A Sermon Delivered by THOMAS LECHTWORTH at the Meetinghouse in the Park, Southwark, England, date unspecified.
Twelve Discourses Delivered Chiefly at the Meeting House of the People Called Quakers, in the Park, Southwark. Salem: Thomas Cushing, 1794.
This is The Quaker Homiletics Online Anthology, Section 2: The 17th Century.
It is the worthy purpose, or end, of real religion, to ennoble our nature, to raise
our thoughts and contemplations from carnal to spiritual, from terrestrial to
celestial, objects. Set your affections, says the apostle, on things above, not on
things on the earth. If our affections be solely placed on things which are
beneath, or on the pleasures derived to us from an intercourse with the objects of
sense, our happiness, indeed, will be exceedingly short-lived and uncertain. Here
we have no continuing city: every thing of a terrestrial nature is mutable. There
is not any state or circumstance of life, however pleasing, that we can have any
security will continue long.
A transition, from a state of opulence to a state of poverty, our own observations
have instructed us, has sometimes been made very quick. We cannot either
foresee or prevent those occurrences which may be productive in future of
prosperity or adversity, of pleasure or pain. The fashion of the world, saith the
apostle, passeth away, and we are indeed passing with it. Short is the span of
human life: short the path we have to tread from the cradle to the grave, the
house appointed for the reception of all living; for, dust thou art, and to dust
thou shalt return. Seeing, therefore, we have no continuing city, let us form the
wise resolution of seeking one that is to come; a city which hath foundations,
whose builder and maker is God. I have understood by this passage of scripture,
which is figurative, that we are called upon, as rational creatures, by the voice of
divine wisdom, feeling all the pleasures, or satisfactions, which arise from an
intercourse with sensible objects, must terminate, to endeavour, by the best use
or application of those powers, which Heaven has endued us with, to seek that
species of happiness which will be permanent, and is adapted to the nature of a
rational and an immortal spirit. This is the comment which I have made on this
passage of holy writ: and I do most fervently wish that our minds may be
disposed at this season seriously to reflect on the comparative folly of' all
sensual indulgences, and on the vanity. of human pursuits; and be animated to
seek the superior good, a habitation in the city of the saints solemnities, a city
that hath foundations. Look, faith the text, upon Zion, the city of our solemnities,
and thine eyes shall see Jerusalem a quiet habitation; not one of its stakes shall
ever be removed, nor any of its cords be broken: there the glorious Lord is to its
inhabitants as a place of broad rivers and streams. He is the source whence their
happiness is derived; and, as he is immortal, the happiness, derived from an
intercourse or communion with him will consequently be permanent.
We are instructed by what means we are to leek successfully this city that hath
foundations. We are told, in the Revelations, in words somewhat of this import,
Blessed is he who keepeth the commandments of God: he shall have access to
the tree of life, which stands in the midst of the Paradise of God; [he] shall enter
in through the gates into the city, and become a fellow citizen with the saints,
and of the household of God. Here we learn, that, if we would possess a
habitation in this city, we must seek it by walking in the commandments. Again,
if thou wilt enter into life, keep the commandments. There is no other way to
become an inhabitant of this city than by obedience to the sacred
commandments of Heaven, which are of universal obligation. Let us not,
therefore, expect to climb up any other way, or to attain a state of felicity
hereafter, by any other mode than obedience from the heart to the manifestations
of the divine will; and, with respect to the commandments of God, we are also
instructed by what means they are to be ascertained; at least by individuals for
themselves: a manifestation of the Spirit is given to every man to profit withal. It
is called light, because it hath a property which is analogous to that element. It
illuminates the understandings of mankind, by instructing them in matters of the
greater importance, - matters which respect their final acceptance with the Judge
of the whole earth at the last day.
