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might meet him, on his return from Jerusalem. He had planned, also, to meet the good old man by the way; deeming that the sight of Rachel would shock him less, than the clamors of the people. He intended also to detain him a day and a night in the wilderness, that by special and united prayer, the eagle and the eaglets of Beersheba might fully renew their youth, before resuming the nest of their youth. It was, therefore, with joy unspeakable he heard Sheshbazzar say at once, on seeing Rachel, "There is hope in Israel concerning this leprosy :" for any salutation less cordial or prompt, would not have silenced the clamor of the pilgrims, nor revived her spirit. Her heart was too "sick" with suspense to endure "hope deferred." Had Sheshbazzar been silent at first, or but slow to speak, or had he spoken with less confidence or tenderness than Esrom, her heart would have broke. He knew this; and like Noah, took his weary and weak dove into the ark at once.

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It had been with great difficulty, Esrom had persuaded her to meet "the guide of her youth" in the wilderness. Even when she consented to go forth, she said, "Jephthah's daughter knew not the pang, which her sudden appearance would inflict upon her father. Her timbrels and dances brought him very low :' but she was the unconscious cause of his anguish. Sheshbazzar will be equally shocked and what can I say when he rends his clothes, exclaiming, Alas, my daughter, thou hast brought me very low; thou art one of them that trouble me.'" "Nay," said Esrom, "such lamentation will not rush to his lip; like Moses with Miriam, he will intercede for thee at once, and be the first to welcome thee unto his camp and counsel again; for, like Moses, he is as meek as he is wise.'

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come fruitless?" The pilgrims departed in silence; but not in sympathy with their leader, or with his lamb. They were afraid to speak; but they were not afraid to suspect the prudence of Sheshbazzar, or the sincerity of Rachel. He understood their looks; but said nothing more. He turned from them; and, "leaning on the top of his staff, worshipped," until they were out of sight. Whilst thus musing, the fire burned: then, spake he with his tongue. "I am too much humbled by the leprosy of the spirits of all flesh, to be shocked or surprised at bodily leprosy. Not that I think lightly of it. It is the strangest of all God's 'strange works;' his rod of rods, and cup of trembling, when he visits our sins with stripes, and our iniquities with chastisements; but lo, all these things worketh God, (and many such things are with him,) that "he may save souls alive." Some souls can only be saved from unhallowed curiosity and vain imaginations, by startling judg ments which, like the sword of the Destroying Angel, so weaken their hearts in "one night," that they dare not turn again to folly and others require a flaming sword perpetually before their eyes, or a clearing cross upon their shoulder, in order to keep them from folly; because, like Eve, they are least suspicious of themselves when most happy, and like Lucifer, most aspiring when brightest. The Son of the Morning speculated in heaven, and the Daughter of the Morning, in paradise; and both fell.

"Rachel, thou hast fallen too: but not like Lucifer, to rise no more; but like Eve, to be raised up again. I meet thee in the wilderness; but not like Cain, fleeing from the presence of Jehovah; but like Abel, worshipping before the Sheckinah. God will not despise the sacrifice of a broken spirit, in the desert; and he will accept thy burnt offering, in the sanctuary. Mercy will yet rejoice over judgment, and over thee, with singing."


The case of Miriam was so often quoted and referred to by Esrom, as a parallel to her own case, that Rachel could not forget it altogether. Again and again she proved to herself, that she "Sheshbazzar, I was the tempter," said Esrom; was not a Miriam, but in her sin and punishment:"and first in the transgression. But for me,for she had never been as a sister to the elders Rachel had not fallen." "And, but for you Rashe had spoken against; nor had her timbrel ever chel had not been restored," said Sheehbazzar. led the song of the Red Sea, when the people ce- It was "a dark saying:" neither Esrom nor Ralebrated the EXODUS. But still the parallel chel understood it; but neither could forget it. haunted her. It was a case in point, so far as "Is there any thing before me," said Esrom, their sin and sentence were alike:-and, might "which, without her, I could not go through!" not their pardon be alike too? This question, if "Does this leprosy bear upon my betrothed, as it did not create hope, maintained prayer. And well as upon myself?" said Rachel. "I will exwhen Sheshbazzar identified her case with Miri- plain in the tent," said the old man. am's at once, her prayer, which had only risen upon the one wing of submissive desire, rose on the twin wings of meek solicitude and humble hope. "Sheshbazzar as well as Esrom," she said to herself, "takes the same view of my case." Whilst Rachel was reflecting thus, Sheshbazzar dismissed the pilgrims of Beersheba. "I tarry in the wilderness," he said, “to lead on this lamb of the flock as she can bear: return ye to the fold in peace; and see that ye limit not the Holy One of Israel by interpreting her calamity, as Eliphaz, Bildad, and Zophar did the trials of Job. Leave it to them, to mistake providence; and to Satan to impugn motives. Let us who are aged, especially, judge ourselves, that we may not be judged for if these things be done in the green tree, what shall be done in the dry tree, if it be

No. III.


