need substance and reality for our support the true confidence of a living faith. Those who have never felt the nearness of eternity, can have but a faint idea of what we shall need in the hour, when "flesh and heart fail,"1 to fix a sure unshaken foot upon "the Rock of Ages." "Watch therefore;" for you know not how soon you may be ready to say, "My soul is in my hand," quivering on the eve of departure to the Judge. "Let your loins be girded about, and your lights burning! and ye yourselves like unto men that wait for the Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord, when he cometh, shall find watching; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them."3 111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. PRECIOUS Bible! what a treasure!' The testimonies of God -the declaration of his will in doctrine-obligation-and privilege! David had felt their value, as the stay of his soul in shaking and sifting trial. But how did he claim his interest in them? Not by purchase, or by merit, it was his heritage. As a child of Abraham, he was an "heir according to promise." They-all that is contained in them, "the Lord himself," the sum and substance of all, "was the portion of his inheritance." Man looks at his heritage. "This land-this estate or this kingdom is mine." The child of God looks round on the universe-on both worlds-on God himself with his infinite perfections-and says, "All things are mine.”7 My title is more sure than to any earthly heritage. Every promise is sprinkled with "the blood of the everlasting covenant," as the seal of its blessings, and the pledge of their performance. But not only are they my heritage:-But by my own intelligent choice I have taken them so. A blessing is it to have them. But the blessing of blessings is to have them made good-applied-sealed -made my own, so that, like the minor come to age, I take possession of my heritage, I live on it, I live in it, it is my treasure, my portion. If a man is known by his heritage, let me be known by mine. Let it be "known and read of all men," that I count not the world my happiness, but that I take my Bible, 'Here is my heritage. Here I can live royally-richer upon bare promises than all the treasures of earth could make me. My resources never fail, when all besides fail. When all earthly heritage shall have passed away, mine endureth for ever." 8 Let me not then entertain a low estimate of this precious heritage. "Heirs of promise" are entitled to "strong consolation."10 What belongs to a joint-heir with Christ, interested in the un changing love of Jehovah from eternity, but the language of triumphant exultation ?1 The first view, as it passed before my eyes, was the rejoicing of my heart; and never could I be satisfied, till I had taken it as my soul-satisfying and eternal portion. Need we then entreat you, believer, to exhibit to the world, that the promises of your heritage are not an empty sound-that they impart a Divine reality of support and enjoyment-and that an interest in them habitually realized is a blessed, a heavenly portion? Should your heart, however, at any time be captivated by the transient prospect before your eyes: should you be led to imagine some substantial value in this world's treasures--you will have forgotten the peculiar pre-eminence of your heritage--its enduring character. But what are the gaudy follies-the glittering emptiness of this passing scene, in comparison with your heavenly prospects, or even of your present sources of enjoyment? We can readily account for the affecting indifference, with which "the men of the world" barter away these treasures, as Esau did his birthright, for very trifles. They have no present interest in them. They have their portion in this life. They have received their consolation." But oh! how soon, having spent their all, will they "begin to be in" infinite eternal "want!" Yet, having no interest in this heavenly heritage, they can have no pleasure in surveying it. If, therefore, conscience imposes upon them the drudgery of casting their careless eye over it, what wonder if they should find nothing to enliven their hopes, or to attract their hearts? What communion can worldly hearts hold with this heavenly treasure? What spiritual light, as the source of heavenly comfort, can penetrate this dark recess? As well might the inhabitant of the subterraneous cavern expect the cheerful light of the sun; as the man, whose eyes and heart are in the centre of the earth, enjoy the spiritual perception of an interest in "the heritage," of the people of God. If, however, the darkness and difficulties of the word are pleaded in excuse for ignorance; let those indolent triflers confess, how small a portion of that persevering devotedness, which has been employed in gathering together the perishing stores of this world, has been given to search into this hidden mine of unsearchable riches! Oh, my soul, if I can lay claim to this blessed "heritage," I envy not the miser his gold! Rather would I adore that grace, which has "made me to differ" from him; and given me a far happier and far richer heritage. But let me be daily enriching myself from this imperishable store; so that, poor as I am in myself, and seeming to "have nothing," I may in reality be "possessing all things."s Let the recollection of the rich heritage of light, comfort, peace and strength, furnished in the word, be my abundant joy; and bind my heart to a closer adherence to its obligations, and to a more habitual apprehension of its privileges. 