JOHN BAPTIST'S MESSAGE TO CHRIST. distresses of John's situation by thus plainly charging upon him the ignorance or unbelief implied in the message, unless it really and properly belonged to him. No doubt, it seems at first sight strange and almost unaccountable, that after the revelations which John had not only received, but publicly declared, concerning Christ, he should have of himself proposed such a question, especially if that question, "Art thou he that should come?" be understood as asking whether he were really the Messiah; for John had obtained the most explicit and certain information of Christ's person, as well as of his great mission to the world. When Christ presented himself for baptism, it was with reluctance that John administered the ordinance, feeling his own vast inferiority; he then also saw the heavens opened over the head of Jesus, and heard the voice proclaiming from the most excellent glory, "This is my beloved Son, in whom I am well pleased;" and, with the fullest confidence of his being the Messiah, he had pointed him out to the assembled multitudes in the striking and solemn announcement, "Behold the Lamb of God, which taketh away the sin of the world." After all this, we are naturally disposed to ask, How could he possibly doubt concerning the Messiahship of Jesus, without, at the same time, belying the testimony he had himself received and delivered? But why should we think it more likely for his disciples to do so? They had seen what he saw, and heard what he testified; advantages in this respect were even possessed by them which he could not enjoy; for while he was shut up in prison, they were enabled to attend upon the ministry of Christ, and witness the wonderful works that proceeded from his hand. It is clear, by comparing one part of the narrative with another, that they were present while he was performing some of these, or, at least, in the immediate neighbourhood where they were done; and so great was the impression made upon their minds by what they had seen and certainly knew, that they could not refrain from going to give an account of the whole to their master. (Matt. ix. 14-31; Luke vii. 11-18.) So that, from the whole circumstances of the case, we would say, it was less likely for John's disciples to fall into doubt than for John himself; and, indeed, our Lord's message to John renders it plain that it was he, and not they, who needed the information: "Go and show John again those things which ye do hear and see." You have already, indeed, shown him of them, but without the suitable impression being produced; go and do so yet again. Besides, it is not to be forgotten that the situation of John at present was such as peculiarly tended to raise improper feelings, if not unworthy suspicions, regarding Jesus. The sad and depressing cloud which his imprisonment threw over his career, must necessarily have formed a strong temptation to this, and one which the report brought to him of the wonderful works of Christ was precisely fitted to stir into new strength and activity. For when he heard of the blind receiving their sight, the devils being cast out of their possessions, and even the 463 dead raised to life, how natural was the thought, "Why, then, am I not rescued from this miserable dungeon? why are all receiving comfort and deliverance, me alone excepted?" And labouring, as in all probability he did, under the idea, which had more or less taken possession of the whole Jewish people, that the Messiah's course was to be distinguished by splendid victories of an earthly kind, ah! then, how unbefitting that his chief herald and forerunner should be permitted to lie bound in chains! If thou art he of whose triumphs the prophets have written in such lofty strains, why should I be left to pine in a prison? Art thou indeed he, or must we still look for another, from whom such things may be expected? (Lightfoot.) Such thoughts, it must at once be seen, were extremely natural at such a time to John; and if he allowed them to get a footing in his mind, he was only giving way to the temptation to which his peculiar situation exposed him. We know what power there is in strong temptation to disturb even the clearest views of the mind, and bring into doubt for a time its most settled convictions. And yet, perhaps, it were saying too much of John's misgiving, to represent him as actually doubting of Christ's divine character and mission. Perhaps he only sought by the message to remind Jesus of the unhappy contrast his situation afforded to what his high office might have warranted him to expect, and of the propriety of Christ's proving himself to be "he that should come," by rescuing his servant from the pit. And, indeed, there may have been as much of perplexity as of doubt or dissatisfaction in this question of John. He may have been quite convinced still of Christ's being the Messiah, the Messenger of the Covenant predicted in Malachi, of whom John was the immediate forerunner going before his face; and the very fact of his proposing such a question to Christ for an authoritative settlement implied as much-implied that he still had faith in Christ as one greater than himself. But when he saw so little appearance of a fulfilment of the purposes, those, namely, of blessing and judgment, for which the coming of that Covenant-messenger was announced; when he saw, and in his own experience felt, how still the righteous were afflicted, and the wicked allowed to reign and prosper, he could not understand how Christ could be the one that should come, as foretold, suddenly to his temple, to confound his adversaries, and elevate and bless his