WHATEVER may be the faults or the defects of our character and spirit, there is not one of them so peculiar, but that some ancient proverb might be found to reprove it, or some experimental maxim to condemn it. Indeed, if either exposures or reproofs could cure faults, the conscientious would soon be faultless: for, what sin, of heart or life, has not been found aud declared, by many, to be "an evil and a bitter thing?" Experience, as well as Revelation, has planted a "flaming

Why is it, that neither the experience of ages, even when its warnings become proverbs; nor our own experience, even when it is bitter, has power enough to correct what they thus condemn? Why are we so slow to do and become, all that we feel we ought to do and be? This is not explained by saying, that nothing but the sanctifying grace of the Holy Spirit can subdue our faults. That is very true: but it was equally true years ago; and yet, in some things, we are as faulty as ever. Thus the Spirit does not touch them, when we let them alone: except, indeed, when he strikes at them by the sharp rods of providence, or frowns upon them by dark clouds of desertion; and neither of these modes of communicating sanctifying grace is "joyous, but grievous," however it may yield the peaceable fruits of righteousness afterwards.

sword" upon the gate of all wrong habits and tempers; and, although the sword of the former does not, like that of the latter, "turn every way," nor turn at all in the hands of "Cherubim," it turns and flames too, enough to render us without excuse when we yield to temptation. For, who, of all the hosts of the peevish, the impatient, the irritable, or the rash, ever left a dying testimony in favor of their besetting sin? Many a tombstone in the church-yards of our cities and villages, records the domestic happiness and the public esteem, which the virtues and graces of Christian character gained for their possessors; but not one tells of a vice that did no harm, nor of an imperfection that did any good. Gravestones often flatter the dead; but they never say that a passionate or peevish woman was happy, in heart or at home, notwithstanding her ill temper. They never ascribe conjugal love nor maternal influ- It is very easy to talk fine things about sanctience, to fashionable follies, or to frivolous accom-fying grace: but the sober truth is, that that grace plishments. Neither the toilette nor the piano, is just Divine power giving effect to the gospel itthe pencil nor the harp, is ever engraven on the self, or to providence along with the gospel, or to URN, as the explanatory emblem of the character eternal things along with both. The Spirit works of the deceased; except, indeed, she has been an by them all in turn, and by them all together; but never without any of them. He may begin sanctification by affliction, whilst the gospel is not much known or he may begin it by the gospel, whilst affliction is quite unknown: but he will not carry it on long in either way. He will lead out the afflicted to the Cross of Christ more fully; or he will lay some cross upon the believing, when their faith itself becomes less purifying. This is the general rule of both the work and the witness of the Holy Spirit. Whilst his right hand is for ever glorifying Christ by the gospel, his left is often doing the same by the furnace. He thus sanctifies by the truth, and by providence.

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But not only do proverbs and experience condemn our faults: we ourselves condemn the same faults in others, whenever they affect our own interest or convenience. Then we are quite sure, that one might be more courteous, and another more reasonable, and a third more amiable, and a fourth far less talkative, if they would only try! Thus we see no difficulty to prevent them from being to us, all they ought to be; and no excuse for them, when they offend us. "Is it not very easy to be polite to one! What good do they get to themselves, from their high airs, or from their snappish humors, or from their capricious conduct? I have no patience with such insolence, nor with such impertinencies."

There is, however, a way of carrying on sanctification, without much affliction. There is a "needs be " for some, in the case of all Christians; There it is! We can chafe ourselves into a and, accordingly, all are chastised more or less. bad spirit, by chiding, even in thought, the faults"For, what son is he" (or what daughter is she) and follies of others. Let them only interfere with our comfort, or be somewhat more and greater than our own, and we can be lawgivers and judges against both.

