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DIVINE IMPARTIALITY.

549 this in all Aristotle, never trust me again; and so Bohemia. So fatuous and weak is the envy of a foolish much I undertake to prove, whenever you wish it. king! I mention this just to make you aware how abun- Now, for my own part, I would visit Bohemia with dantly God has recompensed the blasphemy of the great pleasure, and see the religion which these Popish Papists in bringing contempt upon the Holy Scrip- monsters detest so much; but I have not gone yet, nor tures, and branding it as a dangerous book. The do I intend it. Not that I regard the stigma which effect of which has been, that it has been cast to the these dregs of men, the Papists, have sought to fasten moles and bats, and trampled in the dust; and minds upon a noble people, for the Bohemians did well in of the very first order have been crushed under the separating themselves from these homicides and antiinfluence of that dead heathen philosopher, himself Christian Papists, who burned the innocent John a writer of the profoundest obscurity; what I have | Huss. already quoted being the very best thing he ever I fear not,then, the reproach of the Bohemian name wrote: I say nothing of other passages in which he -I glory in it before God. But Christ has placed me entertains his readers with nothing less than the here, that I may vex these Popish monsters, whose rankest poison. The academies deserve to be re- envy, incredible as it may appear, can discover noduced to ashes, one and all of them. Never since thing in me upon which it can fasten. Christ would the creation came there into the world anything have them crucified by their own envy. Here, there'which could once be compared to this, more resti- fore, wait I for them, and will wait their impotent lential in its consequences, more exactly representing malice, that I may vex them, and torture them while hell and the devil.

I live. But, should they slay me, I shall but vex The passage which we subjoin is not taken by my Lord Jesus Christ, that whether they have me

them the more; for I am set up a prodigy unto them from the volume of discourses; but we have alive, or put me to the death, they shall find no peace translated it as containing, perhaps, the finest nor comiort of conscience, the victims of a double specimen of Luther's eloquence, and the gran- contrition, crucified presently by envy, and doomed deur of liis spirit, which could be produced to suffer the eternal torment of hell. Yes; the day from any of his writings. It is contained in a is come for the death of that detestable Papacy. Its letter by the Reformer to one of his friends, has come to its end, and none shall help it.” Well,

inevitable fate approaches; and, as Daniel says, “It which stands prefixed to his answer to Henry we rush upon each other--they in the extremity VIII.

of their rage, and I with consummate contempt.

And my boldness in Christ Jesus shall overcome the Three years and more have passed since the Papists last struggle of their fury, which has already waxed in their frenzied rage have accused me of Aying to pale. Bohemia-a report which they swallow with wonderful eagerness-warlike men, forsooth, triumphing and glorying in this one thing, "We have conquered! —the heretic has fled to the heretics !” It is thus that this

DIVINE IMPARTIALITY. mad and unlearned beast of Popery, when it has found itself vanquished by argument and truth, and that the “THERE is no respect of persons with God." whole herd of their asses cannot stand before one No partiality through ignorance, indifference, Luther, writhing with vexation, burning with rage, injustice, or sovereignty-not from a regard to has breath only for this one word, that I fly to Bohe

A mia. No doubt, it comforts them to have cast a stigina any natural distinction of body or mind. upon another's name; and they would hold themselves strong, beautiful body, has no preference for out in the meantime as very terrible who, for ignor- acceptance to one weak, sickly, and deformed. ance and a bad conscience, can appear nowhere! Nor does the largest understanding, the most

I have appeared now three times before them. retentive memory, the strongest rational Last of all, I entered Worms, though I knew that the

powers, find favour with him, before those of emperor had broken public faith; for the princes of

more limited faculties. Nor doth national disCiermany, a nation once noted for its honour, can

tinction recommend to his regard; for “in now in obsequiousness to the Roman idol, and to their eternal disgrace, trample the most solemn every nation, he that feareth God and worketh pledges under foot. Thus did this fugitive and timid righteousness, is sequally] accepted of him.” Luther dare to leap into the very jaws of Behemoth. He regards no person as a Jew, or rejects any But these tremendous giants—what have they done?