faithful people. Seeing that he was so slow in doing the expected work, while he manifestly had power to do what he pleased, might he not, after all, have come for a different, an inferior purpose? and might there not still be another to come for the execution of the great work, which he seemed to be leaving undone? Such, there is every reason to think, were the thoughts and feelings which at this time agitated the bosom of John in prison-a mixture of perplexities and doubts, and probably also in part of personal chagrin or disappointment. And the reply of our Lord to his question was perfectly suited to meet such a state of mind; first going over the miracles of mercy he was engaged in performing, and his preaching of the Gospel to the poor, which were clear and undoubted proofs of his Messiahship; and then subjoining the seasonable admonition: "Blessed is he, whosoever shall not be offended (or, find a stumbling-block) in me;" as much as to say, While I am indeed the great deliverer that was to come, and have in these miraculous deeds the evident seal of Heaven on my mission, yet I shall be found in my work here on earth very different from what many expect me to be; and blessed are those who have that spiritual discernment and sanctified frame of mind which fits them for entering into my design, and disposes them to expect at my hands only what I have come to bestow. Hence, also, appears the propriety of the words our Lord proceeded to address to the multitude concerning John, which partly contained a commendation of him, extolled him even as the greatest that up till his time had been born of women, and partly announced his comparative inferiority: "Notwithstanding, he that is least (properly lesser, comparatively little) in the kingdom of heaven is greater than he." This comparative depreciation of John would manifestly have been out of place, if he had not actually betrayed some weakness on this occasion; it is obviously stated to account for that measure of weakness which he did display, and is, in fact, an excuse thrown over it. John, Christ as much as says, holds a high place in the development of God's plans and purposes on earth; he has stood nearest of all God's authorized messengers to the Messiah, in whom Godhead itself is made manifest, and, consequently, he ranks highest he is the herald next the King; but now, so great a change is to be brought in by the Messiah's coming, so mighty an advance is to be made in all that concerns the manifestation of divine truth, that even such as shall occupy but a secondary place in the Messiah's kingdom, shall surpass in fulness of light and privilege this greatest of all who had gone before. Thus all is plain and intelligible. The different parts of the sacred narrative have each their fair meaning and due weight attached to them; and nothing is ascribed to John himself, but what might have been expected from one in his situation and circumstances; while, according to the other view, which imputes the message to John's disciples, rather than to John himself, there is not only a supposition I made for which the sacred record gives no warrant, but a satisfactory explanation is not rendered of much that the record contains. And viewed in the light we have presented it, there are at least two important practical reflections, which it is well fitted to impress upon our minds. First, It shows how highly privileged is the condition of those who are now members of Messiah's kingdom, and how much, consequently, may justly be expected of spiritual attainment and holy working from their hands. When we read of what was done by the righteous men of old, who lived before the coming of Christ-how deep their insight was into the mind of God, and how much they both sacrificed and performed for his glory, and yet are told that those no way singularly gifted now may be greater than the greatest of them, what a high sense should it not give us of our calling and dignity as Christians! How should it stimulate us to holy diligence in improving the means and opportunities with which we are favoured! And especially, how should it lead us to prize the blessed revelation we have of God in Christ, and to press near to him, as the fulness of all wisdom and glory! ¡' For it was John's higher advantages in this respect which made him so great in comparison of those who had gone before him; and the more any child of God' is in contemplating the person and work of Christ, and the closer the fellowship and communion he holds with him, the higher always must his standing be, the clearer his discernment in spiritual things, and the greater his fitness for the service of God. But, secondly, This subject is also fitted to warn and admonish us of the peculiar danger in which we stand of finding Christ in some respects a stumbling-block to our souls. That even his immediate forerunner did so, a man so highly gifted and honoured, is a solemn lesson to the Church. Christ is far from being the kind of Saviour men naturally desire, and his ways of dealing and government towards his Church are very different from what even her holiest members would often have him to pursue. The flesh wars with the Spirit, and is ever apt to obscure its views of truth and duty, and to create in us desires which it does not consist with divine wisdom to satisfy. So that if we would not find Jesus a stumbling-stone to our souls, and would be prepared to go heartily along with him in his divine administration, we must seek to be deeply imbued with his own lowly and child-like spirit, and instead of forming notions to ourselves of what should be, must keep our hearts directed to him as the eyes of a servant to his master. Let us not forget that we must be of a widely different temper from the world, which, however it may outwardly acknowledge and honour Christ, must ever at heart find the leading peculiarities both of his doctrine and of his service a ground of offence to it. CHURCH DISCIPLINE.