A SKETCH ON AUTUMN. 545 Christ in God; and when Christ, who is our life, shall appear, we shall appear with him in glory." 2. See in yonder orchard the apple-tree! How uniform the rows! The trees, how beautiful! and how thickly fruited. Their buds have grown into flowers, and their flowers into fruit: they bend almost to the ground in ponderous and lovely clusters. How diversified their colour, form, and size! How rich their flavour! How delicious their juice! affording nutricious food and wholesome beverage! What a blessing to the owner, and to the country! This pleasing sight, recalls to my remembrance a passage of holy writ: "As the apple-tree amongst the trees of the wood, so is my Beloved amongst the the sons." The ash, the elm, and the oak has cach its beauty and uses. Husbandmen, mechanics, politicians, and warriors, are beautiful and useful in the state. In the church of God, the communicant, the deacon, and the pastor, appear in beauty and usefulness. Indeed, there is beauty and utility in all orders of beings, from the highest angel to the smallest animal. But none are comparable to the loving and beloved Saviour: "He is the chief amongst ten thousands, and altogether lovely." "In all things he must have the preeminence." "He is the Tree of Life, which bears twelve manner of fruits; and his leaves are for the healing of the nations." His branches are so high, that angels need, not stoop to partake of his fruit. They spread so wide, that the inhabitants of the ends of the earth may sit under his shadow with great delight, and find his fruit sweet to their taste; and they bend so low, that even children and babes may pluck, eat, and live. Again: As spiritual Christians partake of Christ's nature, and in some humble measure resemble him, this sweet orchard may be an emblem of them. The church is a divine inclosure; believers are planted in it by our heavenly Father's hand. There they stand in truth and love; and are made fruitful in every good work and word. Though their fruit is of different shape, size,, and flavour, all is for the advantage of the world, the interest of religion, and the glory of God. The more plentiful and ripe their fruit, their leaves of profession seem hid amidst the refulgence of their virtues and graces. As the richly laden tree, they bend with humility and compassion to the conditions of men, for their present and everlasting welfare. Happy church! -how beautiful thy order! - how enlivening thy appearance! The Lord protect thee from disorder and barrenness! 3. Behold another scene. It is a field of fallow. Not an herb or plant is there to be discovered. I hear the plowboy's hoarse voice, animating his cattle; and see the plowman guiding his sull, with his helper casting abroad his corn, or sprinkling the new made farrow; - so that Autumn is a season of labour, as well as the Spring and Summer. There is no time for idleness. This is a sowing season for a future harvest. 4 A XIV. What spiritual improvement may we gather hence! That fal low field resembl s the prepared heart; or the "good ground," which receives the gospel seed, and eventually "bringeth forth much fruit." It is by divine culture rent, and turned Heavenward its sins, the weeds of human nature, are torn up or crushed. The precious seed of truth and grace is sown. The soul, made all passive, receives it: there it germinates and springs up. A winter of gloom, temptation, and painful experience may ensue, but "grace ensures the crop." A spring and summer will arrive, and á joyful harvest crown the whole. Such ideas should stimulate ministers in their work, and all true Christians in their endeavours to promote the kingdom of God, in themselves and others. In due time we shall reap, if we faint not." "He that goeth forth weeping, bearing precious seed, shall doubtless return again with joy, bringing his sheaves with him." - -- 4. Behold on the right, well secured with strong fences, a noble row of ricks and mows. What are they? The fruit of the field, which the Lord hath blessed. They are the farmer's stores. By these he will pay his rent, support his family, defray his expences, increase his wealth, and be a blessing to mankind. They are proof, beyond conjecture, that our harvest has not only been fine, but abundant. O bless the Lord for plenty! Look upon the wise and industrious husbandman as a great blessing to society. Reflect upon the industrious Christian's spiritual stores: they are not only laid up for him in Heaven, but he has many in present possession; even noble intellectual stores. Truths, promises, comforts, &c. all divinely secured; and, in their proper management and use, he will gratefully pay his tribute of praise to his God, be supported while his tennant, maintain the credit of religion, grow in grace, · and be the useful man in his family, neighbourhood, world, and church. Blessed man! May God increase the number of such! 5. But what is that waste on the left? O! it strikes me with horror. It seems that it was once a fine field. Alas! it is now overgrown with thorns, briars, and noxious weeds. Though there are evident traces of attempts at cultivation, there is not the smallest proof it has produced the least wholesome fruit or corn the past season, though it has been so excellent. It is a mere desolation. I fear it is the haunt of venomous creatures. O! I shudder. Methinks I hear the hiss of the viper, and the croak of the toad. What is it? Where is it? It is the field of the sluggard, mentioned by Solomon. The wretched occupier pays no regard to it. Though he has had a liberal education, and was once a hopeful character, he now spends his time in idk ness, tippling, &c. Whilst others are at work, he is tippling or sauntering at an ale-house Like the prodigal, he wastes his substance in riotous living; a disgrace to himself, and a curse to all around him. His company is shunned by all good men ; overrun and he appears to be awfully given up to a reprobate mind. He is the image of his field; and his field is the counter part of himself. What a mercy that occupiers of lands are not in general sloths! If they were, the British Goshen would soon become an inhospitable desert. But, what a picture is here of man in his fallen unconverted condition! In his paradisiacal state he was a perfect creature. Now, how fallen! with every hurtiul lust!