as a Gentile. He rejected Judas, the wicked The third year has come, and not one has been found Jew, and accepted Cornelius, the believing to undertake the discussion with me at Wittemberg, Gentile. Neither doth any cicil distinction of certified though they would have been of the full protection of the emperor. And these are the effemi- rank, office, or power, nor blood, nor birth, senate and heartless men who look for a triumph from cure his favourable notice. Nor does the my flight, and hope in this manner to wipe off the acquisition of wealth, learning, or reputation shameful cowardice for which they are sounded among men, afford the least spiritual pre-emithroughout the universe, inasmuch as they dared not,

"Ile regardeth not the rich more than in the rawness and fearfulness of their spirits, to face one Luther! What, think you, would all these poor

the poor; for they are both the work of his bulls of the pope avail them, had they to withstand hands.” No man's person is accepted, bethe enmity of the emperor, and hosts of adversaries? cause he stands related to the righteous. Cain Forsooth, these wretches would have fled into a thou- and Abel were brothers, Jacob and Esau, sand corners, who now in their kennels, like so many Isaac and Ishmael, confirm this truth; for in mice, are muttering, “ Luther meditates a flight."

each family one was accepted and the other The king of England, too, clatters with so much venom about my flight to Bohemia. No doubt, he rejected. The Jews, who call Abraham fais a wise man, and believes that his book must be ther, are “cast off;” and Dives, in hell, pleaded triumphant, and well written, if Luther has fled to in vain his relation to him. He saw Abraham

nence.

afar off-cried “ Father Abraham !” and, “in the same fault, because the Galatians had been forebell, lifted up his eyes, being in torments." instructed, and sinned against more light. In all the

1. This doctrine proves the importance of Bible, though it be a history of more than four faith, without which the wicked in prosperity thousand years, we read of but one that converted may think themselves the favourites of Heaven; just before his death; and we do believe that he also and the righteous in adversity envy the wicked, did convert at his first convincing call. and fear they are rejected. (Ps. xxxvii.) You, as plainly as elder people, do dare God to

2. It proves the importance of character in damn you, all the while you delay your conversion. , the sight of God, as it is the only thing he re- Therefore it is your duty to convert presently. I spects, as honourable to his holiness and his have heard of a man much accustomed to cursing in grace. He respected Abel and his offering, his health, that could not utter any word but a curse as a believer; he had respect to the faith, in his sickness; could not pronounce “Yes” or “No;" fear, and prayers of Cornelius; and he re- but as oft as he spoke, in several months' time, he spects the prayers of his people in their afflic- bid God to damn. “A most frightful thing!” you tions, by supporting, improving, and delivering will say. And yet, young people, I take you to be in them.

very like condition, all that delay your conversion. 3. It warns persons of every condition not For the language of practice is, with God and men,,! to imagine themselves accepted of God, on ac- as significant as any; if not more. If you practically count of any external or even internal superio- bid God damn you, you are of the same spirit with rity to others, whilst destitute of the grace of them who verbally bid him so do: and, if I know God; and directs them to seek happiness in anything, delayers do bid him in deeds, as certainly ! Christ and spiritual blessings. (Heb. xi. 6.) as any sinners do in their words. I appeal to your

4. It should inspire contentment and gratitude very own thoughts in the case :in the poor; considering, that while external ad- You are corrupted with sin, and condemned for it. ' vantages are no evidence of the Divine favour, The grace of God tells you to come and take your and often prove the occasion of more sin and pardon and your cure; but tells you, “Now is your misery, God often renders their poverty and time;" promises you no breath of life but what is in afflictions blessings to them, but never rejects your nostrils, nor any offer of cure or pardon after them as poor and afflicted. (James ii. 5.) the first; in every precept, requires present coming. i

5. It teaches all to imitate God, by having Your delaying, therefore, is running the venture. respect to principle and character in poor and And that adventuring is plain saying, “Lord, if now, rich; and to esteem them as “the excellent of just now, be the time, I shall not take hold of it. the earth."