* DISCIPLINE is indispensable to the prosperity, and even the existence, of a Christian Church. That our views and habits are greatly influenced by society is sufficiently obvious. Had we been born in another land, we should have been like its inhabitants; and we differ from them in numerous elements of character, because we have been surrounded and │ moulded by different usages. Generally speaking, this influence is equally mischievous as it is powerful. The course of this world is a course of iniquity, and the sway which it exerts is delusive and corrupting. Hence arises the importance of erecting, apart from the general community, a hallowed circle of acquaintance, the tendency of whose fellowship shall be all-efficacious for good. The Church is such an association. Its members are examined as to their knowledge; and here is a stimulus to inquiry and reflection. Their character is sifted; and here is a motive to good conduct. Their mutual relation begets mutual obligations; and here is an incitement to the * From Dr. King's comprehensive and admirable work (recently published) on the Lord's Supper. CHURCH DISCIPLINE. interchange of kind offices. They meet for the discharge of common duties; and thus individual purpose is animated and propelled by collective sympathy. They have a common interest in each other; they have a common inspection of each other; and, next to his personal character and the good name of his own family, every one is concerned to uphold and elevate the reputation of his religious connection. Suppose that a young man leaves a rural district, and enters a large city where he has neither friends nor introductions. If he be not a member or adherent of any Church, in what circumstances does he find himself? He is lost in a multitude whom he knows not, and who know not him. He may follow this or that course with apparent impunity. If he do well, no one approves; if he do ill, no one censures. Virtue is thus left unprotected, and temptation unchecked; and what the results are you may largely witness in the wreck of youthful promise, and the bitter tears of parental disappointment. 465 without and the within of religious privilege, if all spiritual distinctions have been heedlessly demolished and trampled into a thoroughfare? It is true, that persons may still preach, and a throng may still hear them; but these hearers are not a distinctive society, and have none of its advantages. The organization, if there be any, is all with the clergy; and the clergy are no more a Church than officers are an army, or shepherds a flock. The argument from fact is weak, only because the principles contended for are poorly exemplified. Let Christian societies become more worthy of the name, more assimilated in love and oversight to Christian families, and then the Church will stand forth "fair as the moon, clear as the sun, and terrible as an army with banners." I shall notice two objections to the views which have been advanced : 1. It has been speciously said that the apostles admitted very freely into the communion of the Church, and reserved strictness for after superintenSuppose, on the other hand, that this stranger at- dence. When we think of the multitudes simultaches himself to a well-ordered Church. From the taneously and immediately received by them, this hour he does so, he is as truly and completely one of idea seems to be countenanced by the facts. But it themselves as if he had been the founder of their will not abide the test of scrutiny. The objection brotherhood. His solitude and isolation have ceased. admits the principle of select communion, and asserts He is one of a small society in the midst of amassed only a late application of it. But the supposition of thousands-one of a select society in the midst of such delay is quite arbitrary, and, I may say, inexabounding wickedness-and he walks among those to plicable, since reasons that forbid to retain in the whom his ill-doing is an affliction, to whom his well- Church surely forbid to admit into it. According to being is an honour, and who recognise, in every good all ordinary reckoning, it requires stronger cause to quality he displays, an accession to their strength, a justify the expulsion of members than merely to defer credential of their faith, and an earnest of their suc- the admission of applicants. That more is said about cess. Are the effects asked for? See them in the putting out, than about keeping out improper charnumber and magnitude of beneficent institutions-acters, is only what might have been anticipated. in the triumphs of humanity at home, and missionary Exclusion would be quietly effected; for, a person enterprise abroad-in all that gladdens the earth, having received no rights, could not exercise them and sheds hope on its prospects, and gilds the horizon factiously. But, when any had been admitted into of arduous enterprise by the precursory beams of ap- the Church, and wielded its privileges in corrupting proaching glory. An able writer, who will not be its purity and distracting its peace, then it required suspected of religious enthusiasm (Dr. Adam Smith), a firm administration of discipline, and often the exobserves, that "while a man of low condition re- press intervention of apostolic authority, to repress mains in a country village, his conduct may be at- such