Full text of "The four Gospels; arranged as a practical family commentary, for every day in the year"

IC-NRUF

UNIVERSITY OF CALIFORNIA.

Mrs. SARAH P. WALSWORTH.

Received October, 1894.
Accessions No. &*// . Class No.

UHJVJIISITT

' *.

THE

FOUR GOSPELS;

ARRANGED AS

A PRACTICAL FAMILY COMMENTARY,

FOR

EVERY DAY IN THE YEAR.

BY THE AUTHOR OF "THE PEEP OF DAY," ETC.

EDITED, WITH AN INTRODUCTORY PREFACE,

BY STEPHEN H. TYNG, D. D.

RZCTOB OF ST. GEORGE'S CHURCH, IN THE CITY OF NEW YORK

ILLUSTRATED WITH TWELVE HIGHLY FINISHED STEEL ENGRAVINGS,

NEW YOEK:
D. APPLETON AND COMPANY,

846 & 348 BROADWAY.
M.DOOO.LVI.

INTRODUCTORY ESSAY.

all the varied departments of religions useful-
ness, no effort can be of greater importance than to make
the sacred word of God interesting and attractive to
youthful minds. This divine book contains within itself
instruction which is of infinite value to the soul. It con-
veys this heavenly instruction by means and methods ex-
ceedingly adapted to awaken and gratify the curiosity and
delight of the youthful mind, when they are properly
illustrated, and brought out to view. It is susceptible of
such explanation and comment, by a wise and affectionate
teacher, who has himself been taught by the Holy Spirit
in the things of God, as shall clothe its expositions with
the deepest and most absorbing interest, and enchain the
attention of those to whom they are addressed. The
amazing variety of forms in which God has been pleased
here to reveal his holy will and purpose, and to proclaim
his mercy and his truth to men, furnish a subject for study
and meditation, compensating the utmost devotion of time
and thought, and able to engage and reward the attention
and interest of the most youthful student or hearer. The
one great purpose of the Holy Scriptures is, to reveal a
Saviour for man, in all the fulness, and power, and glory
of his work; and to make men wise unto salvation,

10 INTRODUCTORY ESSAY.

through faith, in him. There is probably no single por-
tion of the Bible which is not intended to be particularly
connected, in some way, with this great subject, and, in its
proper application, to illustrate, explain, or enforce it. To
understand this, to find everywhere a Saviour revealed,
or, as Bernard has said, "Christus in omnibus," is the
desire and effort of every real believer in Jesus, in his
study, and in his expositions of the word of God. When
this great light is once truly discovered in the Scriptures,
it is seen to shine everywhere. The garden of Eden and
the flood of Noah, the journeys of the patriarchs and the
sorrows and deliverance of Israel, the wilderness and the
land of promise, the tabernacle and the temple, with all
their rites and festivals, and divine appointments for the
worship of the children of Jacob, each appears intended
to give witness to the grace and glory of a Saviour ; and
shines most attractively, glowing with the excellence and
beauty of his merits and grace. The effort to understand
this sacred purpose, to ascertain u the mind of the Spirit"
in every passage, imparts a very peculiar interest to the
private study of the sacred word, and to its familiar expo-
sitions to others. The Bible thus becomes, in every pas-
sage, important to every reader, and presents in each, some
new and peculiar view of gospel truth to the attentive and
spiritual mind. Redemption, glorious and complete re-
demption for man, in the incarnation, death, resurrection,
and dominion of the Son of God, and in all the wonder-
ful results of this amazing undertaking, in the history and
experience of man redeemed by his sacrifice and power,
becomes the special theme of instruction in every history
and event recorded in the Scriptures, however local and
individual they may at first appear. Now, to interest the

INTRODUCTORY ESSAY 11

minds of the young in this great subject, to show to
them, simply, but clearly and effectually, what God really
means to teach in his holy word, to take off the dull,
technical, and barren aspect under which this word habit-
ually appears before them, and to make them feel that it
is really attractive, striking, and full of instruction which
they will truly love to receive, is an object worthy of the
labor and devotion of any human mind ; an employment
large and important enough to command any exertions, or
any study, on the part of those who feel a real desire to
be spiritually useful to others.

