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tion,” to separate it from that word; for God has you weary of your closet at times, and are often joined them together thus : " for whom he did reluctant to go to it, as well as lifeless in it. Thus, foreknow, he also did predestinate to be conform- it is not from the want of knowing better, that ed to the image of his Son.” Rom. viii. 29. The you either weary or decline in secret prayer. necessity of this conformity, or likeness, to the Your convictions of the sin and danger of nemind and moral character of the Saviour, is not a glecting your closet, are often strongest when you thing to be evaded, by proving or disproving the are most estranged from it. I mean, you are Calvinistic system. The Arminian and the Cal- sometimes obliged to shut your eyes when passvinist must equally admit that whatever predesti- ing it, or hurrying out of it; the glare of that nation mean, no one is “predestinated,” but for a guiltiness is so blinding and painful! You cannot holy purpose. Both the calling and election taught bear to think, at that moment. And yet, even in the Bible, is “ unto holiness."

then, you intend, yea, vow to yourself, to shake I have, perhaps, less patience with the vulgar off this lethargy; to break through this reluctance; notions of predestination than many. Indeed, I and to return soon to your “quiet rest" under the do not believe one word of any theory of sove-mercy-seat; for you never depart from it in disreignty, the letter and spirit of which is not in per- gust, nor allow yourself to be drawn away from it, fect harmony with that sacred oracle, “ Elect, ac- without leaving at it the promise of a speedy recording to the foreknowledge of God the Father, turn. Thus, even when farthest off from the through sanctification of the Spirit, unto obedience, throne of grace, you are rather a wanderer than a and the sprinkling of the blood of Christ.” 1 Pet. deserter. i. 2. Whether, therefore, I take " predestinate" Has there been much of this wandering backin the sense of purpose, decree, determination, or ward and forward between God and the world, design, I cannot help seeing the sober fact, that in your past history! Do you still find it very God never could spredestinate” one class of his dificult to continue "instant (perserving) in children to be very like Christ, and another to be prayer?” Is the disposition to wander rather on very unlike Christ. Common sense revolts from the increase, than the decrease ?" Do you “ quit the gross absurdity, that some are chosen to be the horns of the altar" oftener, or longer at one holy, and others to be nearly unholy; that one is time, than formerly? If so, see the need you have predestinated to be active, and another to be idle ; to get hold of some new motive, which may both ihat a few are elected to be amiable, and many rally the relaxed power of your old motives, and to be waspish or peevish. No meaning of the render it impossible for you to fail or faint so word " predestinate,” will agree with such ano- much in prayer. Why; without this, you may molies. Now, although I certainly do not see any come to “restrain prayer before God” altogether; thing in the Bible, which conveys the shadow of and then, what can restrain you from utter aposan idea, that we are chosen or called because of tacy? any personal holiness, still, I cannot but see, that You feel this. Well; there is a glory in the all predestination, as taught by Christ and his INTERCESSION of Christ in heaven, which cannot apostles, is, invariably and expressly, in order to fail, if duly contemplated, to transform you into produce holiness of heart and life.

the image of his devotional spirit on earth. Its Now, in what do you fail most? What grace sweet influence cannot be resisted nor defeated, or virtue of a holy character do you find most dif- in any heart that has ever found relief in prayer, ficult to acquire and keep up? Perhaps a devo- or that yet feels the necessity of prayer. The tional spirit : that grace which is the guardian of glory of the Saviour's intercession will change all the rest! If this be the point in which you that heart into more of the image of his heart, fail chiefly, you certainly do rot fail through igno- than any other motive which can be employed for rance of its importance; for on no point have you the revival, or the confirmation, of a devotional more knowledge, or deeper convictions. I mean, spirit. you can neither forget nor doubt the connection In asserting this, thus strongly, nothing is between prayerfulness, and all growth in grace. farther from my design than to convey any idea You are quite sure that you could neither gain of a charm, an impulse, or an influence, which more ground in piety, nor even keep your present would make devotion as natural and easy, as it is ground long, if you were to give up secret prayer. essential. I know of no spell on earth, or from You see, at a glance, how the utter loss of a de- heaven, which could keep up the spirit of prayer, votional spirit, would involve the certain loss of all apart from “watching unto prayer.” Whoever hope, and place even the best points of your will not take time, and heed, and care, in order to character in imminent peril. It is not, therefore, maintain devotional habits, will find no substitute from any doubt of the inseparable connection be- for them, in sentimental impulses, or in ecstatic tween a devotional spirit, and soul-prosperity, that reveries. Praver is a sober and solemn duty, as you ever become formal or heartless in your clo- a sublime privilege; and, therefore, the duty must sct. You may try to persuade yourself at times, be performed, if the privilege would be enjoyed. that less prayer will answer the purpose of keep The glory of the Saviour's intercession in hea. ing up both your hope and consistency; but you ven, can, however, confirm the habit, and prolong never imagine that they can be maintained with the spirit of prayer. You may have said to yourout any prayer. Or, if at any time there be no self, without much effect, prayer, it is because, for the moinent, you have “no hope."

