Page images
PDF
EPUB

to administer relief to him under such a heavy affliction; but having, in the first place, formed erroneous conceptions of his character, they defeated their own purpose, and, instead of pouring the balm of consolation into his soul, they only deepened his wounds, and increased his distress. They supposed him to be a person destitute of the fear of God, and therefore they exhorted him to acquaint himself with his Maker, and to be at peace with him. They endeavoured to work upon his mind by the most frightful representations of the terrors of the Lord against the wicked, and explained the conduct of God towards him in afflicting him, as an awful recompense for his transgressions. All this was foreign from the experience of this man of God. He wanted the supports of the Gospel, instead of the thunders of Mount Sinai. He wanted the promises of God to his people, instead of his curses against the ungodly. Miserable comforters must they have been to employ such means.

Nevertheless, there was a source whence he could obtain relief to his troubled mind. Notwithstanding the cutting reproofs and gross misrepresentations of his pretended friends, he could appeal to the God of his salvation. Before him he could spread his sorrows, and unbosom his complaints; and though deprived, for a season, of the enjoyment of his presence, and wondering how the scene would end, he could patiently submit to his righteous dealings, and wait the result of his sovereign pleasure. After Eliphaz had given the most mistaken representations of his character and situation, "Then Job answered and said, But he knoweth the way that I take; when he hath tried me, I shall come forth as gold."

We may notice this,

I. As a recognition of the omniscience of God. "He knoweth," &c. Others

[ocr errors]

may mistake my character, and grossly misrepresent my situation; others may hold me up as the subject of their irony and sarcasm; others may esteem me as an object of pity and contempt; but "He knoweth, &c. He whose dominion has no bounds, whose power is almighty, and whose understahding is infinite; He from whose presence nothing can escape; He knoweth my affliction. Though men may be deceived, to him all is perfectly known. "His eyes are in every place, beholding the evil and the good." The inmost recesses of the heart are naked to his view. The infernal regions themselves are open to his in

spection. "Hell itself hath no covering." "He knoweth,"-He who has said, "When thou passest through the waters, I will be with thee," Isa. xliii. 2. He who has pledged himself to keep the feet of his saints, and to deliver them out of all their affliction-" He knoweth the way that I take."

We may regard this,

II. As the language of conscious integrity. "He knoweth the way that I take." He has afflicted me, and the design of this affliction is perfectly known to him; and I am satisfied to leave this with him, while I cannot fathom his inscrutable providence. "He knoweth the way that I take" while suffering this affliction. "My foot hath held his steps; his way have I kept, and not declined; neither have I gone back from the commandment of his lips. I have esteemed the words of his mouth more than my necessary food," Job xxiii. 11, 12. This was no small source of consolation to Job. Though there was nothing in his conduct to merit the Divine regard, yet a consciousness that he had been in the path of duty, afforded him great satisfaction of mind. When severely tried by his affliction, and doubly tried, if possible, by his professed comforters, who were continually taunting him, he could appeal to Heaven in the language of conscious integrity: "My witness is in heaven, and my record is on high." This is worthy of our most serious consideration. This certainly is necessary, in order to insure our confidence. There must be a consciousness that matters are right between God and ourselves, or else we shall suffer as evil-doers; and suffering in such a character, we shall justly deserve the calumnies and reproaches of our enemies; but if we have a conviction that we suffer for righteousness sake, what matter reproaches and slander? If we have this testimony, that we please God, we may humbly submit to his disposal, and resignedly wait his designs concerning us. We may also see here the desirable tendency of affliction to draw us near to God, and increase our confidence in him. Thus it was with Job. This made him appeal with such confidence to God under his affliction. He had not gone back. So the Prophet "All this is come upon us; yet says, have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way. Though thou hast sore broken us in the place of

dragons, and covered us with the shadow of death."

Oh! it is well when we, in our trials, can, in the language of conscious integrity, make this appeal to Him who appoints them, and say, "He knoweth," &c. We may take it,

III. As the language of strong confidence in God in a particular time of trouble.

Where is there a more affecting example? You who have read the history of this man of God must have been struck with the dealings of God towards him, whilst you have not dared for a moment to reply against the Almighty for such a procedure. It was to promote his own glory, and to illustrate the power of his grace, in supporting his servant under it. He was supported; and the language before us shows, to the most eminent degree, that he possessed strong, unshaken confidence. It reminds us of Paul's language: "And not only so, but we glory in tribulations also; knowing that tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us," (Rom. v. 3-5.) It is in these circumstances we meet with a criterion for our faith and confidence: our principles are brought to a particular test. This is not the time to put on the garb of hypocrisy. Now is the time to detect false principles, and to endear to the heart such as are of sterling value. And, oh! it is well, when in adversity, we can say, "My principles are tried, and I feel their worth; they are a rock on which I can repose with confidence, and wait with resignation." "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." It may be asked,

