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should, after all that I now know concerning myself, be found at the left hand of my Judge at the time of his appear ance. I have indeed arrived at old age without obtaining a share in the salvation of Christ, because I have treated it with contempt. But I am ashamed and confounded at my folly, and from henceforth I will no more trample on the grace and blood of the only Savior. O that they had known, says the gracious Redeemer, the things that belong to their peace in the day of their merciful visitation; but now they are hid from their eyes. This is not the case with me, I am not yet in the place where the mercy of God is clean gone for ever, but I still remain in the earth which is full of the goodness of the Lord. I still dwell in the valley of vision, and hear the Savior saying to sinners, who like me have long continued to provoke him by their folly, "How long, ye simple ones, will ye love simplicity, and ye scorners delight in scorning, and fools hate knowledge."

Is there hope for an old sinner who has turned for sixty years a deaf ear to the voice of eternal wisdom? Yes; who shall set limits to the grace of Christ, or who has a right to restrict the meaning of his gracious calls? It is evident that when he says, "How long will ye love simplicity," he speaks to men who have long refused to receive his in. structions. And who will say that he means only those who have for ten, or twelve, or twenty, or fifty years refused to hear him, but that no person of sixty years who has hitherto persisted in unbelief, has a right to

derive any comfort from them? He saith elsewhere, "Him that cometh unto me, I will in nowise cast out." Will any man say that these blessed words are to be understood only of persons below sixty years of age? I know indeed that few, that perhaps next to none at that period of life, who have spent all their former days in sin, are renewed to repentance. But this consideration shall urge me to greater earnestness in my application to Jesus for the life of my soul. Not many wise, not many noble, not many mighty are called. But have any of the wise and noble been deterred by this consideration from seeking salvation by Christ? Perhaps some have; but this is certain, that none of the wise or mighty that ever came to Christ were cast out by him. Dionysius the Areopagite was made as wel. come to Jesus, as the poorest sinner of Athens or of any other place. Sergius Paulus was not rejected any more than the most obscure individual in Cyprus.

Some have told us, that the converted robber who was cru. cified with Jesus, never perhaps enjoyed the means of grace till he was doomed to die, or till he was nailed to the cross. But whence do they derive this supposition? Salvation was of the Jews; John's doctrine was heard of through all the land; what man in Judea had not heard of the preaching and miracles of Jesus? Bibles were common in the land. The robber, wherever he was, might have enjoyed the means of conversion if he had not despised them. His example is surely designed as an encour agement to those who are now

visibly approaching their latter end, to lift up their voices and their souls to Jesus for a share in the blessings of his kingdom. I will not contend with any man who tells me, that my sins are a thousand times more aggravated than the transgressions of that robber; but I am fully persuaded, and no man shall rob me of the persuasion that the case of this robber is recorded in scripture, as one among many proofs, that Jesus is able to save to the uttermost all that come unto God by him, and that he ever turns a gracious ear to the voice of the petitioners who are shut up to the faith of his mercy.

If a proclamation from heaven, were made in the ears of those who are already consigned to their place of torment, that another day should be grantedthem to enjoy the means of salvation, their torments would give place to rapturous joy. With what eagerness would they seize the first moment, and every remain. ing moment of that little space of time, to strive to enter in at the strait gate that leads into the way of life. They would pay no regard to any devil who should tell them that their case was still hopeless, that mercy would not be extended to them, and that it was impossible for them ever to acquire those dis. positions which were necessary to fit them for a better. Their invincible aversion to misery, and desire of happiness would stimulate them to do all that was in their power to improve the happy opportunity. And although it was utterly impossible for them to make a change for the better by their own exertions, their faint hope derived from the

heavenly proclamation that God might do for them what they could not do for themselves, would make them incessant in their supplications, that mercy might be extended to them.

