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examine yourself, and try your prayers by this standard.

Now, the next thing in the king's resolution regards the time when his prayers should be made: in the morning. This is worthy of particular attention, for morning prayers are few. When I was a boy, it was usual with all in my father's house to say a prayer at night when going to bed, but I have no recollection of any morning prayers. Oh, no! it was arise and go—one to his farm, and another to his merchandize; but God was forgotten; and I am afraid that this plan, dreadful as it is, is too closely followed by thousands of moral and industrious people. King David adopted another plan, and we may safely follow it:—" In the morning will I direct my prayer unto thee."

Morning devotion has a peculiar propriety in it Think what a preservation we have had! We have arisen from sleep, and sleep is the emblem of death. Have you ever seen a dead man? Do you recollect how much death resembled sleep? The living man, while sleeping, is as unconscious of all that is passing around him as the dead man; and yet our adorable Creator has so ordered it, that, in this unconscious state, a process is going on, whereby exhausted nature is invigorated, and we arise refreshed and fitted for the duties of a new day. Ought not God to be adored for this? We are about to enter on the busy scenes of an ensnaring world, and ought we not to cry, "Lead us not into temptation, but deliver us from evil?" Alas! the man who neglects this, is like a ship at sea without a rudder, the sport of every wind, and it is a miracle if it be not lost!

Let us next consider what the king will do after he has prayed. Then, says he "/ will look up." I have presented my petition: now let me look with holy expectation for an answer. And so it ought to be. God has established this connexion: "Ask, and ye shall receive." God is faithful—his promise has never failed; and we never honour him so much as when we give him full credit. Let us expect, because God has promised. Oh! could we but thus believe, then our faith would indeed be the substance of things hoped for, the evidence of things not seen.

Have you been praying for your own spiritual prosperity? Then expect it. Be very anxious after it. If you wish to see religion flourish around you, be sure to have it flourish within you. He who would do much for God, must enjoy

much of God. All great revivals of religion commence with a few, perhaps very few, pious people. They feel the heavenly flame, and, by their holy ardour, they communicate its influence to others. Oh! could we see one in a family, and two or three1 in a congregation, like a live coal just taken from the altar, we should see many around them melt into contrition, and bring forth fruit unto God.

But you have not been praying merely for yourselves. For what is yonder parent wrestling with God?—what is the subject which lies so heavy in his breast? Hearken! It seems to consist in a short, broken sentence: "Oh, my children, my children!—the children thou hast given me!" Yes, it is for the salvation of his children. And what has God promised to do for your children? "I will pour out my Spirit on thy seed, and my blessing on thine offspring;" and the effect of it shall be, "they shall grow up as willows by the water-courses: they shall become evergreens. One shall say, I am the Lord's; and another shall subscribe with his hand unto the Lord." Well, ye tender parents, have ye seen any thing like this in your children? Have some of them given themselves unto the Lord? Do you sigh, and say, "No!"—and have you complained of this before the mercyseat? Have you put God in remembrance of his engagement? Have you poured out your heart before the Lord? Have you used corresponding efforts with your children? Then now "look up," and say, "Mine eyes are ever towards the Lord. I cannot give up my expectation, because God is faithful.''

Have you been praying for a peculiar blessing to attend the appointed means of grace, that sinners may be converted unto God? To be sure you have; a praying soul yearns over perishing souls—a praying soul cannot take pleasure in the death of a sinner, but would rather that he should turn and live. For this end he beseeches God to make his word like a fire, and a hammer which breaketh the rock in pieces— that every sermon may be blessed both to saints and sinners. During one part of the ministry of Mr. Tanner, of Exeter, it is thought he never preached a sermon without one sinner being awakened; and cannot God favour you to see the same blessing? An American minister writes respecting the work of God in his congregation—" I can compare it to nothing but the sound of a rushing, mighty wind, which fills the house where we are sitting, and every one is impressed with the conviction that God is there. Hence some ure crying out, 'What shall I do to be saved?' while others are rejoicing in God their Saviour." Oh, this is what we need !—yes, all our congregations need it. There is a manifest want of the Spirit's influence; I feel it myself, and I see it in others. And where is this penetrating fervour to come from? Ah! we know; with God is the residue of the Spirit, and he will give his Holy Spirit unto them that ask him. Have you been praying for this, and do you expect it? Are you "looking up" for it—are you anxiously looking up for it? Then "it will come, and will not tarry."

