let it be said, that you are love personified. "Let love be without dissimulation." com depth and height, and to know the love of Christ, which passeth knowledge, that they might be filled with all the fulness of God." Among the most efficient means, that have contributed to augment this grace, may be ranked devout contemplation, fervent prayer, and Christian fellowship. gion, one of the purest exhibitions of love; love to God, love to Christ, to man, to holiness; love, that will not delight in a friend's faults, but which will III. The means by which it is increased. lead its possessor to go silently and secretly There can be no doubt, but that it is cato him, and admonish and reprove him. pable of vast and inconceivable enlarge"Faithful are the wounds of a friend." ment. The Thessalonians were Affliction has sometimes been felt by a mended for their brotherly love; but the whole community, owing to the unbe- apostle adds-"We beseech, you brethren, coming behaviour of a single individual. that ye abound yet more and more." The apostle gives us a very striking proof The same inspired writer prays on behalf of this, in the description of the feeling of the Ephesians, "That Christ might of the Corinthian church. "For behold dwell in their hearts by faith, that they this self-same thing, that ye sorrowed being rooted and grounded in love might after a godly sort, what carefulness it be able to comprehend with all saints wrought in you; yea, what clearing of what is the breadth and length and yourselves; yea, what fervent indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge!" It is to be feared, that that, which occasioned all this anxiety, is only a counterpart of what is too frequently realized in our own day, and shows that such conduct is a most flagrant offence against the rules of Christian charity. 1. Devout contemplation makes the We are commanded by sympathy to bear world appear like a shadowy arch one another's burdens; to serve one through which the eye gazes on the another in love; to make the joys and bright and expansive sky beyond. It is sorrows of others our own; to " weep an exercise, which while it invigorates with them that weep," and to "rejoice the soul with all that is solemn and with them that rejoice;" to imitate the sublime, produces the most elevated grace and compassion of our Lord Jesus. and reviving effect on the mind. There certainly cannot be a more sublime prepares for social intercourse, and for and lovely disposition, than that which the celebration of Divine ordinances. finds consolations amidst its own priva- It is like the gentle shower, that softens tions, in the contemplation of the com- the ground, and prepares it for the seed; forts and happiness of those around. It is precisely the spirit of the Gospel-the spirit of Christ the spirit which every Christian is exhorted to cultivate, and which he must endeavour to learn : "This is the grace that lives and sings Yes, it is the very element of heaven, the It it refreshes us, on the review of the means of grace, and feasts us in the absence of them. We cannot always meet together, as at present; and it is well if we have a store-house within-if in the multitude of our thoughts within us, God's comforts delight our souls. There is enough in the infinitely glorious Jehovah, for an eternal contemplation; the holiness and rectitude of His dispensations; the wise and mysterious arrangements of His providence; and the exuberance of His mercy, in permitting us rebels to look at Him without fear, with ardent desire, with exalted hope; to unbosom ourselves in His Divine love, catching and feeling the holy fire; to live and serve, and suffer in His cause, and by the spirit of adoption to cry, Abba, Father. The consideration of all this, gives the young dawn of heaven below. The surveying of the labours and sufferings and death of our dear Redeemer; the merits of that great sacrifice, which He offered on Calvary; the wonders of His cross, where love appeared in all its purity, firmness, ardour and benevolence; and those mighty and illustrious achievements, by which He spoiled principalities and powers, and made a show of them openly-ought to be sufficient to expand our hearts and enkindle in our bosoms a flame, that will burn vigorously amid all darkness, and permanently amid all changes. The study of distinguished characters recorded in the Scriptures, such as Noah and Enoch and Job and David and Isaiah and Paul and Peter and John, the loving and beloved disciple-the contemplation of persons, with whom we have been connected, who have entered triumphantly into glory, or of many, with whom we are now acquainted, eminent for piety and love, and of the rest that remaineth for the people of God, "Where all is pure, where all is clean, Where all is peace and love" -is in every respect adapted to exert the most salutary in Auence on our hearts, by withdrawing our affections from earth, and leading us to set them on things above, where Christ sitteth on the right hand of God. 2. Frequent prayer is another most powerful mean of sustaining and promoting the increase of love. Prayer is the Christian's vital breath, The Christian's native air." He feels himself necessitated, with the view of growing in grace, and obtaining the enlarged influences of the Holy Spirit, to cultivate private. retirement, holy familiarity, filial and humble communion with the Father of spirits, and fellowship with Jesus, on the ground of His atonement and intercession. True prayer is the principal medium, through which the children of God enjoy His smile and approbation. They love the object of prayer, the matter of prayer, and the blessings, which they ask in prayer. And when they consider the heart which devised them, the hand which offers them, and the goodness which bestows them, their love is raised to the most ardent affection. Nothing can be so beneficial to us as prayer, independent of the relief it obtains, and the answer it brings. It exerts an influence, an energy, that improves our characters, strengthens our graces, contributes to our spirituality, and promotes our holiness. The more we have to do with God, the more we love Him. It is, therefore, good for us to draw near to Him. 3. Christian fellowship may be included. Communion with kindred spirits-unreserved freedom and intercourse