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fatherly chastisements; for he knows not that he needs them-he understands not the purposes for which they are sent.

Nay, further, he cannot really love God, for what he seems to prize-his own supposed exemption from the sins of which others have been guilty. This, too, he must think his own doing, or he could not be proud. "Shall he who has received," argues the apostle, "glory as if he had not received?"(1 Cor. iv. 7.) Can he who knows that he is in himself nothing-nay, worse than nothing-pride himself that God has given him every thing? Shall the debtor be proud of the greatness of his debt? Shall he who knows that he is by nature "wretched, and miserable, and poor, and blind, and naked,”(Rev. iii. 17,)—that he has plunged himself into yet deeper wretchedness-that he has increased his own poverty-that he has yet more blinded his own eyes-that in him there is no good thing,-shall he boast himself, that by the grace of God he is what he is? Yet the Pharisee thanks God: it is well to thank; but for what? His thanksgiving is not, "God, I thank thee, that whereas I was poor, thou hast made me rich; blind, and thou madest me to see thy will; naked, and thou hast clothed me." It is not, "I thank thee that thou hast made me thus and thus; but I thank thee that I am not as other men, or rather, as the rest of mankind are.” He praises God; but it is only a thin veil, a poor excuse, to praise himself.

O may our heavenly Father, who, while "he resisteth the proud, giveth grace unto the humble," (James iv. 6); "who inhabiteth eternity," but also "dwelleth with him that is of a contrite and humble spirit,”—(Isaiah xlvii. 15); may he give us grace, "not to judge, that we be not judged-not to condemn, that we be not con

demned,”—(Luke vi. 37); but, SEARCHING Our OWN HEARTS, and calling our own sins to remembrance, to turn to him, that in that day, when the thoughts of all hearts are manifested, we may have "praise of God."-(1 Cor. iv. 5.)

FREQUENT COMMUNION.

This implies a life so different from our ordinary tenour, a life so above this world, as knit with him who hath overcome the world-so angelic, as living on him who is angel's food-an union with God so close, that we cannot mostly, I suppose, imagine to ourselves how we could daily thus be in heaven, -and in our daily business here below, how sanctify our daily duties, thoughts, refreshment, so that they should be tinged with the hues reflected by our daily heaven, not that heavenly gift be dimmed with our earthliness,-how our souls should through the day shine with the glory of that ineffable Presence to which we had approached, not we approach to it with earth-dimmed souls. It must ever be so: we cannot know the gift of God, if we forfeit it: we must cease mostly even to long for what we forego.

Sound restoration must be the gift of God, to be sought of him in humiliation, in prayer, in mutual forbearance and charity, with increased strictness of life and more diligent use of what we have. We must consult one for the other. There is, in our fallen state, a reverent abstaining from more frequent communion, founded on real, though undue, fears: there is, and ought to be, a real consciousness that more frequent communion should involve a change of life-more collectedness in God-more retirement, at times, from society-deeper con

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sciousness of his providence-more sacredness in our ordinary actions, whom he so vouchsafes to hallow-greater love for his Passion which we celebrate-and carrying it about, in strictness of selfrule, and self-discipline, and self-denying love. Let us each suspect ourselves, not others; the backward their own backwardness—the forward their own eagerness each habitually interpret well the other's actions and motives: they who seek to partake more often of the heavenly food, honour the reverence and humility which abstains-and they who think it reverent to abstain, censure not as innovation the return to ancient devotion and love: restore it, if we may, at such an hour of the day, when to be absent need not cause pain or perplexity, and may make least distinction: so, while we each think all good of the other, may we all together, strengthened by the Same Bread, washed by the Same Blood, be led, in the unity of the Spirit and the bond of peace and holiness of life, to that ineffable Feast, where not, as now, in mysteries, but face to face, we shall ever see God, and be ever filled with his Goodness and his Love.

Lastly, our One Lord is to us, all, yea more than all, his disciples dare ask or think. All are his Life, flowing through all his members; and in all, as it is admitted, effacing death, enlarging life. As blind, he is our Wisdom: as sinful, our Righteousness: as hallowed, our Sanctification: as recovered from Satan, our Redemption: as sick, our Physician as weak, our Strength: as unclean, our Fountain as darkness, our Light: as daily fainting, our daily Bread: as dying, Life Eternal: as asleep in him, our Resurrection.

J. Rider, Printer, 14, Bartholomew Close, Loudon.

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