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faith, and soothe her suffering at watching such pain. In the midst of an acute attack she said, “It is not hard to bear, I assure you ; the worst is to see you suffer so. With such heavenly health in my soul, this is really nothing.” Another time, when her sister was cast down with the prospect of parting, Emma said, “Remember that sweet passage in Rutherford : Build thy nest upon no tree here ; for see, God hath sold all the forest to death, and every tree upon which we would rest is ready to be cut down, to the end that we may flee

away,

and build upon the Rock, and dwell in the clefts of the Rock.'

After this her health was in a measure restored, and, though always weak, she could take a more active part in the affairs of this life. Many extracts might be given from her sister's record of her, and also from her letters, but lack of space forbids.

In October, 1829, she writes, “ The prospects of the winter, and all its trials and sufferings, of which you know I have partaken largely in the previous one, and of which I expect a fuller share this season, seem rather animating and cheering than sorrowful or depressing."

The accession of illness came, increased by the severe cold of the season. Scarlet fever prevailed in the family, with the addition of some other trials which were then pressing heavily.

The last entry in her journal, dated February 18th, 1830, ends thus: “I had hoped ere this to have given thanks in a world where I should have been sinless ; but, if it be the will of God yet to detain me in the bonds of debility and passive weakness or suffering, let me not wish it otherwise. I do bless Him that He is subjugating, crossing, ploughing up my will. Make it quite conformed to Thine, heavenly Father. Bring every thought into captivity, every wish into subjection.”

She much prized the visits of a venerable minister during the next attack of illness in June, 1830. He spoke at one visit of her extreme sufferings, and asked if she did not sometimes earnestly wish to have them removed. She answered, “Oh, no; I have not one more than I need." He asked, “What, then, would be the petition you would most earnestly present if you were to comprise all your wishes in it ?” She replied instantly, " That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death.”

The last letter she wrote was in February, 1831. She says in it, the large view she has had lately of the freeness of God's love shows her that her former realizations of it were but " as a grain to a mountain ;” and then proceeds in these words: “Sleeping or waking, in pain or exhaustion, fainting or excited by fever, able to testify of the grace of the Lord, or too weak to articulate, and

often incapacitated from thanking Him, think of me thus, and wonder at the Wonderful One. Think of a sinner whom the Lord rescued from death, whom He has guided, kept, loved, favoured (you know a little how richly); then think of her Saviour, the 'faithful and true,' standing by her, as near to her as to the spirits in glory, supporting her and whispering peace, driving away every anxiety, sorrow, or oppression of mind or soul simply by that sweet word, 'Behold My hands and My feet, that it is I Myself.'"

(To be continued.)

6

"IF I PERISH, I PERISH. I WILL GO IN UNTO

THE KING.”
WHETHER I live or die,
Lord, at Thy feet I'll lie,

And spread my case ;
To Thee it all is known,
And every sigh and groan

To feel Thy grace.
I am concerned to know
If Jesus' blood did flow

My soul to save ;
To whom, Lord, can I flee
For succour but to Thee,

And mercy crave ?
Do, then, most blessed Lord
Speak home Thy pardoning word

Into my heart ;
Bless me with joy and peace,
From bondage give release,

And ease my smart.
I want to know Thee, Lord,
And feed upon Thy Word

With real delight;
I want Thy power to feel,
And have Thy Spirit's seal

To set me right.
I have been like one dead ;
In dungeon-darkness laid,

Hell seemed my place ;
It will a wonder be
If Thou dost save poor me
By Thy rich grace.

A. H.

SELF-SUFFICIENCY CONDEMNED.— If I grapple with sin in my own strength, the devil knows he may go to sleep.- Adam.

THE BURNING AND SHINING LAMP.

BY THE LATE HENRY FOWLER. Thy Word is a lamp unto my feet, and a light unto my path."

-PSALM cxix. 105. THE use of the lamp is chiefly in the night-season, to assist us to see what we are about, or to find what we may have lost; to discover to us any person or thing that may be in our way, or that might injure us; to direct us to accomplish our object or design. As the lamp or candle is exceedingly useful for the above purposes, so is the Word of God useful, and absolutely necessary, to guide poor, miserable sinners into those things which lead to everlasting felicity : "For the commandment is a lamp ; and the law is light; and reproofs of instruction are the way of life" (Prov. vi. 23). How base must any man be, or set of men, who would strain every nerve to conceal the light; who would let the Scriptures remain in a dead language; who would prohibit, on pain of excommunication, the reading of the Bible by the poor and unlearned! Invaluable have been the blessings attending the circulation of the holy Scriptures for several centuries in our land ; and may the lamp of truth never be removed from the British Isles till day and night come to an end !