" Cold mountains and the midnight air, Here, then, is an informed judgment—a persuad Witness'd the fervor of His prayer." ed conscience-a feeling heart, upon the indispensable necessity of a devotional spirit : and yet, / You may only have been afraid or ashamed when

you thought of him, as “ rising a great while be- you cannot be “ saved from wrath” but by the fore day," or as a continuing all night alone,” in interceding LIFE of Christ, as that you cannot be prayer." You may only have felt reproved when justified," but by the atoning death of Christ. you remembered how he "prayed more earnestly," It is because he ever liveth to make intercession, as his agony in Gethsemane increased. Thus, that “he is able to save to the uttermost (or whilst beholding all this in the glass of the Sa- completely) them that come unto God by him.” viour's history, your heart may have only shrunk Heb. vü. 25. Thus, his continuing to intercede, back from the sight, alarmed or humbled: not and our continuing to come unto God by him, are unwilling to pray; but unable to see how such inseparably connected with the perfection or comprayer could be imitated, the time of it was so pletion of our salvation. long, and the intensity so great, and the solitude This deserves special attention. Some speak 80 awful! And his special prayers are only ex- as if they thought, that justification from the conamples for special emergencies : not specimens of demning sentence of the law completed, or at least daily or ordinary devotion. Accordingly, such made sure, their salvation. Paul, however, speaks long and lonely seasons of prayer, were not fre- very differently on this point. He avows the quent even in his close walk and communion with need, as well as triumphs in the prospect, of being God. It was only in his agony, that he kneeled "saved from wrath,” through the life of Christ, down “ three times" in one night. It was only even after having been justified by the death of just before or after taking great steps in his public Christ. Hear the apostle ; and shut your ears mission and ministry, that he spent whole nights to “the instruction which causeth to err!” “God alone in prayer. The tenor of his devotional commendeth his love toward us, in that while we habits, from day to day, presented nothing to as- were yet sinners, Christ died for us. Much more tonish or discourage his disciples. Accordingly, then, being now justified by his blood, we shall be the evangelists relate only his extraordinary sup- saved from WRATH by him.” Why? How? "For plications, and never intimate that there was any if, when we were enemies, we were reconciled to thing inimitable or impracticable in his daily devo- God through the death of his Son, much more, tions.

being reconciled, we shall be saved by his life.These distinctions are too seldom drawn, when Rom. v. 8–10. Thus, the “ reconciled,” yea, the Saviour is held up as an example of prayer : the “justified,” need to be "saved from wrath,” and thus both the charm and the check of his ex- by the Life of Christ, even after his death has ample are sadly defeated ; for we see, although fully, and for ever delivered them from the curse we do not like to say it, that the remarkable spe- of the law. And for an obvious reason: the law cimens of his devotion are impracticable rules, is not the only thing we have broken and violated. under ordinary circumstances. Accordingly, they Our sins against the gospel, in trifling with it so are only complimented or admired: that is all, long: and against the Holy Spirit, in grieving him except when we can do nothing but pray. so much ; and against Providence, in improving You have not less need to contemplate the it so little; and against the Saviour himself

, in glory of the Saviour's intercession in heaven, be- loving him and glorifying him so partially : these cause you have now clearer ideas of his example sins deserve “ sorer punishmentthan even our on earth. Indeed, if the latter commend itself to transgressions against the moral law! Accordyour understanding and heart more than you ex- ingly, Paul never represents the wrath of God as pected it ever could do; and if you now see more confined to sins against the Law. He says expliin it than you did before, you may well conclude citly, “ the wrath of God is revealed from heaven that the latter is worth studying, and likely to be against all ungodliness and unrighteousness of still more useful.