If this might be reasonably thought to be the probable effect of a desire of happiness, on the supposition that God would work wonders for the damned, which we know he will not do, how infatuated would I be, if Í should suffer to pass unimprov. ed the time that is yet allotted to me in a world where salvation is brought near to the guilty. I will seek the Lord while he may be found; I will call upon him whilst he is yet near. The sentence is not yet gone forth against me, He that is filthy, let him be filthy still! My sins have gone over mine head as a heavy burden, too heavy for me to bear, and therefore, I will give myself no rest till I hear that charming declaration made to my soul, Thy sins are forgiven thee. cannot purify mine own heart from those vile lusts which I now detest: but what is impossible with man, is possible with God. Lord, let thy mercy be on me, for all my hope is in thee. I seek salvation from Jesus; if I per. ish, I will perish at his feet.

I

THE CHRISTIAN'S CONVERSATION
IS IN HEAVEN.-PHIL. iii. 20.

THE word is very comprehensive and proper; it signifies the life, or way of living of a citizen, where all one's interests, and all his business lies. They are citizens of heaven; their inheritance, their treasure, and, of course, their hearts are there ; and there all their business lies

that is worth looking after. They are but pilgrims and strangers on this earth, and have nothing but a present subsistence to look for here. This is what gives them the advantage which they have above others, the victory by which they overcome the world; a victory which none of the wise moralists, so much admired by men, who knew not the nature and worth of christianity, could ever attain to. The apostle makes the challenge, "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" And there never has, nor ever will be, a man found able to answer it. Here then we have a short, but

a

sent."

most complete and perfect christian directory. He that has the faith of Christ, has all; he that wants it, has nothing. Well might our Lord say that "this is the work of God, that ye believe in him whom he hath It secures the heart for God through Jesus Christ, and that secures the whole man, all his thoughts, all his words, and actions; forms the whole of his conduct of life upon a perfect, a most infallible pattern. The apostle Paul gives some account of the christian's business: "Neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love." Dissert. on Gal. ii. 20.

MUSTARD SEED.

"A GRAIN of mustard seed," is said, in the parable,* to be "the smallest of all seeds; but when it is grown up, it is the greatest among herbs, and becometh a tree; so that the birds of the air come and lodge in the * Matth. xiii. 31.

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branches thereof." tard of our own country is very far from answering this description; but there is, in the east, a species of the sinapi, to which, no doubt, it alludes. It is called by Linnæus, Sinapi Eruosides. Its branches are real wood, as appears from a specimen in the collection of Sir Joseph Banks. Lightfoot, Buxtorf, and others quote the Jewish rabbies to the same effect, whose testimony cannot be suspected of partiality to the New Testament. In the Talmud of Jerusalem, it is said, "There was in Sichi a mustard tree, which had three branches; one of which, being cut down, served to cover the hovel of a potter; and yielded three cabs of seed." of seed." The rabbi Simeon, son of Chalataph, assures us, that "he had in his garden, a shoot of the mustard tree, on which he climbed, as if on a fig tree." These statements are, at least, sufficient to shew, that we should not form a judgment of eastern herbs by those which are familiar among ourselves.

Rel. Mon.

MEDITATION IN THE PROSPECT OF DEATH.

[A Paper found in the Repositories of a person lately deceased, in his own hand-writing.]

No cavern is so dark, no abyss so deep, no inclosure so strong, but omniscience can penetrate it, and omnipotence can burst it asunder.

In the near view of death, how did I with resentment of heart, pronounce foolishness upon all the vain amusements of the present life; with what earnestness did I recommend to all an interest in the Redeemer,

as the one thing needful, and to win him as a prize, that includes in it a perfect righteousness to justify, and a fulness of grace to sanctify.

But I am summoned by name to that great tribunal. How ravishing the smiles of the Judge! Never did honey melt with such sweetness upon the tongue, as the words of my Judge distil themselves into my ear, while I hear him say, "Come thou blessed of my Father.” How does grace triumph in this sentence! How blessed those whom the faithful Jesus pronounces blessed! How happy they who are blessed by him that made the heaven and earth. If he calls me blessed of his Father, the Father of Jesus, and in him my Father, it will be no common blessing. I may then expect all that Emanuel hath purchased; all that the promises contain; all the fruits of electing love, redeeming grace, adopting honor, justifying righteousness; and of all that mercy and power that shone forth in my sanctification, begun and carried on through the various stages of

time, and in the midst of a thou -sand difficulties !

