Imágenes de páginas
PDF
EPUB

SIXTEENTH DAY.-EVENING. 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost,'

Rom. xv. 13.

It

A LIVELY hope of the future inheritance is not more fitted to gladden, than to sanctify the soul. Accompanied, as it necessarily is, with both an ardent desire, and a supreme esteem, for its object, it cannot but act as a spur to pious exertion, and lead its possessor to purify himself even as Christ its source, and heaven its object, are pure. was a Jewish maxim, that the spirit of prophecy rests only upon men of a hopeful temper; and certain it is, that the hope of such a glorious inheritance as Christ has purchased at the cost of his most precious blood, is eminently conducive, if not to the exercise of spiritual gifts, at least to the growth of spiritual graces. The things which we hope for, no less than the things which we believe, exert an assimilating influence on the mind. And it seems scarcely possible, that a man shall be habitually bethinking him of the rest which remains above, and antedating his admission to its holy society, and treading in imagination its pavement of glory, without thereby acquiring an enhancement of heavenly-mindedness, and deriving a fresh incentive to holy obedience. The radiance which was reflected from the face of Moses when he returned from converse

with God on the mount that might be touched, may well have its counterpart in the soul of him whom hope leads daily to converse with the spirits of just men made perfect on the mount of the heavenly Zion!

The influence of hope, as a means of comfort and sanctification, of course depends on the force and vivacity of the sentiment; and the believer, therefore, in proportion as he values his holiness and comfort, must be desirous to abound in hope -to have not merely a trembling hope,' but the assurance of hope-the full assurance of hope. For such a hope, accordingly, he is encouraged to pray to him who reveals himself under the endearing name of the God of Hope'-the hopegiving and hope-sustaining God; and that his prayers and efforts may take a right direction, he is informed that the way to abound in hope is to abound in faith-that the nether-spring of an unfading hope, is a heart filled with all joy and peace in believing.'

There may be occasional gleams of hope, where there is no steady faith either in Christ or in that eternal life of which he is the author. There is so much of the dazzling and the beautiful about the object of Christian hope-so much that

appeals to the imagination and the feelings, that sensibility may be kindled at the contemplation, and something like hope of eventual possession indulged. But this pleasurable feeling may be nothing more than the mere romance of the imagination-poetry, and not piety-transient illusion, not abiding reality. A new train of thought may scatter it a whisper of conscience may

annihilate it. But not thus transient and mete

oric is the hope which springs from a firm reliance on the finished work of Christ, and the promise of eternal life through him! He who has peace with God through faith in Christ's righteousness, and a confiding reliance on those great and precious promises which are all yea and amen in Christ Jesus, possesses, as it were, the golden chain whereby hope holds to her anchor." His hope cannot desert him. Its exhilarating power may vary with the varying causes that operate on his moral sentiments; it may not always rise to the glow of ecstacy; it may some

[ocr errors]

times become so feeble as scarce to be discernible

by his consciousness. But so long as Faith keeps her seat, and is attended by her handmaids, Peace and Joy, Hope must also be present. If there is not sunshine, there will at least be light; if there is not full assurance, there will at least be a 'good hope through grace!'

Dost thou, then, desire to abound in hope? Abound in faith. Look to Jesus. Recall his Realize the sufficiency of his vicari

dying love.

Rest on the prevalence of ous righteousness. his perpetual intercession. Sit at his feet. Listen to his promises. Follow him to his glory. Thus act faith on him; and thy soul shall be filled with peace and joy in believing, and thy heart refreshed with the hope of eternal life! Nor fail to add prayer to faith-prayer, for the influence of the Holy Spirit. The Spirit is the bestower and sustainer of the peace, and joy, and hope, which Christ has provided. Nor can these graces be abiding inmates of the heart, except through the indwelling and influence of that adorable Agent.

SEVENTEENTH DAY.-MORNING.

'For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost,' Rom. xiv. 17.

IN religion men are strangely prone to attach undue importance to external rites and modes of administration. Though nothing is more clearly taught in scripture than the spiritual nature of Christ's kingdom-though the prophets speak

ness is not a product of the soil of nature. It is a fruit of the Holy Spirit. And in vain does any one expect to exemplify it, until he has become reconciled to God by faith in the righteousness of Christ, and thereby acquired that grateful confidence in his heavenly Father's love, which is the well-spring of cheerful and unreserved obedience!

