THE PRAYER OF MOSES

Part II

It is impossible, however, to reflect on the ample grounds of consolation, afforded by the word of God to Christians whose friends have died in the faith, without adverting to the almost indiscriminate confidence, respecting the happiness of the dead, so generally expressed in this country. Nothing is more calculated to produce false security in the living, than being accustomed to hear all represented as having made a happy change on leaving the world. It is true, such representations are generally considered as words of course. The worth of the deceased, and the happiness which he now enjoys, are topics of conversation, perfectly understood between the relations of the deceased, and those who pay them a visit of condolence. But they know little of human nature, who are aware, that the frequent recurrance of such conversations must have a powerful effect, either in convincing men of the truth of what is so often repeated, or in making them altogether careless and indifferent about eternity.

At first sight it may seem strange, that those whose attention is wholly engrossed with the things of time, should, on being deprived of their friends, become so confident of their eternal happiness. But when we recollect, that this apparent concern about a future state implies no sacrifice — no diminution of eagerness in worldly pursuits; that those who express such confidence, run no risk of being charged with enthusiasm, or of being esteemed righteous overmuch, and difficulty vanishes. Man can never be wholly unconcerned about a future state; although, when it comes in competition with his worldly interests, he may practically disregard it, he is generally prepared to admit its importance. And when deprived of his friends by death—when every worldly prospect in regard to them is at an end—no wonder, that he should fondly cherish the hope that they may still be happy, and that when he shall be laid in the silent grave—when the bustle and the business of life are over, he may join them in the realms of bliss. In such a state of mind it is natural to grasp at the doctrine of Scripture, and, by its authority, to endeavour to confirm his hopes.

But this is not all. A great proportion of those who profess to believe the Scriptures, consider Christianity as chiefly intended to promote the welfare of society. They are aware of the importance of something more than temporal punishments, to restrain the wickedness of man; and they see, how powerfully the doctrine of a future judgment tends to produce this effect. They are also sensible that the dispositions, enjoined in the word of God, are well adapted to promote security and happiness among men. They view the religion of Jesus merely as it stands connected with the tranquillity of the state; and hence the impatience and irritation with which numbers hear of any attack on Christianity, while they are ignorant of its principles, and completely mistake its object.

It is not to be expected that such persons should entertain any doubt of the happiness of their departed friends, who have been amiable and useful in society. The hope of happiness in a future state, is congenial to the mind of man: it has prevailed in every age and country; and those who enjoy the benefit of Divine revelation, too often employ it merely to sanction their preconceived notions, as deists borrow the Divine attributes from the Bible, to render their systems of natural religion more imposing.

The erroneous principle to which we have referred necessarily involves a total misapprehension of the doctrine of Scripture. The influence of Christianity in ameliorating the state of society, is doubtless most beneficial; but it was not to secure a transient happiness for the ruined race of man, that the Son of God left the throne of His Father’s glory. It was to remove the enmity of the human heart against God, and to reconcile man to his Maker,—to deliver him from this present evil world,—and by creating him anew in Christ Jesus, to make him worthy of the inheritance of the saints in the blissful realms of light and of glory. Wherever the love of the truth is received, these effects are produced. Religion is then felt to be a personal concern. Its infinite and eternal importance to every individual is now perceived. It is no longer viewed merely, or principally, as a substitute for those principles of honour, by which, it is alleged, the higher orders are influenced. When a man believes the truth as it is in Jesus, he understands, what formerly appeared to him absurd, that a person may be amiable and exemplary as a member of society—that he may be an affectionate husband, a kind parent, and a sincere friend—that he may be a good master, upright in his dealings, and liberal in relieving the wants of the poor—in short, that he may appear to be adorned with all those qualities which are so justly esteemed among men, and may yet be living without God in the world.

So far from giving countenance to the expectation of the future happiness of all who have been useful members of society, the Scriptures represent the people of God as a “little flock;” they exhort us to “enter in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be who go in thereat: because strait is the gate, and narrow the way that leadeth unto life, and few there be that find it.” We are not only taught that those who commit gross sins shall not inherit the kingdom of God; but we are informed, that a man may be an able and eloquent defender of Christianity—may be a martyr in the cause of truth—and yet have neither part nor lot in the salvation of Jesus.

