Amongst the many REFLECTIONS arising from this subject, we may observe 1. How different a thing is Christianity from what is generally supposed! [It is generally thought that the embracing of certain tenets, with a conformity to some rites connected with them, is sufficient to constitute us real Christians-But religion is a practical thing: it enters into every part of our conduct; and must regulate us in every possible situation-It relaxes not its demands on account of any difficulties we may have to en counter; but provides us strength to surmount them, and a glorious reward when we have overcome-Let this then be fully known; that they, and they only, who, if put to the test, would be willing to die for Christ, are real Christians in the sight of God; and consequently, that they, and they only, will be saved in the day that he shall judge the quick and dead-How insufficient are we for these things; and how earnestly should we seek of God that grace which we stand in need of!-] 2. How vain are the excuses which men offer for their neglect of duty [Every one is ready to urge the difficultieswhich lie in his way as an excuse for disobedience to the divine commands But, what if our worldly interests be injured? what if we be called to "resist unto blood?" we must be stedfast, and immoveable The only question is, Shall we obey God, or man? shall we regard our bodies, or our souls?-Excuses serve but to deceive and ruin us-Let us then put them all away; for God cannot be deceived, and will not be mocked-] 3. How excellent a directory is here given us even in the most difficult cases! [We may sometimes find it difficult to discern the path of duty: what then shall we do to avoid error? Let us follow the injunctions here given us. Let us enquire, What would my natural inclination lead me to; or, what would any unconverted person do in my circumstances? The very reverse. of that is the line that I will pursue; for, while I deny myself, I cannot greatly err-Again, What would the Lord Jesus Christ do in my circumstances? That I will do; for I cannot do wrong when I follow him-Such questions as these would tend more to remove our difficulties than all the abstract reasonings that could be brought forward; for, we shall always find, that, an upright heart is the best Casuist-] CCCXCIII. A CAUTION AGAINST DEPENDING UPON FUTURE TIME. Prov. xxvii. 1. Boast not thyself of to-morrow: for thou knowest not what a day may bring forth. THE opinions of men are not less opposite to the mind of God in what relates to practice, than in the most mysterious doctrines of our holy religion-We are told, that "the things of the Spirit are esteemed as foolishness by the natural man:" and to what an extent they are so, is visible in the commendation universally given to a worldly spirit, and in the contempt poured upon heavenly-mindedness, as though it were the offspring of folly and enthusiasm-But in the judgment of God there is no truer mark of wisdom than to consider earthly things as transient and worthless, and to place oneself continually as on the brink and precipice of eternity-To this effect Solomon speaks in the passage before us: in discoursing on which we shall I. Explain the caution here given It is of great importance to distinguish between provid ing for to-morrow, and presuming upon to-morrow: the former is necessary for our very existence, since without it, the whole world would be in a state of stagnation: but the acting as if we were certain of another day, is the error against which we are cautioned-Now we do this 1. When our affections are inordinately moved by present things [If we feel eager desires after any earthly thing, so as to envy the possessors of it, and account the attainment of it necessary to our happiness; or, if we take such delight in what we do possess, as to forget that this world is not our rest, and that infinitely higher joys are prepared for us above; or if we grieve exceedingly on account of some loss we have sustained; we manifest that we have been promising ourselves many days, and even years to come: for would a person be very solicitous about a vanity that he thought might very probably last but a day? Or would he so congratulate himself on a possession which he apprehended to be of such short continuance? or would he lay so much to heart the loss of any thing which he had expected to enjoy but a little time? We cannot but see that in proportion as he was impressed with a sense of the shortness and uncertainty of time, and its nothingness in comparison of eternity, his affections would be moderated towards every object of time and sense: he would "rejoice as though he rejoiced not, and weep as though he wept not, and use every thing as not abusing it"-] 2. When we are but little interested about eternal things [Every one knows that sin must be repented of; and that, if the guilt of it be imputed to us, we must perish-But this is not all: we must be born again and be made new creatures in Christ Jesus: and though this be not generally understood, every one has an idea that he must become religious before he die, if he would find acceptance with God in the world to come-Now if persons be deferring the great work of religion, whence can that delay arise but from their expectation of some more convenient season, when they shall execute their purposes of reformation and amendment?