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thy commandments." THE ANGEL OF THE COVE- 'to cast me out!' He must have done it, had he NANT heard each of them cry, “Create in me a been at home: but, although he would have done clean heart, O God; and renew a right spirit it gently as the angel of the Lord drove out our within me.

Wash me, and I shall be whiter than first parents from Paradise, I am glad, for his sake snow."

and my own, that it is not to do! And, as he can It was evening: and this was their evening sa- never own me again, I will never render it necescrifice. When it closed, Esrom said, “ • The sa- sary for him to disown me.” crifices of God are a broken spirit: a broken and " It never will be necessary to disown you, Ra. a contrite heart, he will not despise,' whoever else chel !" Esrom replied. “Sheshbazzar will soon may do so.'

With this salutation, Esrom left have the pleasure to write your name anew, the tent; and, having wrapped himself in the skin amongst the daughters of the covenant in Beerof a young lion, which had perished in the swell- sheba, and even to enroll it amongst the living in ings of Jordan, he ascended the great rock above Jerusalem ; for already the plague has ceased to the tent, to keep watch during the night. He spread on you, and I have caught no infection. It watched "unto prayer,” also. So did Rachel.-- is no longer a fretting leprosy. He who woundNeither slumbered nor slept. Both prayed as in ed you, has begun to heal you; and, as in the the days of old. Neither remembered the elders, case of Miriam, God will perfect that which conexcept to ponder, how men of one idea may have cerneth you, and restore to you the timbrel of his much devotion.

praise, at the tabernacle of his presence. Be of When Esrom entered the tent in the morning, good cheer : he is healing our blackslidings, and he found Rachel still a leper ; but the unnatural he will blot out our iniquities, for his own name's brightness of her eyes had been softened by her sake. I feel warranted, already, by his faithfultears, and the dry and deathly coldness of her ness as the hearer of prayer, to provide the 'two hand was moderated. She had just deposited the living birds, the cedar wood, and scarlet, and hyscovenant in her ark, and replaced the vase of lilies sop, for the day of your purification in the temupon it,--so arranged, that their broad leaves, ple.” Having said this, Esrom led her to the like wings, overshadowed it.

door of the tent, and left her for the day without “The emblem is but too true, Esrom,” she fear; being well aware that neither the shepherds said: “the leaves of the frailest of the flowers of nor the hunters in the wilderness, would venture the field, not the wings of the CHERUBIM have near the tent of leprosy: He returned to Beerovershadowed my ark. I rather garlanded than sheeba to guide his affairs with discretion; and, guarded it; and, eerefore, the glory departed.- that his kinsmen, and neighbors, and his men serWill that glory ever return? I have read the co- vants and maid servants, might seo that he had venant of promise this morning, with relish : shall not tempted the Holy One of Israel, by waiting on I ever read it again with hope? Will my present Rachel. He calculated the effect of appearing on penitence be as fading as the lilies of the valley ?” his farm, and in the streets, humbled, but unhurt.

Esrom had not anticipated this application of The bloom of health was on his cheek, and the his device. He had placed the flower she loved simple majesty of the palm-tree in his form. He most, upon the ark she deemed lost; that plea- was grave, but not sad; perfectly composed, but sure might soften her surprise, when she found it perfectly natural. No one could suspect him of again. “I meant no moral

