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النشر الإلكتروني

SUNDAY XXVIII.

CHAP. XXVIII.

On the Tempers of a Christian towards God.

IT is a temper peculiar to a Christian to use, with diligence and pleasure, the appointed means of growth in knowledge, faith, love, and every grace. Naturally, we have a strong aversion to these means. Confession of sin, prayer to God, study of his word, worship of him in public, and receiving the sacrament, are very dull, heavy, and irksome, till we love God. These things we may do in a slovenly manner from tradition, and blind imitation of our fathers, or be dragged to them to pacify conscience, or, from the leaven of the Pharisees working in us, labour stoutly to gratify our self-exalting pride. Hence, the whole devotion of the multitude is comprehended in a few minutes morning and evening, and a cus. tomary attendance at church on Sundays, where much observation is made on what passes without, little attention paid to the inward man of the heart, and no more consciousness of pleasure is felt in the whole, than a child feels in repeating words by rote.

How different the temper of a Christian! Knowing the sinfulness of his past life, when all the imaginations of the thoughts of his heart were evil only, and that continually, and feeling so much disorder and depravity still remaining, it is a relief to his soul to pour out complaints against himself, prostrate with holy shame before the greatness of eternal Majesty, to whom, notwithstanding all his vileness, he is infinitely dear. Then are opened the springs of ingenuous sorrow, then the most pure and solid satisfaction

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is felt within, in giving glory to the holiness of God. The Christian has also much pleasure in making known his requests to God by prayer: because he earnestly desires spiritual blessings and graces, and is certain that every good and perfect gift shall be given liberally to them who ask in faith. As hunger and thirst, therefore, seek their proper gratification, and the desire of every thing living is turned to what it apprehends will do it good, so the hunger and thirst of a Christian is to receive the supplies which can enrich his soul. Far, therefore, from thinking prayer a burden, or performing it merely as a duty, the Christian is always praying, unless some difficult business engross his attention. All places can bear witness to his devout aspirations. No sooner does sleep depart from him on his bed, then he is awake to the most sublime sensations: "With my soul, O God, have I desired thee in the night, yea, with my spirit within me will I seek thee early.' From the same love to God, naturally arises joy in extolling the name of such an almighty friend. It becometh well, says a Christian, the just to be thankful. "Praise the Lord, O my soul, and all that is within me, praise his holy name: for he hath delivered my soul from death, my eyes from tears, and my feet from falling. My mouth is filled as it were with marrow and fatness, whilst I am praising thee with joyful lips." This spiritual pleasure is as delicious to me, as the glutton's feast is to his palate, when swallowing the richest dainties.

Every thing which belongs to God, and is intended to manifest his excellencies and will, are delightful to a Christian. His word, his day, his house, and his servants in the ministry, and the memorial of his abundant goodness and dying love, are highly esteemed, and the use of them much enjoyed. "How I love thy law! it is my meditation all the day. One

day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than dwell in the tents of ungodliness." How beneficial to the souls of men their preaching, who bring glad tidings, who publish salvation, who are given by the risen and ascended Saviour, for the work of the ministry in the conversion of sinners, for the perfecting of the saints, for the edifying of the body of Christ, which is the church. And how affecting and tender, how gracious and benevolent, the command given by Jesus to his children, to make his sacrifice more precious to them, that, with deep humility, gratitude, and joy, they should eat of that bread, and drink of that cup, as a publick testimony that every blessing they receive from God, and every good they expect, descends to them only through the blood and righteousness of God our Saviour. Every one of these institutions I revere and observe, to my edification and great comfort. And though it must be confessed, the most lively and devoted Christians too often feel no delight in holy duties, yet this is lamented and felt as a burden. God is always the object of their reverence and trust, gratitude and love. Whether, in solemn acts of devotion, their pleasures rise or fall, they punctually offer up prayers and praises, never weary of God or duty, though more and more so of that body of death, which so sorely hinders and oppresses them, when they would be all self-abasement, faith, love, and zeal, in approaching the throne of grace.

But this glaring proof of inbred sin, which a Christian laments, tends to increase another excellent temper in him, humility. By humility, I do not mean his entertaining a worse opinion of himself, or abasing himself lower than he really ought to do, but a just sense of his weakness, corruption, and sinfulness in the sight of God. Men shamefully dissemble here,

if not openly contradict their Maker; for though they confess some faults, they fancy they have more good qualities, and over-rate what they own a gift from Heaven, because it belongs to themselves. They will not allow, that after all they have done and received, each has nothing to say for himself, but "God be merciful to me a sinner," through the atonement. But a Christian knows his poverty and guilt, in his best estate on this side glory. As a scholar, who hath reached into the depth of science, sees much more of his own ignorance than when he began; so, the more the Christian advances in the knowledge of God, himself, and his duty, he becomes sensible of many and great defects which before escaped his notice, and sees himself at more distance from perfection than ever. The law of God, says he, I know, requires a perfect regularity of temper, and perfect rectitude in every motion of the heart under all temptations; that not so much as the least taint of sin should come upon my mind, no wandering in prayer, no defect in active zeal to do good by every talent and power, no warping of my affections from God, or deviation from his will upon any account. Seeing the line of duty in this extent, and acknowledging that in "this manner God ought to be honoured and obeyed by all reasonable creatures,' his innumerable faults glare before him; and whilst his deportment is blameless, nay, exemplary in the sight of men, he feels cause to implore forgiveness of his trespasses, and to cry out, "Behold, I am vile. Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified."

Thus is the Christian taught effectually humility by the knowledge of God's law, and not less by the knowledge of the gospel. Have my sins (says he) rendered me so guilty in the eye of God, that it

would reflect dishonor upon his majesty to receive my prayers, or shew me mercy, but in consideration of the death and intercession of his own Son; and can I in this state regard myself as any thing better than a sinner? Shall I conceit I am perfectly free from defilement, when I am not permitted so much as to ask pardon, without imploring the mediation of Christ? Thus deeply laid is the foundation of Christian humility, a grace which acts as an antidote to the first born sin of man, and a guard against every delusion of Satan. By it a Christian is made meet for that world, where God is all in all; where, ever sensible of infinite distance from him, though endowed with surpassing excellencies, angels abase themselves before him, and cover their faces with their wings, whilst they cry, "Holy, holy, holy is the Lord God Almighty.'

I have laid before you, in one view, the chief of those excellent tempers respecting God, the object and end of all duty, which dwell in every real Christian. If you, who read these pages, are utterly destitute of any one of the tempers above described, all not yourself a Christian, for you deceive yourself with an empty name. It is true, these several tempers adorn the several members of Christ's church in different degrees; shining forth in some with brighter lustre, with less in others, as stars differ from each other in glory. Yet the joint influence of all is as essential to the very being of a real Christian, as every member of the body, or leading faculties of the soul, are to constitute a man complete. With as much propriety, a multilated form, or monstrous birth, may be deemed perfect, because it has life, as a soul, void of one of these tempers, be called a Christian. For what greater absurdity can you affirm than that a man can be a Christian without the fear of God, or unfeigned submission to his author

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