'Peace,' as a characteristic of Christ's kingdom, stands opposed to the strife and debate which exclusive attention to things external is apt to

of it as a kingdom diverse from all others, and Christ himself expressly declares, that instead of being a secular kingdom which cometh with observation, it is a spiritual dominion which 'worketh its silent and unseen way through the world of souls;' yet multitudes in every age follow the ancient Jews in conceiving of it as an external polity rather than a reign of holy principles, and in inferring their interest in its blessings from their observance of certain prescribed forms and ceremonies, rather than from the amelioration of their moral sentiments. Unifor- engender. Like 'righteousness,' it is the inmate mity of outward administration is more prized and sought after, than uniformity of inward experience; and the zeal which ought to be directed towards the conversion of souls, is suffered to expend itself in unbrotherly disputes about forms of government and modes of worship. Not that outward institutions are without their use or obligation. On the contrary, they are, within certain limits, essential to the existence and profession of religion-the 'meat and drink' by which religion is sustained. But to identify them with religion, or account them the chief part of it, is to identify the meat and drink' which supports life, with life itself. The reign which Christ came to establish, and lives to advance, is a reign by his Spirit over the unseen movements of the soul. And apart from this, all forms of government, all modes of worship, all systems of discipline, all outward ordinances are but a mock-Christianity !—the show without the substance!—the casket without the jewel! The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.'

[ocr errors]

only of a heart which has been purged of its
enmity to God and man, by faith in the redeeming
love of a reconciled Father; and as righteousness
consists in conformity to God, so it displays itself
in brotherly sentiments towards men. This
'peace' is the very opposite of that party-spirit
which so widely prevails among Christians, to the
scandal of the church, and the extinction of char-
ity. It has no sympathy with that narrow bigotry
which excludes from the pale of Christ's kingdom
all who decline to conform to a particular form of
outward profession, or with that love of disputation
and controversial triumph which turns zeal for
the truth into an apple of discord. It loves to
dwell on the points cn which Christians agree
more than on those on which they differ. It
makes allowances for the weakness of brethren;
refuses to impute bad motives; and hails with
delight the evidences of real religion, whatever
be the sect or party in which they appear. And
as it considers Christian unity to consist in one-
ness of spirit rather than in outward uniformity,
and schism to be a breach of brotherly love
rather than a departure from established order; so
it directs its chief efforts towards the cure of the
misunderstandings and heart-burnings that separ-
ate Christians, and strives, as its grand object, to
bring all under the practical influence of Christ's
new commandment. What a beautiful spirit!
How suitable in the subjects of a kingdom of
which the peaceable and peace-making Jesus
is the Head! Would God it were universally
cherished and displayed!

The 'righteousness' characteristic of Christ's kingdom, is internal righteousness, or conformity to the will of God, in contradistinction to mere external and ritual observance. Human legislators must be content with outward obedience, since neither their cognizance nor their control reaches farther; but the prerogative of God is seen in commanding the heart and swaying the will. It is the submission of the inner man, that He claims as his due! And no one can be said to 'Joy in the Holy Ghost' is the holy delight have the kingdom of God within him-whatever which springs from a persuasion of the indwelling be the conformity of his outer doings-who does and sanctifying operations of the divine Spirit. not obey the will of God from the heart; who does The Holy Ghost is the grand privilege of the not take the whole will of God for his rule, and take kingdom-the great promise of the Father-the it too in its largest extent and spirituality; who blessed legacy bequeathed by Christ to his does not cherish a principle of aversion to all sin church; and the possession of such a gift cannot but ful desires as well as unholy deeds, and labour to prove a source of joy unspeakable to all who have have every thought and imagination, as well reason, whether from faith in the divine promise, every word and action, brought into cap- or from observation of the effects produced on the law of Christ! Such a righteous- | the soul, to conclude that it is theirs. The Spirit

with us, it is impossible to feel that child-like confidence which is essential to acceptable prayer. The assurance, however, that He is pacified, emboldens us to go and spread out our wants before Him-while the additional assurance that he is the willing bestower of peace and happiness, encourages us to expect a favourable audience and answer.

is the 'unction' whereby believers are made kings | a Mediator that we can draw near to His throne; and priests unto God, and taught to understand and without a persuasion of His being at peace and relish the truth as it is in Jesus. The Spirit is the 'seal' of God upon their souls, whereby their Father bears them witness that they are his, and assures them of their interest in his love and favour. The Spirit is the earnest of the future inheritance,' being given them as a pledge, that they shall obtain, in due season, all the eternal benefits which Christ has purchased. The Spirit is the 'first-fruits' of the future glory—and an assurance therefore to all who enjoy his communications, of the full harvest of unending blessedness which is reserved in heaven.' In fact, in this one privilege of the Spirit, all the blessings of the kingdom are included-all that is necessary to render believers safe and happy-all that is necessary to assure them of the love of God and of eventual felicity with him. And how should it fail to fill them with joy-abiding, exquisite joy? What better proof can we have of the favour of God-what higher dignity can we enjoy—what greater assurance of eternal glory, than that God has given us his Holy Spirit? To know that we have the Spirit, is to taste the grapes of Canaan in the wilderness -to have heaven begun on earth! Compared with the calm and holy satisfaction which this persuasion imparts a satisfaction which glad-case of Christ, the honours of a resurrection were dens without agitating the soul—