, Rachel,” he said, acting a part. His object was to moderate the when I set the vase of lilies upon the lid of the clamor of the rash, and to enable the prudent to ark.” But Sheshbazzar would say,—“The root suspend their judgment: but he employed no straof them will not die, when their leaves wither, tagem. He left his appearance and spirit to make and their fragrance passes away. Their root is their own impression. And many were silenced, still in the valley, and will continue to yield flow- and not a few softened. Some indeed said, that ers in its season, whilst it continues in its native "the thin yellow hair” (Lev. 13) of a fretting lesoil. Let us keep our spirit in the valley; and we prosy would soon be visible on his brow or his shall not only grow as the lily, but cast forth our beard. Others affirmed that the rose on his cheek, roots as Lebanon.” Rachel had never named was • a whitish red,” already. But all wondered Sheshbazzar, from the moment she was pronounc- after him; and some prayed for him, that "the ed to be a leper. She saw how his high charac- desire of his eyes” might not be “taken away" ter was staked upon her integrity; and felt that by the stroke of judgment. she was not likely to redeem, by her own future During seven days Esrom went and returned character, the pledges he had given to the elders. thus, between Beersheba, and the tent in the he often vouched for her sincerity to them; and wilderness; his step still firm, and his countenow, they said, “God had branded her a hypo- nance unchanged. Every evening he reported crite.” And, what answer could Sheshbazzar to Rachel, the progress of public opinion in Beergive to this charge against his judgment? She sheba : and every morning he gave directions to could think of none—if she were to be a leper un- his ploughmen and vine-dressers, to his masons til the day of her death: and she had no hope of and carpenters, to his hewers of wood and drawrecovering.

ers of water, just as he was wont to do when he “We owe it, Esrom, to Sheshbazzar,” said Ra- began to manage his farm, and to rebuild the chel, " to see him no more. He is too deeply com- house of his fathers. All his conduct and spirit mitted by me, to reinstate his authority in the indicated an humble, but lively hope of Rachel's synagogue, without disowning me. I am expelled recovery. Thus, although he said nothing to the from the synagogue already, and I will not expose people, he compelled them to think much. him to the painful necessity of confirming the sen This course, Esrom pursued for Sheshbazzar's tence of the elders. It is well that he had not i sake ; that no burst of mockery or upbraiding

might meet him, on his return from Jerusalem. come fruitless ?” The pilgrims departed in siHe had planned, also, to meet the good old man lence; but not in sympathy with their leader, or by the way; deeming that the sight of Rachel with his lamb. They were afraid to speak; but would shock him less, than the clamors of the they were not afraid to suspect the prudence of people. He intended also to detain him a day Sheshbazzar, or the sincerity of Rachel. He unand a night in the wilderness, that by special and derstood their looks; but said nothing more. He united prayer, the eagle and the eaglets of Beer- turned from them; and, “leaning on the top of sheba might fully renew their youth, before re- his staff, worshipped,” until they were out of sight. suming the nest of their youth. It was, there. Whilst thus musing, the fire burned: then, spake fore, with joy unspeakable he heard Sheshbazzar he with his tongue. “I am too much humbled say at once, on seeing Rachel, “ There is hope in by the leprosy of the spirits of all flesh, to be Israel concerning this leprosy :" for any salutation shocked or surprised at bodily leprosy. Not that less cordial or prompt, would not have silenced I think lightly of it. It is the strangest of all the clamor of the pilgrims, nor revived her spirit. God's 'strange works ;' his rod of rods, and cup Her heart was too «sick” with suspense to en- of trembling, when he visits our sins with stripes dure “ hope deferred.” Had Sheshbazzar been and our iniquities with chastisements; but lo, al silent at first, or but slow to speak, or had he spo- these things worketh God, (and many such things ken with less confidence or tenderness than Es- are with him,) that he may save souls alive.” rom, her heart would have broke. He knew this ; Some souls can only be saved from unhallowed and like Noah, took his weary and weak dove into curiosity and vain imaginations, by startling judgthe ark at once.