men.” Rom. i. 18. And your own experience Do not withdraw your attention, nor doubt this, agrees with, and thus confirms, the apostle's docbecause you remember all the texts which prove trine, on this subject. Your sins against GRACE, and illustrate the Intercession of Christ. I have, alarmed and humbled you more than your sins of course, nothing to tell you, but just what they against the law. You may be able, by setting contain: or rather, only what I see in them; yourself to reason on general principles, to resolve which is far less than their full import. It will, all your sins into breaches of the Divine Law, as however, be their true import, so far as it goes; that is the general rule of the Divine government : if an “unveiled face" be any security against but you feel, whenever your heart and conscience error or fancy. I have bared my face to the ut- follow the convicting leadings of the spirit, that most, as well as bowed my knees, before “the past neglect of salvation, and present misimprove. Father of our Lord Jesus Christ, that he would ment of Grace, are your chief sins. And well strengthen me with might by his Spirit, in the you may reckon them so ! inner man, and thus enable me to comprehend Now, although it be true (and a glorious truth something of the breadth and length, the height it is) that the blood of Jesus Christ cleanseth and depth of the love of Christ," as the ever-liv- from all sin,” whether against law or grace; it is ing, never-wearying Intercessor before the throne! not true that you have applied this glorious truth I have implored for this grace, not so much in to yourself fully yet; or as God has revealed and order that I may be able to write on the subject, intended it for your encouragement--if you think as that the Interceding Love of Christ may "con- only of the sacrifice of Christ, when you rememstrain me to abide in the secret place of the Most ber these words. In the ORACLE of God, they High."

stand inseparably connected with the Intercession Now, this is just what you want;—to be kept of Christ also, and with our attention to it as well prayerful on earth, until you are ready for the harp as to his atonement. Look at this fact for yourof praise in heaven. Well; it is just as true, that I self. 1 i.

The subject of this chapter is, fellowship or sion for us;" because we for ever need both mercy communion with God: the very thing we ought and grace to our souls, whatever be the state of to desire and aim at in prayer; for it is in con- our health, our spirits, our temporal affairs, or even nection with it, that the blood of Christ cleanseth our piety; for when all these are in their “ best from all sin. Hence John says expressly, “God estate," we can no more do without his intercesis Light, and in him is no darkness at all. If we sion, than when they are in their lowest and worst say that we have fellowship with him, and walk estate. in darkness,” (persist in known and allowed sin,) It would have been of no permanent use, to " we lie, and do not the truth. But if we walk in have taken you to the glass of Christ's interceding the light, as he is in the light, we have fellowship glory, before you had torn off from your face, and one with another,” (with each other,) and (thus thrown away, those veils which hid from your walking consistently and prayerfully)" the blood sight, more than one half of your need of his of Jesus Christ, his Son, cleanseth us from all sin.” prayers. The glory of his CENSER, like the glory Now observe how John connects this cheering of his Cross, cannot be clearly seen, until the truth with the Intercession, as well as with the need of them be deeply felt. But now, it is as Atonement of Christ. ii. 1. Knowing but too well easy for you to behold it, as for me to show it. from his own experience, that walking in the light Indeed, you want no assistance from me, now that is not perfect, even when very conscientious upon you stand“ with open face,” before the mirror of the whole; and that sins do occur even with the revelation. You cannot but see in that glass, the devotional, the apostle adds, “ If any man sin, we glory of the Saviour's condescension, in thus rehave an Advocate with the Father; Jesus Christ membering you for ever: the glory of his sympathe righteous; and he is the propitiation for our thy, in thus pitying you for ever: the glory of his sins, and not for ours only, but also for the sins of patience, in thus bearing with you for ever: the the whole world.” Thus John connects “ cleans- glory of his love, in thus praying for you for ever: ing from all sin,” just as Paul connects "deliver- the glory of his holiness, in thus suing out for you ance from all wrath,” with the Life of Christ as and carrying on in you, conformity to his own our advocate, as well as with the death of Christ image! This, all this glory shines in his intercesas our propitiation.

sion. And, that it is transforming glory, I appeal “Of the things which we have spoken, This is to your own heart at this moment; you are not THE SUM; we have such an high priest, set on unwilling to pray now. Your heart is praying! the right hand of the throne of the majesty in the You will not shun the mercy-seat to-night, nor heavens :" an interceding, as well as an 'atoning hurry away from it. mediator; and our complete salvation from all sin Well; why not look at this glory of Christ, and all wrath, depends upon applying to him in every morning and evening ? Consider, you must both capacities.