The man who is distinguished by his virtue and benevolence justly claims from us the homage of respect. Beloved by his friends, esteemed and venerated by the world, he has his reward. But if he has not learned that lesson which “flesh and blood” cannot teach—if he has not learned the utter corruption of his heart and its estrangement from God—if he has not been led to that river which flows from Zion, and where alone his guilt can be cleansed—then we may rest assured that there is something hollow in all those actions which we cannot but approve. He may not be a hypocrite—he may feel conscious of rectitude, but all cannot be right. The heart is diseased, the fountain is poisoned, and the stream cannot be salubrious. The world is the portion of those who do not belong to Christ; and wherever the man we have supposed does not act merely from the impulse of natural good temper, he is generally actuated by a desire to have something “whereof he may glory before God,” may be super-added, or even seem to have the ascendancy in the mind. But this, alas! is not the offspring of humility, and has in it an insincerity, of which even the man himself may be little aware. How beautifully is this melancholy truth illustrated in the story which is recorded by the evangelist of the rich young man. Trusting in his unimpeached moral character — priding himself in the fancied purity of his motives — and eager to learn how he might most successfully pursue the career of what he esteemed true virtue—he came to Jesus and asked what he should do to inherit eternal life. When Jesus recounted to him the commandments of the second table of the decalogue, he at once replied, “All these have I observed from my youth.” He seems to have spoken the language of ingenuous sincerity. But who can fathom the deceitfulness of the human heart? None but the Divine Master, in whose presence the young man stood, could have at once stripped him of all his boasted excellence, and shewn him that rich as he might fancy himself in good works, he was poor indeed before God. The Saviour, we are told, did not repulse him as a proud self-righteous Pharisee—but looking on him in love, said, “Go sell whatsoever thou hast and give to the poor.” This was too much to bear; he felt that his treasure was garnered up on earth, and he went away overwhelmed with sorrow.

Eternal life is in Scripture expressly limited to those who by faith are united to Christ—who know the true God and Jesus Christ whom he hath sent; and this faith is plainly declared to be the gift of God,—this knowledge, it is positively affirmed, is not obtained by education, but is the effect of the teaching of the Spirit of God. According to Scripture, every Christian has experienced a change of heart and character; and without this change, which is compared to a new birth, the Judge of the world has declared, that none shall see the kingdom of God.

Such are the explicit declarations of the Word of God; and yet many profess to believe the scriptures, while these subjects have never occupied their attention. To not a few, the doctrine of the necessity of a change of heart and character, produced by the influence of the Holy Spirit, appears enthusiastic and visionary. How come they thus to treat a book, which they profess to consider to be a revelation from God? If this be indeed the case, every part of it demands our most serious attention. It is at our peril that we receive only what we approve, and over look the rest, as speculative and mysterious and unintelligible. The Bible is either all true, or all a fable. If it contains anything erroneous—any thing superfluous—any false principle,—it does not proceed from Him whose wisdom is infinite. Human writings are imperfect: in them truth and falsehood are constantly blended; and therefore in perusing them, we must choose the good and reject the evil. But the Scripture disclaims all imperfection; it asserts that the whole is given by inspiration of God; and consequently, challenges the most scrupulous investigation, and the most implicit obedience.

It describes all mankind to be naturally alienated from God and under his curse; to be lost; and without strength to recover themselves. It assures us, that the death of Christ is the only foundation of the sinner’s hope, and that every believer, whatever be his character, is condemned already. It declares, that the good news of salvation through Christ, is the power of God unto salvation to every one that believeth,—that “the preaching of the cross is to them that perish foolishness, but to those who are saved it is the power of God,”—that the grace of God, which hath appeared to all men, teaches believers, “that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly, in this present world.”

All in this country consider themselves Christians; but how many do we find who are strangers to the power of this doctrine—who know not the value of Christ’s atonement—whose minds are engrossed with the cares and pleasures of this life—who are “hardened through the deceitfulness of sin”! They confess indeed that they are sinners; but they are not aware of their guilt and danger. Disregarding the declaration of Him, who has not only said, that the whole world lieth in wickedness, but that “although hand joined in hand, the wicked shall not be unpunished,” they comfort themselves with the idea that God is merciful, and that they are not worse than others. They are “willingly ignorant” of the destruction of an ungodly world by a Flood, while a single family was preserved in the ark. They know not, that “the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men.” Destitute of the love of God, they can hear without emotion of the humiliation, and sufferings, and death, of Jesus, while angels delight to dwell on the wondrous theme. Let such be entreated to consider their ways; let them behold the evil of trangression, in the cross of Him, in whose person the Divine and human natures are united. Let them there learn God’s abhorrence of iniquity, and attend to the solemn question of Jesus, in the immediate prospect of His sufferings. “If these things be done in a green tree, what shall be done in the dry?”

Let us not think that any external reformations will exempt us from danger; or imagine that we can either atone for our past sins, or deliver ourselves from the dominion of iniquity. “Behold the Lamb of God, which taketh away the sin of the world.” Let us look to Christ for salvation; “His blood cleanseth from all sins;” and “by Him all that believe are justified from all things.” Trusting in His death for pardon and acceptance, we shall not be confounded. The great Shepherd of the sheep was “brought from the dead through the blood of the everlasting covenant;”—and, through the same blood, shall all His people be raised to eternal life.

Let us look also to Christ for that holiness, without which no man shall see the Lord. He, and He alone, is able to save us from our sins; to bless us in turning us away from our iniquities. Let the life then which we live in the flesh, be by the faith of the Son of God; let all our confidence be in Him; for there is salvation in none other; neither is there any other name given under heaven among men, whereby we must be saved.

Depending on His grace, we shall be “accepted in the Beloved.” “Sin shall not have dominion over us.” “We shall receive the communication of His Spirit.” “He will put His laws into our mind, and write them on our hearts,”—and, “being made free from sin, and become servants to God, we shall have our fruit unto holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.”

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