Though I burn, I will not yet turn. Thou dost not 6. It reproves the Churches which either ad- promise to stay longer for me; but, if thou wilt not,' mit members or choose officers for their rank, damn and do thy worst with me. I would rather wealth, or learning; instead of showing them thou wouldest change thy word. Blot, ‘Now in the respect, as they are men “ of faith and wisdom, days of thy youth,' out of the Bible: write,Reand full of the Holy Spirit.”

member thy Creator when thou art old and bed-'1 7. The folly of “ looking to "-contemplating ridden.' But, if this thou wilt not do, I will live with supreme complacency—“the things which under thy threatening wrath; and let its vials fall on are seen and temporal, and the wisdom of living me, if they must : I am set against present conversion under the governing power of things unseen

for thy peace.”Burgess. and eternal."

This impartiality of God is perfectly consistent with the doctrine of sovereign grace, by which unmerited favours are bestowed on the

TIIE SALT OF THE EARTH. chief of sinners. This is in harmony with the religious of a nation are not its enemies, not justice, which is honoured in their salvation. the troublers of a nation, not the pests of a state, the Here the Jewish and Gentile sinners meet. disturbers of a peace, as some count them. Ahab, They possess no claim on Divine goodness; in indeed reviled Elijah as one that troubled Israel exercising which the divine will is the only (Kings xviii. 17); but David would not have said so. rule.

He was a godly king, and had other thoughts of his Au that call on Jesus shall be saved." | godly subjects; he calls them “ the excellent of the ' (Rom. X., xi., xii.) To the humble believer earth," and "all his delight” was in them. (Ps. uri. (Isa. lxvi. 2), to the afflicted believer (Ps. 3.) The Jews said of the apostles, that they had cxxxviii. 6), and to the praying believer (1 turned the world upside down;" but they were unKings viii. 28), God has respect.

believing Jews that said it. (Acts xvii. 5, 6.) The same apostles were counted “ the off-scouring of all things, and the filth of the earth" (1 Cor. iv. 13); ;

but it was by those that rather were such themselves. HEAR AND FEAR.

The idolatrous Heathens were wont to condemn the O GREATER and lesser of you, hear and fear! liell Christians as the cause of all the public calarnities gapes for all delaying unconverts; and, of any, is that befell them; but they were Heathens that did se.

Yet sometimes we shall find wicked men themselves likeliest to swallow up those whose delays are against under a conviction of the contrary, and clearing them convictions. Peter Martyr says, St. Paul dealt more of this imputation. Sometimes they beg their prayers: severely with the Galatians than the Romans for sometimes wish themselves in their condition, and

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rate anger.

whatever they esteem them while they live, they the Puritans, who were the most precious Christians, would be like them when they die. Wicked Balaam to echo forth the praises of the great Jehovah in this would“ die the death of the righteous.” (Numb. duty, especially upon the Lord's-day. Then was xxiii. 10.) Thus conscience absolves whom malice there a holy choir in their houses : their children had condemned; and when men come to be cool and were the little birds to sing the praises of their sober, they purge the godly from those crimes with Creator; the servants likewise joining in the harmony which, while they were heated with passion, or in- to make up a fuller music. But, ala now the toxicated with a concern for some contrary interest, voice of the bride, singing to her Beloved, is not heard they had groundlessly aspersed them.

in the places of our abode; there is silence instead of True, indeed, the religious of a people almost every singing, and prating instead of praising, frivolous diswhere are the occasion of divisions and distractions; courses instead of joyous praises. It might behove and so was Christ himself. He “ came to send fire us to ponder how much of heaven do we lose in on the earth;” and not “ to give peace, but rather neglecting this service! In singing psalms we begin division" (Luke xii. 49, 51); nay, " a sword” (Matt. the work of heaven. In heaven we read of "the x. 34); " to set a man at variance against his father, song of Moses and of the Lamb,” and of “a new and the daughter against her mother, and the song And the angels, though they have not daughter-in-law against her mother-in-law.” (Matt. tongues, yet they have voices to sing the praises of x. 35.) And yet nor Christ nor his saints are really the Most High; and, therefore, that this heavenly the troublers of the world, nor the direct and proper service is so neglected and unexercised, " is a lamencauses of those broils and confusions which many tation, and shall be for a lamentation."— Wells. times have been made on their accounts; which indeed proceed from the lusts of the wicked, not the graces of the godly. Sinners cannot endure the light of the truth, nor the power of holiness in the lives of saints;

A PARENT'S ANGER.' and therefore quarrel with them: but are those saints to be blamed for such troubles as, only ac