But, though the light shines, or a manifestation of the Spirit is given to every
man to profit withal, yet there are, comparatively speaking: but few who attend
to its dictates, and pursue that course of virtue which the light of the Gospel of
Jesus evidently points out. It is with many as it was with the multitude when our
Lord was personally on earth. Light, says he, is come into the world, but men
love darkness rather than light. He came, a divine messenger of heaven, to
propose the terms, of reconciliation to fallen creatures. He came to enlighten
their understandings, to correct the depravity of their' hearts, to purify them, and
to make them meet for an inheritance which is incorruptible, and fadeth not
away. He came to reveal to them the way which leads to this glorious city; but
they turned a deaf ear to the instructions of wisdom; they would not attend to his
counsel; nor be admonished by his reproofs: Light is come into the world, but
men love darkness rather than light. They hate the light, neither come to the
light, left their deeds should be reproved.
Perhaps, if we review our lives; if we look into the book of conscience, we shall
find something recorded there which bears a resemblance, more or less, to the
circumstance of those people in the days of our Lord's personal appearance on
earth. There is not a being, arrived to years capable of serious reflection, who
hath not had some secret convictions for doing wrong; who hath not had some
compunction of conscience for having transgressed the laws and statutes of
Heaven. But, as the pointing of the sacred finger leads to things contrary to the
wish of the sensual heart, immersed in pleasures derived from terrestrial
pursuits, we are not disposed to attend to the instruction of the sacred monitor.
We are rather disposed to be flattered in our vices, to be soothed in our sins, than
to have them corrected, and to be led into the just man's path, which is as the
shining light, that shineth more and more unto the perfect day.
There is a circumstance on record concerning an ancient king, which may serve,
perhaps, to illustrate the doctrine which I have in view to assert. He was about to
lead out his army to battle, and was doubtful of the event of his intended
enterprise. He was desirous, if possible, to know what should be the decision of
the day; and, for that purpose, he intended to consult some seer; but he meant
some person who should be capable of flattering his vanity and wishes. A
prophet of the Lord was proposed to him - one who had never acted the part of a
sycophant, but had spoken the word of the Lord faithfully: - but he was not
disposed to consult this prophet. That, indeed, which would have recommended
him to every judicious person, was the cause of his refusing to consult him. He
knew he would not attempt to sooth his vanity, prophecy smooth things, or speak
deceit: therefore he determined not to consult him. I hate him, for he doth not
prophecy good concerning me, but evil. And thus, with respect to the divine
monitor, the manifestation of the grace, of God in the human heart, which bears
a faithful testimony to our consciences; we are not disposed to attend to its
dictates, but we call upon our passions to sooth us, to flatter us, and to concur
with our vain hopes, and, by this means, have neglected things which are of the
greatest importance. We are rather desirous that we may be indulged in the
pursuit of lying vanities, than to have our eyes effectually opened to see our own
nakedness, the depravity of our hearts, and the way which leads to Zion. I hate
him; for he doth not speak good concerning me, but evil. [This would be Ahab;
see I Kings 22:8 -pds] Thus mankind hate the reproofs of the divine light in their
own consciences, because it testifies against their darling passions, and thwarts
them in their pleasing pursuits, intercepts their long-indulged prospects, and
points out to them a road, the pursuit of which would afford them no pleasure
though it leads to Zion. Their thoughts are engrossed by inferior objects; they
have no taste, or relish, for things which are of a spiritual nature, but would, if it
were possible, take up their rest in transient gratifications, and not be solicitous
with respect to the conclusion of the scene, or what shall be their circumstance,
or state, in the world, or life, which is to come.
They hate the light: Why so? Because it manifests their deeds of darkness. They
do not like to take a view of their own hearts. Such is the depravity thereof, that
a view of it is indeed humiliating to the pride of human nature. They had rather
draw a veil over their sins than see them in their proper colours, as they really
are; or pursue such measures of conduct as would ennoble their nature, rectify
their judgments, and open to them prospects far more inviting than what this
world can afford, even the prospect of an everlasting habitation in the new
heaven and the new earth, wherein righteousness dwells.
