Графични страници
PDF файл
ePub

to be converted from sin to holiness, and from the kingdom of darkness to the king dom of "God's dear Son." St. Paul's call to the apostleship is nothing to his being made a child of God. Judas was a Christian by profession, an apostle by call, and a devil by nature. And what is Judas in his own place to the meanest of God's children? -to poor Lazarus in Abraham's bosom? All, who go to heaven, are first turned from darkness to light, and from the power of Satan unto God. This turning sometimes begins by a manifestation of Christ; witness the authentic account of Colonel Gardiner's conversion, published by his judicious friend Dr. Doddridge; and the more authentic one of our apostle's conversion, recorded three times by St. Luke. And I dare advance upon the authority of one greater than St. Luke, that no one's conversion ever was completed without the revelation of the Son of God to his heart. "I am the way and the door," says Jesus, "no man cometh to the Father but by me." "Look unto me, and be ye saved all ye ends of the earth." Our looking to him for salvation would be to as little purpose, were he not to manifest himself to us, as our looking towards the east for light, if the sun were not to rise upon us.

The revelation of Christ, productive of St. Paul's conversion, was not the only one with which the apostle was favoured. "At Corinth the Lord encouraged and spake to him in the night by a vision; Be not afraid, but speak and hold not thy peace; for I am with thee, and no man shall hurt thee." On another occasion, to wean him more from earth, Christ favoured him with the nearest views of heaven. 46 I knew a man in Christ, says he, whether in the body or out of the body, I cannot tell, who was caught into the third heaven, into paradise, and heard words, which it is not possible for man to utter." And he informs us farther, that" lest he should be exalted above measure through the abundance of the revelations, a messenger of Satan was suffered to buffet him." When he had been brought before the Sanhedrim for preaching the gospel, St. Luke informs us, that the night following, the Lord stood by him, and said be of good cheer Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." The Ship, in which he sailed, being endangered by a storm, There stood, by him" the angel of God, whose he was, and whom he served, saying, Fear not Paul." &c.

St. Paul was not the only one, to whom Christ manifested himself in this familiar manner. Ananias of Damascus, was neither an apostle, nor a deacon; nevertheless, to him" said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord; and the Lord said, Arise, and go into the street,

which is called Straight, and enquire in the house of Judas for one called Saul of Tarsus; for behold he prayeth." In like manner Philip was directed to go near and join himself to the Eunuch's chariot. And St. Peter being informed that three men sought him, the Lord said to him, "Arise, and go with them, doubting nothing, for I have sent them."

Whether we place these manifestations in the class of the extraordinary, or of the mist ones, we equally learn from them, (1st) That the Lord Jesus revealed himself as much after his ascension as he did before. (2dly) That if he does it to send his servants with a gospel message to particular persons, he will do it much more to make that message effectual, and to bring salvation to those who wait for him.

As for the revelations of Christ to St. John, they were so many, that the last book of the New Testament is called the Revelation, as containing chiefly an account of them. "I was in the Spirit on the Lord's day, says the apostle; and I heard behind me a great voice, as of a trumpet, saying, I am the first and the last. I turned to see the voice, that spake with me, and I saw one like unto the Son of man, clothed with a garment down to the foot, and girt with a golden girdle. His head and hair were as white as snow, and his eyes as a flame of fire, his feet like unto fine brass burning in a furnace, his voice as the sound of many waters, and his counte. nance as the sun shining in his strength. When I saw him, I fell at his feet as dead; and he laid his hands upon me, saying, Fear not, I am the first and the last. I am he, that liveth and was dead, and behold I am alive for evermore; and have the keys of hell and death. Write the things, which are and shall be." One of the things, which our Lord commanded John to write, is a most glorious promise, that he stands at the door of the human heart ready to manifest himself even to poor lukewarm Laodiceans; and that, if any man hear his voice and open the door,-if they are made conscious of their need of him, so as to open their hearts by the prayer of faith, he will come in, and feast them with his gracious presence, and the de. licious fruits of his blessed Spirit. Therefore the most extraordinary of all the revela. tions, that of St. John in Patmos, not only shews, that the manifestations of Christ run parallel to the canon of Scripture, but also gives a peculiar sanction to the ordinary revelations of him, for which I contend.