think of something, if you would keep up the habit Now you are somewhat prepared to contem- of coming to the throne of grace. You never do plate the glory of the Saviour's intercession: for approach it without some motive or reason. Now you now see that it is as essential to your salvation the question is, what is the best motive ? Happily as his sacrifice! It is, in fact, the continued ap- this is not a matter of opinion or conjecture. God plication of that sacrifice unto the soul, just as his has settled and set forth the grand influential mocrucifixion was the one offering of it to God.- tive to regular prayer thus :—“Seeing then that Thus he ever lives to bestow, what he once died we have a great High Priest, who is passed into to obtain. Or, as the old divines express it, "whilst the heavens, Jesus the Son of God let us, therethe impetration of all the blessings of the cove- fore, come boldly unto the throne of grace, that nant is by the death of Christ, the application of we may obtain mercy, and find grace to help in them is by the life of Christ."

time of need."-Heb. iv. 14. "Having, thereI have, I fear, tried your patience, and even fore, boldness to enter into the holiest by the blood seemed tantalizing your expectations, by leading of Jesus; and having an High Priest over the you thus round and round the golden altar” of house of God, let us draw near with a true heart, intercession, which is before the throne, without in full assurance of faith.”—Heb. x. 19. The having once attempted to unveil its glories. I feel intercession of the Lamb slain is, you see, the this, in common with you. It is not, however, lost chief magnet of the mercy-seat. It is all very time; for,--see how much better we understand well

, and even necessary, to remember from day and appreciate the work of Christ in heaven !- to day, the duty of praying, and the danger of not The idea of his appearing for us there, and pray- praying, and the profit of prayer, and the example ing for us there, if always pleasing, is now as mo- of ihe prayerful. You cannot have too many mentous in importance, as it is pleasing in fact. links between your heart and the throne of grace ; We feel now, that the intercession of Christ is a but still, the link you need most, and which provision for more than our support and consola- strengthens all the rest, is, the consideration, that tion, in the day of trouble ; for more than our es- the intercessor as much expects you to bow regucape, in the hour of temptation ; for more than larly and reverentially at the throne of grace, as purifying our prayers, by its “much incense.” It you expect and need him to stand on your behalf is also and equally the provision of God, for the before the throne of glory. continuance of mercy to pardon sins against grace,

Your attention must not be confined, however, and for the continuance of the Spirit to sanctify even to the devotional image of the Saviour. Inus, as well as to help our infirmities. Thus, we deed, that cannot be copied successfully, if the cannot regard it now, as merely a pleasing fact, soft and social features of his character are not which may be very useful in seasons of trial and imitated, and its pervading spirit studied. temptation. Jesus “ever liveth to make interces Now, those who have minutely studied the

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character of the Saviour, (as the grand and lovely Jesus Christ, the same yesterday, to-day and features of it were called forth during his abode in for ever!" our world,) will find it difficult to determine whe

Now the mild and lovely character of the Sa. ther there is most to admire, or to imitale in it-viour may be, and ought to be, employed, both as there is so much of both. Many features of his an encouragement to come unto him for salvation, character are, indeed, inimitable in any degree. and as an example to be copied by all who have We can neither copy the authority of his omnipo- committed their souls into his hands. tence, nor imbibe the spirit of his omniscience: He must stand alone on the sea of Tiberias calm- tion. For it is not by the death of Christ only that

It is an encouragement to apply to him for salvaing the tempest, and at the sepulchre of Bethany raising the dead, and thus tread all the field of most: that, indeed, places his good will towards

we learn his willingness to save unto the uttermiracles, as he trod the wine-press of the wrath of

man beyond all reasonable doubt, because no God; for, “of the people there can be none with bim.” The Nathaniels must be content to pray we might live. Demonstration can go no farther;

greater proof of it could be given than dying that under their fig-trees undiscovered by human eyes, but the same conclusion may be fairly drawn from and many may be devils at the sacramental table the uniform meekness and gentleness of his chawithout being detected by the officiating minister; racter; these form the steady day-light of his love for the gift of "discerning spirits,” and the power to man, as his sufferings and death are that love of working miracles, died with the apostles, and

shining in the greatness of its strength.” Indeed, resides pow only in the person of Christ.

hc intended the sweetness of his temper, and the In the higher walks of his life, it is therefore suavity of his manners, to illustrate and exemplify equally useless and unnecessary to propose the both the genius of his gospel, and the loving kindexample of the Saviour as a model for imitation, ness of God. Hence the explicit assurance,