1 Rom. viii. 17-34. 3 Ps. xvii. 14. Luke vi. 24. 2 Heb. xii. 16. Gen. xxv. 29-34. 112. I have inclined mine heart to perform thy statutes alway, even unto the end. THE Psalmist had just been rejoicing in his privileges. He now binds himself to his obligations-and that not for a day-but even to the end. Observe where he begins his work-not with the eye -the ear-the tongue-but with the heart, "for out of the heart are the issues of life." And yet this inclining of the heart to the Lord's statutes is as much the work of God as to create a world; and as soon could "the Ethiopian change his skin, or the leopard his spots," as we could "do good, who are accustomed to do evil.”2 And David was very far from meaning that any act of his own power could turn the channel of his affections out of their natural course. But prayer, such as he had often poured out, sets every principle of the soul in action, and in dependence upon the Holy Spirit, he inclines his heart. Thus we do what we do; but God enables us, "preventing us, that we may have a good will, and working with us, when we have that good will"—not working without or against us, but in us-through us—with_us- -by us. His preventing grace makes the first impression, and his assisting grace enables us to follow. Weak indeed are our purposes, and fading our resolutions, unsupported by Divine grace. Yet renewing strength "is given to the waiting" Christian, even to mount upon eagles' wings, to run without weariness, and to walk without fainting."6 Conscious as we are, that "without Christ we can do nothing," it is no less true, that we "can do all things through Christ, which strengtheneth us." Let us exercise then the grace already given, in dependence upon a continued supply; and turning to him with freedom and delight, we shall incline our hearts with full purpose to perform his statutes alway, even unto the end. This is God's way of quickening the dead soul to life and motion, alluring it by an inexpressible sweetness, and at the same moment, by an invincible power, drawing it to himself. Every step indeed to the end will be a conflict with indwelling sin, in the form of remaining enmity, sloth, or unbelief. But how encouraging it is to trace every tender prayer, every contrite groan, every spiritual desire, to the assisting, upholding influence of the "free Spirit of God!" The continual drawing of the Spirit will be the principle to perseverance. The same hand that gave the new bias for a heavenward motion will be put forth to quicken that motion, even unto the end. 'I can hardly hold on,' the believer might say, 'from one step to another. How can I then dare to hope, that I shall hold on a constant course--a daily conflict, "unto the end?" But was it not Almighty power, that supported the first step in your course? And is not the same Divine help pledged to every successive step of difficulty? Doubt not then that "He is faithful that hath promised:" dare to be confident of this very thing, that he which hath "begun a good work in you, will perform it until the day of Jesus Christ." And in this confidence go on to "work out your salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure."2 PART X V. 113. I hate vain thoughts, but thy law do I love. THE fall of man has misplaced his affections. Love was originally made for God and his law-hatred for sin. Now man loves what he ought to hate, and hates what he ought to love. The work of Divine grace is to restore the disordered affections to their proper centre, and to bestow them on their right object-hating vain thoughts, and loving the law of God. Few think of the responsibility of their thoughts; as if they were too trifling to be connected with any solemn account. The enlightened soul however learns to make a conscience of his thoughts. Here is the seminal principle of sin." How must a radical remedy be applied. Vain thoughts are the natural produce of the unrenewed heart, and of the yet unrenewed part of the believer's heart. Who that "knows the plague of his own heart," and the spirituality of the Christian walk with God, does not constantly complain of their baneful influence! The child of God