But, though we are blessed as a nation above most, it is to be deeply lamented that the lamp of Zion burns dimly. If it be not a dark night, it approaches very near it. Our lamp wants replenishing and trimming. I do not mean that the Word of God wants our wisdom to set it forth in its brightness. No ; but a veil of obscurity is cast upon the Word of God by men's carnal wisdom. They have no ear to hear the voice of truth, no humility to bow to its solemn declarations. As there was confusion among

the Babel builders, occasioned by their awful presumption, so there is confusion among the priests and people respecting the doctrine of the Holy Trinity, the Person of Christ, the work of the Holy Ghost, and the manner of His conducting His flock by His Word of grace, by exhortations, by cutting reproofs, by sweet invitations, by precious promises, by sanctifying their trials, and emptying them from vessel to vessel, and making them meet for the Master's use. In all the foregoing points there is a manifest deficiency in the present day. Faithfulness was never more necessary than at the present period; and he that is enabled to be faithful will be considered legal, if not an Arminian, by some; and some will say that he is an Antinomian. But men's fancies and wild ideas, uttered ever so gravely or dogmatically, must not be heeded by the servant of God. He is accountable to his Master, and not to men.

a

means

The words of Christ in Luke xii. 35-38, doubtless are designed for the whole Church on earth, down to the end of time, but especially for the ministers of Christ : "Let your loins be girded about, aud your lights burning," &c.

By the “Word” in the text at the head of this piece we may understand the whole revelation that God hath seen fit to give unto us, comprehending His just and holy law and the everlasting Gospel ; for the law is as truly the Word of God as is the Gospel. Though the law is weak through the flesh, or corruption of nature, and cannot do anything for poor ruined sinners in a way of comfort, yet in the hand of Christ it is made exceedingly useful in convicting, in stripping the poor sinner of all his fancied righteousness, and then it leaves him naked at the footstool of mercy.

But how can the word of the law be said to be a lamp ? By the majesty and holiness of Jehovah shining in it, and by the discovery it makes of the dark and desperate condition we are in by nature, which is what Paul

“For we know that the law is spiritual; but I am carnal, sold under sin ” (Rom. vii. 14). How came Paul to know that the law was spiritual? Did he, when at the feet of Gamaliel, or when persecuting Christ in His members, know that the law was spiritual? No, indeed; he took the letter of the law as his rule of life, as thousands do now. But, when Jesus put majesty and power into the commandment, and gave Paul eyes to see, then sin revived, and he died, as he says; and the commandment which he had been expecting life from he found to be unto death (Rom. vii. 9, 10). But observe, he never calls the law sin, nor speaks of it degradingly, but quite the reverse : “The law is holy, and the commandment holy, just, and good. Is the law sin? God forbid.” He saw that the light of that lamp was lost in the brighter rays of the glorious Gospel, “the glory that excelleth.” The Gospel, which is the ministration of righteousness, is a much brighter lamp; for therein is the righteousness of God revealed from faith to faith—" Christ is the end of the law for righteousness to every one that believeth” (Rom. x. 4). The Gospel word comes nigh to poor sinners, and well suits their guilty condition, even “the Word of faith, which we preach” (Rom. x. 8). This is the lamp that goeth forth as brightness into a sinner's heart, when sent home through the preached Word by the Holy Ghost, discovering to a ruined, lost sinner the Saviour's complete righteousness and everlasting salvation (Isa. lxii. 1). By the Gospel Word, through the Spirit shining into our hearts, we are led into the knowledge of one of the greatest mysteries that God has declared in His holy Word, namely, how God can “ be just and the Justifier of the ungodly,” that “He is a just God and a Saviour.”

Now, the Gospel, which is the ministration of the Spirit, is a lamp to our feet, directing us what to do, where to go, what to receive, and what to reject. Where are the sinner's feet rambling that has not God's light to guide him ? Why, in paths of error, in darkness and delusion. The learned philosophers of Greece and Rome, who dived deeply into all natural things, were mere moles and bats as to any true knowledge of God, though some of them drop some expressions which indicate that they had some notions of the Trinity, of the soul's immortality, ikc. Yet it is pretty clear that they derived their information from the Jews. “The world by wisdom knew not God.” Even the Jews, who had Moses and the prophets read to them every Sabbath day, were, for the most part of them, as destitute of the true knowledge of God as the learned Gentiles. They had, it is true, the lamp ; but it was the mere lamp without the holy oil; and, when the Saviour came to His own, very few of them had any light to see that He was the true Shiloh. The veil was upon their heart, and blindness upon their understanding, as it is on that people to this day, with very few exceptions. Many of the Jews have indeed turned to other religions, and some we have known have professed to believe the truth, and have preached some of the doctrines of Christ; but it has turned out that money was their object. But where God's lamp shines into the heart of either Jew or Gentile, it will show him that covetousness is idolatry, and the love of money the root of all evil. It is not a bare knowledge of the letter of Gospel truth that God's light leads a sinner into. A natural man may attain to that with a little labour ; but it is the Spirit alone that giveth life. If the Holy Spirit is not a man's Teacher—if a man does not receive his doctrine from the Holy Ghost-preach what he may, and be admired as he may, even by some of Zion's children who are full of spiritual diseases, he is no further than the letter of truth, and his lamp will go out in obscurity. Paul's observation is weighty, and should be solemnly considered by every minister : • Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life”. (2 Cor. iii. 6). In the letter of the Gospel stand many preachers of the present day, and many such are placed over different Churches where there may be many of the Lord's poor children, whose conversation, after hearing their letter-man, may be something like this: "Well, how have you heard to-day ?" “Indeed, I hardly know what to say to your question. The preacher has certainly spoken some great truths, and I admire his manner. He has not that coarse, blunt way in his delivery, like Mr. — But, though I do not wish to judge the man, and can say nothing against what he has advanced, really, I

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