Even this is not the weakest nor the worst side of our hearts, in regard to our faults. We can condemn them in ourselves, and yet continue them. We can lament them, and yet allow them to go on. We can even give up excusing them. and yet expect others to forgive and forget them: or rather to overlook them entirely; for we do not like the idea of being forgiven by any one but God.

Would that this were all! But it is not. We are quite capable, even after having found our besetting sin of habit or temper, a hinderance to prayer, and a dead weight on hope, to give way to it still. Who has not resolved, at a sacrament it embittered, or under a chastisement it had provoked, or at the breaking up of a backsliding it had brought on, that it should be cut off and cast away? But the casting away, has not followed the cutting off. The hand has held it, after the heart condemned it. It has got back to its old place again, either by some ligament which was left uncut, or under the promise that it would no onger betray us.

"whom the Father chasteneth not?" Still, as the whole and sole object of chastisement is, the taking away of sin, or the promotion of holiness; that object may be secured in some degree by other means. Indeed, God prefers other means to the rod, when they answer the purpose. Judgment is always his "strange work," even in sanctification. I mean, he does not “afflict willingly." Let any sin be really given up, or any neglected duty taken up, on the ground of any holy motive whatever, and he can dispense with the rod. Yea, he will be delighted to have, thus, no occasion to use it. Well; the contemplation of "ETERNAL THINGS” can supersede the necessity of temporal affliction, and especially of spiritual calamity, in many cases.

Did you ever observe this fact in your Bible? If not, you have a new and a noble lesson to learn. I say "noble," because if the sight of the words ETERNAL THINGS, suggest to your mind only dismal, or dark, or even awful ideas, you have yet to study the subject. All eternal things are, indeed, solemn: so are all the perfections of God; so are all the glories of the Lamb: so are all the sweet influences of the Holy Spirit: but their solemnity does not detract from their sweetness. It heightens their beauty by hallowing it. And had you contemplated eternity, as you have the Divine

character, "in the face of Jesus," the light of its glory, instead of intimidating you, would have charmed or soothed you. Eternal things present no dark side, to a woman who loves holiness, and desires to feel their sanctifying influence upon herself. She is as welcome to look upon them without fear, as to look unto Jesus with hope. Her hope may be as full of immortality, as it is full of Christ.

Do you doubt this at all? Just observe, for a moment, how John proves it, when he directs our attention to the second coming of Christ. That glorious appearing of the great God, our Saviour, has nothing appalling, in John's account of it. He is referring to it for sanctifying purposes; and therefore all he says is soft and simple. "Beloved, we know that when he shall appear, we shall be like him; for we shall see him as he is." Thus, nothing but likeness to Christ is presented to our view, when John points to the grand assize of the universe. Why? Because the apostle wanted to commend the holy influence of a hope full of immortality. Hence he adds immediately, "Every man who hath this hope in Christ (the hope of being perfectly and eternally like him) purifieth himself even as he is pure." 1 John iii. 2, 3. Thus, you learn, that a purifying hope cannot go too calmly forth, nor too far out, amongst the solemnities of the last day. We may look forward to it with as much composure as angels, and with more expectation than angels: for it will be no new era in their holiness; whereas it will be both the fulness of time and the fulness of eternity, in our moral history. We shall be like Christ, when we "see him as he is!"

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forego it entirely. Our hearts would break, or our reason fail, if we had no hope of salvation. It, is, therefore, a mere waste of time, if not something worse, to keep harping about the difficulty of hoping for, however difficult or easy it may be, you do hope to reach heaven at last. You could not help doing so, if you were to try. I am quite aware that you have said at times, "There is no hope." Sometimes you have seen none: but even then you were looking for some; and thus hoping to find this hope of eternal life again.

