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not easily brought to see that we are so totally depraved, so exceedingly vile, so utterly destitute of all good, as the word of God describes us to be. A secret dependence upon prayers, tears, resolutions, repentance and endeavours, prevents us from looking solely and simply to the Saviour, so as to ground our whole hope for acceptance upon his obedience unto death, and his whole mediation. A true be. liever will doubtless repent and pray, and forsake his former evil ways, but he is not accepted upon the account of what he does or feels, but because Jesus lived and died, and rose and reigns on the behalf of sinners, and because he is enabled by grace to trust in him for salvation. Further, pride leads us into that spirit of vain reasoning, which is contrary to the simplicity of faith. Till this is renounced, till we become in some measure like little children, and receive the doctrines of Scripture implicitly, because they are from God, requiring no farther proof of any point than a Thus saith the Lord; we cannot be established in our hope. Naaman was very desirous to be healed of his leprosy ; but if the Lord had not mercifully over-ruled his prejudices, he would have returned a leper as he came. Before he went to Elisha, he had considered in his own mind, how the prophet ought to treat him; and not having the immediate attention paid to him that he expected, he was upon the point of going away; for his reason told him, that, if washing could effect his cure, the waters of Syria were as good as those of Jordan."It seems," to use the words of a late ingenious writer, "that the Gospel is too good to be ✓ "believed, and too plain to be understood, till our "pride is abased."

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It is difficult to determine, by the eye, the precise moment of day-break: but the light advances from early dawn, and the sun arises at the appointed hour.

Such is the progress of divine light in the mind: the first streaks of the dawn are seldom perceived; but, by degrees, objects, till then unthought of, are disclosed. The evil of sin, the danger of the soul, the reality and importance of eternal things, are apprehended, and a hope of mercy through a Saviour is discovered, which prevents the sinner from sinking into absolute despair. But for a time all is indistinct and confused. In this state of mind, many things are anxiously sought for as pre-requisites to believing, but they are sought in vain, for it is only by believing that they can be obtained. But the light increases, the sun arises, the glory of God in the person of Jesus Christ shines in upon the soul. As the sun can only be seen by its own light, and diffuses that light by which other objects are clearly perceived; so Christ crucified is the sun in the system of revealed truth; and the right knowledge of the doctrine of his cross satisfies the inquiring mind, proves itself to be the one thing needful, and the only thing necessary to silence the objections of unbelief and pride, and to afford a sure ground for solid and abiding hope.

Once more: we cannot be safely trusted with assurance till we have that knowledge of the evil and deceitfulness of our hearts, which can be acquired only by painful, repeated experience. The young convert, in his brighter hours, when his heart is full of joys, and he thinks his mountain stands too strong to be removed, may be compared to a ship with much sail spread, and but little ballast. She goes on well while the weather is fair, but is not prepared for a storm. When Peter said, "Thou hast the "words of eternal life, we believe and are sure that thou art the Christ," and when he protested, "Though all men should forsake thee, yet will not "I," he undoubtedly spoke honestly; but the event

showed that he did not know himself.

His resolu

tion was soon and sorely shaken in the hall of the high-priest, so that he denied his Lord with oaths and imprecations. He was left to fall, that he might learn he did not stand by his own strength. The parable of the prodigal may be accommodated for an illustration of this point. The Scripture says, "Then shall ye known, if ye follow on to know the "Lord." But we often want to know at first, and at once; and suppose,-If I was but sure that I am right, and accepted in the Beloved, I could go on with more spirit and success. Many rejoice greatly when they seem to obtain this desire, but their joy is short-lived. They soon resemble the prodigal; they become vain, rash, and careless; they forsake their father's house; their attention to the means of grace is slackened; they venture upon smaller de- ́ viations from the prescribed rule, which, in time, lead them to greater. Thus their stock of grace and comfort is quickly exhausted. They begin to be in want; and, after having been feasted with the bread of life, are reduced to feed upon such husks as the world can afford them. Happy, if at length they are brought to their right minds! But, oh! with what pungent shame and humiliation do they come back to their Father! He, indeed, is always ready to receive and forgive backsliders; but surely they cannot easily forgive themselves for their ingratitude and folly. When he has healed their broken bones, and restored peace to their souls, it may be expected that they will walk softly and humbly to the end of their days, and not open their mouths any more, either to boast, or to censure, or to complain.

For, a man who possesses a Scriptural and wellgrounded assurance in himself, will evidence it to others by suitable fruits. He will be meek, unas Q

suming, and gentle in his conduct before men, because he is humbled and abased before God, because he lives upon much forgiveness, he will be ready to forgive. The prospect of that blessed hope assuredly laid up for him in heaven, will make him patient under all his appointed trials in the present life, wean him from an attachment to the world, and preserve him from being much affected either by the smiles or the frowns of mortals. To hear persons talk much of their assurance, and that they are freed from all doubts and fears, while they habitually indulge proud, angry, resentful, discontented tempers, or while they are eagerly grasping after the world, like those who seek their whole portion in it, is painful and disgusting to a serious mind. Let us pity them, and pray for them; for we have great reason to fear that they do not understand what they say, nor whereof they affirm.

July 11, 1795.

OMICRON.

ON COVETOUSNESS.

WHAT is Covetousness? It is an easy besetting sin, from which few persons are entirely free; and it is eminently deceitful. It is decried and condemned in others, by multitudes who live in the habit of it themselves. It is very difficult to fix à conviction of this sin upon those who are guilty of it. Whether drunkards or profligates regard the warnings of the preacher or not, when he declares that they who persist in those evil practices shall not inherit the kingdom of God; they know at least their own characters, and are sensible that they are the persons intended. But if he adds, Nor the covetous man, who is an idolator

-the covetous m'an usually sits unmoved, and is more ready to apply the threatening to his neighbour than to himself. If he is willing to entertain the ministers or friends of the Gospel sometimes at his table, if he now and then gives a few shillings to the poor, and a guinea or two to a charitable subscription, he cannot suspect that he is liable to the charge of covetousness., There are two words in the Greek Testament, which are rendered covetousness in our version. The one literally signifies, The love of money: the other, A desire of more. The senses are indeed coincident : for no man would desire more of that which he does not love; and as he that loveth silver, cannot be satisfied with the silver that he already possesses, he will of course désire more. Money is generally loved and valued at first, as a mean of procuring other things which appear desirable; but niany who begin thus, are brought at length to love money for its own sake. Such persons are called misers. We meet with those who, so far from being benevolent to others, are cruel to themselves, and, though abounding in wealth, can hardly afford themselves the necessaries of life., But a man may be very covetous, though not being yet given up to this judicial infatuation, he may congratulate himself, and thank God, that he is not a miser.

I consider covetousness as the most generally prevailing and ensnaring sin, by which professors of the Gospel in our commercial city, are hindered in their spiritual progress. A disposition deeply rooted in our fallen nature, strengthened by the habits of business, the immense circulation of cash, the power of custom, and the fascinating charm of a balance sheet, is not easily counteracted.

If we are, indeed, believers in Christ, and partakers of the power of his resurrection, we are bound by obligation, and required by our rule, to set our affec

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