abuses. Even although it could be demonstrated tended to, and he may be obliged to attend to it that admission was readily afforded in these early himself. In this situation, and in this situation only, days, we would reason insecurely from that time to he may have what is called a character to lose. But this. One gift of the apostolic age was the discernas soon as he comes into a great city, he is sunk in ment of spirits. No doubt the endowment was conobscurity and darkness. His conduct is observed and ferred for practical purposes; and how far it was attended to by nobody, and he is, therefore, very engaged in protecting the sanctity of Christ's table likely to neglect it himself, and to abandon himself it is now impossible to determine. Besides, the cirto every sort of low profligacy and vice. He never cumstances of the times were, themselves, a proba emerges so effectually from this obscurity, his con- tionary ordeal. When the Church was entered at duct never excites so much the attention of any the sacrifice of comfort, reputation, and safety, there respectable society, as by his becoming the member was ample reason to construe application favourably. of a small religious sect. He from that moment ac- If ever the path to communion become again as quires a degree of consideration which he never had perilous, our interrogatories may be simplified. But before. All his brother sectaries are, for the credit the case is widely different, and a vigilant caution is of the sect, interested to observe his conduct; and, indispensable, when the path to the Lord's table is if he give occasion to any scandal-if he deviate a path to honour; and the favour of the multitude, very much from those austere morals which they once hostile to the Christian profession, is now enalmost always require of one another-to punish him listed on its side. This objection, then, opposes the by what is always a very severe punishment, even sentiments we have advanced only in part; and, even where no civil effects attend it-expulsion, or ex- to that extent, cannot invalidate the clear testimony communication from the sect. In little religious we adduced on behalf of select fellowship from the sects, accordingly, the morals of the common people records of inspiration. have been almost always remarkably regular and orderly." Where would all this be without discipline? How could persons form a society without terms of admission? What association is there, or can there be, civil, literary, or sacred, that has no defined qualification? What inducement is there to inquire, if the ignorant may enter? to act properly, if the dissolute are welcomed? Where is the Church at all, if it be not marked off from the world? Where the 2. It is objected that we do not know the heart; and cannot, therefore, decide who are sincere Christians, and who are not. The reply is easy; that we judge of state and frame only in so far as they are indicated by conduct. "By their fruits ye shall know them." If a dissembler so artfully sustain dissimulation as to furnish no tangible ground for denying him sealing ordinances, the responsibility of the results rests with himself. If, on the other hand, a true believer be so deficient in the works of faith as to compel the guardians of Church order to stand in doubt of him, the shame of consequent exclusion is his own; and the practical reproof thus administered may be happily blessed of God to produce a higher and more unequivocal faithfulness. I am far from intending, by these remarks, to vindicate a process of unsparing extermination. The Gospel discountenances, alike by its precepts and its spirit, all pernicious rigour. We are to remember that the Church is not an assembly of perfect men in Christ, but of the whole household of faith-of Christians, young and old, strong and weak-some of them veterans, and some of them babes in attainment and exploit. Hence it becomes a delicate, and often a very difficult duty to discriminate honestly and yet tenderly; to insist on the tokens of saintship, and yet make reasonable allowance for the defects and faults by which it may be obscured. Through all these perplexities, however, the principle is never to be forgotten, that we aim at Christian communion, and are not to admit or retain those whom we cannot regard in the judgment of charity --not a blind charity, but a discerning charity, the charity of reason and revelation-as the followers of Christ; and the more stedfastly we contemplate, and the more effectively we prosecute, this end, the more will our Churches exhibit of all spiritual prosperity. that it shall cease to be Christian. Where discipline ends, freedom itself is compromised, and passes into licentiousness. The chief hindrance arises from the disorganized and secular condition of some Churches, which renders their attestation to Christian charac ter of little or no value. If the several denominations could trust each other's discipline, there would be no barrier to intercommunion. This shows how much one duty aids another. To enforce pure communion, and hence keep out the impure, has an aspect of exclusiveness; and yet it establishes that mutual confidence which alone is needed to banish sectarianism in the celebration of Christ's death. Selection and catholicity thus go hand in hand. They are mutual helpers in this land of arduous pilgrimage, and where we shall find one we shall find both gloriously perfected in the Jerusa lem above. The worship of that Zion is not frequented by aliens, and not deserted by citizens; but in strains as pure as they are powerful, the select and countless worshippers uplift their songs of everlasting joy. The Lord grant an earnest of such wor ship now! Thy kingdom come: thy will be done on earth as it is done in heaven." Let the Church still refine its elements while enlarging its efforts, till its terrestrial be assimilated to its celestial condition; and even here the ejaculation be elicited-" Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city!"