-how guilty, unprofitable, miserable! Ah! see, O my soul, a figure of but too many, in spite of the many attempts to cultivate their minds and reform their lives. Behold in that waste and sloth the very likeness of thy former self! What has effected that change? Grace! free almighty grace! Thy fruit is from the Lord. Pray for the conversion of others: be thankful that many are converted. "Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all thy iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving kindness and tender mercies. Bless the Lord, O my soul!" S. R. P. LOVE TO CHRIST EVINCED BY OBEDIENCE TO HIM. WHEN Our Lord was just about to leave his disciples, be gave them a charge in these words: "If ye love me, keep my commandments:"-and sure, none can reasonably doubt but this dying injunction of the Redeemer equally concerns his professed followers in the present day. --- Many important truths are obviously implied in this language; viz. That Christ has a powerful claim on our love: that it is not every one that pretends to love him, who does so in sincerity that he has a just claim to our obedience as well as to our affection: that he has given his friends various commandments to regulate their conduct: that as he disregards the pretended subjection which does not flow from affection, so he disregards the pretended affection which does not lead to obedience that holy practice is the best evidence of faith and love unfeigned. But, waving enlargement on these observations (which, one would think, no Christian can presume to deny) let us pay some attention to three enquiries : 1st, Why ought we to love the blessed Jesus? I answer, Both on account of his intrinsic excellencies; and on account of his manifold benefits. The former is most properly love; the latter gratitude. Every thing is united in Christ that can demand either. An honest heart would be by no means insen sible to the latter, though an hypocrite would wholly disregard the former. Christ is worthy of our love, or of our esteem and affection, on account of his possessing all divine perfections. There is nothing excellent in God but what is in him. His moral character is exactly the same with the Father's. He is worthy of love as possessing in his human nature every created excellence; being the only partaker of humanity who never was tainted with sin. Viewed in his complex character as Immanuel, he is worthy of love, on account of his faithful discharge of his med a'orial office; because of his wonderful zeal for the divine honour, for the support of God's authority, and the credit of his holy law; because of his disinterested benevolence to men in undertaking their cause, and dying for enemies; because of his kind invitations to wretched sinners, and his rich benefactions to all true believers. - Now, whether I accept or reject this salvation, it is admirably suited to glorify God and save souls: it is really worthy of all acceptation, and is none the worse for my rejecting it. But, undoubtedly, if I am personally interested in its blessings, I am infinitely indebted to the Saviour for them, and especially as my acceptance of his gracious invitations was owing to the influence of his spirit. Yet am I bound to love him, not merely as my friend, but as the friend of other perishing sinners also; not merely as saving from punishment, but as saving from sin; and as saving wisely, righteously, fully, and freely, &c. being pleased with the Mediator for the same reasons which cause the Father to be weil pleased with him. Each individual will find various particulars in his own case that demand special gratitude. But, let us enquire, 2dly, What commandments has he given us? Jesus is anointed to be a Prince as well as a Saviour. He demands proof of our affection, not only by word, but by dced, by submission, and obedience. He has not left us to guess how we should act, nor to live without rule, but has given us directions how to please him, and shew our gratitude towards him. He is lawgiver in his church, the only Lord of conscierce; and he here most expressly intimates that he has commandments. What then is meant by his saying, "Keep my commandments?" While he has superceded the ceremonial law, he has appointed two positive institutions under the New Testament dispensation, and doubtless these are included. We should, therefore, examine his will concerning them, and not treat any command of his with indifference, even though we believe we may be saved without complying with it. Yet different opinions on this head are entertained by undoubted friends of Christ, especially respecting one of these ordinances; and it is casier to suppose that good men may mistake in the case of positive institutions, than with respect to moral duties. Surely then, these are not his only commandments; though included, yet they seem not to be chiefly intended here. Can it be that Christ has given no commands concerning our moral conduct, or our temper and actions towards God and man? Can any man suppose that if he be but baptized and be a partaker of the Lord's supper, he will then be at liberty to curse and swear, and get drunk or cheat, to indulge himself in slander and malice, in deceit or extortion? &c. Christ expressly says, "This is my commandment, that ye love one another as I have loved you." Now he loved us disinterestedly t, not for what he could get of us; but, though we were enemies to him, yet he loved us so as to lay down his life for us. Nor is our love to be confined to the brethren. Though they have a peculiar claim on our complacency, yet they have no exclusive claim on our benevolence, as appears from Matt. v. 43-48. Now love worketh no ill to our neighbour, therefore love is the fulfilling of the law. Read attentively Rom. xiii. 8-10. Consequently Christ has not revoked but confirmed the second great branch of the moral law. And may we not fairly infer, that he has done the same by the first great commandment? Or, can any one have the face to say, That believers are under no obligations to love God? or suppose that their obligations so to do are lessened by the gift and death of Christ? Who will presume to infer, that because God so loved the world as to give his only begotten Son, &c. therefore we need not love God? or, because Christ so loved God as to keep all his commandments, therefore we need not love God, nor obey him in any thing? But if we are bound to love God and man, then all the commands of the moral law are Christ's commands, and we ought to regard them as such. We are not without law to God, but under the law to Christ. For his redemption from the curse of the law, does not set aside the commands of the law, nor supercede the necessity and propriety of conformity to them, though it fully proves that we could not be justified by our own obedience. Christ did not come to save us from duty, but from sin. He came, not to excuse us from the trouble of obedience, but from the punishment of disobedience; and, at the same time, to make new obedience a pleasure; for he has confirmed all our antecedent obligations to obey God, and has superadded new ones of the most endearing nature; and now he If yo love me, keep my commandments." Do you ask, says, 3dly, Why should we keep his commandments? I reply, Not to merit the divine favour to make amends for sins, or carn a title for life; - not to make an addition to our justifying rightcous, nor to constitute any part of it. Christ's obedience unto * John xv. 12. + 13. + 1 Cor. ix. 21. |