IV. Why this confidence? It arose, 1. From a deep conviction that all his afflictions were regulated by the gracious hand of God. He afflicts not willingly. All are the results of his unerring counsel. "Shall we receive good at the hand of God, and shall we not receive evil?" "Affliction cometh not forth of the dust, neither doth trouble spring out of the ground;" its origin is higher. "Is there evil in a city, and the Lord hath not done it?" "He hath tried me."

2. It arose from the firm persuasion he had of the happy result of his affliction. "When he hath tried me, I shall

come forth as gold." Sanctified affliction effects that which a scene of perpetual enjoyment would not. It operates like fire upon the precious metals, and purifies the heart, subduing pride, weakening corruption, weaning from the present evil world, and preparing the soul for heaven. Hence, says God, "I will also purge away thy dross, and take away all thy tin." And again, "I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The Lord is my God." By this," says one of the prophets, "shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin." And again, referring to trials, "By these things do men live, and in all these things is the life of my spirit." And can a result so holy and so happy be regretted? "No chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them who are exercised thereby." "When he hath tried me, I shall come forth as gold."

APPLICATION.

66

1. It is awful to be given up and tried no more. (Hosea iv. 17.) 2. If tried, let us submit to the will of God. This is our duty and our privilege. Let us follow the example of Eli : "It is the Lord, let him do what seemeth him good." Or say with the church, "I will bear the indignation of the Lord, because I have sinned against him."

3. What have we gained by our trials? Is sin rendered more loathsome and hateful? Is Christ more precious? Is the Word of God more perused? Is the throne of grace more valued, and are we more conformed to the image of God's dear Son?

4. All the trials and afflictions of the people of God are confined to this world. Hall-Fold. R. R.

SELF-DENIAL.

To deny self is a command binding on all, observed comparatively by few. There is no precept of more importance to the children of God-none better calculated to preserve the purity of the soul. Mental discipline is to be the work of of every man the keeping of the heart for God-the cultivation of sound and solid principles in the fear of God. It is

to resist habitually wild, careless, and unprofitable thoughts; curbing the natural tendency of the mind; bringing all into subjection unto Christ. It is to fight the good fight of faith, as seeing Him who is invisible, and having regard to the promises which the Christian cordially embraces. It is to act with decision against temptations, resolving to conquer in the fear of the Lord. It is to suppress the first risings of sin, the first motions of evil, plucking up the noxious weeds which are to be destroyed as soon as discovered. It is to labour to exercise control over the mental powers, and to bring them into subjection to the will of God. It is to act under the holy influence of the Spirit, and thus to keep the heart for God, in the exercise of love and faith. It is to preserve the affections from entanglement with the world, and to gather them up for Christ, that all may centre in Him. It is to maintain holy jealousy, strict watchfulness, not merely over the thoughts, but over the lips, that there may be habitually offered a living sacrifice unto the Lord. It is to keep in remembrance that the Christian is the habitation of God through the Spirit, and that it becomes him to move and live and act circumspectly, as forming a part of the living body, the Church, which shall shine hereafter in all the brightness of the Father's glory. It is to sit loose to creature affection, that Christ may be all and in all; that He whose right it is may reign over the mental and moral powers which He himself has created for his glory. It is to acknowledge the supremacy of Christ as the author and finisher of faith; and consequently, to glorify Him by holy perseverance in contention with the powers of darkness and innate corruption. Without faith it is impossible to please God; and whatsoever is not of faith is sin. The command of self-denial is to be received in faith, to be acted upon, to be adopted. Some Christians are apt to lose their evidences of assurance in Christ, because they are deficient in keeping up mental discipline. They are worldly within, and too often betray the same spirit with their lips. They give license to their natural feelings, tendencies, and passions; and, instead of putting on the break, allow themselves to be hurried on from one wrong step to another, until Christ is so crucified, that hardly a vestige of his steps can be traced. They are apt to forget that they were born to suffer-to

