up hecatombs of
human ſacrifices to every riſing and every ſetting
ſun ? to hew down, with equal indifference, the
venerable matron and her hoary lord; the vigor-
ous youth, the blooming maid, the ſportive boy,
and the prattling babe? and while they were thus
writing the hiſtory of their philoſophical experi-
ments in the blood of the dead and the tears of the
living, to boaſt the vićtories of their virtue 2 But
my ſoul fickens—Ah, no! the wiſdom which cometh
from above, that wiſdom which the goſpel teaches,
is firſt pure, then peaceable, gentle, and eaſy to be
intreated; full of compaſſion and of good fruits;
without partiality, and without hypocriſy. Such was
its impoſing aſpećt in the primitive ages. “Give
“me a man,” ſaid a celebrated father of the church,
the eloquent Laëtantius, “give me a man paſſion-
“ate, ſlanderous, ungovernable: with a very few
“words of God I will render him as placid as a
“lamb. Give me a man greedy, avaricious, penu-
“rious: I will give him back to you liberal, and
“laviſhing his gold with a munificent hand. Give
“me a man who ſhrinks from pain and death; and
“he ſhall preſently contemn the ſtake, the gibbet,
“the wild beaſt. Give me one who is libidinous,
“an adulterer, a debauchee; and you ſhall ſee
“ him ſober, chaſte, temperate. Give me one cruel
“ and blood-thirſty; and that fury of his ſhall be
( 24 )
“converted into clemeney itſelf. Give me one
“addićted to injuſtice, to folly, to crime; and he
“ſhall, without delay, become juſt and prudent,
“ and harmleſs.”*
Similar, in proportion to its reception by faith,
are ſtill the effects of this bleſſed goſpel. What has
exploded thoſe vices which, though once praćtiſed
even by philoſophers, cannot now be ſo much as
named ' What has ſoftened the manners, and
refined the intercourſe, of men 2 What is it which
turns any of them from fin to God, and makes
them conſcientious, humble, pure, though at the
expence of ridicule and ſcorn from the licentious
and the gay? What has eſpouſed the cauſe of ſuffer-.
ing humanity? Who explores the hoſpital, the
dungeon, the darkſome retreat of unknown, unpi-
tied anguiſh 2 The infidel philoſopher ?. Alas, he
amuſes himſelf with dreams of univerſal benevo-
lence, while the wretch periſhes unheeded at his
feet: and ſcruples not to murder the ſpecies in
detail, that he may promote its happineſs in the
groſs On his proud liſt of general benefačtors,
you will look in vain for the name of a How AR D ;
and in their ſyſtem of condućt your ſearch will be
equally fruitleſs for the traces of his ſpirit. Chriſ-
tianity claims, as her own, both the man, and his
principles. She formed his character, hed his
plans, and inſpired his zeal. And might the
modeſty of goodneſs be overcome ; might the
* Laët. De falſa Sapientia, lib. iii. Cap. 25.
( , 23 )
ſympathies of the heart aſſume viſible form; might
ſecret and filent philanthropy be called into view,
ten thouſand Howards would iſſue, at this moment,
from her temples; from the habitations of her ſons;
from the dreary abodes of fickneſs and of death.
Tell me not of thoſe foul deeds which have been
perpetrated in her name. Tell me not that her an-
mals' are filled with the exploits of impoſture and
fanaticiſm: that her prieſts and her princes have
been ambitious, profligate, and cruel: that they
have bared the arm of perſecution, and ſhed inno-
cent blood upon the rack and the ſcaffold; at the
ſtake and in the field: that they have converted
whole nations into hordes of banditti, and led them,
under the auſpices of the croſs, to pillage and
maſſacre their brethren who boaſted only the
“fimple virtues” of pagans and infidels. The
queſtion is not what ačtions her name has been
abuſed to ſanétify, but whatehave accorded with
her principles, and are prompted by her ſpirit 2 It
is no diſcovery of yeſterday, that Satan is trans-
formed into an angel of light : and therefore no
great thing if his miniſters alſo be transformed into
miniſters of righteouſneſs. Ignorance and diſhoneſty
have often borrowed a Chriſtian guiſe for the more
ſucceſsful pračtice of knavery and rapine. But
when they have violated all- the maxims of the
Chriſtian religion ; when they have contemned her
remonſtrances, and ſtifled her cries; ſhall they be
permitted to plead her authority ? Or ſhall the
ſcoffer inſult her with the charge of being their
accomplice and adviſer? No! In ſo far as men
R)
( 26 )
de not ſtudy whatſoever things are true, honeſt, juſt,
pure, lovely, and of good report, they evince not
the power of faith, but the power of unbelief; in
other words, not the ſpirit of the goſpel, but a
ſpirit direétly oppoſed to it; i. e. the ſpirit of infi-
delity. If, then, you think to juſtify your incredulity
by ſhewing a man, who to a profeſſion of Chriſ-
tianity adds a life of crime, the indignant goſpel
tears the maſk from his face, and expoſes to your
view the features of a brother. Whatever be his
profeſſion, we diſown his kindred; he aëts wick-
edly, not becauſe he is a Chriſtian, but becauſe he
is not a Chriſtian. His crimes conſpire with his
hypocriſy to prove him an infidel.