Having thus led you from Genesis to Revelation, I conclude by two inferences, which appear to me undeniable. The first, that it is evident our Lord, before his incarnation, during his stay on earth, after his ascension into heaven, hath been pleased, in a variety of manners, to manifest himself to the chil

dren of men, both for the benefit of the Church in general, and for the conversion of sinners, and for the establishment of saints in particular. Secondly, that the doctrine I maintain, is as old as Adam, as modern as St. John, the last of the inspired writers, and as scriptural as the Old and New Testament, which is what I wanted to demonstrate. I am, Sir, &c.

FRAGMENTS.

ON SERIOUSNESS.

Nothing is so contrary to godliness as levity. Seriousness consists in the matter of what is spoken, in the manner of speaking, in dignity of behaviour, and in weighty, not trifling actions. Some people are serious by nature, some by policy, and for selfish ends, and some by grace, and from a sense of duty. Jesting and raillery, lightness of behaviour, useless occupations, joy without trem. bling and awe of God, an affectation of vivacity and sprightliness, are all contrary to the Spirit of God. A fool laughs loud, said Solomon: but a wise man scarce smiles a little.

Levity is contrary to contrition and self knowledge-to watching and prayer-frequently to charity-and to common sense, when death is at our heels.

Levity is also destructive of all devotion -in our ow heart-and in that of others, by unfitting the company for receiving good, and bringing a suspicion of hypocrisy upon

all.

Seriousness is useful to prevent the foregoing miscarriages, to keep grace,-to recommend piety a sense of God's presenceto leave room for the Spirit to work-and to check levity and sin in others.

And have we not motives sufficient to seriousness? Are we not priests and kings to God-temples of the Holy Ghost? Are we not walking in the presence of God-on the verge of the grave-and in sight of eternity?

All who walk with God are serious, taking their Lord for their example, and walking by Scripture precepts and warnings.

[ocr errors]

But, are we to renounce innocent mirth ?"

taste, smell, ease, indulgence, &c. Pleasures of the heart-attachments, entanglements, creature love, unmortified friendships. Plea sures of the mind-curious books, deep researches, speculations, hankerings after news-wit-fine language. The Pleasures of the imagination-schemes, fancies, suppositions.

God requires, that we should deny ourselves in all these respects, because (1.) God will have the heart, which he cannot have, if pleasure hath it: and God is a jealous God. (2.) There is no solid union with God, until, in a christian sense, we are dead to creature comforts.-Pleasure is the Gordian knot. (3.) God is purity-hankering after pleasure is the cause of almost all our sins-the bait of temptation. (4.) God calls us to shew our faith and love by a spirit of sacrifice. Pleasure, is Isaac. 5. Denying ourselves, hating our life, dying daily, cruci fying the flesh, putting off the old man, are gospel precepts-so is the cutting off the right hand, plucking out the right eye, and forsaking all to follow Christ. 6. God makes no exceptions. All the offending members must be cut off, every leak must be stopped; or the corrupting pleasure spared gets more ascendant. 7. Pleasures render the soul incapable of the operations of the Spirit, and obstruct divine consolations.

Now nature is all for pleasure, and lives upon sensuality. The senses, heart, mind, and imagination, pursue always objects that may gratify them. We love pleasure so as to deprive ourselves of every thing to enjoy it in some kind or other; and we undergo hardships to procure it. Nature frets horribly, if disappointed in this favourite pursuit; and yet if nature is pampered, grace must be

starved.

Earthly pleasures are of a corrupting nature; for example, that of taste, if indulged, spreads through, corrupts, and dissipates all the powers of the soul and body. It is so much the more dangerous, as it hides itself under a mask of necessity, or colour of law. fulness and does all the mischief of a concealed traitor. It betrays with a kiss, poisons with honey, wounds in its smiles, and kills while it promises happiness.

pable of suffering from God, men, devils, or self; and stands continually in the way of our doing, as well as suffering the will of God. It is much easier, therefore, to fly from pleasure, than to remain within due bounds in its enjoyments. The greatest

Indulgence enervates and renders us inca

Our souls are diseased. "Are we to be dull and melancholy?" Seriousness and solid happiness are inseparable. "Is there not a time for all things ?" There is no time for saints find not ing is so difficult, nothing sin and folly.

ON PLEASURE.

Dying to pleasure, even the most innocent, we shall live to God. Of pleasures there are four sorts Sensual pleasures of the eye, ear,

makes them tremble so, as the use of pleasure; for it requires the strictest watchfulness and the most vigorous attention. He must walk steadily, who can walk safely, on the brink of a precipice.