The wickedness of unconverted children is oftentimes cidentally, and by reason of the corruptions of others, occasioned by the sinful severity of their parents, arise on their doing but their duty ?' Is a bridge to They are provoked, and that to sin, by irregular be blamed for troubling the water, because, keeping passions, specially that of an inordinate and immodeits place, it stops the water's passage, and is the occasion of its swelling and roaring? Are sheep to be blamed for incensing the wolves? or doves, for

1. Rash anger.-When parents are soon angry with provoking the hawks? Truly, just such incendiaries their children, when they will not give leave to their are God's children in the places where they live: judgments to consider before they are angry. (James they disquiet their neighbours only by the good i. 19.) The wise man tells us, “The discretion of a things they enjoy, which others love and covet, and

man deferreth his anger," and that “it is his glory fain would get from them; or by the good they do, which wicked men hate, and fain would hinder in

to pass over a transgression” (Prov. xix. 11); but them. The quarrels of the ungodly world with the brands rash anger with the mark of folly: “He that holy seed” among them, are but like that of Cain is soon angry dealeth foolishly." (Prov. xiv. 17.) with Abel : he “slew his brother, because his own It was grave advice to one, not to be angry at any

works were evil, and his brother's righteous.” (1 time, till he had first repeated the Greek alphabet. John iii. 12.)-Collins.

To be angry without any cause, or upon every trivial, slight occasion; for anything that is not material in

itself or in its consequent; for mere involuntary and TROUBLOUS TIMES.

casual offences and slips in our children, such as When Bulstrode Whitelocke was embarking, in the without great care could not have been prevented; year 1653, as ambassador for Sweden, he was much

and for these to be so far exasperated as to begin to disturbed in his mind, as he rested at Harwich on the

hate or more remissly to love them; is for a father preceding night, which was stormy, while he reflected

to fire the beacon of his soul for the landing of a cocklion the distracted state of the nation. It happened boat. It is that that exposes the father to his child's

that a good and confidential servant slept in an ad contempt and God's judgment. (Matt. v. 22.) jacent bed, who, finding that his master could not

2. When a parent’s anger is too frequent, too hot, or sleep, at length said, “Pray, sir, will you give me

too long. Anger must be used, as a medicine, only leave to ask you a question? ” “ Certainly." “ Pray,

now and then, and that only on a just occasion; sir, don't you think that God governed the world otherwise it loseth its efficacy, or hurts the patient. very well before you came into it ? ” “ Undoubtedly.” | Again: anger, when too hot, vehement, excessive, “And pray, sir, don't you think he will govern it provokes. It is true, it must be serious; there must quite as well when you are gone out of it ?” “Cer- be some life and warmth in it: but then when it tainly.” Then, sir, don't you think you may trust swells into an excess and transport of passion, it prohim to govern it properly as long as you live?” Το

vokes. Such an excess of anger, like a ball of wildthis last question Whitelocke had nothing to reply; fire, is very apt to inflame the child's breast, and to but turning himself about, soon fell fast asleep, till provoke him into a sinful return of wrath and strife. he was called to einbark,

(Prov. xv. 18.) Lastly: anger, when too long, when it lies soaking in the breast, is apt to putrefy. If the

sun arises and sets on a man in his wrath, the text A CHANGE FOR THE WORSE. tells us who is like to be his bed-fellow. (Eph. iv. We may now walk in the streets on God's holy day, 26, 27.) Anger resteth in the bosom of fools." and not hear the least noise of a psalm or sound of (Eccles. vii. 9.) And well may it provoke a child, a spiritual song. It was, not long since, the wont of though criminal, to see his father's bosom, where once he lay, to be now become anger's couch and is apt to 'stifle our belief of it. “They believed not Satan's fillow.

for joy." (Luke xxiv. 41.)- Adam. Thus you see that irregular passions in severe

Abraham sent away the sons of the concubines with parents are no little provocations and spurs to sin

a few gifts; but he settled the inheritance upon Isaac. and wrath in their disobedient children: they are

(Gen. xxv. 5, 6.) God sends away the wicked with like those smart cantharides or Spanish flies——the riches and honour, but makes over himself to his most speedy and effectual means to raise blisters.- people. They have not only the gift, but the Giver. Lye.