ments which, like the sword of the Destroying It had been with great difficulty, Esrom had Angel, so weaken their hearts in “one night, persuaded her to meet “the guide of her youth” that they dare not turn again to folly: and others in the wilderness. Even when she consented to require a flaming sword perpetually before their go forth, she said, “ Jephthah's daughter knew eyes, or a clearing cross upon their shoulder, in not the pang, which her sudden appearance would order to keep them from folly ; because, like Eve, inflict upon her father. Her timbrels and dances they are least suspicious of themselves when most brought him very low :' but she was the uncon- happy, and like Lucifer, most aspiring when scious cause of his anguish. Sheshbazzar will brightest. The Son of the Morning speculated be equally shocked : and what can I say when he in heaven, and the Daughter of the Morning, in rends his clothes, exclaiming, Alas, my daughter, paradise ; and both fell. thou hast brought me very low; thou art one of “ Rachel, thou hast fallen too: but not like Luthem that trouble me.' " “Nay,” said Esrom, cifer, to rise no more ; but like Eve, to be raise ! “ such lamentation will not rush to his lips; like up again. I meet thee in the wilderness; but Moses with Miriam, he 'wil intercede for thee at not like Cain, fleeing from the presence of Jeho. once, and be the first to welcome thee unto his vah; but like Abel, worshipping before the camp and counsel again; for, like Moses, he is as Sheckinah. God will not despise the sacrifice of meek as he is wise.

a broken spirit, in the desert; and he will accept The case of Miriam was so often quoted and thy burnt offering, in the sanctuary. Mercy will referred to by Esrom, as a parallel to her own yet rejoice over judgment, and over thee, with case, that Rachel could not forget il altogether. singing.". Again and again she proved to herself, that she “Sheshbazzar, I was the tempter," said Esrom; was not a Miriam, but in her sin and punishment: "and first in the transgression. But for me, for she had never been as a sister to the elders Rachel had not fallen.” “And, but for you Ra. she had spoken against ; nor had her timbrel ever chel had not been restored," said Sheehbazzar. led the song of the Red Sea, when the people ce. It was “a dark saying :" neither Esrom nor Ralebrated the Exodus. But still the parallel chel understood it; but neither could forget it. haunted her. It was a case in point, so far as “Is there any thing before me," said Esrom, their sin and sentence were alike :-and, might " which, without her, I could not go through?" not their pardon be alike too? This question, if “Does this leprosy bear upon my betrothed, as it did not create hope, maintained prayer. And well as upon myself?" said Rachel. “I will ex. when Sheshbazzar identified her case with Miri- plain in the tent,” said the old man. am's at once, her prayer, which had only risen upon the one wing of submissive desire, rose on the twin wings of meek solicitude and humble hope. “Sheshbazzar as well as Esrom,” she said

No. III. to herseli, “ takes the same view of my case.” Whilst Rachel was reflecting thus, Sheshbazzar

VARIETIES, FROM MISTAKES. dismissed the pilgrims of Beersheba. “I tarry in the wilderness," he said, “ to lead on this lamb WHATEVER may be the faults or the defects of of the flock as she can bear: return ye to the our character and spirit, there is not one of them fold in peace; and see that ye limit not the Holy so peculiar, but that some ancient proverb might One of Israel by interpreting her calamity, as be found to reprove it, or some experimental Eliphaz, Bildad, and Zophar did the trials of Job. maxim to condenin it. Indeed, if either exposures Leave it to them, to mistake providence; and to or reproofs could cure faults, the conscientious Satan to impugn motives. Let us who are aged, would soon be faultless : for, what sin, of heart especially, judge ourselves, that we may not be or life, has not been found aud declared, by many, judged: for if these things be done in the green to be “ an evil and a bitter thing?" Experience, tree, what shall be done in the dry tree, if it be. 'as well as Revelation, has planted a naming

sword” upon the gate of all wrong habits and Why is it, that neither the experience of ages, tempers; and, although the sword of the former even when its warnings become proverbs ; nor does not, like that of the latter, " turn every way, our own experience, even when it is bitter, has nor turn at all in the hands of “Cherubim,” it power enough to correct what they thus condemn? turns and flames too, enough to render us without Why are we so slow to do and become, all that excuse when we yield to temptation. For, who, we feel we ought to do and be?