This is a department of Christian usefulness which was
scarcely touched in the Church until the present age, and
which even now has been but very partially improved.
In our time, some effort has been made to bring the pre-
cious truths of the Bible within the reach and comprehen-
sion of the young. Much benefit has been thus conferred
upon them. Doubtless the eternal salvation of many will
be found to have resulted from the various instruments of
this most interesting and important class of Christian labor.
The excellent author of this present familiar commentary,
a Christian lady, if we are rightly informed, has ac-
complished an important measure of this desired work.
Her other publications named in the title-page of the pres-
ent, are most successful efforts to make scriptural truths
acceptable and engaging to the young. The present work,
published under the rather indefinite title of " Light in the
Dwelling," is an undertaking in the same line, equally val-
uable, and likely to be equally successful. It is a familiar
practical commentary upon the Gospels, in language ex-
tremely simple, and in the character and matter of its in-
struction, most valuable and correct. This is a very fair

12 INTRODUCTORY ESSAY.

specimen of a work which yet remains to be accomplished,
and which, if well done, would be an invaluable gift to the
Christian church. We mean an interesting and familiar
commentary on the Scriptures, suited in language and sen-
timent to the minds of the young. Who shall have the
blessed and exalted privilege of being thus " a teacher of
babes," in the great and gracious truths of the word of
God ? Where is the faithful spiritual guide whom God
will raise up, prepare, and instruct, for this important de-
sign, of giving a clear, evangelical, and attractive exposi-
tion of his sacred word, illustrated in language and style
adapted to families, and especially to the youthful mem-
bers of families, in the church of Christ ? We believe no
work could be more important, or would be more likely to
be useful, popular, and successful, than such a commentary,
wisely designed, and intelligently and truthfully executed.
The attention and interest of youthful minds can always
be easily drawn to the Bible, when expositions of it are
within the reach of their comprehension, and adapted to
their habits of thought. There would scarcely be found
an exception to this remark, whether children were indi-
vidually or collectively addressed by such expositions.
And while the far greater portion of those who are really
taught of God in the revelations of his word, are early
interested by the Holy Spirit in these great subjects, and
become, while they are yet young, spiritually and truly the
members of his kingdom, this precious and important class
of minds constitute a field of labor, which all ministers and
mature Christians ought to feel it a privilege to cultivate
with eagerness and perseverance.

The deep interest which the author of the present work
felt in this field of effort, to which she has devoted her

INTRODUCTORY ESSAY. 13

powers and pen, may be gathered from the following stri-
king passage from her own preface :

ic And what is success ? No circulation, however exten-
sive, no approbation, even of the wise and good, could be
deemed success, if unattended by the conversion or edifica-
tion of immortal souls. But if, at the last day, it should
be made manifest that, through the means of this humble
work, some thoughtless girl, removed from a beloved home,
and sojourning among strangers, had been led to cry, 4 My
Father, thou art the guide of my youth,' that some igno-
rant boy, in times past unprofitable to all, had, like Onesi-
mus, become profitable to his employer and to the church
of God, that some self-righteous person, faithful to her
earthly master, but a rebel against the best of Masters, had
been brought, in her declining years, to seek His righteous-
ness, and devote herself to His service, that some unhappy
wanderer, stained with secret crime, and tormented by the
pangs of a guilty conscience, had been encouraged to plead
for pardon, and to wash in the Saviour's precious blood,
that some little child, sitting at the feet of its father, or
of its mother, turning over the leaves of its first Bible, had
learned to love the Friend of little children, this, this
would indeed be SUCCESS. Will the reader join his prayers
to mine that such a boon may be granted me by c the FA-
THER OF LIGHTS, from whom cometh down every good and
perfect gift ?' r

Such success as this, we have no doubt, the author will
find, in a very abundant measure, success which will cheer
her soul and enlarge her blessedness in a world, where the
works of men are made manifest, and the faithful people
of God have praise of him. It is in the full conviction that
this present work is eminently adapted to produce this

14 INTRODUCTORY ESSAY.

happy result, and to open the precious and imperishable
blessings of the Gospel to those who familiarly use it, that
we are able to recommend it in a very cordial and unqual-
ified manner. It will' be a faithful and attractive guide
both in family reading and in the private study of the
young. If God shall be pleased to accompany it, and bless
it with his own Holy Spirit, it will prove to all who em-
ploy it for their instruction, a guide to the knowledge of a
Saviour, and a faithful interpreter of his sacred word. It
may serve also as a very excellent pattern and guide for
the discharge of a similar duty by other Christians, to
whom the opportunity may be given. It will encourage
them to attempt the plan of similar familiar expositions of
the Scriptures in their own families, or in Sunday-schools,
or on other occasions, where a way may be opened for a
word of exhortation or counsel. And thus the author's
labor may be crowned with an enlarging and perpetuating
influence, quite beyond the modest and limited expecta-
tions she would herself have formed.