“ He or as furnishing maxims for our conduct in life that hath seen me, hath seen the Father also." there, we can only admire and adore, without the We are therefore warranted to apply unto God least hope of acquiring any resemblance to his and the Lamb, as freely as the mothers of Israel miraculous excellencies. But far different is the brought their infants to be blessed as freely as state of the case, in regard to the VIRTUES of his the friends of the sick brought them to be healed character, and the spirit of his miracles; for our ---as freely as the publicans and sinners came to ordinary actions may be done in the temper of his sit at Jesus' feet. And if we would not hesitate, mighty works, and the every-day duties of life and were he on earth, to present our infants to him for godliness may be discharged in the same disposi- his blessing, we need not hesitate to venture our tion which led him to heal the sick and raise the souls upon his atoning blood. His heart is as open dead. If, therefore, we cannot say to our buried to welcome now, as his arms were then. Lazaruses, “Come forth,” we can cherish the tenderness which "wept” at the tomb. If we cannot rebuke fever in a house, we can soothe

"Give him, my soul, thy cause to plead,

Nor doubt the Faiher's grace.” the family by sympathizing attentions. If we can. not turn water into wine, we can be thankful for a cup of cold water, and administer it in love, when

But his character is intended also, and should we have nothing better to take or give ; and thus be employed, as an example to copy. The meek. have the spirit, although not the splendor of the ness and gentleness of Christ are as binding in Saviour's actions, running through and irradiating in their benevolent aspect. They are not, how

their practical authority, as they are encouraging our own doings.

ever, so much imitated as they are admired; but In regard to our relative duties, nothing extraor- rather complimented than copied. Indeed, there dinary is expected from us. No bereaved mother are heavy complaints and charges current against looks to us for the restoration of her only son from many of the avowed followers of Christ. It is the bier ; nor any suffering friend for health; all thought and said, that in the present day they are that they calculate upon or expect is cordial sym- not characterised by meekness nor gentleness. pathy and fervent prayer; so that the spirit of They ought to be like the cherubim upon the anChrist's miracles will fully meet all relative de- cient mercy-seat; of the same metal and polish as sires.

the propitiatory which they stand upon; and, it Now, what was the spirit that distinguished the in general they are not so, it is imperative on benevolent actions of the Saviour ? Not ostenta- your sex, as well as the pulpit, both to expose and tion-for he wished to hide some of his mightiest improve the wrong spirit and the wrong manners works; not partiality—for his kindness was as of the age that all who have been “cast in the general as it was generous ; not caprice—for he mould of the gospel” may be polished, ae well as was uniformly accessible to all ranks, and, like the moulded. 1 Peter iii. 1, 6. Thus, as women were sun, rose every day of his ministry upon the dark the first at the sepulchre of Christ to see him world, in light and warmth. His temper could be alive, so they are chiefly charged to copy his meek calculated upon to a certainty, at all times and ness and gentleness, both for their own sake, and under all circumstances; and those who had been to win others. charmed by his gracious words and gentle man Now (without joining issue with the sweeping ners on the Mount of Olives, were sure, when they charges just referred to) it must be acknowledged left his feet, to find on their return the same looks that some of the avowed followers of Christ are of love on his face, and the same law of kindnessunamiable both in their spirit and deportment. on his lips. So uniform was he in his whole cha- Some of them are consequential

, and others ca. racter while on earth, that the apostolic boast was pricious ; some reserved, and others morose; some 62


irritable and others peevish ; some rash, and

ALLEGORY. No. 2. others captious. These things ought not to be. But still, whilst we deplore and condemn them as

RACHEL'S EXILE. unchristian, we ought to bear in mind how much worse the persons chargeable with them must From the moment that the leprosy fell upon Rahave been if they had had no religion; for if they chel like snow on Lebanon, the moral leprosy of are disagreeable notwithstanding all the restraints her spirit began to melt and pass away, like snow of conscience, they must have been intolerable from the golden pinnacles of the Temple. Like without them. As a good man once said of his Miriam, the sister of Moses, she understood and wife, when a neighbor wondered how he could bowed to the rebuke of Jehovah at once. Whilst bear her unhappy temper, “I keep thinking how Esrom only exclaimed with Job, “Show me much worse it would be if she had no grace.” wherefore Thou contendest with me," Rachel And the fact is, it is with some minds as with some meekly said, “I will bear the indignation of the fields—there are thorns and briers in them even Lord, for I have sinned against him. There is no after much pains has been taken to cultivate the need, Esrom, that God should speak from the soil; and, although this cannot be too deeply la. whirlwind, in order to explain this visitation. It mented, we must not forget what the soil would explains itself in a loud voice; and that, not from have been without cultivation.