take up the cross, and pass through much tribulation to gain the crown. They bury the jewel under a heap of rubbish; and if, when ebullition breaks forth, you look for the Master's spirit, nothing is to be seen but the Master departed. All comes from want of habitually keeping the heart, the absence of self-denial, and taking up the cross. Sometimes Christians speak of the clouds and darkness which surround them; of the absence of joy, and light, and love; and no wonder if such be their condition, simply because they have forgotten to fight the good fight of faith. They have let the world in, where Christ ought to be; and Christ and the world cannot dwell together. One is your Master, and one alone. Christ is jealous of his glory and honour, and He will reign until all enemies are put beneath his feet. He must be all and in all; his glory will He not give to another. The work of sanctification is a beautiful process, but it requires heart work, unremitting attention, constant labour, strict discipline, under the influence of the Spirit of God, to prepare for death and heaven. Without self-denial, where is the obedience of faith? where the holy panting after the living God? where the crucifixion of the old man, and the renewing of the mind after the Divine image? Truth, like a sunbeam, is to dispel the darkness of the understanding; light up a flame within to consume the dross and burnish the gold; to fit the earthen vessel for the bright temple beyond the skies. In proportion to the exercise of self-denial will truth appear in all its beauty and loveliness, bringing into submission the disorderly workings of the mind, and fashioning it as a holy temple for the Lord. In the Christian's course, in order to ensure peace as well as usefulness, every spoke of the chariotwheel must be kept going; and as the old man dies, the new man will appear clothed with strength and beauty, fitted for the service of the Lord, to do his will. It is eminent piety that is needful to ensure eminent usefulness; and the nearer Christians live to Christ, and take up the cross, and separate themselves from an ungodly world, the more will they be qualified to win souls to Christ by the holy consistency and transparency of their lives. We may observe the coarsest ground covered with brier and weed, unproductive and unfruitful, brought into cultivation, and rendered fertile by dint of unwearied labour and perseverance.

Even so it is in the garden of the Lord, the Church in proportion to the care bestowed on the culture of the plants, the watering in tears, the light from heaven, the rooting in faith and love, the growth in grace, will be their visible appearance, diffusing a sweet savour, the bright manifestation of their union to Christ as the true vine. All must be in harmony to reflect the image of Jesus, and to bring forth the fruits of the Spirit. With the heart man believeth unto righteousness; but, as the evidence of that genuine faith, there must be the internal regulation of the springs of action, deep watchfulness to guard against sudden surprise, the moving with holy fear, that the light may shine in the temple, as the earnest and pledge of that brighter light which awaits the Christian amid the glories of the New Jerusalem. When self-denial, by the operation of the Spirit, thus brings the Christian unto the measure of the stature of the fulness of Christ, it bestows a blessing of no ordinary character, exalting the Saviour, triumphing by faith over the subtle and powerful enemies of his nature, and causing him to rejoice with joy unspeakable, and full of glory. Who would not be the self-denying Christian, to live and labour, that Christ may be glorified? Tiverton, Jan. 1851.

F. S. G.

PRAYING OVER THE SCRIPTURES. Ir is related of George Whitefield, that in the course of his preparation for the ministry, he read over the whole Bible, together with Matthew Henry's Commentary, in his closet, on his knees. The position of his body was a matter of small consequence, but we suppose that the prayerful perusal of the Bible was one of the means by which he became wise to win souls to God.

In Henry Martyn's Journal it is written: "Was in a spiritual, happy frame the whole day, which I cannot but ascribe to my being more diligent in prayer over the Scriptures; so that it is the neglect of this duty which keeps my soul so low."

The habit of constantly uniting prayer with the reading of the Scriptures is most conducive to the increase in knowledge and improvement in prayer-to growth in grace, and in the knowledge of the truth.

A young man who had made great attainments in piety for one of his years, was asked by an intimate friend to give an account of the means he had used.

After some reluctance he remarked, in substance, as follows:

"For some years after I made a profession of religion, my interest in spiritual things was fitful. I did not clearly understand that conversion was but the commencement of a religious life, and that my course was to be steadily onward from one degree of perfection to another. When I understood this, I was led to inquire, what are the means that I am to employ to make this progress? I found that the reading of the Scriptures and prayer were among the most important ones. I set apart stated seasons for the use of those means. Sometimes I was interested in what I read, and sometimes not. I saw that it would do me no good to read the Bible as a task, that I must feel its truths, or it could have no sanctifying power on my heart. I then endeavoured to prepare my mind before I began to read, by reflecting that it was God's word, and that I was bound to attend to it as though it was expressly addressed to me. I found this profitable. I was next led not only to meditate, but to pray before I read my portion. I found my interest in the Bible increasing. I was soon led to blend the two exercises of reading and prayer. It has been my custom for several years to pause on every thought I meet with in reading the Bible, and to ask myself what application I can make of it, and to pray for the Spirit to enable me to make that application. This is my uniform habit, and I have derived great benefit from it. It has increased my love for the Bible and my delight in prayer an hundred fold."