This is not exof all the hosts of the peevish, the impatient, the plained by saying, that nothing but the sanctifying irritable, or the rash, ever left a dying testimony grace of the Holy Spirit can subdue our faults. in favor of their besetting sin? Many a tomb. That is very true: but it was equally true years stone in the church-yards of our cities and vil- ago; and yet, in some things, we are as faulty as lages, records the domestic happiness and the pub- ever. Thus the Spirit does not touch them, when lic esteem, which the virtues and graces of Chris- we let them alone: except, indeed, when he strikes tian character gained for their possessors; but at them by the sharp rods of providerce, or frowns not one tells of a vice that did no harm, nor of an upon them by dark clouds of desertion ; and imperfection that did any good. Gravestones neither of these modes of communicating sancti. often flatter the dead; but they never say that a fying grace is "joyous, but grievous,” however it passionate or peevish woman was happy, in heart may yield the peaceable fruits of righteousness or at home, notwithstanding her ill temper. They afterwards. never ascribe conjugal love nor maternal influ. It is very easy to talk fine things about sanctience, to fashionable follies, or to frivolous accom- fying grace: but the sober truth is, that that grace plishments. Neither the toilette nor the piano, is just Divine power giving effect to the gospel itthe pencil nor the harp, is ever engraven on the self, or to providence along with the gospel, or to Urn, as the explanatory emblem of the character eternal things along with both. The Spirit works of the deceased ; except, indeed, she has been an by them all in turn, and by them all together ; but actress!

never without any of them. He may begin sancBut not only do proverbs and experience con- tification by affliction, whilst the gospel is not demn our faults : we ourselves condemn the same much known: or he may begi: it by the gospel, faults in others, whenever they affect our own whilst affliction is quite unknown: but he will not interest or convenience. Then we are quite sure, carry it on long in either way. He will lead out that one might be more courteous, and another the afflicted to the Cross of Christ more fully; or more reasonable, and a third more amiable, and a he will lay some cross upon the believing, when fourth far less talkative, if they would only try! their faith itself becomes less purifying. This is the Thus we see no difficulty to prevent them from general rule of both the work and the witness of being to us, all they ought to be; and no excuse the Holy Spirit. Whilst his right hand is for ever for them, when they offend us. " Is it not very glorifying Christ by the gospel, his left is often easy to be polite to one? What good do they get doing the same by the furnace. He thus sancito themselves, from their high airs, or from their fies by the truth, and by providence. snappish humors, or from their capricious conduct? There is, however, a way of carrying on sancI have no patience with such insolence, nor with | tification, without much affliction. There is a such impertinencies."

“needs be" for some, in the case of all Christians; There it is! We can chafe ourselves into a and, accordingly, all are chastised more or less. bad spirit, by chiding, even in thought, the faults “ For, what son is he” (or what daughter is she) and follies of others. Let them only interfere whom the Father chasteneth not?" Still

, as with our comfort, or be somewhat more and greater the whole and sole object of chastisement is, the than our own, and we can be lawgivers and taking away of sin, or the promotion of holiness ; judges against both.

that object may be secured in some degree by Even this is not the weakest nor the worst side other means. Indeed, God prefers other means of our hearts, in regard to our faults. We can to the rod, when they answer the purpose. Judgcondemn them in ourselves, and yet continue ment is always his “strange work," even in sancthem. We can lament them, and yet allow them tification. I mean, he does not " afflict willingly." to go on. We can even give up excusing them. Let any sin be really given up, or any neglected and yet expect others to forgive and forget them: duty taken up, on the ground of any holy motive or rather to overlook them entirely; for we do whatever, and he can dispense with the rod. Yea, not like the idea of being forgiven by any one but he will be delighted to have, thus, no occasion to use God.