There are some among my readers whose hearts correspond with David's resolution—who are saying, "My voice shalt thou hear in the morning, O Lord: in the morning will I direct my prayer unto thee, and will look up." Hold fast, dear friends, hold fast this profession of your faith without wavering. Endeavour to live much in this happy frame. It will elevate your affections. You will mount up as on eagle's wings; you will run and not be weary, and walk and not faint Sweet communion with God in the morning will be a fine preparation for the duties of the day; it will help you to shine as a light in the world, and glorify your Father which is in heaven. Remember, God has done much for you. A praying heart is the choicest gift—it is a pledge of all future blessings. Let it be continually sending forth its aspirations, until prayer shall be exchanged lor praise.

But there are others of my readers whom King David's resolution condemns. It is possible that one at least who lives without prayer will exercise patience enough to read these pages. Oh, sinner! —poor sinner! thy case is very affecting! If thou wilt go with me a little further

I think I could weep over thy condition; and I could tell thee something that ought to make thee weep also.

At one period of my life, I was exactly as thou now art. Morning, noon, and night, rolled on, and found all my thoughts swallowed up about a present world; but I now see that, if 1 had died in that state, I could not have gone to heaven; I was wholly unprepared for that holy place. Yes, now I see that, if God had cut me off while I was thus slighting him, and rebelling against him, I should have sunk to the lowest hell; and I warn you—I charge you in the name of the Lord Jesus—to listen to my words. If you continue in your present state, you will be lost—you will perish! A change must take place—you must repent, and turn to God—you must be born again— you must become a new creature! And all this you can obtain if you seek it God encourages you, he invites you, to come to him just as you are. "Come, and let us reason together; though your sins be as scarlet, I will make them white as snow; though they be red like crimson, they shall be as wool." "A new heart will I give thee, and a right spirit will I put within thee: and I will take away the stony heart out of thy flesh, and will give thee a heart of flesh." Is not this encouraging? And when will you begin? Shall it be to-day ?—shall it be this hour?—shall it be now—in this accepted time, Now?

Remember that the serpent beguiled Eve. Oh! do not let him beguile you; but arise, and call upon thy God; and do it now! Let the transactions of this day form a page in thy history worth remembering. Yea, let the recording angel note in the book of God's remembrance concerning thee, " Behold, he prayeth!" Amen.

LETTER TO AN OPULENT PROFESSOR ON THE APPLICATION OF

PROPERTY.

For the Evangelical Magazine.

[All that we know of the following letter is, that it was written on a particular occasion, and addressed to a gentleman in the circumstances referred to. But who the writer was, to whom addressed, and what was its effect, we are not informed. Though originally quite confidential (as every such communication

ought to be), we consider it no violation of that Confidence to give it publicity, as there is no allusion either to the writer or to the person to whom it was sent; and, as the suggestions contained in it are, we believe, applicable to maay wealthy professors of religion, we hope its publication may be useful.—Editor-]

'Mv Dear Sir,—I have long thought that one of the most important services which one professing Christian can perform to another, is faithfully to point out to him whatever may appear in his habits or conduct at all inconsistent with the Christian character. This is a kind of fidelity which, I fear, is not often to be met with; but if it were more generally exercised, and received in a proper spirit, it would tend much to remove many of those inconsistencies which we find among professors, and which so often fortify worldly men in the neglect of the gospel, and cause them to speak reproachfully.

You will at once, I dare say, apprehend that this is a preface to my exercising a little of that fidelity which I so much approve. It is; and be assured it is with no feeling but that of the most sincere Christian regard that I express my regret at the observations I have heard made, respecting the limited scale on which you appear to contribute to advance the cause of the gospel, when compared with your well-known ample fortune. Perhaps you say you gave privately. If you say so, I do not question it; and if it be in some fair proportion to vour means, it is well. But I appeal to yourself, if, in this case, you do not mistake the path of duty. Many do not distinguish between ostentation and publicity when they quote that text, "Do not give your alms to be seen of men." It is the former, not the latter, our Lord here condemns. We are called to watch over our motives, to see that we do not give alms in order to be seen of men. On the other hand, publicity in acts of benevolence is inculcated in the precept, "Let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven." Now, how are we to glorify God by others seeing our good works, unless they really do see them? An opulent Christian is expressly called to set an example of the way in which property ought to be used for the glory of God. Not that others are not called to do so likewise. But a wealthy Christian stands on vantage ground. In the good providence of God, he has it much more in his power than others, by being able to do things on a larger scale, to show how he considers property as a talent committed to his trust, and which he is called to employ, according to the measure in which it is bestowed, for the glory of the church.