Here we muſt part with ſome who have cheer-
fully accompanied us in the detection and reproof
ef avowed unbelievers. For I am to employ the
'doétrine of the text&ºr refuting the calumny which
pretended friends have thrown upon the peculiar
glory of Chriſtianity, the doćtrine of faith. .
Multitudes, and would to God that none of them
were found among the teachers of religion, mul-
titudes who profeſs warm zeal for revelation, are
yet hoſtile to all thoſe cardinal truths which alone
render it worthy of a ſtruggle. Omitting the mock-
ery of ſuch as call Chriſt Lord, Lord, while they
rob him of every perfection which qualifies him to
be the Saviour of finners, let me call your attention
to thoſe whoſe enmity is particularly direéted
againſt the doćtrine that has been preached to you
*
{. 27 )
this evening. Nothing, to uſe their own ſtile,
can exceed their veneration for religion in gene-
ral; but if you venture to ſpeak of the righteouſ-
neſs of the Son qf God “imputed to us, and re-
“ceived by faith alone;”, if you inſiſt on the def-
perate wickedneſs of the heart, and the neceſſity of
Almighty Power to regenerate and cleanſe it; if
you rejoice in the bleſſedneſs of that union with
the Lord Jeſus which places you beyond the reach
of condemnation; ſo that neither death nor life, nor
angels, nor principalities, nor powers, nor things
preſent, nor things to come, nor height, nor depth, nor
any other creature ſhall be able to ſeparate you from
his love, or ſhut you out of his kingdom, you muſt
expečt to paſs, with rational Chriſtians, for a weak
though perhaps well-meaning enthuſiaſt; nay, you
muſt expect to hear thoſe bleſſed truths which are
the life of your ſoul, ſtigthatized as relaxing the
obligations of the moral laws; as withdrawing the
moſt cogent motives to obey its precepts: as mi-
niſtering incentives to all ungodlineſs. Impoſſi-
ble ! Nothing but ignorance of the grace of God
in its ſaving energy, could give birth or aliment to
ſuch a ſlander. . It proceeds on the ſuppoſition
that a finner may be pardoned, and not fanétified;
that he may be delivered from penalty, and yet
retain an unabated affection for his luſts. Were this
the fačt; did faith in Chriſt's blood ſet him free
from the condemning authority of God's law, and yet
leave him under the tyranny of finful habits, there
is no doubt, that it would encourage him to work
alluncleanneſs with greedineſs. But the reverſe is true.
( 28 )
The blood of Jeſus Chriſt, applied by faith, does
not more certainly aboliſh guilt, than it paralizes
luſt. He is made of God unto ws, in a conneétion
which nothing can diſſolve, wiſdom, and righteouſ.
*ºſs, and s A.Nct 1 Fre ATio N. Our old han is trº-
cifted with him, that the body of ſºn, might be deſtroyed,
that henceforth we ſhould not ſerve ſºn. The grace of
faith is the leading faculty of that new man, which
after God is created in righteouſneſs and true holineſs.