it. Well; the contemplation of " ETERNAL THINGS" Would that this were all ! But it is not. We can supersede the necessity of temporal affliction, are quite capable, even after having found our and especially of spiritual calamity, in many cases. besetting sin of habit or temper, a hinderance to Did you ever observe this fact in your Bible ? prayer, and a dead weight on hope, to give way If not, you have a new and a noble lesson to learn. to it still. Who has not resolved, at a sacrament I say "noble," because if the sight of the words it embittered, or under a chastisement it had pro- ETERNAL THINGS, suggest to your mind only disyoked, or at the breaking up of a backsliding it mal, or dark, or even awful ideas, you have yet to had brought on, that it should be cut off and cast study the subject. All eternal things are, indeed, away? But the casting away, has not followed solemn: so are all the perfections of God; so are the cutting off. The hand has held it, after the all the glories of the Lamb: so are all the sweet heart condemned it. It has got back to its old influences of the Holy Spirit: but their solemnity place again, either by some ligament which was does not detract from their sweetness. It heightleft uncut, or under the promise that it would no ens their beauty by hallowing it. And had you bnger betray us.

contemplated eternity, as you have the Divine

character, “ in the face of Jesus," the light of its forego it entirely. Our hearts would break, or glory, instead of intimidating you, would have our reason fail

, if we had no hope of salvation. It charmed or soothed you. Eternal things present is, therefore, a mere waste of time, if not someno dark side, to a woman who loves holiness, and thing worse, to keep harping about the dificulty desires to feel their sanctifying influence upon of hoping : for, however difficult or easy it may be, herself. She is as welcome to look upon them you do hope to reach heaven at last. You could without fear, as to look unto Jesus with hope. not help doing so, if you were to try. I am quite Her hope may be as full of immortality, as it is aware that you have said at times, “ There is no full of Christ.

hope.” Sometimes you have seen none : but even Do you doubt this at all? Just observe, for a then you were looking for some; and thus hoping moment, how John proves it, when he directs our to find this hope of eternal life again. attention to the second coming of Christ. That But, a truce—to this reasoning. I must reglorious appearing of the great God, our Saviour, monstrate. You have not given up all hope of has nothing appalling, in John's account of it. He heaven. You need not, you ought not : will you is referring to it for sanctifying purposes ; and then keep hold of it, and yet take no such hold as therefore all he says is soft and simple. “ Belov. shall have a holy influence upon you? True; ed, we know that when he shall appear, we shall you have added to your faith virtue : but will you be like him; for we shall see him as he is.” Thus, add nothing more? Is one mark of grace enough nothing but likeness to Christ is presented to our to set all your fears at rest? Can you be satis view, when John points to the grand assize of the fied with just keeping up the degree of piety you universe. Why? Because the apostle wanted to began with? What!—is that less than at first? commend the holy influence of a hope full of im I am not upbraiding you. I know but too well, mortality. Hence he adds immediately, “Every the treacherous tendencies of the heart; and how man who hath this hope in Christ (the hope of much the world, both by its snares and cares, can being perfectly and eternally like him) purifieth work upon these tendencies. My object is, therehimself even as he is pure.' 1 John iü. 2, 3. fore, to bring " the powers of the world to come,' Thus, you learn, that a purifying hope cannot go to bear more directly, and habitually, and sweetly, too calmly forth, nor too far out, amongst the so- upon your hopes, and habits, and spirit. Again, lemnities of the last day. We may look forward therefore, I say, you quite mistake, if you still imato it with as much composure as angels, and with gine that you could not keep Eternity in sight, more expectation than angels : for it will be no without sadness or dread. Indeed, you have new era in their holiness; whereas it will be both never fairly looked at it, as Jesus bas illuminated the fulness of time and the fulness of eternity, in it by the gospel, if you even suspect it could emour moral history. We shall be like Christ, when bitter or embarrass any life, which you can live we “gee hirn as he is !"