the secret place of thunder. It is vengeance on It is not intended by these remarks, to paliate, our inventions!” Esrom then felt that he had or apologise for wrong tempers, but simply to pre- been the leader in these inventions, and thus, that sent the case in all its bearings and aspects. It he was the chief cause, although not the chief ought, therefore, to be stated explicitly that it is victim, of the vengeance. He, therefore, resolved the difficulty of conquering them, rather than re

at once to brave all the consequences of watchluctance to relinquish them which keeps so many ing over Rachel, during her banishment into the serious persons in bondage to bad tempers. They Beershebean wilderness. He would have borne have tried to overcome them, and failed; and, her leprosy itself

, could he have removed it from therefore, they are tempted to invent, or avail her to himself

. He did what he could. He themselves of excuses for what seems, in their pitched her tent in the wilderness, with his own case, unconquerable. But the fallacy of these ex- hands, under the shadow of a great rock, and close cuses is demonstrable, and ought to be demon- to a well of living water. He strewed it with the strated to all professed Christians, that they may myrrh of Carmel, and the camphire of Engedi. He not have recourse to them, either openly or se

placed in it the vessel with which he had drawn cretly.

water from the fountain of Siloam, when he first Some excuse their bad tempers upon the plea wild goats of Bether, and of the rams of Nebai,

appeared before God in Zion. Skins, also, of the that they are constitutional or natural. But, if oth, were in it for a couch; parched corn and this were a valid excuse for any wrong temper, it would be so for any vice, and inight be employed of lilies of the valley, he placed her little ark of

grapes for food. And in its recess, under a vase to palliate lust, intemperance, and revenge; for gopher-wood, in which her ancestral copy of the the slaves of these vile passions find them equally law was deposited. He had saved that treasure, constitutional,—if that could justify them. We ought, therefore, to be exceedingly cautious how of her fathers unclean, and whilst the people were

on the day when the elders pronounced the house we sanction a maxim which may be interpreted razing it to the ground. in behalf of any sin; for although we may want it only to excuse a failing, others may employ it to tention. That ark contained the covenant of her

Nothing gratified Rachel so much, as this at. excuse a gross fault.

God, and her own covenant with Esrom ; for the It is certain, however, that some temperaments deed of her betrothment lay beneath her penta. are naturally sweeter than others, and that some teuch and psalter. She did not forget her ark on persons, without any effort, can be both meeker the day of her exile from her father's house; but and gentler than others who make great efforts to she was afraid to bring it away under the veil of “rule their spirit.” Immense differences, in this her leprosy. She felt, as if its sacred contents respect, are discernible in the same family, and would be less dishonored by perishing in the ruins show themselves in children, before temper can of her habitation, than by escaping in the shadow be an acquired habit of the mind. Now this ob- of her shame. She was even afraid to name it vious truth may be allowed to have all the weight, to Esrom; and he was too considerate to name it both as fact and argument, which any one, who to her. Rachel had never wept during her cala. has not a selfish purpose to answer, can desire; mity. Her eyes burned like coals of juniper in a but what then? If the natural temper of my mind furnace of brass; not like dew-stars in the firmabe irritable, or peevish, or capricious, the gospel ment. Esrom hoped that nature, as well as grace, is able, and intended to subdue it,- demands its would find relief, by the surprise he had prepared subjugation to “the mind of Christ;" insists upon for them, in the little sanctuary in the wilderness. it as an essential part of Christian character. He judged aright. She entered the tent leaning Unless, therefore, I watch and pray against the upon his arm. Its coolness did not revive her, besetting sin of my spirit, either my professed a)- nor its fragrance soothe her: but when her eye legiance to Christ is mere pretence, whatever re- fell upon her ark, her spirit melted. Rachel liance upon him I may avow; or if it be not, I am wept." Esrom blessed the God of his fathers, in preparing for myself

, like Rachel

, some "ven- silence. It was a holy hour! Angels hcard each geance on my inventions,” which may be as try- of them say unto God, “ I have gone astray like ing, if not so startling, as her leprosy.

a lost sheep ; seek thy servant, for I do not forget

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