Holineſs is the proper element of a believer, as fin
is the proper element of an unbeliever. . And,
therefore, although the notion of grace may be
abuſed to licentiouſneſs, the #rinciple never can;
for it is that principle from which we learn to deny
Angodlineſs, and worldly lufts, and to live ſoberly,
righteouſly, and godly, in this preſent world. To
infinuate, then, that the doćtrine of free and plenary
juſtification by faith in Chriſt Jeſus, tends to li-
centiouſneſs, is to give ſhe lie direct to the teſtimony
of the Holy Ghoſt, and to the uniform experience
of his people. Whoever cheriſhes ſuch an opinion,
however highly eſteemed by himſelf oraby others, is
not a Chriſtian: he is in the gall of bitterneſs and in
the bond of iniquity. But there is no cauſe of wonder.
The natural man receiveth not the things of the Spirit
of God, for they are fooliſhneſs unto him. It has been
ſo from the beginning; and will continue ſo to the
end. The objećtion which he makes, at this hour,
to the doćtrine of grace, is as ſtale as it is un-
founded. It is the very objection which was com-
bated by the apoſtle Paul. What ſhall we ſay then P
exclaimed his adverſaries, when he preached juſti-
( 29 }
fication by faith through the imputed fighteouſneſs
of the Lord Jeſus, and the 'abſolute certainty of
being 'ſaved from wrath through him in virtue of
believing, what ſhall we ſay then P ſhall we continue
in fºr that grate may abound 2 Or, in modern
1anguage; Does not this doëtrine of yours tempt
men to throw the rein upon the neck of their paſ-
fions, by removing the fear of condemnation, and
eſpecially by furniſhing them with the pretext, that
the more they fin; the more is graee exalted in their
pardon, ſeeing that where ſºn:hath abounded, grace
doth much more abound 2 The apoſtle admits, that
the depraved heart is prone to draw ſuch a conclu-
fion, and that it was aétually-drawn by his ene-
mies: who took occaſion from it to repreſent him
as making-void the law. . But he repels it with the
moſt indignant reprobation. God forbid! The
inference is abſurd. How ſhall we that are de AD
to fin, LI vs. any longer therein 3 That doërine,
therefore, which wicked men never accuſe of lead-
ding to licentiouſneſs, is Not the doćtrine of God's
word. That doćtrine, on the contrary, againſt which,
by miſrepreſenting it, they bring this accuſation, is
the very doćtrine of the apoſtle. But its true and
only effect, which we maintain, which the Scrip-
tures teach, and which all believers.experience and
exemplify, is, that ſin ſhall not reign in their morta;
body, that they ſhould fulfil it in the lufts thereof.
Of the ſame nature, and from the ſame ſource with
the calumny which I have endeavoured to refute,
is the praćtical error of many who, ſeparating faith
( 30 )
from holineſs, have a name to live, and are dead. The
error muſt be reëtified, for it is fatal. Some conſole
themſelves with their doãrinal accuracy, while their
hearts and condućt are eſtranged from moral rec-
titude. They hope that their faith, howeverinaëtive,
ſhall ſave them at laſt. Others, in the coppoſite
extreme, diſregarding faith in our Lord Jeſus Chriſt,
truſt in their upright intentions and ačions. They
Know little of what-Chriſtians call believing, but
they are good moral men. Their goſpel is the trite
and deluſive aphoriſm,
“He can’t be wrong, whoſe life is, in the rights”
not conſidering that
He can’t be. right, whoſe faith is in the wrong,
They talk, indeed, on both fides, with much fami-
liarity, of “our holy religion,” as if its beſt
influences had deſcended upon themſelves. Holy
religion it is: But what made it yours ? One of
you. does not pretend to have REC Five p Chriſt
7eſus the Lord; the other, notwithſtanding his
profeſſion, has no ſolicitude to walk in him; and
Tooth are equally far from the ſalvation of God.
Jeſus Chriſt is the way, the truth, and the life; no
man cometh unto the Father but by him: No man
entertains good thoughts, or performs good works,
without being a partaker of his holineſs. Every
plant which his heavenly Father hath not planted,
ſhall be rooted up. At the great day of his appear-
ante to judge the world in righteouſneſs, no virtue
will be approved which did not grow upon his
( 31 )
croſs, was not conſecrated by his blood, and
nouriſhed by his Spirit. Such virtues, however
they may be applauded here, are only brilliant
aćts of rebellion againſt him, and will not, for one
moment, reprieve the rebels from the damnation of
hell. Nor let thoſe whoſe belief does not purify
the heart, nor work by love, flatter themſelves that
their condition is better, or that their doom ſhall be
more tolerable. Whatever judgment ſhall be mea-
ſured to others, they who know their Lord's will, and
do it not, ſhall be beaten with many ſtripes. Be not
deceived. The threatening bears directly upon you.