with safety to your soul. The life which the Now, it is this hope" which can, when fully prospect of eternal life can darken, is no safe life, embraced and cherished, set aside the necessity whatever else it may be. I refer, however, to of some afflictions, by setting us to purify our the prospect of eternal life, as the GOSPEL presents selves after the model of the Saviour's pureness. it to those who love the Saviour; and not to the What this hope does in sanctifying our character form of gloom and terror, in which some of them and spirit, neither the furnace nor the rod will be view it. To many, the judgment-seat and eteremployed to do. The Holy Spirit will work with nity, are only objects of awful hazard and intimiout the fire of Providence, in changing us into the dation; furnishing nothing but checks now, and image of Christ, just in proportion as we look with “peradventures” hereafter. Were this true, I open face to the Glory of Christ, for the express should be as much afraid as any one, to look at purpose of imitating him. Yes ; let his glory the things which are unseen and eternal. change us " from glory to glory," or from one But just observe how PETER presents them to heavenly virtue on to another; and whatever con- the followers of Christ. He does not hide nor formity to the divine image we gain by this puri- soften the terrors of the last day : but still, he fying process of holy contemplation will lessen the himself moves amidst the conflagration of the necessity for severe purifying discipline. universe, with something of the calm majesty in

How do you like this plan of following holiness, which the eternal Spirit moved upon the face of by looking to the character and coming of Christ, the dark waters of chaos ; and even leads the as you go forward on your pilgrimage? Will you church along with him singing, as sweetly, amidst rather take your chance of being purified by the melting elements and burning worlds, “We look furnace and the rod, than take the trouble of puri- for new heavens and a new earth," as the angelic fying yourself by a studied imitation of the Sa- morning stars sang in the train of the Spirit at the viour ? Will you rather leave your “ dross" to be creation. purged by the refining fire of providence, than Thus Peter describes the day of God.” 2 Pet. place it thus, from day to day, under the heat of iii. 10. “The heavens being on fire, shall be disthe Sun of Righteousness, and beneath the light of solved, and pass away with a great noise ; the a hope full of immortality ?

elements shall melt with fervent heat; the earth True; it is not easy to maintain such a good also and the works that are therein shall be burnt hope, even through grace! That is not, however, up.” And can this be seen or anticipated witha valid excuse for not forming this habit of " look out consternation and alarm? Can any heart be ing unto Jesus,” for sanctification. For, we do strong or composed during this catastrophe? Yes; hope, to be with him and like him, at his coming. by the “NEVERTHELESS" of the divine promise, We never give up this hope altogether, for any may not only look, but also “hasten," in both length of time. We often forget it, but we cannot thought and hope, “ unto the coming of the day


of God :" for we are warranted to look for new evergreen in any heart, until the things which are heavens and a new earth, wherein dwelleth righte- unseen and eternal are " hoped for." Heb. ï. 1.

Neither the suddenness nor the so- Now this they cannot be unless they are looked at lemnity of the end of all things, shall overwhelm by faith: but just taking them for granted, or not the spirits, or shake the hopes, of the dead in forgetting them entirely, is not looking at them by Christ, when they awake at the trump of the arch- faith. "Faith is the substance (or gives subsistangel, amid the faming torches, which, having il- ence in the mind) to the things hoped for.” Acluminated the judgment-seat until the opened cordingly, it was to believers as “looking for such books are closed again, shall set on fire the whole things" as acquittals and crowns and glory, on the course of nature. Even then, and “never-theless" last day, that Peter said, “Seeing ye look for such (not at all the less on account of “such things,") things, be diligent, that ye may be found of him in shall the saints be able to possess their souls peace, without spot, and blameless." It was to in peace, and fitted to admire and glorify their Christians, as anticipating and realizing the end of Saviour. “ He shall be glorified in his saints, and all earthly things, that he made the solemn appeal adinired of them that love him," says Paul, “even “What manner of persons ought ye to be in all when he comes with flaming fire, taking ven- holy conversation and godliness ?" And observe, geance on them that obey not the gospel.” 2 in order to help them to answer this question, he Thess. i. 10.