But, though I am led to speak after this manner, I have no doubt that there are
many in this audience who have weighed the worth of vanity; and estimated the
insignificancy of all terrestrial things; who have seen that they are not adapted to
satiate the thirst of an immortal spirit. They have contemplated, and have
gathered from their own observations, that every thing is mutable; - that the
finger of Omnipotence hath written on the face of universal nature, Thou shall
perish. They have gathered, I say, from their own observations, that every thing,
included in this system, is mutable; and that, in a short time, a period will be put
to their existence on earth, when their connection with all sublunary objects will
be dissolved forever. Under such a prospect of the uncertainty of terrestrial
pleasures, they have been animated to seek a city which hath foundations; or, in
other words, have been excited, by the purest motives, to pursue those means
which will introduce that happiness into the soul which is not dependent on any
elementary or secondary causes, but on an union of soul with the Author of its
being; and have chosen, if it should be their lot in the course of the providence
of divine wisdom, to suffer rather affliction with the people of God, than to
enjoy the pleasures of sin, which are but for a season. I salute these with the
salvation of the love of the gospel of Christ. They are seeking a city which hath
foundations, whose builder and maker is God; and their hope will not be as the
hope of the hypocrite, which will perish, but a hope that will terminate in an
everlasting fruition of joys, which eye hath not seen, nor hath ear heard, nor
hath it entered into the heart of man to conceive. Blessed are they who keep the
commandments of God: they will have access to the tree of life, which stands in
the midst of the Paradise of God, and shall enter in through the gates into the
city, - become fellow citizens with the saints, and of the household of God. For,
having been redeemed from the bondage of corruption, they shall enjoy the
glorious liberty of the sons of God; they shall enter into the city of the saints
solemnities, the inhabitants whereof shall never complain that they are sick.
Indeed, it affords the most enlivening species of hope, to them that seek this city,
that, when the clouds shall gather blackness, darkness, and tempest - ,when the
prospect of the future shall be exceedingly gloomy, - they can penetrate this
gloom, and anticipate an everlasting habitation in purer skies, in the new heaven
and in the new earth, wherein righteousness dwells. I wish, friends, we may be
effectually animated by the consideration of these things: that, seeing every thing
is uncertain, and that we may be deprived of the choicest of terrestrial blessings
in an unexpected hour, let us seek a city that hath foundations, and lay up for
ourselves a good foundation against the time which is to come.
It is, indeed, to be acknowledged, with reverent gratitude and praise, that many
are the blessings we have received in the course of God's providence; and we
ought to receive them in a humble, becoming manner - in a manner becoming
dependent beings, who have nothing which, they have not received, and to use,
or apply, them to the purpose for which they were given. But we are not to rest
satisfied in those enjoyments which are to be derived merely from an intercourse
with terrestrial objects. Arise, and go hence; this is not thy rest! But there is a
rest prepared for the people of God; and that rest is to be attained by a reverent
attention to his commandments. This is the constant doctrine of then holy
Scriptures, both in the old and in the new Testament: let us, therefore, study the
will of Heaven respecting us; and let it be our constant concern to recommend
ourselves to the Author of our being, by manifesting the love we feel or possess
for him, in a reverent attention to his statutes and his commandments. Were our
hearts thus disposed heaven-ward to seek the superior good, we should be able
to join with the royal Plalmist in saying, My soul thirsteth for God, for the living
God! Again, as the heart panteth after the water brooks, so panteth my soul after
thee, O God! A contemplation of the divine law, to those who love it, would
open a source of the most exalted pleasure, and they would indeed say with with
the Psalmist, Thy statutes are my songs in the house of my pilgrimage. Now I
understand, by songs in the text, that they were the chief, or principal, objects of
his affections; that they were inscribed on the tablet of his heart, as well as
written on the posts of his doors. They were the subjects of his meditation when
he. last down and when he rose up.
May it please the Author of all good so to inspire our hearts with a noble contempt of all sensual indulgences, as that we may pursue those things which are most excellent; and, seeing the insufficiency of all terrestrial scenes to communicate to us permanent felicity, we may set our affections on things which are above, and, by a course of, practical virtue and obedience, lay up for ourselves treasure in heaven, where the moth nor rust cannot corrupt, nor thieves break thro' and steal. Then shall we ultimately attain that rest which is prepared for the people of God, in which there is fulness of joy!