with all who love our Lord Jesus Christ in sincerity and in truth-family worship-prayer meetings-religious conferences-public services of the sanctuary the Lord's Supper-and the diligent use of all the means of grace; these, when attended to, in the spirit of real humility, make this heavenly principle, implanted within us, grow and flourish abundantly. Oh! how it is enkindled and enhanced on those occasions! The disciples felt it, when they were going to Emmaus, and when Jesus Himself drew near and went with them; and they said, "Did not our hearts burn within us while He talked with us by the way, and while He opened to us the Scriptures?" "Let us therefore consider one another, to provoke unto love and good works; not forsaking the assembling of ourselves together, as the manner of some is." Let us cherish gratitude to our heavenly Father, that He has made us capable of feeling this holy fire, and of anticipating its immortality and perfection in a world, where all His people will meet in full and perpetual association, to enjoy the undiminished demonstrations of His love through the countless ages of eternity. The subject elicits inquiry from all. "The banner of Christ over His people is love." He calls you to fight under it; to follow Him as victors; to gather up the spoil; to accompany Him beside the still waters, the waters of salvation; to Calvary; to the cross; to the throne of grace; and to the shores of heaven, where you will shout, Victory--victory! glory to God and the Lamb for ever! My fellow sinners, are you willing to enlist under this royal flag? to follow the Redeemer through evil and through good report? You will find safety no where else. "If any man love not the Lord Jesus Christ, let him be anathema maranatha." Love is a principle, that is essential to your happiness. It was the original rectitude of our nature. Man was made for love. It tuned his heart to harmony with God in Paradise. Every movement of his heart was a movement of love, and all his desires aspirations of melt your obdurate hearts; let the goodness of God lead you to repentance, and "God will be merciful unto you, and bless you, and cause His face to shine upon you.' love. If you cultivate this disposition | Oh! let the love of a crucified Redeemer now, it will be, in fact, a restoration to your former state. Avail yourselves of the abundance of encouragement, which the Scriptures give you. Pray God, by His Holy Spirit, to shed abroad a Saviour's love in your hearts, or you will die Wishing you all, dear friends, "grace eternally. In hell the worst of feelings and mercy and peace, from God our predominate. Anger and rage and malice Father and the Lord Jesus Christ;"" be and pride and wrath and revenge-these perfect, be of good comfort, be of one burn with inextinguishable fury, with mind, live in peace, and the God of love unspeakable torment, "where the worm and peace shall be with you." Amen. dieth not, and the fire is not quenched." THE LOT OF THE WISE AND OF THE SCORNER. A SERMON, BY THE REV. WILLIAM JAY. PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY EVENING, MAY 12, 1839. "If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it."--Proverbs ix. 12. THERE are three modes of address in preaching the word. There is a preaching before men, there is a preaching at men, and there is a preaching to men. There is a preaching before men. This is the only mode pleaded for or allowed by those, who misunderstand or abuse the doctrines of the Gospel. They say the Gospel is to be preached before sinners, but not to them. The reason is, because it is of no purpose to address the dead, and they are dead in trespasses and sins. But, upon the same principle, to what purpose is it to preach the word before them any more than to them? The one can avail no more than the other without God. And surely God may use the one as well as the other. And He does so, and He says, 66 Turn ye, turn ye; why will ye die, O house of Israel?" And our Saviour said to His apostles, "Go into all the world, and preach the Gospel to every creature. There is a preaching at men. This is is the case with those, who love personal reflection and abuse, and do everything but mention the very names of the individuals, in an assembly where they have no opportunity to explain or defend. Surely this is much more likely to exas perate than to convince. There are indeed public offences, which may require public reprehension; and Paul says, Those that sin before all, rebuke before all, that others may be ashamed." But, in a general way, if a person to be reproved we should follow the admonition of the Saviour-"Tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother." But though we are no friends to per sonal reflection, we are friends to discrimination and distinction; and there is another mode therefore which we approve, namely, preaching to men; that is, making them the objects rather than the subjects of remark. This was the case with the apostles; they said, "We commend ourselves to every man's conscience in the sight of God." There are many persons, who if they had worded our text, would have expressed it thus; "He that is wise, shall be wise for himself; but he that scorneth, he alone shall bear it." But Solomon comes up close to the men, and seizes them and says to each of them, "If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it." And the want of this is one of the reasons why there is so little excite standing." "A good understanding have all they that keep His commandments." It is not so, indeed, in the opinion of the world, the blind world. "The world knoweth them not ;" and the world oftentimes turns their glory into shame. Yet while they rail and vilify, they often feel convictions very different from their language; like Balaam, who while cursing Israel, was compelled to exclaim, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! Let me die the death of the righteous; and let my last end be like his." And soon a period will arrive, which will produce a wonderful revolution in their opinions and their language; for "ye shall return and discern between the righteous and the wicked; between him that serveth Him, and him that serveth IIim not." And "then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours. When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they, repenting