urges them to continue" looking for, hastening Now, mark: it is in connection with this " hope (in thought and hope) unto the day of the Lord.” of their calling," that Paul prays for the Thessa. Thus Peter did not think that they could answer lonians that God would " count them worthy of his question well, without a growing habit of conthis calling," by fulfilling in them the good plea- sidering the end of time and the full apocalypse of sure of his will, and the work of faith with power; eternity; a plain proof, by the way, that he had that thus “Christ might be glorified in them” now no fear of saddening or unsecularizing his conas well as at his coming. In like manner, it is in verts by keeping the light of eternity around them. connection with the sublime and soothing prospect Well; you have said to yourself, whilst looking of lifting up their heads with perfect composure at the Cross, and to the mercy-seat, and to the amidst

sacrament, and to the moral law as the rule of

life,—“What manner of person ought I to be in “The wreck of matter, and the crash of worlds.” all holy conversation and godliness?". And all

these « great sights” of privilege and duty, have that Peter urges upon all who “ look for such a greatly helped” you to bring forth some of the things,” to be diligent," that they may be found first fruits of holiness unto the glory of God through by Christ, on that day, in peace, without spot and Jesus Christ. And you will never “bring forth blameless."

more fruit,” if you look away from these motives, You see now how much faith the apostles had or allow yourself to be drawn away by any thing in the sanctifying power of eternal things. They that would displace them. Should you ever withcommend, as well as enforce, the habit of looking draw your eye from the cross or the inercy-seat, to at them as inspiring and constraining motives to fix it upon visions or novelties in religion, there holiness. How, then, can you be * holy in all will soon be an end to your present hope and holimanner of conversation and godliness," if you ne- ness. You may even become suchá manner of glect or dread to look at “such things ?"

persons," as those who listen to

tongues, Meet this question fairly. You must look at which teach no knowledge, or to interpreters of something, in order to be able or willing to follow prophecy, who do nothing to fulfil the prophecies, holiness. You have looked with some advantage, which foretell the spread of the gospel.

* But I to not a few things already. You have looked to hope better things of you; even the things which the law; and said, “What manner of person accompany salvation, though I thus speak.", ought I to be in all holy conversation and godli Will you, then, in order to increase your hopes ness:" and this consideration has done you good. and holiness, try the experiment of looking disYou have looked at the gospel; and said, “ My tinctly at the solemn realities of eternity; plying life and conversation should be becoming the gos- your heart and conscience with the solemn quespel of Christ, and adorn its doctrines :' and this tion, “What manner of person ought I to be, in has done you still more good. You have looked at all holy conversation and godliness?" Will you the great Cloud of Witnesses, who through faith put it to yourself, just as God puts it to you? It is and patience now inherit the promises ; and said, not, you see, a bare or abstract question in morals. “I must try to follow them as far as they followed It embraces universal holiness of heart and life, Christ:" and this remembrance of the dead in and comes before you enshrined with the two-fold Christ, has helped you on in the narrow way which splendors of burning worlds and a bright eternity. leadeth to everlasting life. But still

, all these Will you meet it, as you wish to meet the grand things, holy as they are in their influence, and and awful consummation it is founded upon? Do useful as you have found them, have not made you hesitate ? you so like Christ as you wish to be, nor even as Why not look at such things now, since you you need to be, in order to make your calling and must see them at last?. “Every eye shall see" election sure.” No; you yourself are not quite the descending Judge, and the dissolving universe. sure that you shall be found of him in peace at You must see them, "for yourself and not for anhis coming,” even when your hopes are brightest. other." And if you cannot bear to think of them, "The full assurance of hope” is a plant of slow how will ye bear to see them—to hear them—to growth, and of great tenderness. Indeed, it never feel them, when neither rocks nor mountains, it arrives at any thing like inaturity, nor becomes an Ithey could fall upon you, would be able to hide

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