-King. PROFANE SWEARING. (From Hopkins on the Ten Commandments.) 1. It is a sin which hath very little or no tempta tion to commit it. The two great baits by which the devil allures men to wickedness, are profit and pleasure; but now this common rash swearing is the most unprofitable barren sin in the world. What fruit brings it forth, but only the abhorrence and detestation of all serious persons, and the tremendous judgment of God? The swearer gains nothing by it at present, but only the reputation of being a devil incarnate; and, for the future, his gains shall be only the torments of those devils and damned spirits, whose language he hath learned and speaks He that sows the wind of an oath, shall reap the whirlwind of God's fury. With a few remarks on what is called free communion, I will leave this part of the subject. Since our fellowship at the Lord's table is that of saints, only saints should be there: but the converse proposition seems equally axiomatic, that all saints are admissible--all of them at least who have not, like Roman Catholics, perverted views of the ordinance, or are not proper subjects of discipline, as walking disorderly. It is "the Lord's table;" and who, then, shall keep back the Lord's people? To confess that any are children, and yet deny them the children's bread, is not very safe or reasonable conduct. Not a few have acted as if the sacrament of the supper were a symbol of our differences, and have therefore refused to partake of it with any who did not agree in every tittle with themselves. But the very idea of fellowship presents the ordinance rather as a symbol of agreement a bond of union to all who hold the Head. This is a delightful aspect of the institution which a Christian heart is pained to relinquish. Exclusion there must be, for the feast is inappropriate to the ungodly, and is defiled by their approach. But it is enough, surely, to repel Christ's foes; and Again, what pleasure is there in it? Which of how consolatory is it to think that, if the ordinance his senses doth it please and gratify? Were I an be in one view restrictive, in another view it is un- epicure," saith ore "I would hate swearing." Were restricted; that if it be exclusive in its relation to men resolved to give themselves up to all manner of the ungodly, it is also comprehensive in its relation sensual delights, yet there is so little that can be to the righteous, and extends its invitation and welstrained from this common sin, that certainly, unless come to the whole family of the redeemed! It is they intended to do the devil a pleasure, rather than readily conceded, that Christians of different sects themselves, they would never set their black mouths should speak together, work together, pray together. against heaven, nor blaspheme the great God who But, if ever there be cause for union, it is surely in sits enthroned there. Ask them, why they indulge commemorating that atoning blood by which it hath themselves in such a provoking sin? why, some canpleased God to reconcile all things unto himself, not forbear out of mere custom; and others are and, in doing express homage to him in whom all pleased with the lofty sound and genteel phrase of the building, fitly framed together, groweth into an an oath, and count it a special grace and ornament of holy temple in the Lord." Permit us, then, to re- speaking. And what! are these temptations? Are cognise here an earnest of heaven, and to delight in these such strong and mighty provocations, that you the persuasion that, to the followers of the Lamb, cannot forbear? Shall the holy name of the great the gates of this ordinance are not shut at all by God be torn in pieces by you, only to patch and fill day, and that it has no night-belonging to the up the rents of your idle talk? If this be the motive children of light and of the day, and to all of and inducenient that makes you commit so great a them radiant with the beams of life and immorta-sin (as commonly there is no other) know that you lity. These remarks I make on the principle of catholic communion, but with a deep sense of its practical difliculties. Our fellowship must not be made so free perish as fools perish, and sell your souls to danination and eternal perdition, for very nothing. Others, perhaps, will plead for their excuse, that they never used to swear, but when they are vexed, thee. SATAN'S SOPHISMS. and put into a passion. But what a madness is this, when men anger thee, to strike at God and to provoke him far more than others can provoke thee? If thou art never so highly incensed, why shouldst thou throw thy poisonous foam in God's face? Hast thou no other way of venting thy passion, but to fly in God's face, and to revenge thyself on him, when men have injured thee? Certainly thy passion can be no more a temptation to do this, than it would be to stab thy father, because thine enemy hath struck 2. It is a most foolish sin, because it contradicts the very end for which they commit it. The common swearer, perhaps, thinks that he shall be much the sooner believed for his oaths; whereas, with all serious and judicious persons, there is nothing that doth more lighten the credit of his speeches, than his rash binding and confirming the truth of them by swearing. For what reason have I to think that man speaks truth, who doth so far suspect himself as to think what he relates is not credible unless he swear to it? and certainly, he that owes God no more respect, than to violate the sanctity and reverence of his name upon every trifling occasion, cannot easily be thought to owe the truth so much respect as not to violate it, especially considering that there are far stronger temptations unto lying than unto swearing. 