But, a truce-to this reasoning. I must remonstrate. You have not given up all hope of heaven. You need not, you ought not will you then keep hold of it, and yet take no such hold as shall have a holy influence upon you? True; you have added to your faith virtue: but will you add nothing more? Is one mark of grace enough to set all your fears at rest? Can you be satisfied with just keeping up the degree of piety you began with? What! is that less than at first! I am not upbraiding you. I know but too well, the treacherous tendencies of the heart; and how much the world, both by its snares and cares, can work upon these tendencies. My object is, therefore, to bring "the powers of the world to come," to bear more directly, and habitually, and sweetly, upon your hopes, and habits, and spirit. Again, therefore, I say, you quite mistake, if you still imagine that you could not keep Eternity in sight, without sadness or dread. Indeed, you have never fairly looked at it, as Jesus has illuminated it by the gospel, if you even suspect it could embitter or embarrass any life, which you can live with safety to your soul. The life which the Now, it is "this hope" which can, when fully prospect of eternal life can darken, is no safe life, embraced and cherished, set aside the necessity whatever else it may be. I refer, however, to of some afflictions, by setting us to purify our- the prospect of eternal life, as the GOSPEL presents selves after the model of the Saviour's pureness. it to those who love the Saviour; and not to the What this hope does in sanctifying our character form of gloom and terror, in which some of them and spirit, neither the furnace nor the rod will be view it. To many, the judgment-seat and eteremployed to do. The Holy Spirit will work with-nity, are only objects of awful hazard and intimiout the fire of Providence, in changing us into the dation; furnishing nothing but checks now, and image of Christ, just in proportion as we look with "peradventures" hereafter. Were this true, I open face to the Glory of Christ, for the express should be as much afraid as any one, to look at purpose of imitating him. Yes; let his glory the things which are unseen and eternal. change us "from glory to glory," or from one heavenly virtue on to another; and whatever conformity to the divine image we gain by this purifying process of holy contemplation will lessen the necessity for severe purifying discipline.

But just observe how PETER presents them to the followers of Christ. He does not hide nor soften the terrors of the last day: but still, he himself moves amidst the conflagration of the universe, with something of the calm majesty in How do you like this plan of following holiness, which the eternal Spirit moved upon the face of by looking to the character and coming of Christ, the dark waters of chaos; and even leads the as you go forward on your pilgrimage? Will you church along with him singing, as sweetly, amidst rather take your chance of being purified by the melting elements and burning worlds, "We look furnace and the rod, than take the trouble of puri- for new heavens and a new earth," as the angelic fying yourself by a studied imitation of the Sa-morning stars sang in the train of the Spirit at the viour? Will you rather leave your "dross" to be purged by the refining fire of providence, than place it thus, from day to day, under the heat of the Sun of Righteousness, and beneath the light of a hope full of immortality?


Thus Peter describes "the day of God.” 2 Pet. iii. 10. "The heavens being on fire, shall be dissolved, and pass away with a great noise; the elements shall melt with fervent heat; the earth True; it is not easy to maintain such a good also and the works that are therein shall be burnt hope, even through grace! That is not, however, up." And can this be seen or anticipated witha valid excuse for not forming this habit of "look-out consternation and alarm? Can any heart be ing unto Jesus," for sanctification. For, we do hope, to be with him and like him, at his coming. We never give up this hope altogether, for any length of time. We often forget it, but we cannot

strong or composed during this catastrophe? Yes; by the "NEVERTHELESS" of the divine promise, we may not only look, but also "hasten," in both thought and hope, "unto the coming of the day

of God:" for we are warranted to look for "new evergreen in any heart, until the things which are heavens and a new earth, wherein dwelleth righte- unseen and eternal are "hoped for." Heb. ii. 1. ousness." Neither the suddenness nor the so- Now this they cannot be, unless they are looked at lemnity of the end of all things, shall overwhelm by faith: but just taking them for granted, or not the spirits, or shake the hopes, of the dead in forgetting them entirely, is not looking at them by Christ, when they awake at the trump of the arch- faith. "Faith is the substance (or gives subsistangel, amid the flaming torches, which, having il-ence in the mind) to the things hoped for." Acluminated the judgment-seat until the opened cordingly, it was to believers as "looking for such books are closed again, shall set on fire the whole thinge" as acquittals and crowns and glory, on the course of nature. Even then, and "never-theless" last day, that Peter said, "Seeing ye look for such (not at all the less on account of "such things,") things, be diligent, that ye may be found of him in shall the saints be able to possess their souls peace, without spot, and blameless." It was to in peace, and fitted to admire and glorify their Christians, as anticipating and realizing the end of Saviour. "He shall be glorified in his saints, and all earthly things, that he made the solemn appeal admired of them that love him," says Paul, "even" What manner of persons ought ye to be in all when he comes with flaming fire, taking ven-holy conversation and godliness?" And observe, geance on them that obey not the gospel." 2 in order to help them to answer this question, he Thess. i. 10. urges them to continue "looking for, hastening Now, mark: it is in connection with this "hope (in thought and hope) unto the day of the Lord. of their calling," that Paul prays for the Thessa- Thus Peter did not think that they could answer lonians that God would "count them worthy of his question well, without a growing habit of conthis calling," by fulfilling in them the good plea-sidering the end of time and the full apocalypse of sure of his will, and the work of faith with power; eternity; a plain proof, by the way, that he had that thus "Christ might be glorified in them" now as well as at his coming. In like manner, it is in connection with the sublime and soothing prospect of lifting up their heads with perfect composure amidst

The wreck of matter, and the crash of worlds."

that Peter urges upon all who "look for such things," to be "diligent," that they may be found by Christ, on that day, in peace, without spot and blameless."

no fear of saddening or unsecularizing his converts by keeping the light of eternity around them.