The absolute necessity of dying to pleasure

will appear from the following considerations. of natural propensities to flow, He tempts The earthly senses must be spiritualized; not, in general, the old to pleasure, nor the the sensual heart purified; the wandering young to covetousness, nor the sick to drunkmind fixed; the foolish imagination made enness, but to impatience. sober.

Worldly pleasures are all little, low and transitory, and a hinderance to our chief good. Much moderation, however, is to be used in the choice and degree of our mortifi. cations. Through pride, nature often prompts us to great extremes, which hurt the body, and sometimes lead the mind into sourness and obstinacy. But to know, and walk in the right path of self-denial, we have need of much recollection.

ON HYPOCRISY.

The moral Hypocrite.

Many mistake nature for grace, and so rest short of a true change: Strong sense, keen wit, lively parts, and a good natural temper puff up many. The tempering makes a vast difference in many blades, all made of the same metal; some of which will bend before they break, others break before they bend. Good nature, without grace, maketh a fairer shew than grace with an evil nature.-A cur, outruns a greyhound with a clog.

The hypocrite derives his honour from his Many pretend to a share of the holy child, birth; the child of God from his new birth. but we want all the wisdom of the true Solo The hypocrite hath his perfections from the mon to know the mother from the harlot. body, from his complexion and constitution. An hypocrite hides wickedness under a cloak which are not praiseworthy; but the Chrisof goodness,-clouds without rain, wells tian hath them from his better part, the soul. without water, trees without fruits, the ape A warm temper hath often the appearance of of piety, the mask of sin, glorious without-zeal; a cooler, of patience; melancholy, of carrion within. They do not put off, but contemplation; lively blood and strong spirits, of spiritual joy.

throw a cloak over it.

Satun an Arch-hypocrite.

Having apostatized from God himself, he endeavoured to vent his malice and envy on God's favourite, man. He disguised himself as a serpent, shewed much love and friendship, and by that appearance deceived Eve. Though God has prepared an antidote, yet he goes about murdering the children of men with increasing craft, (for he is now the old serpent) he is still opposing Christ, picking up the seed of the word, hindering the sowers, sowing tares. He is the strong man, armed with the force of an angel, the sub tilty of a fallen angel, able to insinuate him self into souls, as into serpents. His baits are pleasure for the sensual, wealth for the muckworm, honour for the ambitious, and science for the curious. In each he transforms himself as an angel of light, gilding all 'with heavenly appearances,-but his light is darkness, and how great is that darkness!

He works admirably on predispositions. 1. On ignorance of evil, or forgetfulness of the sword of the spirit. He finds us blind, or blinds our eyes to make us turn the better in his mill. 2. On security. He puts far from us the thoughts of death;-"Ye shall not surely die." 3. On idleness. When David was idle at home, and Joab in the field, Satan took that opportunity to draw him into the snare of lust. 4. On unreasonable scruples of conscience,-discouragement, -extremes. If he cannot put out the fire of zeal, he will make it break out at the chimney, and drive fasting into starving. 5. He suits his temptations to the subjects, drives the nail that will go, and causes the stream

The hypocrite serves God with what costs him nothing, only going down the stream; but the Christian works with strife and industry, wrestleth, and keeps his body under.

The hypocrite is disposed to some virtues, and refrains from those vices, that are contrary to his taste and humour, as an elephant abhors a mouse; but the Christian shuts every door against sin, and is thoroughly furnished to every good work.

The hypocrite puts reason in the place of religion; on the contrary, the Christian brings reason under the command of religion; his understanding bows to faith, and his free-will to God's free-grace.

The hypocrite derives his virtues from him. self, spider like. "Cursed be the man, that trusteth in man," Jer. xvii. 5. The christian hath his virtues from above :-the one is like marshy ground, the other is watered from heaven. Again, the hypocrite curses himself by giving to reason the command of appetite, not knowing, that his reason is crooked; but the christian puts all under the strict rule of grace;—Grace is Sarah, Reason Agar. The one talks of right reason, the other rectifieth it.

The hypocrite puts honesty in the place of piety; but the Christian is honest and kind from a principle of genuine piety. There was a difference between Alexander and David pouring out water,-the one before his soldiers, the other before the Lord.

He hath for virtues only shining vices,virtues proceeding from unsanctified reason, and spoiled by the intention: Thus, a cove tous, indolent man avoids, and hates lawsuits; he is sober and temperate, through

Jove of money, or of health and reputation; he is diligent and industrious to compass profit. But the Christian hath the truth, if he wants the perfection of virtue; the one shines as rotten wood, the other as gold in the

ore.

