young Theophilus was peculiarly attentive, and to him as his kind instructor, he freely unbosomed his very soul. In a former visit he had given Philemon an affecting account of his father's conduct in opposing his spiritual progress, and, therefore, his aged friend was agreeably surprized to find his countenance brightened with an unusual joy, when he called again at the house of Philemon, who accosted him in the following words: Phil. Welcome my beloved Theophilus; if I may judge from your countenance, which I believe is the index to the feelings of your heart, the storm is blown over, and the prejudices of your father softened, since I saw you last. Theoph. Your conclusion, my honored friend, is a just one, and, not only has the heart of my dear parent relented toward me, but I have been favored with such a manifestation of the Redeemer's love, as no words can describe. Agreeable to your advice when we last met, I retired to my closet to seek directions from the Lord, and was enabled to pour out my heart to him with unusual enlargement. On rising from my knees, I took up my Bible, and on opening it, that precious passage, Luke xviii. 29, 30, immediately met my eyes, "Verily I say unto you, there is no man that hath left house or parents, or brethren, or wife, or children, for the kingdom of God's sake who shall not receive manifold more in this present time, and in the world to come life everlasting." On reading this sweet text, my soul was filled with joy and peace in believing, and from that hour the conduct of my father toward me has been altogether as kind, as it was before the very reverse. Phil. You will readily believe me, Theophilus, when I say, my heart rejoices with you on this occasion, but, as one who would watch over you with an holy jealousy, let me ask, on what grounds do you so confidently affirm that this visit was from God, for sudden impulses of the mind are often unsubstantial in their nature. Theoph. It is my desire to be searched, for this is a point in which it would be awful to err: in answer to your question, let me say, that I do not draw the conclusion merely from the circumstance of my opening the Bible just on the passage I have referred to, though that was more than a little remarkable, but because I derived instruction from the words in these two views, 1. From the solemn declaration of our Lord, I was led to see that all who live godly, and walk closely and consistently with God must expect the sneer and contempt of a gainsaying world, and, 2. That where the Lord gives grace thus to act, and to make a believing surrender of the soul with all its concerns for time and eternity into the hands of Jesus, he stands solemnly engaged by his promise, to carry that man through all the storms and dangers of the way, to bless him in this world, and to exalt him to all the blessedness of eternity; and this, not as the reward of his services or sufferings, but as the free bestowment of unmerited favor. Phil. The account you have given me is both satisfactory and pleasing, and you may rest assured, that none ever did, or shall thus trust in the Lord and perish. Your beginning, my young friend has been hopeful, and I trust, through Divine grace, your rest shall be glorious. I would say to you in the words of an an cient servant of God, "Go on, and the Lord be with thee." Theoph. Your kind advice, on all occasions, demands my grateful acknowledgments, and it would. considerably add to the obligations which you have laid me under, if you would favor me with your views of that animating passage, 1 Tim. iv. 8, in which the apostle affirms, that "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." Phil. The cordial regard which I feel for your present and eternal happiness, my Theophilus, urges me to a cheerful compliance with your request; I will, therefore, freely offer such thoughts upon the subject as may be suggested to my mind. Let us first consider what the character supposes. We read of some in the days of the apostle, who had the form of godliness, without the power, and I fear there are but too many of such characters in our day, and this is a delusion against which we cannot too carefully guard. A good old puritan writer has given us a short definition of true godliness, by calling it “God-likeness;" and it may be properly applied to the character, for a godly man is quickened and made alive to God, by the regenerating power of his Holy Spirit. Like the rest of mankind by nature, he bore the image of the earthly Adam, but Divine grace hath stamped upon his soul the image of the second Adam, the Lord from heaven. He is one whose heart and feet are turned to God, and he delights to walk in his ways. The word, ordinances, and house of God, are dear to his soul. He cordially loves the image of God in others, wherever he finds it, and the people VOL. III. * 35 of the Lord are, in his estimation, the excellent of the earth, with whom he delights to enjoy communion and fellowship with the Father and with his Son Jesus Christ. In the concerns of life he is one who sets the Lord before him, and acts in the relations he has to fill, "as seeing Him that is invisible.” In a word, he is an object of the everlasting love of God, a subject of the grace of God, an heir of God, and a joint heir with Christ, and the Divine faithfulness is pledged, that "he shall be kept by the power of God, through faith unto salvation." Theoph. Forgive me the interruption, Sir, but I cannot help saying, in the words of the Psalmist, "Blessed are the people who are in such a case, yea, happy are they whose God is the Lord!" Phil. Yes, my Theophilus, they are, and shall be for ever blessed. And to this truth even an ungodly Balaam was compelled to yield, "God hath blessed them; and I cannot reverse it." But, let us proceed in this important subject, and take a view of the present and future pleasures and advantages of true godliness; and, 1. The godly man has the advantage of the worldling, as he is the happy possessor of a present peace which passeth all understanding; he is taught experimentally to enjoy that promise of his divine Master, "In me ye shall have peace;" and that peace shall reign in his heart, and keep it unto life eternal. In the church, the state, the family, the world, his life and conduct, exemplify that blessed truth, "The wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without par * 1 Pet. i. 5. tiality, and without hypocrisy.* 2. The gain of true godliness is great, if we consider what a satisfying portion it is. Whilst the natural man is continually crying, give, give, who will shew me any good; 'tis the Christian's cry, "Lord lift thou up the light of thy countenance upon me!" and then, "What others value, I resign, Lord, 'tis enough that Thou art mine." 3. That godliness is the greatest gain of the soul, is evident from the support it affords in times of distress and trouble. Grace can enable us to say with pious Habakkuk of old, "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labor of the olive shall fail, and the field shall yield no meat, the flocks shall be cut off from the fold, and there should be no herd in the stalls; yet I will rejoice in the Lord. I will joy in the God of my salvation." Should sickness prey upon the vitals, or death lay his cold hand upon the frail tenement of clay, 'tis enough, that he can say with Job, "I know that my Redeemer liveth." A poet of our own has well described such a scene in these beautiful lines: "Behold the heir of heav'nly bliss! His soul is fill'd with conscious peace! A steady faith, subdues his fear; He sees the happy Canaan near. "His mind is tranquil and serene, No terrors in his look are seen; His Savior's smile dispels the gloom, * James iii. 17. |