You profeſs to know God, but in works you deny
him. Your inconſiſtency reproaches his truth, and
cauſes his enemies to blaſpheme. You lay ſtumb-
łing-blocks in the way of the unwary. You multiply
the vićtims of that very infidelity againſt which
you declaim: and, in as far as they have been
feduced by your example, their blood ſhall be
required at your hands. For yourſelves, if you die
without being renewed in the ſpirit of your minds,
your faith will not ſave you. The farce of a mock
profeſſion will terminate in the tragedy of real and
everlaſting woe. Oh, then, while it is called To-DAY,
harden not your hearts To finners of every claſs
and charaćter, the forgiveneſs of God is preached.
From his throne in heaven the Saviour ſpeaks this
evening. Unto you, O men, do I call, and my voice
is to the ſons of men Hearken unto me, ye ſtout-
Hearted, that are far from righteouſneſs; behold I
bring near my righteouſneſs. In him is grace, and
peace, and life. Now, therefore, chooſe life that ye
( 32 )
hay live. And may his bleſſed Spirit wifit you
with his ſalvation, creating in you that faith which
purifies the heart, and works by love!
Finally, Let Chriſtians be admoniſhed by the
doćtrine of my text to evince, in their behaviour,
both the truth of their profeſſion and the power of
their faith.
They cannot too often nor too ſolemnly repeat
the queſtion of their Lord, What do ye MoR E than
others # It is not enough for them to equal, they
muſt excel, their neighbours. They have mercies,
motives, means, peculiar to themſelves. They
have a living principle of righteouſneſs in their
own hearts; and, in their great Redeemer, they
have, as the fountain of their ſupply, all the ful-
neſs of the Godhead. It is but reaſonable that
much ſhould be required of them to whom much
is given. Let your whole perſons, O believers,
be temples of God. Set your affections on things
above, where Jeſus Chriſt fitteth at his right hand.
Remember, that every one who hath the hope of
ſeeing Jeſus as he is, purifieth himſelf even as he is
pure. Walk in love as he hath loved you. Let
this amiable grace ſhed her radiance over your
charaćter, and breathe her ſweetneſs into your ac-
tions. . Compel, by her charms, the homage of the
profane. Cleave not to earth, becauſe your trea-
ſure is in heaven. Make uſe of it to exerciſe the
benevolence of the goſpel, to glorify your Father
who is in heaven, to diffuſe comfort and joy among
( 33 )
the ſuffering and diſconſolate. To do good and to
communicate, forget not : for with ſuch ſacrifices God
is well pleaſed. This evening preſents you with an
opportunity of ſhewing that faith worketh by love.
The Society, on whoſe account I addreſs you, car-
ry, in their very name, a reſiſtleſs appeal to the fen-
timents of men and of Chriſtians. Devoting their
labours to “the relief of the D Estitute sick,”
they have ſought out and ſuccoured, not here
and there a ſolitary individual; but ſcores, and
hundreds, and thouſands of them that were ready
to periſh. Sickneſs, though ſoftened by the aids of
the healing art, by the ſympathy of friends, and by
every external accommodation, is no ſmall trial of
patience and religion. But to be both sick and
D Est ITUTE is one of the bittereſt draughts in the
cup of human miſery. Far from me be the attempt
to harrow your feelings with images of fićtitious
woe. Recital muſt draw a vail over a large por-
tion of the truth itſelf. I barely mention that the
maſs of ſorrow which you are called to alleviate, ap-
pears in as many forms as there are affinities among
Iłłęż1.
Is there in this aſſembly a father, the ſons of
whoſe youth are the ſtay of his age, and the hope
of his family P In yonder cell lies a man of gray
hairs, cruſhed by poverty, and tortured by diſeaſe.;
His children are ſcattered abroad, or have long,
ſince deſcended into the tomb. The ſound of
“Father,” never ſalutes his ears: He is a ſtranger-
E.
( 34 )
in his own country: His only companions are
want and anguiſh.