The hypocrite cries up virtue, and exclaims against vice, rather by speech than practice; but the King's daughter is glorious within: The one speaks, the other lives great things.

The hypocrite keeps himself from gross sins, but harbours spiritual corruptions. Does he subdue his passions? they are in the way of his glory and quiet. Does he do good? it is to be more in love with himself. The Christian cleanseth himself from all spiritual vices: The one is settled on the lees of self love, the other is emptied of self and filled with Christ.

The hypocrite compares himself with the child of God when under disadvantages; as for example, when he is fallen, or overtaken in an infirmity: but the whitest devil shall not stand in the judgment with the most tawny child of God. The meteor may blaze, but the star standeth.

The Hearing Hypocrite.

The hearing hypocrite hears Christ's word without benefit; he assembles with the pious, whom he deceives, as he hopes to deceive Christ. Luke xiii. 26. He goes to meet Christ, not as the bride, but only as the bride's friend. He is the stony ground: he is sermon proof, repels conviction, takes nothing to himself, or shakes it off, as sheep do the rain. He hath the forehead of the whore, Jer. iii. 3. and refuses to be ashamed. Christ condemns him, both as a worker of iniquity, and a builder on the sand. The Christian hears, so that his profiting appears unto all men; he hears Christ himself through the minister; and the word is able to save his soul, as a savour of life unto life: Nor is he a forgetful hearer, but a doer, of the word.

The hypocrite will hear only such ministers as suit his humour,-Balaam suits Balak, a lying prophet Ahab. He will neglect or slight others. The Christian hears God's voice through every messenger of his, the plainer the message the better he receives the messenger, as an angel of God, even as Christ Jesus." Gal. iv. 14. He judges, not of the word by the preacher, but of the preacher by the word. He, like Jehoshaphat, will hear Micaiah preach, rather than the 400 prophets of Baal.

66

The hypocrite hears in hope of hearing something new, therefore when he has heard a few times, he grows weary, and longs for a new preacher. An unsanctified heart, like a sick stomach, loaths its daily bread; but the Christian is never tired of the sincere milk of

the word; he desires no new wine; he likes manna after forty years," Evermore give us this bread."

The hypocrite hearkens more after eloquence than substance. He likes Apollos, not Christ's messenger; he hears not for life; he sports with the infirmities of Sampson,but death is at the door. The Christian looks most to the power of the word; he comes not as to a show, but to the bar, weighs the matter rather than the manner, and regards the messsage more than the messenger. The one falls down before man, the other before God.

He will not hear all comforts, promises, and general truths he loves; the doctrine of the cross he hates. A foil, a wooden sword, that draws no blood, suits him. The Christian hears all God's word, loves to be smitten, does not say, "Hast thou found me, O mine enemy?" but, "Search me, and try my heart."

The hypocrite looks on the word as a story or a landscape, he loves to hear of Christ's miracles, of the prodigal son, &c; but draws a curtain before his own picture. The Christian looks on the word as a glass to see himself. The one uses the word as children their books, looking more at the pictures than the lesson, the other sees himself and improves.

He hears, without preparing his heart to hear; he minds his outward more than his inward man; he uses no exercise to get an appetite; it is enough if he hears, though he digests nothing. He sows among thorns, having never ploughed them up, and they choke all. The Christian looks to his feet, comes hungry to the house of God, longing to be fed, and is not willing to go without his portion.

He hears only for the present time, as he would hear a concert of music; the christian hears both for the time present, and to come; he studies what he hears, and to what end? that he may turn it into practice. He remembers that word, "Take heed, how you hear."

He proposes to himself some carnal end, if any at all,-as, to be noticed for his dili gence, to be reputed a good churchman,to fulfil his task of hearing,-perhaps, to cavil and find fault,-to make amends for not doing,-to please a friend. Festus thus pleased Agrippa, and Ahab heard Micaiah for Jehoshaphat's sake: But the Christian hears for his own and other's edification.

[ocr errors]

If the hypocrite be of the second class of hearers, he sometimes pretends to practice, as an excuse for not hearing. "I have," says he, enough in one sermon to practice all the week." The Christian makes hear-. ing and practice to go hand in hand; he will redeem time for hearing from recreation and sleep; his hearing is a spur to his prac

tice. He does not pretend practice as a fin

derance to his hearing, like Judas, who out of pretended regard to the poor, sought to rob Christ of his due.