and groaning for anguish of spirit, shall say within themselves, This is he whom we had sometimes in derision and a proverb of reproach; we fools acOur text, therefore, you see, resembles counted his life madness, and his end to the fiery cloudy pillar between the Israel-be without honour: how is he numbered ites and the Egyptians, having a luminous among the children of God, and his lot is side towards the former, and a dark one among the saints!" towards the latter. It resembles a bee, So then, wisdom will be justified of all bearing honey, and carrying a sting. her adversaries hereafter; and wisdom is It is like a cloud, discharging at once rain justified of all her friends and all her and thunder. It resembles Pharaoh's children now. They know that they officer, bringing forth the chief butler and "have chosen the good part which shall the chief baker together-the one to be not be taken away from them;" they exalted, the other to be executed. Let" know whom they have believed," and us attend to both these characters and both these conditions. I. As to the first character and condition "If thou be wise, thou shalt be wise for thyself two remarks will sufficiently explain this. First, to be religious is to be wise. It is so, in the estimation of Him whose judgment is, always according to truth. How express is the Scripture on this subject. The design of John's ministry, we are told, to turn the hearts of the disobedient to the wisdom of the just." Observe, "the wisdom of the just.' And says David, "The fear of the Lord, that is wisdom; and to depart from evil, that is under was VOL. XII. why they have believed Him; and they are "persuaded that He is able" and faithful "to keep that which they have committed to Him against that day.' They are "all the children of the light and of the day; they are not of the night, nor of darkness" There are many things indeed of which they may be ignorant, but they are all made wise unto salvation. They have all "an unction from the Holy One," and they "know all things." Not all things absolutely, but all things relatively; all things which are necessary to their real welfare. They were once blind; they will acknowledge it; but they now see, and are thankful. The eyes of their understanding are now en 21 Him." Says Elihu, "Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it gain to Him that thou makest thy way perfect?" "Thy wickedness," says he again," may hurt a man as thou art, and thy righteousness may profit the son of man; but if thou sin lightened, and they know what is the hope of their calling, and what the riches of the glory of their inheritance in the saints. And their knowledge is different from the knowledge of the same thing, which they once had; for now "in God's light they see light;" and the Holy Spirit "leads them into all truth." They have therefore other views of sin and other views of holiness, other views of them-nest, what doest thou against Him? or if selves and other views of the Saviour than they once had, and are called by Him out of darkness into His marvellous light. They are wise to distinguish between treasures and treasuries; wise to propose the noblest end, and wise to pursue it by the most suitable means; wise to secure in the only opportunity the things which belong to their peace. "He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame." As religion makes us wise, so we observe Secondly That thus to be wise is to gain the greatest advantage. "If thou be wise, thou shalt be wise for thyself." Now this does not mean, in the first place, that he will be crafty, cunning, and selfish (as we say, 'Be sure to remember number one'); no, he will be concerned to be useful; no, his religion is indeed personal, but it is also social. It begins indeed with himself, and must begin with himself; but it must not end there; and he will be anxious as he has opportunity to "do good to all men." Nor does it mean that he will not be beneficial to others as well as himself. As before his conversion he was a curse, so now he will prove a blessing. Christians are "the chariots of Israel and the horsemen thereof." Christians are "the repairers of the breach, the restorers of paths to dwell in." Christians are the greatest benefactors of the human race. By their prayers, and by their examples, and by their influence, and by their exertions, they all "serve their generation according to the will of God." For them "the wilderness and the solitary place is made glad, and the desert rejoices and blossoms as the rose." What then, is the meaning of the expression, "Thou shalt be wise for thyself?" First, it is spoken of in reference to GOD. "Our goodness extendeth not to thy transgressions be multiplied, what doest thou unto Him? If thou be righte ous, what givest thou Him? or what receiveth He of thine hand?" You must not, therefore, think much of your services in His cause, for "when ye have done all that is commanded you," you must "say, We are unprofitable servants;" that is unprofitable to Him, never to ourselves. And therefore you need not be afraid to come to Him, because you have no worthiness, and have nothing to bring; for He has said you are to come to Him, not to communicate, but to receive. His earnestness is on your behalf; the temple is open for man; the Sabbath was made for man. "All Scripture is given by inspiration of God, and is profitable"not for God, but for us-" profitable for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." Then it means also, that though others may derive benefit from it, no one is or can be so enriched by it as himself. "If thou be wise, thou shalt be wise for thyself." The fruit will fall principally into his own lap. So Job says "Whom I shall see for myself, and mine eyes shall behold, and not another." The vision was to be personal, and the satisfaction incommunicable. Now, in the days of Job, the question was asked by infidels, "What is the Almighty, that I should serve Him? or what profit shall I have if I pray unto Him?" And in the days of Malachi the profane again said, "What profit shall we have, that we keep His ordinances, and walk mournfully before the Lord?" But says God in His blessed Word"Godliness is profitable unto all things, having the promise of the life that now is, and that which is to come." Our Saviour |