Is there here a wife of youth encircled with do-
meſtic joys 2 or is there one whoſe heart, though ſo-
laced with a thouſand outward bleſfings, calls back
the aching remembrance of the loved relation ? Be-
hold that daughter of grief. The fever rankles in
her veins. She has no partner, dearer than her
own ſoul, on whoſe boſom ſhe may recline her
throbbing head. Her name is. Widow. Deſolate,
forſaken, helpleſs, ſhe is ſtretched on the ground.
The wintry blaſt howls through her habitation,
ând famine keeps the door. " .
Is there a mother here, whoſe eyes fill in the ten-
derneſs of bliſs, while, health paints the cheeks of
her little offspring, and they play around her in
all the gaiety of infantine fimplicity ? I plead for
a mother, the toil of whoſe hands was the bread of
her children. The bed of languiſhing deſtroys her
ſtrength and their ſuſtenance. “The ſon of her
“womb” turns pale in her feeble arms; her heart
is wrung with double anguiſh, while, unconſcious
of the ſource of his pain, he cries for bread, and
there is none to give it.
Is there here a man of public ſpirit who exults
in the return of Plenty and of Peace? Let him think,
of thoſe who ſuffer under the ſtern arreſt of hunger
and diſeaſe. Ah let him think, that this wretch-
edneſs belongs to the wife and family of the ſoſdier ,
who has fought the battles of his country. The
( 35 )
meſſenger of peace arrives: The murmur of the
crowd ſwells into extaſy: Their ſhout echoes
through the hills. She raiſes her drooping head,
and hears, not that her friend and helper is at hand,
but that herſelf is a widow, and her children father,
leſs. The blood of her huſband and of their father
has flowed for the common ſafety—He ſhall never,
Teturn.
Is there a Chriſtian here, who knows how to 'do
good unfo all, but eſpecially to them that are of the
houſehold of faith 2 Among theſe afflićted who are
finking under their infirmities, and have not where
to lay their heads, are ſome to whom the celeſtials
miniſter, and who are fellow-heirs with Chriſt in
glory. I ſtate the faëts: I uſe no arguments: I
leave the reſult with your conſciences, your hearts,
and your God. *
Iliſiii.
\ 3 9015 O 70
|
8837 42
*
A P P E N D I X.
T. perſons at whoſe requeſt the foregoing Sermon is publiſhed, being }
fome of them members of the society for THE RELIE+ of The Desti-
tute sick, and all of them friendly to its obječt, deem it their duty to lay
before the reader a ſhort account of its origin and progreſs.
This inſtitution was formed in the year 1783, for the ſpecial purpoſe of
telieving thoſe who are diſabled by fickneſs from following the occupations
by which they provide for themſelves and their families—who are without
friends to ſupport them—and who have no acknowledged claini on any
public charity.
The buſineſs of the Söciety is condućted by a Committee of twelve, who
are annually choſen, and who meet once a week. It is an eſtabliſhed rule,
that, previouſly to granting any ſupply, a ſub-committee of two, on which
all the members of the general Committee, are placed in weekly rotation,
viſit the applicants perſonally, inquire into their ſituation, affiſt them in the
mean time if proper obječts, and give in their report at the next meeting of
the Committee, when it is determined who ſhall be put on the liſt for weekly
ſupply, and what ſhall be their allowance. To prevent abuſe or confuſion;
each of the twelve members of the Committee has particular bounds affigned
to him, within which he muſt perſonally viſit the Society's penſioners at leaſt
once a week; give them their pittance; and make ſuch inquiry into their
condition, as ſhall enable the Committee to judge at the ſubſequent meeting
whether the charity ſhould he continued or withdrawn.
The funds ariſe from ſmall quarterly payments by the members—from
private Donations by the affluent and generous—from occaſional Legacies;
—and from public Collections.
Contributors, wiſhing to be ſatisfied as to the application of their money,
may have full information by calling at the Society-Hall, Warriſton's Cloſe
—where regular accounts of all tranſaştions are kept; and where the Books
are always open for inſpection. f
From the commencement of the Society to November 1800, being a
period of fifteen years and about three months, they have diſtributed
$3460: 1 : 5% among 7234 families, conſiſting of 16,679 perſons. And
during the laſt twelve months, they have diſtributed £319; 19:6 among
719 families, conſiſting of 1787 perſons, many of whom, it is to be preſumed,
have been prevented from experiencing all the wretchedneſs inſeparable from
#nited penury and ſickneſs.
F I N F S.