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But because that handful of souls stood up, and with selflessness, devotion and detachment, resolved to spread His holy Teachings and to scatter abroad the sweet fragrances of God, disregarding the world and all its peoples, and because they utterly lost themselves in Christ—they succeeded, by the power of the spirit, in capturing the cities of men’s hearts, so that the splendour of the one true God pervaded all the earth, and put the darkness of ignorance to flight.
“Well, if our calculations as to the value of the cargoes and ships are correct, you will get more than ten times that amount now. And as there are only the flag and one other officer to share with you, the men’s portion will be something like £100 apiece. A few more captures like this,” and he laughed, “and you will become a rich man.”
Since our opposites will speak in this dialect, let them resolve us whether the washings of the Pharisees, condemned by Christ, were corrupting or perfecting additions. They cannot say they were corrupting, for there was no commandment of God which those washings did corrupt or destroy, except that commandment which forbiddeth men’s additions.
Besides these things, I took all the men’s clothes that I could find, and a spare fore-topsail, a hammock, and some bedding; and with this I loaded my second raft, and brought them all safe on shore, to my very great comfort.
This was the perfect and uniform warmth maintained during the winter in both cable-tiers, which, when cleared of all the stores, gave us another habitable deck, on which more than one-third of the men’s hammocks were berthed, thus affording to the ships’ companies, during seven or eight months of the year, the indescribable comfort of nearly twice the space for their beds, and twice the volume of air to breathe in.
I will not give my own, but scriptural answers to both. The former is answered, 1 Tim. v. 22, Be not “partaker of other men’s sins: keep thyself pure.” It is sin to dispense ordinances to the unworthy, whether ordination, or communion in the sacrament. For the other, the pollution of ordinances is the Scripture language.
I have discussed this question, as far as seemed suitable to the occasion, in a former chapter; and I only think it necessary to repeat, that the doctrine of the Causation of human actions, improperly called the doctrine of Necessity, affirms no mysterious nexus, or overruling fatality: it asserts only that men’s actions are the joint result of the general laws and circumstances of human nature, and of their own particular characters; those characters again being the consequence of the natural and artificial circumstances that constituted their education, among which circumstances must be reckoned their own conscious efforts.
In accordance with the request of the Young Men’s National Christian Convention to the churches, I propose to devote this service to a discussion of their relations to the church. I take this text as setting forth a similar charge given by our Lord and King Christ to his militant church, to deal gently with the young man.
When Tilen would make answer to this argument, he saith, that men’s consciences should not be snared with rash oaths and superstitious vows, and if that such bonds be laid on, they should be broken and shaken off. What! Calls he this a superstitious vow, which abjured all superstition and superstitious rites?
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