CONTENTS.

KXPOSIT'ON PAGE. EVENING SCRIPTURE PORTIOH.

1. John i. 15. The Word , 27 Gen. i. The Creation.

2. John i. 6 11. The Witness 28 James v. Conversion of sinners.

3. John i. 12, 13. The sons of God 29 Eph. ii. Regeneration.

4. John i. 1418. The testimony of John.. 30 2 Cor. iv. The glory of Christ.

5. Luke i. 14. The Preface 32 1 Tim. iii. Inspiration of the Scriptures.

6. Luke i. 514. The angel's visit to Zach- Rom. iii. Righteousness,
arias 33

7. Luke i. 1517. The Prophecy concerning Numbers vi. 112. The Nazarite.
John the Baptist 35

8. Luke i. 18 23. The unbelief of Zacharias 36 Ex. iv. 117. Two signs wrou&iit by Moso.

9. Luke i. 2G 33. The angel's visit to Mary 37 Is. xi. Christ the rod out of Jesse's stem.

10. Luke i. 35 15. Mary's visit to Elizabeth. 39 Heb. ii. Christ's human nature.

11. Luke i. 4656. The Song of Mary 40 Ex. xiv. The Red Sea.

12. Luke i. 5766. The Circumcision of John 41 Eccles. xii. Early piety.

13. Luke i. 67 to end. The prophecy of Zach- 1 John ii. Strong in spirit,
arias 42

14. Matt. i. The angel's visit to Joseph 44 Is. vii. 10 to end. Immanuel.

15. Luke ii. 17. The birth of the Lord Jesus Micah v. Bethlehem.
Christ 45

16. Luke ii. 8 14. The angel's appearance to Rev. v. Angels' songs in heaven,
the shepherds 46

17. Luke ii. 1520 The shepherds visit Beth- Ez. xxxiii. 21 to end. Ezekiel's words listened to
lehem A8 as a lovely pong.

18. Luke ii. 2132. The song of Simeon- ... 49 Job xix. Seeing the Redeemer.

19. Luke ii. 3335. The words of Simeon to 1 Peter ii. Christ a stone of stumbling.
Mary 51

20. Luke ii. 3640. Anna the prophetess ... 52 1 Tim. v. A widow indeed.

21. Matt. ii. 18. The wise men's arrival at Ps. ii., iii., iv. The opposition of the wicked tf
Jerusalem 54 Christ and his people.