3. Consider that the devil is the author and father, not of lying only, but of swearing also: "Let your yea be yea, and your nay nay," saith our Saviour; for whatsoever is more than these, cometh of evil" (Matt. v. 37); that is, it cometh of the evil one, who is still prompting the swearer, and putteth oaths upon the tip of his tongue. SATAN'S SOPHISMS. A KEY TO SOME OF THEM. BEwell skilled in unmasking the sophistry and mystery of iniquity, in defeating the wiles and stratagems of the tempter, and in detecting and frustrating the cheats and finesses of the flesh with its deceitful lusts. (Eph. iv. 22; 2 Cor. ii. 11.) No small part of spiritual wisdom lies in the blessed art of discovering and refuting sin's fallacies and impostures. If ever thou wouldest prove famous and victorious, and worthy of honour and reverence in thy spiritual warfare, be well seen in the skill of fencing-know all thy wards for every attack. Provide thyself with answers and retorts beforehand, against the subtle insinuations and delusions of thine enemy. For example: If Satan tells thee, as he often will, that the sin is pleasant, ask whether the gripings of conscience be so toowhether it be such a pleasant thing to be in hell, to be under the wrath of an Almighty Judge? If he tells thee, "Nobody sees-thou mayest commit it safely;" ask whether he can put out God's all-seeing eye, whether he can find a place empty of the Divine presence for thee to sin in, or whether he can blot the items out of the book of God's remembrance? If he tells thee, "It is a little one;" ask whether the majesty of the great Jehovah be a little one, whether there be a little hell or no? If he talks of profits and earthly advantages that will accrue, ask what account it will turn to at the last day, and what profit there is if one should gain the whole world and lose his own soul, or what one should give in exchange for his soul? 467 (Matt. xvi. 26.) When sin, like Jael, invites thee into her tent, with the lure and decoy of a lordly treatment, think of the nail and hammer which fastened Sisera dead to the ground. (Judg. iv. 18, 21, v. 25, 26.) Be not caught with chaff; lay by thee such memoirs, such answers and repartees, as these, wherewith thou mayest reply upon the tempter: That the God of truth hath other manner of pleasures, profits, honours, to court thy love and reward thy service with, than the father of lies; namely, true What are "the and real, solid and eternal ones. pleasures that are in sin for a season, to be compared with "the rivers of God's pleasure, that are for evermore at his right hand?" And what is a little wealth, "that thieves can steal," a despicable heap of riches (which, like a flock of birds alighting a little while in thy yard, will "take wing presently and fly away "), to be named with "the unsearchable riches of Christ," or that "inheritance of the saints in light?" Or what is the painted bubble, the fading though beauteous rainbow, of earthly honour and grandeur, to "a weight of glory," to an "incorrup-| tible crown of righteousness that fadeth not away," to "a kingdom which it is the Father's good pleasure! to reserve" in the highest heaven for every sheep and every lamb of his "little flock?" And (to name these considerations by cluster) remember, that the greatest wisdom is to do (not what in some poor few regards is, but) what is absolutely lovely and desirable; that what is best of all is best for thee to love, and mind, and prosecute; that a good conscience is at continual feast; that God alone is enough, and without him nothing is enough for thy happiness; that thy soul is worthier thy care than thy carcass, and the life to come than this; that eternity is more valuable than time; that not the opinions of men lulled asleep in voluptuousness and sensuality, but God's estimate, but the sentiments of the holiest, best, and wisest men-or, if you needs will, of the worst and vilest, when conscience is awakened, when they come to lie a-dying, and when they shall stand before God at the last day-are to be preferred as the wisest; that everlasting happiness cannot be bought too dear, but repentance and shame may easily; that the hardest doings or sufferings for Christ are infinitely easier than everlasting misery; that heaven and glory will more than recompense all thy self-denials and mortifications-all thy watchings, fastings, &c.; and, in the meantime, the very hope of it, beside "the peace of God which passeth all understanding," and his love and grace, and the comforts of his Spirit, will certainly sweeten all the tediousness of thy way to heaven, with inexpressible redundance of satisfaction, yea, sometimes with joy unutterable and full of glory: in sum, that God is a good master, and his service perfect freedom; for beside the glorious recompense to come, thy work, Christian, is even now its own reward. If thou believest strongly such aphorisms as these and he is madder than any in bedlam that doth not believe them-it will be no hard matter, by God's blessing and assistance, in their strength to "put to flight the armies of the aliens," at least to shield thyself against the volleys of fiery darts, which at any time the tempter shall pour upon thee.-Dr. QH › |