[blocks in formation]

"That brought again from the dead our Lord Jesus.' The Father showed himself to be the God of peace, by awarding to our surety the honours of a glorious resurrection. No sooner had the Saviour completed his vicarious work by submitting to the agony of an accursed death, and the shame of an unhonoured burial, than an angel was despatched from the court of heaven to unbar the gates of the tomb, and, by setting the mighty captive free, to proclaim to the universe the Divine acceptance of his work. Christ was thus raised again for our justification. And we have, therefore, the blessed privilege of knowing that the God whom we approach has solemnly and publicly declared his full satisfaction with the work which forms our plea, to His favour and help.

"That great Shepherd of the sheep. In the

but preparatory to the higher honour of investiture with all power as the Shepherd and King of his Church. So fully satisfied and well pleased was the Father with what Christ had done on earth for His glory and man's salvation, that He not only brought him again from the dead, but endowed him with power and authority, as 'the great Shepherd,' to give eternal life to the sheep, to carry them in his arms, to gather them to his fold, and so to guide, feed, defend, and preserve them, that none of them should ever perish, or be plucked out of his hand. The willingness of God to bless us, was thus attested by his deleinterest in our welfare and desire to help us gating the power of saving us to one whose admit of no suspicion. And cold and unconfiding indeed, must be our hearts, if, after such a display of the good-will of Heaven, we can

doubt of our Father's readiness to hear our prayers!

'Through the blood of the everlasting covenant.” This expression seems designed to qualify not any one of the preceding clauses separately, but the whole of them collectively, and to indicate the ground on which the Father has become reconciled to us, and raised our Shepherd to the right hand of power. The blood of the covenant'

is the blood of Christ, by which the covenant is sealed; and the lesson conveyed by these words is this fundamental and all-important one, that to the merit and worth of Christ's sacrifice we are indebted for peace with God, and every other spiritual blessing, We are, therefore, taught to approach God only through the mediation of the Son, and to ask for mercy and grace as benefits which can be ours, only because they have been purchased for us by our surety!

But what is the petition which we have thus

habitually ascribing to Father, Son, and Holy Ghost, equal and endless praise!

For pitying us when all undone,

My soul! the Almighty Father bless;
For pardon purchased, bless the Son;
The Spirit bless, for holiness:
For full salvation to the lost,
Bless Father, Son, and Holy Ghost!

EIGHTEENTH DAY.-MORNING.

that shineth more and more unto the perfect day,' Prov. iv. 18.

THE life of the just or justified is a path of ‘light." Before a man comes to Christ, he walks in darkness, for he is ignorant alike of his own and of the Divine character; and he has no source of comfort beyond what the present world supplies. But when once 'God, who at the first commanded the light to shine out of darkness, hath shined into his heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ, a new and clearer course opens upon him. His own character stands revealed to him in all it sinfulness, and that of his God in all its excel lence; Christ is seen and sought as the only refuge; heaven is anticipated as a grand reality confidence in God takes the place of servile dread a relish for Divine things supplants the love o the world; the hope of a blessed immortality overcomes the fear of death. In a word, the ina walks in light; so that, instead of pursuing the journey of life in utter ignorance of his state be fore God, and in constant dread of judgment t come, he presses on ward with a clear mind and a tranquil heart-following a path which i lighted up by the reflected lustre of those spiri tual realities which, though invisible to others are taken home with intensest sympathy by hi believing and regenerated heart.

so many and such strong encouragements to pre-But the path of the just is as the shining light, sent to our Father in heaven? It is a petition for sanctification by the Spirit, for the sake of Christ. The God of peace. make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ.' We are to pray that our reconciled Father would fit us for every good work; that he would accomplish this by giving us the Spirit to work in us both to will and to do; and that He would vouchsafe all for the sake of the Redeemer's merits. What a comprehensive prayer! How cheering to think that the precious benefits which it craves are attainable, when earnestly, patiently, and habitually sought after! Inspiration taught Paul to ask them for his readers: and doubtless it would not have taught him to ask them, had there been any doubt as to their bestowment! Temporal blessings are not promised unconditionally; and it is better that the applicants should not be certain of obtaining them. But fitness for every good work, and the indwelling aid of the Spirit of grace, are blessings which we may seek under the full assurance of finding them. And shall we then, by neglect of fervent believing prayer, consent to forego them? Consent to forego them! Consent, with such treasures within our reach, to remain poor, infinitely poor, in time and through eternity! What terms of severity can be strong enough to describe the folly, ingratitude, impiety, and presumption, which such fatal neglect would imply! 'To whom be glory for ever and ever. Amen.' It is not certain whether this doxology refers to the God of peace,' to whom the prayer is addressed, or to 'Jesus Christ,' who is the nearest antecedent. But the point is of no importance, as such an ascription is equally due to both, and to the Holy Spirit also. The blessed and glorious three are one God in covenant for our salvation; and though the offices which they execute are distinct, yet the part which each performs is so important as well to deserve our adoration. Nor can believers more worthily anticipate the holy services of heaven, than by