22. Matt. ii. 911. The wise men's journey Ps. Ixxii. Kings shall worship Christ,
to Bethlehem 56

23. Matt. ii. 12 15. The heavenly warnings. 58 Job v. Disappointment of wicked devices.

24. Matt. ii. 1618. The slaughter of the 2 Sam. xii. 1323. David's child
babes 59

25. Matt. ii. 1923. Joseph's return 60 Prov. iii. Promise of direction.

26. Luke ii. 41 to end. Christ among the doc- 2 Cor. v. Serving the Lord,
tors 62

27. Matt. iii. 16. John preaches in the wil- Isaiah xl. 117. Prophecy concerning John,
derness 64

28. Matt. iii. 7 12. John warns the Pharisees Phil. iii. The righteousness of Christ.
andSadducees 66

29. Luke iii. 1014. John instructs various Titus ii. Relative duties,
classes in their duties 67

30. Matt. iii. 13 to end. The baptism of Christ 70 Eph. i. "Accepted in the beloved."

31. Matt. iv. 17. The temptation of Christ. 72 Deut. viii. The wilderness.

32. Matt. iv. 811. The same continued 74 Gen. iii. The fall of man.

33. John i. 1934. The record of John at Numb, xxviii. 125. The daily burnt-offering*.
Bethabara 76

34. John i. 3542. Andrew leads Simon to Is. Iv. Invitation to come to Christ.
Christ 77

35. John i. 43 to end. Philip leads Nathanael Ps. cxxxix. God's all-seeing eye.
to Christ 78

36. John ii. 1 10. Jesus turns water into Prov. iv. The path of the just,
wine 80

37. John ii. 1117. Christ purifies the tern- Ps. Ixix. Zeal for God's house,
pie 82

38. John ii. 18 to end. Christ speaks of the Rev. ii. 117. Christ knows our works,
temple of his body 83

39. John iii. 18. Christ's conversation with Rom. viii. 117. The earthly and spiritual mind
Nicodemus 85

40. John iii. 921. The conversation con- Numb. xxi. 19. The brazen serpent,
eluded 87

41. John iii. 22 to end. John's testimony to Ps. Ixxiii. The wicked and the righteous.
Christ at Enon 88

42. Luke iii. 19, 20. John's imprisonment ... 90 Ez. xiv. The stumbling-block of iniquity.

43. John iv. 115. Christ's conversation with Rev. xxii. The water of life,
the woman of Samaria 92

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

44. John iv. 1624. The conversation con- 2 Kings xvii. 24 to end. Samaria.
tinned 94

45. John iv. 25 38. The spiritual harvest... 96 1 Cor. iii. Ministers compared to husbandmen.

46. John iv. 39 to end. The conversion of the 1 Thess. ii. Converts to the Gospel.
Samaritans, and the healing of the noble-
man's son 97

47. Luke iv. 1432. Christ preaches at Naz- Is. Ixi. The acceptable year,
areth 98

48. Matt. iv. 1217. He takes up his abode Isaiah ix. The light that shone in Zebulon and
atCapernaum 100 Naphtali.

49. Matt. iv. 18 22. He calls Peter, Andrew, Judges vi. The calling of Gideon.
Jiinics and John * ** 101

50. Luke v. 111. The miraculous draught Acts ii. 32 to end. Conversion of three thousand,
of fishes 102

51. Mark i. 2128. Christ casts out a devil in Ps. 1. God's rejection of the services of the wicked,
the synagogue 104

52. Mark i. 29 39. The scene at sunset and Job xxix. Deeds of mercy,
at sunrise 106

53. Matt. iv. 23 25. Mark i. 40 45. The cure 2 Kings v. Naaman.
of the leper, and of multitudes with divers

diseases and torments 107

54. Luke v. 1626. The paralytic let down Ps. xxxii. Forgiveness of sins,
through the house-top 109

55. John v. 19. The miracle at the pool of Zee. xiii. Fountain for sin.
Bethesda 110

56. John v. 10 16. Christ's interview with Amos iv. Warnings against sin.
the restored paralytic Ill

57. John v. 1730. Christ's defence of him- Acts xiii. 16 to end. The judgment-day,
self before the Sanhedrim 113

58. John v. 31 39. The defence continued.. 114 Heb. i. The divinity of Christ.

59. John v. 40 to end. The defence con- Deut. xviii. The prophet like unto Moses,
eluded 116

60. Matt. xii. 18. Christ defends his disci- Hosea vi. Mercy and not sacrifice,
pies when falsely accused 117

61. Matt. xii. 913. He heals the man with 2 Thess. ii. Believing a lie.
the withered hand 119

62. Matt. xii. 1421. Isaiah's description of Is. xiii. The gentleness of Christ.
the Saviour 120

63. Luke vi. 1216. Christ chooses his twelve Jer. iii. 12 to end. Promise of good pastors,
apostles 122

64. Luke vi. 1719. A multitude of persons Ps. cvii. 122. The mercy of God to the misera-
healed by touching Christ 123 ble.

65. Matt. v. 110. Christ begins his sermon 2 Sam. xvi. 114. David's meekness toward*
on the Mount by pronouncing the beati- Shimei.