And what can be more? As Micah said, “ What have I more?" (Judg. xviii. 24): 80 what hath God more to give than himself

What greater THE HAND OF GOD IS HERE. dowry than Deity ? God is not only the saints re

warder, but their reward.” “The Almighty shall Michel was under-sheriff to Sir Anthony Hunderford be thy gold.” (Job xxii. 25.) The sum of all is: the in the last year of Queen Mary. When the writ for saints' portion lies in God: “The Lord is the portion the execution of Richard White and John Hunt was of mine inheritance and of my cup." (Ps. xvi. 5.)brought to Mr. Michel, instead of burning them, he Watson. burnt the writ; and before the same could be renewed, Dr. Geffrey (the bloody Chancellor of Salisbury, who had procured it), and Queen Mary were both dead,

WANT OF TIME. to the miraculous preservation of God's poor servants.

WHEN a man says he has not time for a thing, be -Fuller.

means that he does not choose to devote that portion

of time to it which is necessary, if it is to be done at LINES ON A SAMPLER.

all; in other words, he prefers to give the same por

tion of time to something else. Mr. Law observes, JESUS! permit thy gracious pame to stand

in his “Serious Call,” that “the greatest of all As the first effort of an infant's hand;

wants is the want of intention."
And as her fingers on the sampler move,
Engage her tender heart to seek thy love :
With all thy children may she have a part;

fragments.
And write thy name, thyself, upon her heart.

How mean that snuff of glory fortune lights,

And death puts out!
PETER'S EARLY MISTAKE.

– Young.
“When Simon Peter saw it (the miraculous draught we want the light of to-morrow, but it will not come

We often want to know too much, and too soon. of fishes), he fell down at Jesus' knees, saying, De

till to-morrow, And then a slight turn, perhaps, part from me; for I am a sinful man, O Lord.” will throw such light on our path that we shall be (Luke v. 8.) Foolish man! to whom should the physician come but to the sick? and foolish thing, astonished we saw not our way before. “I can wait," to imagine that the patient must be recovered be- labour, therefore, to be quiet in that path from which

says Lavater. This is a high attainment. We must fore he comes !--Ford.

we cannot recede without danger and evil.-Cecil.

WORLD-ITS EMPTINESS.“ Whoso drinketh of WHAT IS MAN?

this water shall thirst again.” (John iv, 13.)

SOCINIANS.—A band of baptized Turks.— Polkill. I SOMETIMES see, as I sit in my pew during the service, an idle fellow saunter in. He gapes about him

There are some solitary creatures, who seem to for a few minutes; finds nothing to interest or affect have left the rest of mankind only as Éve left Adam,

to meet the devil in private.
him; seems scarcely to understand what is going for-
ward; and after a lounge or two, goes out again. I

One reason why the world is not reformed is, be. look at him and think, “You are a wonderful crea

cause every man would have others make a beginning,

and never thinks of himself.--Adam. ture! A perfect miracle! What a machine is that body !-curiously-fearfully-wonderfully framed ! My great controversy is with myself; and I am reAn intricate, delicate, but harmonious and perfect solved to have none with others till I have put things structure! And then, to ascend to your soul!-its upon a better footing at home.Ibid. nature !--its capacities !—its actual state !-its desig

If there is any person to whom you feel dislike,

that is the person of whom you ought never to speak. nation!--its eternal condition !- I am lost in amazement!" While he seems to have no more conscious- The best proof of sincerity is consistency; or, as ness of all this than the brutes which perish.- Archbishop Leighton has it, one action like another,

and all like Jesus Christ. Cecil.

POPERY THE UNION OF CHRISTIANITY WITH PAGAN

ISM.—There is something odd happens in the mixing GOD OUR PORTION.

of Paganism with Christianity. The appearance of

Christianity remains, the substance evaporates: the God does not offer me health, long life, plenty of appearance of Paganism vanishes, the substance reworldly accommodations, respect, distinction, princi- mains.-Adam. palities, universal empire; but, o unutterable grace ! he offers me himself. The greatness of the thing, so

Give what thou canst, without Thee we are poor; infinitely transcending all that we can deserve, hope

And with thee rich, take what thou wilt away. for, or conceive, overwhelms the understanding, and

-Corper.