Well; you have said to yourself, whilst looking at the Cross, and to the mercy-seat, and to the sacrament, and to the moral law as the rule of life," What manner of person ought I to be in all holy conversation and godliness?" And all these "great sights" of privilege and duty, have "greatly helped" you to bring forth some of the first fruits of holiness unto the glory of God through Jesus Christ. And you will never "bring forth more fruit," if you look away from these motives, You see now how much faith the apostles had or allow yourself to be drawn away by any thing in the sanctifying power of eternal things. They that would displace them. Should you ever withcommend, as well as enforce, the habit of looking draw your eye from the cross or the mercy-seat, to at them as inspiring and constraining motives to fix it upon visions or novelties in religion, there holiness. How, then, can you be "holy in all will soon be an end to your present hope and holimanner of conversation and godliness," if you ne-ness. You may even become such "manner of glect or dread to look at "such things?"

Meet this question fairly. You must look at something, in order to be able or willing to follow holiness. You have looked with some advantage, to not a few things already. You have looked to the law; and said, "What manner of person ought I to be in all holy conversation and godliness:" and this consideration has done you good. You have looked at the gospel; and said, "My life and conversation should be becoming the gospel of Christ, and adorn its doctrines:" and this has done you still more good. You have looked at the great Cloud of Witnesses, who through faith and patience now inherit the promises; and said, "I must try to follow them as far as they followed Christ:" and this remembrance of the dead in Christ, has helped you on in the narrow way which leadeth to everlasting life. But still, all these things, holy as they are in their influence, and useful as you have found them, have not made you so like Christ as you wish to be, nor even as you need to be, in order to "make your calling and election sure." No; you yourself are not quite sure that you shall be "found of him in peace at his coming," even when your hopes are brightest. "The full assurance of hope" is a plant of slow growth, and of great tenderness. Indeed, it never arrives at any thing like maturity, nor becomes an

persons," as those who listen to "tongues," which teach no knowledge, or to interpreters of prophecy, who do nothing to fulfil the prophecies, which foretell the spread of the gospel. "But I hope better things of you; even the things which accompany salvation, though I thus speak."

Will you, then, in order to increase your hopes and holiness, try the experiment of looking distinctly at the solemn realities of eternity; plying your heart and conscience with the solemn question, "What manner of person ought I to be, in all holy conversation and godliness?" Will you put it to yourself, just as God puts it to you? It is not, you see, a bare or abstract question in morals. It embraces universal holiness of heart and life, and comes before you enshrined with the two-fold splendors of burning worlds and a bright eternity. Will you meet it, as you wish to meet the grand and awful consummation it is founded upon? Do you hesitate?

Why not look at such things now, since you must see them at last? "Every eye shall see" the descending Judge, and the dissolving universe. You must see them, "for yourself and not for another." And if you cannot bear to think of them, how will ye bear to see them-to hear them-to feel them, when neither rocks nor mountains, if they could fall upon you, would be able to hide

from you the scenes of that day? But, perhaps, | last, may not sanctify the character at all. Such

you are afraid to hope so freely, as I commend, or as you wish? Why?

"The hope set before us" in the gospel, like the Sheckinah of the divine presence which went before the church in the wilderness, is "a pillar of cloud by day, and a pillar of fire by night;" neither so dim as to be indistinct, nor so bright as to be dazzling to the eye. It is, indeed, as full of immortality as the sun is full of light; but as the sun shines through an atmosphere which softens his rays, and occasionally shades them too, so the hope of eternal life takes so many of the sweetest forms of social life, and is so surrounded by the duties and trials of public, domestic, and mortal life, that it never shines too brightly to be looked at, nor too darkly to be seen. It is emphatically a hope set before us: not so far off as to strain the eye in looking for it, nor so near as to pain the eye in looking at it.

