ページの画像
PDF
ePub

We ought also to rejoice, from a principle of benevolence. His dominion involves the happiness of the human race. Nebuchadnezzar, and other conquerors, had nations given into their hand; but they only enslaved, and impoverished, and cursed their subjects. But,

"Blessings abound where'er he reigns;
"The pris'ner leaps to loose his chains:
"The weary find eternal rest,

"And all the sons of want are blest."

MAY 27.-" The dumb spake."

Matt. ix. 33.

THIS WAS a natural dumbness-the cure of which was to be one of the miracles attending the Messiah's advent: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart-and the tongue of the dumb sing."

But there is a moral dumbness, and the Saviour heals this when he makes us new creatures. Then old things pass away, and all things become newnot physically new, but spiritually new; each faculty becoming new in quality, application, and use. Thus the man has a tongue before, but not a religious one. He speaks before; but now his speech is with grace. Now he speaks-of God-for God-and to God.

He speaks of God. Of his perfections. Of his designs. Of his works, and ways, and Word. Of his commands, and promises-a theme for angels. He speaks for God. "On his behalf," as Elihu says. In defending his truth. In justifying his people. In recommending his service In pleading

his cause. Wisdom is necessary here; and we are to distinguish between places, and seasons, and characters. "A word fitly spoken, how good is it! It is like apples of gold in pictures of silver." Yet caution, though it should qualify our zeal, should not quench it. We should be courageous,

as well as discreet

"And if some proper hour appear,

"I'll not be overaw'd;

"But let the scoffing sinner know,
"That I can speak for God."

He speaks to God-And this is the better evidence of our sincerity. For many speak of God, and many for him; who never speak to him. While the world hears them, and the temple hears them; the closet does not. But the Christian's delight in God, and the duties and exigencies of his spiritual condition, will bring him often to His seat; and he will address Him much in a way of adoration, and praise, and confession, and intercession, and prayer.

If you are the subject of this grace, use it; and be concerned that the words of your mouth, as well as the meditation of your heart, may be acceptable in God's sight. Beware of any return of the old malady. There is an occasional, partial, comparative, dumbness; and it is brought on by sin. This stops our speech. It did so in the case of David, when he had fallen by his iniquity. It not only broke his bones, and deprived him of joy, but of confidence, and filled him with fear and silence-He could neither speak, as he had done, of God, or for God, or to God. It is a sad evil; and if it be your experience, do-it is the best thing now you can do-do as he did. Take the case, and lay it before God, and say-"Open thou my mouth, and my lips shall show forth thy praise."

1

"Then will I teach the world thy ways;
"Sinners shall learn thy sov'reign grace;
"I'll lead them to my Saviour's blood,
"And they shall praise a pard'ning God.

"O may thy love inspire my tongue!
"Salvation shall be all my song!
"And all my powers shall join to bless
"The Lord, my Strength and Righteousness."

MAY 28.-" Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 2 Pet. iii. 18.

If we consider these words as containing two injunctions; may we not view the second as prescribing the way for the accomplishment of the first? It is certain that there is a supreme excellency in the knowledge here recommended; and that he who would grow in grace, must grow in the knowledge of our Lord and Saviour Jesus Christ.

This knowledge is supposed to be progressive. It was gradual, even in its communication to the world. Judaism was the dawn; Christianity, the day. Prophets and righteous men desired to see the things that we see, and did not see them; and to hear the things that we hear, and did not hear them. There are degrees, also, in its attainment and experience-Four ways we may grow in this knowledge.

First. In its extent. Who has advanced near the extremities of this field? How little do the wisest know of the treasures hid in it!

"The Cross, the Manger, and the Throne,
"Are big with glories yet unknown."

Angels know much more than they once did. But they still desire to look into these things-How much more should we!

[blocks in formation]

Secondly. In its certainty. This is, and must be, the same in itself; but, as to us, the degree of it depends upon the perception of evidence: and the mind may be led along from possibility to probability, and from probability to full conviction. The firmness of belief may be strengthened by the confirmations of experience. The whole life of a Christian is a series of tests, by which he tries and proves the Word of God. He is therefore perpetually increasing in the full assurance of understanding, and has his heart established with grace.

Thirdly. In its influence. This implies the former, but is distinguishable from it. There cannot be practical knowledge without speculative. But who will not own that there may be speculative knowledge without practical? Who is ignorant of the difference there is between knowing things in theory, and in experience? between the apprehensions of the judgment, and the bias of the will, and the glow of the affections? Who feels, and fears, and loves, according to his belief? Alas! how often do we see and approve better things, and follow worse! How often are the clearest dictates of the understanding, and even convictions of the conscience, counteracted by our appetites and passions! We believe that we are dying creatures, and live as if we were to live here always! We own ourselves under the providence of Him who doth all things well; and we murmur and repine, as if his dealings were unjust or unkind! We doubt not the Saviour's power and love; and yet we cannot trust in him; and are strangers to consolation and peace!

Fourthly. In its appropriation. Job could say, "I know that my Redeemer liveth." David said, "God is the strength of my heart, and my portion for ever." The first Christians said, "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true; and we are in him that is true." Who

does not want more of this delightful confidence, to raise him above the world, to support him in his trials, to embolden him in his profession, and to enable him to triumph over the fears of death?

O God, preserve me from delusion in a business of everlasting importance! Let me feel a thousand terrors, rather than perish with a lie in my right hand. But if I am thine, save me from the uncertainties I now feel. Give me the full assurance of hope unto the end. Let me know, not only that there are exceeding great and precious promises; but that I am an heir of promise-not only that in the Lord Jesus all fulness dwells; but that I am blessed with all spiritual blessings in heavenly places in him-and say unto my soul, I am thy salvation.

MAY 29." Ye are the children of the Lord your God." Deut. xiv. 1.

THE Jews were so by nation. All men are so by Creation and Providence. Christians are so by special grace, according to the language of Inspiration-"Ye are all the children of God, by faith in Christ Jesus." "As many as received him, to them gave he power to become the sons of God, even to them that believe on his Name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Let us make this relation a standard, by which to estimate four things.

First. The Divine goodness-Here we only follow the example of the Apostle John. He, even he, could not comprehend it; but he admires it, and calls upon others to admire it with him: "Behold

« 前へ次へ »