-Or if they commit sin, whence can they be emboldened to do so, but from a secret confidence that they shall live to repent of it; and to rectify what they know to be amiss?-Would any man deliberately do what he knows must be undone, or leave undone what he knows he must do in order to his eternal salvation, if he were assured that he had not one day more to live? And would not the probable nearness of death influence him in like manner in proportion as it was felt?-] The whole world standing greatly in need of this caution, we proceed to II. Enforce it The reason urged by Solomon commends itself immcdiately to our hearts and consciences; 1. We know not what shall be on the morrow [We are to-day perhaps enjoying all that our hearts can wish; our bodies are vigorous, our spirits gay, our friends numerous, our means of gratification greatly diversified, and accessible at all times-To-morrow we may be cast down from our pinnacle of happiness; our honour may be laid in the dust; we may be languishing on a bed of sickness; and deprived of all the comforts of life; and our reverse of fortune may be yet further aggravated by the loss of all our friends -The case of Job, if more recent instances were wanting, would sufficiently shew what may happen to us all-Shall Job. i. See, in spiritual concerns, the case of David, Ps. xxx. 6, 7. we then be promising ourselves years of happiness in the enjoyment of earthly things, when we consider how unstable they are?-Again: to-day we are sinning in expectation that we shall, at some future period, repent-To-morrow possibly we may, like Nebuchadnezzar, be deprived of reason; or, like Pharaoh, be sealed up by God under final impenitenceNow is it not madness to risk the salvation of our souls upon the hope of having every thing that can conduce to our eternal welfare continued to us to the latest period of our lives? Should we not rather set ourselves to redeem the present time, and to แ work while it is day, lest the night should come wherein no man can work?"—] 2. We know not whether we shall even live to see the morrow [What man is there that has "made a covenant with death, and an agreement with the grave" so as to be assured he shall live another day? Has he this assurance from within himself, or from those around him, or from God? Not from within himself, since neither youth nor health is any security against the stroke of death: not from others, since physicians, however useful in their place, can afford us no help, when God shall call away our souls: not from God; for though he promised to protract Hezekiah's life for fifteen years, he has not engaged to preserve ours so many minutes-If, with the rich man in the gospel, we are saying, " Soul, thou hast much goods laid up for many years,' "God may say to us, fool, this night shall thy soul be required of thee"-Who then, that knows the uncertainty of life, will presume upon its continuance? Let us look at the many thousands who, though but lately they seemed as likely to live as ourselves, are gone into eternity, gone too, before they had prepared to give up their account to God; and surely we shall cry with the Psalmist, "Lord, so teach us to number our days, that we may instantly apply our hearts unto wisdom"] This subject naturally leads us to ADDRESS 1. The careless Thou [Is it not sufficient that God has exercised such longsuffering towards you, but will you still continue to provoke him?" O be wise, and consider your latter end"-"To-day while it is called to-day, harden not your hearts;" lest while you are saying, Peace and safety, sudden destruction come upon you] Eph. v. 16. John ix. 4. e James iv. 13-16. d Ps. xc. 12. Luke xii. 19, 20. f Heb. iii. 7, 8, 13. 1 Thess. v. 3. 2. The lukewarm [Lukewarmness in religion is as odious to God as an utter neglect of it-It is not by a round of formal duties, but a strenuous exertion of all your powers that you are to obtain the prize: for though heaven is the gift of God through Christ, it is bestowed on those only who labour for ith-Whatever then your hand findeth to do, do it with all your might-] 3. The zealous [Endeavour to realize more and more the uncertainty of life, that, like the apostle, you may "die daily"-And, as you know not but that on the morrow you may be numbered with the saints in glory, let nothing be deferred till the morrow, which you can do for God to-day-Thus will death, however sudden, be welcome to you-] Rev. iii. 15, 16. h John vi. 27. i Eccl. ix. 10. CCCXCIV. THE EVILS OF THE TONGUE. James iii. 6. The tongue is a fire, a world of iniquity. So is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. AMONGST the most important of all subjects must be reckoned the government of the tongue. The consideration of it is well calculated to convince the profane, to pluck off the mask from hypocrites, to humble the sincere, and to edify every description of persons. St. James, who intended his Epistle as a corrective to the abuses that prevailed in the Christian church, insisted strongly upon this subject: and, in the words before us, has given us such a description of the tongue, as, if it had proceeded from any other than an inspired writer, would have been deemed a libel upon human nature. In order that the text may be fully understood, we shall shew I. The true character of the human tongue The Apostle tells us "it is a fire" [Fire, in its original formation, was intended for the good of man; and, when subordinated to his wishes, is highly beneVOL. IV. Ff |