Sometimes he trembleth under the word, but yet he shifts it off, before it has taken hold of his heart: as a tree shaken by the wind takes deeper root, so is he more rooted

in his sins. Felix's fearfulness surpriseth the hypocrite before he is aware; he is ashamed of himself, angry at the preacher, and, Cain like, he runs from God, instead of going to him. But the Christian trembles at the word as afraid to sin against it. One is Pharaoh, the other Josiah.

He is a seeming friend, but a secret foe, to the gospel. When the word is a hammer, he is an anvil; when it is fire, he is clay; But the Christian is both reconciled to, and transformed into the word; receiving it as the word of God in the love thereof. If the word be a nail, it nails him to Christ; if a sword, he loves to be cut and dissected; if a fire, he is like water, or as gold. The one kisses the word, like Judas; the other embraces it, as Joseph did Benjamin.

The Praying Hypocrite.

The praying hypocrite prays with his tongue, but not with his heart: The heart of the Christian goes first in prayer.

The hypocrite asks according to his wishes, looking no farther, like Israel for quails, Balaam for leave to curse God's people, Rachel for children: But the Christian like Hannah, who prayed hard and submitted all to God.

He is wavering and double-minded,—“ Can God furnish a table in the wilderness?" "Will he hear and answer?" The Christian asketh in faith, nothing wavering; as Moses at the Red Sea, while Israel cried and expected

death.

[ocr errors]

The hypocrite is sometimes presumptuous also,-" Wherefore have I fasted, and thou seest not?" The Christian always comes as a poor beggar, crying with the Centurion, "I am not worthy.' He quarrelleth with God if not answered,-" This evil is of the Lord :" But the Christian waiteth patiently, saying, "It is the Lord, let him do as he pleaseth."

He prays without repentance, regarding iniquity in his heart; but the Christian con fesses and forsakes his sin.

The hypocrite prays without faith, without expecting an answer; therefore, he often cuts short his prayer, especially in secret. The Christian pours out his soul in prayer ;— gives good measure, pressed down, running over, being assured, that word standeth fast, If ye, being evil, know how to give good gifts unto your children, how much more

[blocks in formation]

At other times, the hypocrite will exceed Marias of the Papists. The true Christian measure, but only in company, like the Ave works of charity and duty. measures his prayers by his affections, and by

prosperity; he comes like the leper, or bea The hypocrite prays in adversity, not in ten child. The Christian, as the loving son, prays in prosperity, without the compulsion of the rod. Or, perhaps, be heart sinks, like Nabal's: he murmurs, comwill pray in prosperity, but in adversity his do thus unto me?" The Christian remembers plains, and cries out, "Why doth the Lord those words of St. James," Is any afflicted, let him pray." The one, as a bastard, runs away; the other kisses the rod, and sees every thing as the answer of prayer, submitting himself wholly to the will of God.

The Preaching Hypocrite worse than all.

Admitted of men, not called of God, he preaches Christ, but not for Christ. Put me, saith he, into the priest's office, that I may eat a morsel of bread. He is, perhaps, a preacher of righteousness, but a worker of iniquity. But the true Christian preacher only spends and is spent upon Christ and his interest; he is careful not only of his gifts, but of his grace; not only to be sent of men, but of God. The one preaches himself and for him. self, the other preaches Christ and for Christ.

The hypocrite is ambitious to shew his learning, to be admired rather than to be useful: Not so St. Paul, 1 Cor. ii. A scribe well instructed, bringing out of his own treasures things new and old.

He brings in learning, but not divine learning. His artificial fire hath no warmth in it. But the Christian minister, though perhaps learned in Egyptian wisdom as Moses, and in Greek literature as St. Paul, who quoted Aratus to the Athenians, Acts xvii. 28, Menar der to the Corinthians, 1 Cor. xv. 33, Epimenides to Titus, Titus i. 12, never uses it but as the Agar of Sarah; Christ crucified being his chief knowledge.

The hypocrite uses divine learning, to hu man, carnal ends,-to get preferment or fame, to support opinions or parties. The minister of Christ handles not the word of God deceitfully, but by manifestation of the truth, 2 Cor. iv. 2. He glorieth not in his preaching, a necessity being laid upon him by Christ.

The hypocrite chooses subjects on which he may shine and please: the other, those which may awaken and edify,-disclaiming men-pleasing.-The one shoots over the heads, the other aims at the hearts of his

« ПредишнаНапред »