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flatter not thyself with vain hopes. Say not to thy soul, Peace, peace! For there is no peace. Cry aloud! Cry unto God out of the deep; if liaply ho may hear thy voice. Come unto him, as at first, as wretched and poor, as sinful, miserable, blind, and naked! And beware thou suffer thy soul to take no rest, till his pardoning love be again revealed; till he " heal thy backslidings," and fill thee again with the " faith that worketh by love."

4. Thirdly, Is there no condemnation to them which "walk after the Spirit," by reason of inward sin still remaining, so long as they do not give way thereto; nor by reason of sin clearing to all they do. Then fret not thyself because of ungodliness, though it still remain in thy heart. Repine not, because thou still comest short of the glorious image of God; nor yet because pride, self-will, or unbelief, cleave to all thy words and works. And be not afraid to know all this evil of thy heart, to know thyself as also thou art known. Yea, desire of God, that thou may est not think of thyself more highly than thou otightcst to think. Let thy continual prayer be,

"Show mo, as my soul can hear,
The depth of inbred sin:
All the unbelief declare.

The pride that lurks within."

But when he hearcth thy prayer, and unveils thy heart; when he shows thee thoroughly what spirit thou art of; then beware that thy Faith fail thee not, that thou suffer not thy shield to be torn from thee. Be abased. Be humbled in the dust. See thyself nothing, less than nothing and vanity. But still "let not thy heart be troubled, neither let it be afraid."' Still hold fast, "I, even I, have an Advocate with the Father, Jesus Christ the Righteous." "And as the heavens are higher than the earth, so is his love higher than even my sins." Therefore, God is merciful to thee a sinner! Such a sinner as thou art! God is Love; and Christ hath died! Therefore, the Father himself loveth thee! Thou art his child! Therefore he will withhold from thee no manner of thing that is good. Is it good, that the whole body of sin, which is now crucified in thee, should be destroyed? It shall be done! Thou shalt be "cleansed from all filthincss, both of flesh and spirit." Is it good, that nothing should remain in thy heart, but the pure love of God alone? Be of good cheer !" Thou shalt love the Lord thy God, with all thy heart, and mind, and soul, and strength." "Faithful is he that hath promised, who also will do it." It is thy part, patiently to continue in the work of Faith, and in the labour of Love; and in cheerful peace, in humble confidence, with calm and resigned, and yet earnest expectation, to wait till the zeal of the Lord of Hosts shall perform this.

5. Fourthly, If they that " are in Christ, and walk after the Spirit," are not condemned for sins of infirmity, as neither for involuntary failings, nor for any thing whatever which they are not able to help; then beware, O thou that hast faith in his blood, that Satan herein "gain no advantage over thee." Thou art still foolish and weak, blind and ignorant; more weak than any words can express; more foolish than it can yet enter into thy heart to conceive ; knowing nothing yet as thou oughtest to know. Yet let not all thy weakness and folly, or any fruit thereof, which thou art not yet able tc avoid, shake thy faith, thy filial trust in God, or disturb thy peace or joy in the Lord. The rule which some give, as to wilful sins, and which, in that case, may perhaps be dangerousj is undoubtedly wise and safe, if it be applied only.to the case of weakness and infirmities. Art thou fallen, O man of God? Yet, do not lie there, fretting thyself and bemoaning thy weakness; but meekly say, Lord, I shall fall thus every moment, unless thou uphold me with thy hand. And then arise! Leap and walk! Go on thy way!" Run with patience the race set before thee."

6. Lastly. Since a believer need not come into condemnation, even though he besurj>rised into what his soul abhors; (suppose his being suprised is not owiug to any carelessness or wilful neglect of his own ;) if thou who believest, art thus overtaken in a fault, then grieve unto the Lord; it shall be a precious balm : pour out thy heart before him, and show him of thy trouble. And pray with all thy might to him who is " touched with the feeling of thy infirmities," that he would establish, and strengthen, and settle thy soul, and suffer thee to fall no more. But still he condemneth thee ndt. Wherefore shouldest thou fear! Thou hast no need of any " fare that hath torment." Thou shalt love him that loveth thee, and it sufficeth: more love will bring more strength. And, as soon as thou lovest him with all thy heart, thou shalt be "perfect and entire, lacking nothing." Wait in peace for that hour, when "the God of peace shall sanctify thee wholly, so that thy whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ!"

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<c Ye have not received the spirit of bondage again unto fear; hut ye have received the Spirit of adoption, tvherchy tec cry Abba, Father." Horn. viii. 15.

1. St. Pai'l here speaks to those who arc the children of God by Faith. "Ye," saith he, who arc indeed his children, have drank into his Spirit; "ye have not received the spirit of bondage again unto fear;" "but, because ye are sons, God hath sent forth the Spirit of his Son into your hearts." "Ye received the Spirit of Adoption, whereby wc cry, Abba, Father."

2. The Spirit of Bondage and Fear is widely distant from this loving Spirit of Adoption: those who are influenced only by slavish fear, cannot be termed "The Sons of God ;" yet sonic of them may Ik: styled his servants, and are "not far from the kingdom of heaven."