How rich is the divine benig. nity when a kingdom is the product of it! He giveth like a God-a throne for every saint-robes of light-un withering light-unwithering palms-a kingdom that cannot be moved-immortal, undecaying glories!

With what affectionate and humble surprise will the saint attend to the sentence of that day! How unworthy will he acknowledge himself, that a kingdom should be bestowed on him, to be enjoyed through endless ages ! This is a display of love that wants a name. I am swallowed up in wonder; while I gaze, I prize the crown bestowed; I adore the hand that places it on my unworthy head; I cast it with humble gratitude before the throne, ascribing the glory where it is due.

These are instances of grace that require a tongue to acknowledge, a harp to celebrate, and a heart to comprehend them far superior to mine. And, “O eternity is too short to utter all thy praise."

MISCELLANY.

ESSAY ON EDUCATION.

MAN is a creature of circumstances. Every sound, which he hears, every object, which he sees, aids in forming his character; hence the infinite importance of Education. It is education, which forms the Mahommetan and Pagan, the Jew and Christian. It is education, which forms the

wandering Tartar, the plundering Arab, the superstitious Hindoo. The savage and the man of civilized society, are formed by education.

For those, who are acquainted with Revelation, this is chief. ly a moral culture. All other discipline is subordinate to this,

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and has reference to this, as its ultimate end.

Though man was created in the image of God, he has effaced the divine features; he is in a guil. ty, lapsed state. With the same physical powers, the same mental energies, which dignified his first parents in Eden, such is now his moral apathy, his spiritual death, that like the bird of the desert, he knoweth not the return of spring. Like the serpent he feeds on dust. This has been the complaint of pagan philosophers, the melancholy theme of prophets and apostles. The dis. eases, the wars, the sighs of a dying world, are only the effects of moral evil. Nothing is more natural, and nothing is more reasonable, than for man to break these chains of death, to seek deliverance from this moral ruin. Accordingly wise individuals and communities, legisla. tors, judges, and ministers of the altar, incessantly labor to relieve themselves and others from these spiritual wos. They kin dle the sparks of that celestial fire, which dispels the darkness, and softens the moral winter of the world.

To aid this grand design, to remedy the evils of the fall, is the proper design of education. To re-impress the image of God, to render man worthy the divine favor, worthy the society of an. gels, to lead man back to his primitive glory, to arrest the terrific progress of evil, sages and prophets, apostles and philanthropists, have sacrificed their lives. For these purposes God preserves and governs the universe, the wheels of providence roll, angels descend to the dwellings of men, and the Holy

Spirit opens the scenes of future ages. When the Almighty Legislator comes down in awful majesty, the pestilence before him, and darkness under his feet; when he drives the first pair from Eden, his design is to open the way for them, and their innumerable posterity to a fairer Paradise, where the serpent shall never deceive, where forbidden fruit shall never enchant. On this path of glory all the lamps of education shed their salutary beams. They conduct man to his lost home. For this purpose

devout parents instruct their lisping babes; for this the summer school collects the prattling throng, and the daughters of Israel instruct their tender charge; for this the village master leads the youth to the springs of science; for this academies, and colleges, and universities, are founded: temples are built, churches are gathered; ordinances are admin. istered; and the heralds of the gospel proclaim salvation from pole to pole. All these meas ures of Providence combine their influence, as branches of education to replace man on the throne, whence he has fallen. As a constellation of lustre, in this galaxy of light, the sciences pour their rays to guide mankind to the celestial city. If this be not self evident, a little reflection will render it evident.

No further than man is res. tored to his original glory does he possess any thing, which is permanently valuable. What is mere science, what are shining accomplishments, but splendid phantoms, delusive meteors, ready to vanish into thin air? All attainments, which are not moral, which have not a celestia!

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