Now I hold that, with every Christian, it ought to be a matter of serious and conscientious enquiry, Am I, as in the sight of God, employing the property he has given me, to the extent to which I ought, in relieving the distresses of others, and in promoting the interests of the Redeemer's kingdom? No one will deny that such a question every Christian ought to put; and the plain rule of Scripture is, to give as the Lord hath prospered us. There must evidently be a proportion between what we give and what we possess; and while no express measure of that proportion is mentioned, as the situation of individuals is very various, we should endeavour to discover, from the whole spirit of the gospel, what duty, in our particular circumstances, requires. I should tremble at the thought of being found, on a death-bed, or at the judgmentseat, to have retained any part of that which I ought to have given for the glory of God in the world. Were this kept in view by many who profess the religion of Christ, there would be no complaint of want of funds for promoting, far more extensively than is at present done, the interests of his kingdom.

But where one who professes our orthodox creed, and is even perhaps strenuous in the defence of it, is never seen to contribute, except on a very limited scale (limited for him at least), for purposes of Christian benevolence, there is far more injury done than from the mere want of his pecuniary aid. It creates a prejudice in the minds of men against the very creed he holds. He is apt to be accounted not very sincere in his professed zeal for divine truth, while that zeal does not more effectually reach his pocket. I have often heard, with regret, those who made ho particular profession declare they could not bear to hear such persons speak about religion, while it was manifest it had so little influence on their conduct, as they were plainly as much attached to the world as those who made no such pretensions.

It is but the part of Christian fidelity to say, that I have heard these or similar remarks made in reference to yourself. I have heard them made by those who were connected with you in church-fellowship, and in closer habits of intimacy than I am. I have told such persons what their duty was in such a case. But it is from having reason to fear that what they so readily expressed to others, they had not the honesty to express to yourself, that { have felt it ray duty to write you this letter.

I have now performed, my dear sir, what from our long acquaintance I felt to be a duty, though far from a pleasant one. Believing that you and I are travelling together to the judgment-seat of Christ, should it he found, when we appear there, that you had been living in the neglect of an important part of the will of the Judge, and that, though I had reason to fear that this was the case, I had not pointed out to you the evil, I should certainly he found not to have treated you with that fidelity with which it becomes one professing Christian to act towards another; there can at least be no harm in bringing this subject under your notice. If you think I have judged severely, forgive me this wrong. If you knew the sincere Christian regard, and the earnest desire that you may appear at last accepted of God, by which I am influenced in

writing you, I am confident you could not be offended at this communication.

In conclusion, I would simply say I invite you to make reprisals. You may find in me as great inconsistencies, in some other things, as I have endeavoured to point out in you. If you do, I will cordially thank you to mention them. Whatever unhallowed feelings might at the moment spring up (feelings to which we are all too subject when any thing is presented to us in the form of reproof), I trust I shall ever consider it the highest favour that you or any one can do me, in the spirit of the gospel to guard me against evils into which, from the deceitfulness of the heart, I am apt to be betrayed.

With the very best wishes for you and yours, and earnestly praying that we may be directed, in our different spheres, in all things to walk so as to please God, I am, my dear Sir, Yours, &c.

POETRY.

FAITH'S ESTIMATE.

Thick is the gloom prevailing round,
And hope is low, and fears abound;
Desponding thoughts our bosom swell—
Yet something whispers, " It is well!"

Disease in awful form abroad,
Diurnal victims we record;
And yet, amidst the solemn knell,
We hear the whisper, " It is well!"

The funeral hearse we often meet;
Pale mourners pace the crowded street,
And frequent tales of sorrow tell;—
Yet still the whisper, " It is well!"

From whence is this 1—what mortal spoke?
Worldling, thine earthly schemes were broke;
When thy beloved idol fell—
Thou couldst not say that "It is well!"

Scorner! thy boastings oft were loud,
Thy language and thy gait were proud;—
Now, shaken o'er the mouth of hell,
Thou canst not utter, "It is well 1"

I heard that lonely widow sigh:

I marked the tear which gemmed her eye:

Afflicted mourner, didst thou tell

My wondering spirit •* It is well 1"

"A bruised reed indeed you see;
Jehovah's hand hath wounded me;
Yet, since beneath His stroke I fell,
I strove to whisper, 'It is well!'"

Those orphans, of their stay bereft,
Forsaken group, in sorrow left,
With meek submission strive to swell
The plaintive chorus, "It is well!"