longs that his "every thought may be brought into captivity to the obedience of Christ." But he "sees another law in his members, warring against the law of his mind;" so that when he would "do good, evil is present with him." 927 When he would "attend upon the Lord without distraction; many times, even in a single exercise, does he forget his sacred employment. Sin seems to enter into every pore of his soul; and a cloud of vain thoughts darkens every avenue to communion with God. He would gladly say, "My heart is fixed, my heart is fixed;"9 but he finds his affections wandering, as "the eyes of the 9910 fool, in the ends of the earth," as if there were no object of Divine attraction to his soul. We do not hear the worldling, or indeed the servant of God in his worldly employments, complaining of this burden. He can bring to deep, important, and anxious concerns of this world, all that intensity and fixedness of attention which the emergency may demand. Indeed the wily adversary would rather assist than hinder this concentration of mind, as diverting 3 John iii. 19. Rom. i. 32; vi. 13. 6 2 Cor. x. 5. 9 Ps. lvii. 7. 1 Phil. i. 6. 4 Job xxi. 14. Ps. xiv. 1. 2 Phil. ii. 12, 13. 7 Rom. vii. 21, 23. 10 Prov. xvii. 24. the soul from the far more momentous and interesting subjects of eternity. But never do the "sons of God come to present themselves before the Lord," except "Satan comes also among them." "Vain thoughts" are his ceaseless hinderances to our spiritual communion with God. Are we aware of the subtilty, and therefore the peculiar danger of this temptation? We should instinctively start from an enticement to open transgression. The incursion of defiling or blasphemous thoughts would be such a burden, that we should "have no rest in our spirit," while they remain undisturbed within us. But perhaps neither of these temptations are so formidable as the crowd of thoughts of every kind, incessantly running to and fro in the mind; the indulgence of which, though not actually sinful in itself, yet as effectually restrains the soul from intercourse with God, as the most hateful injections. These are "the little foxes, that spoil the tender grapes." Naythe "thoughts" may be even spiritual in their nature, and yet "vain" in their tendency; because unsuitable to the present frame, and calculated, and indeed intended by the great enemy, to divert the mind from some positive duty. Who has not felt a serious thought upon an unseasonable subject, and at an unseasonable time, to be in its consequences a "vain thought"—the secret impulse of the false "angel of light," dividing the attention between two things, so that neither of them may be wholly done, done to any purpose, done at all? If at any time "iniquity has been regarded in the heart;" if the world in any of its thousand forms has regained a temporary ascendency or if lusting imaginations are not constantly "held in" as "with bit and bridle;" these "vain thoughts," ever ready to force their entrance, will at such seasons, "get an advantage of us." Restless in their workings, they keep no Sabbaths and can only be successfully met by a watchful and unceasing warfare. It may inded be sometimes difficult, in the midst of this contined trial, to maintain a clear sense of adoption. But this is the distinctive mark of Christian sincerity. Do we cordially "hate" them, as exceeding sinful in the sight of God,5 hurtful to our own souls," and contrary to our new nature ? If we cannot altogether prevent 2 Cant. ii. 15. 32 Cor. xi. 14. 1 Job i. 6. 4 Greenham (one of the most valuable of the Puritan writers upon experimental subjects) used to bring his distractions of mind to this test-If they brought any past sin to mind for his humiliation, or any comfort to excite his thankfulness, or any instruction suitable to the present moment-he took them to be of God. But if they drew off his mind from present duty to rove after other objects, he suspected their source, and girded himself to prayer for increasing steadiness of application to the matter in hand. See his works, folio, p. 23. Being asked to account for distractions in holy meditations, he said -It was either want of preparation and sanctifying the heart by prayer before we set upon so holy an exercise, and therefore a rebuke from the Lord for our " presumption in being bold to work upon holy matters in our own strength"-or else a dependence upon a general purpose of thinking good, or restraining evil, without fastening our minds upon some particular object, but rather 'ranging up and down,' leaving some part of our mind and meditation void for other matters, without wholly and seriously setting on a thing propounded. When any complained to him of blasphemous thoughts, he would say"Do not fear them, but abhor them." 5 Prov. xxiv. 9, 6 Cant. ii. 15, and Scott, in loco. 7 Rom. vii. 22. |