1

THE CHRISTIAN TREASURY.

553

WIIEN DO WE HALLOW THE SABBATH-DAY?

1. When we make God's hallowing and shall keep: for it is a sign between me and you sanctifying it our motive and argument to throughout your generations; that ye may know sanctify it, by a holy observation of it. When that I am the Lord that doth sanctify you."

that which God hath called "holy” by his di. (Exod. xxxi. 13; Ezek. xx. 12.) Not a cere. vine sanction, we dare not call “common and monial sign, but a moral sign, a covenant sign,

profane” by prostituting of it to unsuitable a kind of a sacramental sign, a medium to efactions, words, or thoughts. There is a real fect what is promised in the covenant, as water calling it “unholy,” as well as rocal. He or she in baptism, and bread and wine in the Lord's that spends the day, or any part of it, in doing supper. (1 Cor. xi. 23–26.) O when God's deevil, or in doing nothing, or in doing nothing sign and man's design meet; when God makes

to the purpose, he proclaimeth to the world a Sabbath for a medium to make his people holy, what he calleth the day, although he speak not and they keep a Sabbath that they may be holy; a word. He speaks his heart by interpretation; this is excellent, this is to call the Sabbath“ the and when all is done, our works are more cre. holy of the Lord.” When we labour to bring dible interpreters of our hearts than our words as much holiness as we can into a Sabbath, and or profession. “ “Why call ye me Lord, Lord, to bring more holiness out of a Sabbath, to come and do not the things which I say?” (Luke vi. out of God's day more holy than we came into 46.) Then we beliere it holy, when we keep it it; this is to sanctify a Sabbath indeed. holy.

4. Then we call it "holy," when the more 2. Then we call the Sabbath "holy” when pure and holy the Sabbath is kept, and the more we sanctify ourselves for the Sabbath, and for purely and holily the ordinances are dispensed, the ordinances of the Sabbath. If we have no the more our souls do love them, the more care what frame of spirit we bring with us into beauty and glory we do see in them-as the day, nor with what frame we drive through David expresseth his affection to the word : it, we are far from calling the Sabbath "the “ Thy word is very pure: therefore thy servant holy of the Lord.” “For their sakes,” saith loveth it.” (Ps. cxix. 140.) It is very sad, when, our Lord, "I sanctify myself.' (John xvii. 19.) | the more purely and the more holily the word 1 sanctify myself; that is, “I separate myself is dispensed, the more people dislike it, and wholly for the work of a Redeemer.” If the pick quarrels with it; as that vile people did, Lord Jesus separated himself for our sakes, who cried to their prophets, “ Prophesy not; or, should not we much more separate ourselves for if you will be prophesying, prophesy smooth his? Then we believe Christ to be our holy Re- things, sermons that will go down pleasantly, deemer, when we labour to be an holy people discourses of peace, that will not trouble our "holy as he is holy;" and then we have high, consciences, nor cross our corruptions; but cause venerable thoughts of the holiness of the Sab- the Holy One of Israel to cease from before us." bath, when we labour to be holy as the day is (Isa. xxx. 10, 11.) It was “the Holy One of holy. An unsuitable spirit is a profanation of the Israel,” &c., the title which the prophets used Sabbath. The day holy, but we unholy—what in their sermons; but their ears were so tender a reproach is this ! “Holiness becometh thine they could not bear it. If the prophets would house for ever” (Ps. xciii. 5); as if he had prophesy of the merciful One of Israel, and of the said, that ceremonies were to continue but for bountiful One, the omnipotent One, &c., let them a time; but “holiness is the standing qualifica- go on. But they cared not so much for holition of thy day and of thy worshippers for ness and strictness, as they pressed upon them ever."

from day to day: this did not please their palate. 3. When we make holiness, in the beginning So when it is thus with a people in reference and increase of it, our design in our sanctifying to other ordinances, prayer and the sacraments, of the day, and of our attendance upon the or- the more corrupted they be with the mixtures dinances—when we make holiness our busi- of men, and of human inventions, the more ac

It is the great end for which God hath ceptance and applause they find; this argues ordained a Sabbath. “ Verily, my Sabbaths ye that men seek not “Christ for Christ's sake,”

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