3. But it is to be feared, the bulk of mankind, yea, of what is called The Christian World, have not attained even this; but arc still afar off, "neither is God in all their thoughts." A few names may be found of those who love God; a lew more there arc that fear him; but the greater part have neither the fear of God before their eyes, nor the love of God in their hearts.

4. Perhaps most of you, who, by the mercy of God now partake of a better spirit, may remember the time when yc were as they, when ye were under the same condemnation. But at first ye knew it not, though ye were wallowing daily in your sins and in your blood; till, in due time, ye "received the Spirit of Fear;" {yc received, for this also is the gift of (iod;) and afterwards, fear vanished away, and the Spirit of Love filled your hearts.

."). One who is in the first stale of mind, without fear or love, is in Scripture termed a Natural Man: One who is under the Spirit of Bondage and Fear, is sometimes said to be under the Law: (although that expression more frequently signifies one who is under the JewishDispensation, orwhothinks himself obliged to observe all the Rites and Ceremonies of the Jewish Law:) But one who has exchanged the Spirit of Fear for the Spirit of Love, is properly said to be under Graze.

Now, because it highly imports us to know what spirit we are of, I shall endeavour to point out distinctly, First, The state of a Natural Man: Secondly, That of one who is under the Law: and, Thirdly, of one who is under Grace.

1. 1. And, first, the state of a Natural Man. This the Scripture represents as a state of Sleep: the voice of God to him is, "Awake, thou that sleepest." For his soul is in a deep sleep: his spiritual senses are not awake: they discern neither spiritual good nor evil. The eyes of his understanding are closed; they are sealed together, and see not. Clouds and darkness continually rest upon them; for he lies in the valley of the shadow of death. Hence, having no inlets for the knowledge of spiritual things, all the avenues of his soul being shut up, he is in gross, stupid ignorance of whatever he is most concerned to know.. He is utterly ignorant of God, knowing nothing concerning him as he ought to know. He is totally a stranger to the Law of God, as to its true, inward, spiritual meaning. He has no conception of that evangelical holiness, without which no man shall see the Lord ; nor of the happiness, which they only find, whose "life is hid with Christ in God."

2. And, for this very reason, because he is fast asleep, he is, in some sense, at Rest. Because he is blind, he is also secure: he saith, "Tush, there shall no harm happen unto mc." The darkness which covers him on every side, keeps him in a kind of peace; so far as peace can consist with the works of the Devil, and with an earthly, devilish mind. He sees not that he stands on the edge of the pit, therefore he fears it not. He cannot tremble at the danger he does not know. He has not understanding enough to fear. Why is it that he is in no dread of God? Because he is totally ignorant of him :_ if not saying in his heart, "There is no God;" or, that "he sitteth on the circle of the heavens, and humbleth not himself to behold the things which are done on earth;" yet, satisfying, himself as well, to all Epicurean intents and purposes, by saying, "God is merciful;" confounding and swallowing up all at once, in that unwieldy idea of mercy, all his holiness and essential hatred of sin; all his justice, wisdom, and truth. He is in no dread of the vengeance denounced against those who obey not the blessed Law of God, because he understands it not. He imagines the main point is, To do thus, to be outwardly blameless; and sees not that it extends to every temper, desire, thought, motion of the heart. Or he fancies that the obligation hereto is ceased; that Christ came to "destroy the Law and the Prophets;" to save his people in, not from their sins; to bring them to heaven without holiness :—notwithstanding his own words, "Not one jot or tittle of the Law shall pass away, till alt things are fulfilled ;" and, " Not every one that saith unto me, Lord, Lord ! shall enter into the kingdom of heaven; but he that doeth the Will of my Father which is in heaven."

3. He is secure, because he is utterly ignorant of himself. Hence he talks of "repenting by and by ;" he does not indeed exactly know when, but some time or other before he dies; taking it for granted, that this is quite in his own power. For what should hinder his doing it, if he will? If he does but once set a resolution, no fear but he will make it good!

4. But this ignorance never so strongly glares, as in those who arc termed, Men of Learning. If a natural man be one of these, he can talk at large of his rational faculties, of the freedom of his will, and the absolute necessity of such freedom, in order to constitute man a moral agent. He reads, and argues, and proves to a demonstration, that every man may do as he will; may dispose his own heart to evil or good, as it seems best in his own eyes. Thus the god of this world spreads a double veil of blindness over his heart, lest, by any means, "the light of the glorious gospel of Christ should shine" upon it.

5. From the same ignorance of himself and God, there may sometimes arise, in the natural man, a kind of Joy, in congratulating himself upon his own wisdom and goodness: and what the world calls joy, he may often possess. He may have pleasure in various kinds; either in gratifying the desires of the flesh, or the desire of the eye, or the pride of life; particularly if he has large possessions; if he enjoy an affluent fortune; then he may " clothe " himself " in purple and line linen, and fare sumptuously every day." And so long as he thus doeth well unto himself, men will doubtless speak good of him. They will say, 'He is a happy man.' For, indeed, this is the sum of

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