Here was the secret of the young man's rapid advancement in the Divine life. He received into his soul the food designed for its nourishment.

Should not his example be followed by every Christian? If God should speak to us in an audible voice, we should, no doubt, listen with the deepest reverence: we should feel the most earnest desire to understand his communications. We should, doubtless, lift up our hearts in prayer for aid to hear and to obey his words. His written Word should be treated as reverently as his spoken words. This cannot be done without constant prayer.

Let me exhort you, reader, to enter on the course pointed out above. It will soon make the Scriptures a delight. It will soon add to your spiritual strength. It will soon make you mighty in prayer. It will cause your path to be like that of the shining light, which shineth more and more unto the perfect day.

[blocks in formation]

dinary weekly lecture in the evening, when I was sent for in great haste, to visit a woman who was said to be dying, and who very much desired to see me. I closed the service as soon as I could, and went immediately to her house. She was a member of my church, whom I had known very well for years; with whom I had been acquainted ever since her first serious impressions, before she became a communicant. As I entered the room where she lay, I found it filled with her friends, who had gathered around to see her die. Making my way through the midst of them, I reached the side of her bed, and found her apparently in the last agonies of death. She was bolstered up in her bed, gasping for breath, almost suffocated by the asthma; and the whole bed shook, by a palpitation of her heart, which seemed to be shaking her to pieces. It appeared to me that she could not live a quarter of an hour. I said to her:

"Mrs. M., you seem to be very sick." "Yes," said she, "I am dying." "And are you ready to die?"

She lifted her eyes upon me with a solemn and fixed gaze; and speaking with great difficulty, she replied:

"Sir, God knows-I have taken him -at his word-and-I am not afraidto die."

"I

It was a new definition of faith. have taken him at his word." It struck me in an instant as a triumph of faith. "God knows I have taken him at his word, and I am not afraid to die." It was just the thing for her to say. I have often tried to think what else she could have said that would have expressed so much, in so few words.

I prayed a few minutes by her bedside; recited to her some passages of God's Word, and was about to leave her for a moment to her friends, whom she seemed anxious to address. She held me by the hand, and uttering a word at a time, as she gasped for breath, she said

[blocks in formation]
[blocks in formation]

DEPENDENCE UPON THE SPIRIT OF GOD.

THE experience of every Christian bears testimony to the truth, that progress in piety can be made only by the most vigorous efforts. It was no unmeaning

command of the Saviour to strive to enter in at the strait gate. It was no idle exhortation of the apostle to so run as to obtain the prize. Christians of the most exalted and of the most humble capacities, are alike subject to the same law of progress.

Experience also teaches, that vigorous effort of itself cannot secure progress. It must be put forth in dependence upon the Spirit of God. On this subject, Dr. Chalmers, in writing to a beloved friend,

remarks:

"Will you forgive me, my excellent and aspiring fellow-Christian, if I venture to state one point in which we both are deficient, and have much before us. We are not yet sufficiently humbled into the attitude of dependence on the Spirit of God. We do not yet bow with enough of veneration at the name of Christ for sanctification, There is still a very strong mixture of self-sufficiency and self-dependence in our attempts at the service of God. I speak my own intimate experience when I say that, as the result of all this presumption, I feel as if I had yet done nothing. I can talk, and be impressed, and hold sweet counsel with you; but in the scene of trial I am humbled by my forgetfulness of God, by my want of delight in the doing of His commandments, by the barrenness of all my affections, by my enslavement to the influences of earth and of time, by my love to the creature, by my darkness, and hardness, and insensibility as to the great matters of the city that hath foundations, of the new heavens and the new earth wherein dwelleth righteous

ness.

"In these circumstances, let us flee for refuge to the hope set before us in the Gospel. Let us keep closer by Christ than we have ever yet done. Let us live a life of faith on the Son of God. Let us crucify all our earthly affections, and by the Spirit mortify the deeds of the body, that we may live.

"And, oh, that this ceaseless current of years and of seasons were teaching us wisdom-that we were numbering our days-that we were measuring our future by our past-that we were looking back on the twinkling rapidity of the months and the weeks which have already gone-and so improving the futurity that lies

« PreviousContinue »