The life of the justified is also a path of 'shin ing light.' The knowledge and joy which fill the believer's soul, cannot but shine out from hi temper and life, so as to attract the attention his fellow-travellers. His heavenly principle cannot but shed an unearthly beauty on his wal and conversation. The light which encircles hin while he is with God on the mount, cannot bu beam from his countenance when he comes down into the world. It is true, that worldly men dis like the example that condemns them, and ar ever ready to escape from the rebuke which i administers, by questioning the purity of th motives which sustain it. But when piety i

ever, he does acquire, and the more fully, the longer he sits at the Saviour's feet. The dawn of spiritual discernment gradually advances into the day; and long before he passes to that world where he shall know even as also he is known,' he is favoured with an amount of acquirement, which makes him wonder at his earlier and lengthened blindness of heart.

From his en

deep-rooted, and consequently consistent, it is sure | his people. Such comprehensive knowledge, howto live down obloquy. The world reverences in its heart the holiness which it dislikes; and however much a believer may be despised or denounced for his singularity, when he first settles in a neighbourhood, the light of his example is certain eventually to secure for both himself and his principles the respect and admiration of all around him. None will in the end be so firmly trusted -none so frequently consulted-none so reverentially deferred to, as he. And when death removes him from the scene of his usefulness, the worldliest of his neighbours will be found lamenting his loss, and inwardly wishing to be as secure as he was, of entering into glory. The justified man is thus the light of the world;' and it therefore becomes him not to hide his light under a bushel,' but to let it shine before men, that they may see his good works, and glorify his Father which is in heaven.'

6

6

The main point, however, in the walk of the justified, which is set forth in the similitude of the wise king of Israel, is its progressive lustre. "The path of the just is as the shining light, that shineth more and more unto the perfect day!' As to justification, there is no progression; for the man who is once justified, is justified for ever; and, though he may become more and more certain of the fact of his justification, as his evidences of grace increase, he can never acquire a better, a different, or a more complete title to heaven, than he obtains the moment he believes on Christ. But with respect to sanctification or personal conformity to the moral likeness of God, growth is a prominent characteristic—even from the dawn of conversion onward to the perfect day of meetness for heaven.

The believer's knowledge, for example, is progressive. At first it is as the faint light at daybreak; disclosing spiritual objects to his view only in dim and shadowy outline. It is long before he becomes thoroughly acquainted either with the desperate wickedness of his own heart, or with the full glory of the Divine character as seen in the person and cross of Christ. It is only by degrees that he discovers the extent and spirituality of God's law; and learns, from a perception of its exceeding breadth, to look with wonder on its perfect fulfilment by Christ, and with shame on the narrowness of his own attain

[blocks in formation]

His faith, too, is progressive. trance on the path of life, he firmly believes as much of the revealed will of God as he understands. But as knowledge is essential to faith, his faith cannot embrace a large circle of Divine truth, so long as his knowledge takes in only a limited one; nor can it rise to the strength of a habitual principle of action, while the objects to which it is directed comprise but a section of the field of revelation. As knowledge, however, increases, faith extends its range; having more objects to fix upon, it is oftener called into exercise; from being only an occasional, it becomes a frequent, and by and bye the habitual attitude of his mind; and thus at length he becomes strong in faith-nay, walks by faith. How often is the fact of such a progress evinced, especially at the close of life! You shall behold the believer displaying, in the prospect of dissolution, a confidence in the certainty of unseen and eternal things, as stedfast and realizing as if the veil which separates him from the invisible world had become so thin and transparent, as to enable him to penetrate to the scenes beyond. He sees Christ upon the throne ready to receive him. He beholds the spirits of departed Christian friends waiting to welcome him. He descries the angel of the Lord approaching to deliver him from the chains of sin, and the prison of the flesh. The light shines around him. Another moment! and the angel shall smite him on the side, and bid him go free.

The believer's love is equally progressive. Love, in truth, must necessarily keep pace with knowledge and faith. The more I know and believe of my own guilt and helplessness, the livelier must be my gratitude and love to him who remembered me in my low and lost estate. The more I know and believe of the glories of the unfading inheritance which is reserved in heaven, the warmer must be my affection for the benefactor who purchased it at the cost of his own most precious blood. To know God, is necessarily to love him; for God is love.' And it is therefore only in the natural order of cause and effect, that with every increase of knowledge in the understanding, there should be a corres

« AnteriorContinuar »