And then, how effectually it is set before us!The pillar of cloud and fire came down from heaven into the wilderness, unexplained and unheralded. Neither angel nor prophet foretold its descent from the throne, nor its continuance on the footstool. It was set before the church, with only its own light and shade to commend it. Revelation did not define its nature, nor the covenant ratify its duration, nor the harps of glory celebrate its worth. It came into the world unsung, and departed from the world unmissed. Not thus is the hope of eternal life set before us. "The bringing in of that better hope," was not in silence, nor in darkness. It was brought into the world with the full chorus of all worlds. The hope of the world, like the creation of the world, was welcomed by the morning stars singing together, and by all the angelic sons of God shouting for joy. The Lord Jesus Christ is the hope of glory: and when God brought "the only begotten into the world, he said, and let all the angels of God worship him." All the patriarchs of God had typified him -all the prophets of God had foretold him-all the oracles of God had described him-all the covenants of God had guarantied him-all the providences of God had accredited him as the hope of the world; and, to crown this attestation of his character and errand, all the armies of God sang at his advent, "Peace on earth, and goodwill towards men!"

Thus the hope of eternal life is set before us in the person and sacrifice of him, upon whom God has visibly set all the seals and tokens of the eternal power and Godhead: and by the ministry and miracles of men who could not be deceived, and of angels who could not mistake. Nor is the benefit of hoping in Christ set before us less clearly or less impressively, than the fact that he is the only hope set before us. The concurrent testimony of all ages, is, that "hope in him maketh not ashamed." The throne of heaven is already thronged with proofs of this. Even on earth, none have been put to shame before men, by the influence of a good hope through grace, when that hope laid hold upon the glory which grace leads to. "Every man who hath this hope in Christ purifieth himself even as he is pure?" The heartless hope of a death-bed conversion, or the halfhearted hope of just escaping hell in some way at

hopers will have occasion to be ashamed before God and man, whether they own it or not now: and the shame will become "confusion of face," as well as of spirit, when they are about to exchange worlds.

I would have you hope enough to make you happy in your mind, and holy in your character.For, what is the use of hoping too little, to produce this very desirable and necessary effect? It cannot be produced at all without hope; and there will never be much holiness or happiness from poor hopes. They will either produce poor spirus or poorer virtues. She who has not hope enough in Christ, to keep her spirits from despondency, will not do nor attempt much for the honor of Christ; and she who can enjoy herself without settled hopes of salvation, will content herself with still less.

This subject requires to be looked into with much impartiality, and with no small degree of holy jealousy. Now it is quite as possible for you to hope too little, as for the hypocrite to hope too much. "The hope of the hypocrite shall perish" because he is a hypocrite; and just because you are not a hypocrite, your spirits may sink, or your character not rise at all in strength and beauty. This is no paradox, whatever it may seem at first sight. There is sure to be much depression, or but little diligence, wherever there is "no guile," and but little hope. And for this obvious reason. A guileless mind deals so honestly with itself, that nothing can counterbalance its self-condemnation and fear, but a full apprehension of the sufficiency and freeness of the Saviour's grace; and, therefore, the very fidelity of the conscience must paralyze the heart or the hands in the service of God, if the riches of that grace are not clearly seen to be equally adapted and designed to meet the case. Thus there cannot be good spirits without a good hope through grace, wherever the conscience is faithful or tender; nor will such a conscience purify the character much, whilst it derives no peace from the blood of the Lamb. It must be somewhat pacified by the Cross of Christ, before it can delight in copying the example of Christ.

Consider this. It is not with you now as it once was, nor as it still is with the self-righteous, that the abandonment of a wrong habit, or the commencement of a new duty, can create the hope of salvation. You know the way of salvation too well, to imagine that you can make your peace with God, by laying down sins, or by taking up mere moral duties. You see and feel, indeed, the necessity of doing both; but you see and feel equally, that you cannot be justified by the works of the law, whatever good they might do you in other respects. They are not the price of an interest in Christ, nor the direct way of finding an interest in him; and without that, you know that they will be of no avail. Thus mere duty must ever seem to you now useless labor, until you can work from love and gratitude to the Saviour.Well, thus you never will work, until you venture to hope, "that by the grace of the Lord Jesus Christ you shall be saved." Waiting for the coming of this good hope, like working for it, will not bring it. You must just "lay hold upon the hope set before you in the gospel," or live in suspense,

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