Imágenes de páginas
PDF
EPUB

which keeps so many serious persons in bondage to bad tempers. They have tried to overcome them, and failed; and, therefore, they are tempted to invent, or avail themselves of excuses for what seems, in their case, unconquerable. But the fallacy of these excuses is demonstrable, and ought to be demonstrated to all professed Christians, that they may not have recourse to them, either openly or secretly.

Some excuse their bad tempers upon the plea that they are constitutional or natural. But, if this were a valid excuse for any wrong temper, it would be so for any vice, and might be employed to palliate lust, intemperance, and revenge; for the slaves of these vile passions find them equally constitutional,-if that could justify them. We ought, therefore, to be exceedingly cautious how we sanction a maxim which may be interpreted in behalf of

K

any sin; for although we may want it only to excuse a failing, others may employ it to excuse a gross fault.

It is certain, however, that some temperaments are naturally sweeter than others, and that some persons, without any effort, can be both meeker and gentler than others who make great efforts to "rule their spirit." Immense differences, in this respect, are discernible in the same family, and show themselves in children, before temper can be an acquired habit of the mind. Now this obvious truth may be allowed to have all the weight, both as fact and argument, which any one, who has not a selfish purpose to answer, can desire; but what then? If the natural temper of my mind be irritable, or peevish, or capricious, the Gospel is able, and intended to subdue it, -demands its subjugation to "the mind of Christ;" insists upon it as an essential part of

Christian character. Unless, therefore, I watch and pray against the besetting sin of my spirit, either my professed allegiance to Christ is mere pretence, whatever reliance upon him I may avow; or if it be not, I am preparing

66

for myself, like Rachel, some vengeance on

my inventions," which may be as trying, if not so startling, as her leprosy.

ALLEGORY. No. 2.

RACHEL'S EXile.

FROM the moment that the leprosy fell upon Rachel like snow on Lebanon, the moral leprosy of her spirit began to melt and pass away, like snow from the golden pinnacles of the Temple. Like Miriam, the sister of Moses, she understood and bowed to the rebuke of

Jehovah at once. Whilst Esrom only exclaimed with Job, "Show me wherefore Thou contendest wit me," Rachel meekly said, “I will bear the indignation of the Lord, for I have sinned against him. There is no need, ESROM, that God should speak from the whirlwind, in order to explain this visitation. It explains itself in a loud voice; and that, not from the

'secret place of thunder.' It is vengeance on our inventions!" Esrom then felt that he had been the leader in these inventions; and thus, that he was the chief cause, although not the chief victim, of the vengeance. He, therefore, resolved at once to brave all the consequences of watching over Rachel, during her banishment into the Beershebean wilderness. He would have borne her leprosy itself, could he have removed it from her to himself. He did what he could. He pitched her tent in the wilderness, with his own hands, under the shadow of a great rock, and close to a well of living water. He strewed it with the myrrh of Carmel, and the camphire of Engedi. He placed in it the vessel with which he had drawn water from the fountain of Siloam, when he first appeared before God in Zion. Skins, also, of the wild goats of Bether, and of the rams of Nebaioth, were in it for a couch; parched corn

« AnteriorContinuar »