Yon parent, weeping o'er the bier
Of his last coal* extinguished here,
Amidst his anguish hear him tell
His mourning partner " It is well!"

Who could inspire this peaceful strain,
Make them surmount their bosom's pain?—
Their bleeding sorrows who could quell,
And prompt the language, "It is well!"

'Tis mighty faith allays their woes,
By the discoveries that she throws
On that blest world, where ransomed dwell
The saints in light, and " All is well!"

And for themselves this thought imparts
Abounding com fort to their hearts,
More than their faltering tongues can tell,
That God's appointments must be " well!"
July 20, 1832.

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SUBSTITUTE FOR POPE'S ODE IN
PUBLIC WORSHIP.

Maker of this mortal frame.
From whose hand our spirits came,
May we, on thy grace relying,
Still to earthly things be dying—
Ordering, by thy word, our way
Till night be changed to perfect day.

Peace to troubled minds impart;
Heal and cleanse the broken heart;

Oh! enlarge each pure desire,
Lest the spark of love expire;
Keep us till we yield our breath,
And launch into the stream of death.

We then in glory shall appear,
And to thy shining throne draw near,

With this triumphant song :—
"Praise, praise be to our God on high!
He gives, through Christ, the victory;—<•
To him our tlianks belong I"
Haverfordwest, • J. B,

REVIEW OF RELIGIOUS PUBLICATIONS.

The Christian Warfare Illustrated. By the Rev. Robert Vauchan. 8vo. pp. 409.

Holdsworth and Ball.

By those who have entered on the Christian warfare, the subject of this volume cannot fail to be regarded with interest. Their own experience teaches them that the life of faith is a constant struggle, from its earliest manifestation to the moment of its full maturity in the regions of unclouded bliss. Our old divines were famous for the attention which they paid, both in their preaching and writings, to the several branches of the Christian warfare; and hence the knowledge which they acquired of human nature, and of the several departments of experimental godliness. Hence, too, the unction which distinguished their ponderous volumes, and which gives them such a hold, to the present day, of the best affections of sanctified human nature. While the religion of the heart continues to be known and cultivated, the writings of Baxter, and Leighton, and Gurnall, and Bunyan, and Bishop Hall, and Brooks, will be reckoned among the choicest uninspired treasures of the church.

Though there is a considerable accuracy of definition, and simplicity of style, pervading the practical theology of the present age, it may be fairly questioned whether it is distinguished by that depth of religious feeling, that minute acquaintance with the workings of divine grace in the heart, that vigorous scrutiny of the devices of Satan, which characterised the productions of our persecuted Nonconformists. We are not by any means disposed to undervalue the attainments of our age; but we are quite settled in our conviction, that the popular theology of the day is wanting in that heart-searching quality which, in the perusal of the old divines, makes us forget their circumlocutions, their qnaintnesses, their defective analyses, their tediousness, and their frequent violations of good taste. Their writings are baptized in the spirit of devotion, and their phraseology,

however quaint and redundant, has such an obvious hold on the living oracles, that we insensibly feel ourselves treading on holy ground, and can as little indulge a spirit of levity in perusing their pages, as in consulting the contents of that holy volume, from which they have alike drawn their sentiments and their style. Would that we could see a reviva! of their solidity and their unction! There is a sad tendency in the present age to the sentimental method of writing, which robs our theological productions of more than half their grandeur and pathos; and which, if persisted in, will drive all powerful preaching, and all powerful writing, out of fashion. We would affectionately urge our theological students to familiarize themselves with the writings of Baxter, and Charnock, and Howe, and Boston, and Rutherford. Let them aspire after their scriptural phraseology, their close appeal to the conscience, their graphic knowledge of human character, their minute classifications of sin and duty, their deep and holy awe; let them study as they studied, pray as they prayed, and labour as they laboured, and speedily may we expect to see a revival of pure and undefiled religion in all its drooping energies.

We like the theme of Mr. Vaughan's work, and we approve, in most respects, of the manner in which he has treated it. It is a work of piety, and of much close and accurate thinking. To Christians who are inexperienced in the divine life it will supply many a useful lesson, and many a salutary caution; and to those who are farther advanced in their heavenly course, it will very pleasantly refresh them with the remembrance of scenes and circumstances through which they have passed. We sincerely thank Mr. V. for a book so full of sobriety, of evangelical statement, and of practical piety.

To some, his numerous quotations from Wordsworth will be rather alarming; and we do confess that they have all too little of spirituality and of direct theological tendency to meet our approbation in a work of the pro

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