tudes . 125

66. Matt. v. 11 16. He prepares his disciples Dan. vi. Den of lions,
for persecution 127

67. Matt. v. 1732. He explains the spiritual Gen. iv. 116. Cain and Abel,
nature of the law 128

68. Matt. v. 3337. He forbids irreverent Heb.vL The oath of God.
swearing 130

69. Matt. v. 3842. He enjoins long-suffering 131 Deut. xix. Eye for eye.

70. Matt. v. 43 to end. He enjoins the for- Lev. xix. 118. Love of our neighbor,
giveness of enemies 133

71. Matt. vi. 14. He forbids ostentation in 1 Chron. xxix. 119. David's gifts to the temple,
almsgiving 135

72. Matt. vi. 58. He forbids ostentation in Gen. xxxii. 13 to end. Jacob wrestling with the
prayer 136 angel.

73. Matt. vi. 913. The Lord's Prayer 138 Kev. xi. The kingdom of God.

74. Matt. vi. 14, 15. He declares whom God Is. i. 120. The prayers of the wicked,
will forgive 140

75. Matt. vi. 1618. He forbids ostentation in Jonah iii. iv. Fasting,
fasting 141

76. Matt. vi. 1923. He forbids covetousness Prov. xxiii. Riches have wings.
and double-mindedness 142

77. Matt. vi. 24 to end. He forbids worldly Ps. cxlv. The goodness of God to his creatures,
carefulness 144

78. Matt. vii. 16. He forbids hypocritical Acts xviii. Enemies of the truth,
judgment 145

79. Matt. viL 7 11. He promises that prayer Prov. ii. Earnestness in seeking the Lord,
shall be answered 146

80. Matt. vii. 1214. He describes the wrong Is. Ix. Multitudes of believers in the last days,
and the right way 148

81. Matt. vii. 1520. He warns against false Ez. xiii. False prophets,
prophets 149

82. Matt. vii. 2123. He predicts the rejec- Heb. xiii. Doing the will of God.
tion of the false professor 151

83. Matt. vii. 24 to end. The parables of the James i. Hearers of the word,
house on the rock and the house on the

and 152

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

84 Luke vii. 110. The believing centu- Heb. xi. 1 19. Faith.

rion 154

85. Luke vii. 1117. The raising of the wid 1 Cor. xv. 35 to end. The resurrection of the dead

ow's son 155

86 Luke vii. 1823. The visit of John the Is. xxxv. The triumphs of the Gospel.
Baj cist's disciples 157

87 Matt. xi. 717. Christ commends John Mai. iv. Elijah,
the Baptist 158

88. Luke vii. 2935. He reproves the Jews Jer. vi. Refusing to hearken,
for their perverseness 160

89. Matt. xi. 2024. He upbraids three cities Jer. xviii. Judgment on impenitent nations,
for their impenitence 161

90. Matt. xi. 25 to end. He offers a thanksgiv- Ps. cxvi. The rest of the soul,
ing to his Father, and invites the heavy la-
den to come to him 163

91. Luke vii. 36 to end. The penitent weep- 1 Peter i. Love to Christ,
ing at the feet of Jesus 164

92. Luke viii. 13. The women who fol- Acts xxvi. Paul accused of madness,
lowed Jesus 165

93. Matt. xii. 2230. Christ disproves the Acts xix. 129. Sceva the exorcist.
Pharisees' blasphemous accusation 167

94. Matt. xii. 31, 32. He warns against the 1 John v. Sin unto death,
unpardonable sin 169

95. Matt. xii. 3337. He warns against idle James iii. Sinful words,
words 170

96. Matt. xii. 3842. He refuses to give a sign 1 Kings x. The Queen of Sheba.
to the Pharisees 171

97. Matt. xii. 4345. The parable of the un- 1 Sam. xxviii. The witch of Endor.
clean spirit > 173

98. Matt. xii. 46 to end. He describes who are Ps. cxix. 1 32. Prayers for grace to do the will of
his mother and his brethren 174 God.

99. Matt. xiii. 117. He relates the parable Ps. xxv. The secret of the Lord,
of the sower, and explains why he spake in

parables 176

100. Matt. xiii. 18 21. The explanation of the 2Tim.lv. Demas.
former part of the parable of the sower .... 177

101. Matt. xiii. 22, 23. The explanation of Ez. xxxvi. 22 to end. The heart of flesh,
the latter part of the parable of the sower. . 178

102. Matt. xiii. 24 30. 3643. The parable 2Tim.ii. False doctrines,
of the wheat and tares, with the explana-
tion 180

103. Mark iv. 2129. Jesus encourages his Eccles. xi. Sowing seed,
disciples to communicate the word 181

104. Matt. xiii. 31 35. The parables of the .Ps. Ixxviii. 1 33. God's dealings with Israel,
mustard-seed and the leaven 183

105. Matt. 4446. The parables of the hidden Job xxviii. The preciousness of wisdom,
treasure and of the pearls 184

106. Alatt. xiii. 47 to end. The parable of the Acts xx. 17 to end. The apostle Paul's parting
fishing-net 185 discourse to the Ephesians.

107. Mark iv. 33 to end. Christ sleeps in the Rom. v. God's love to man.
storm, and awakes to still it 187

108. Mark v. 120. Christ delivers the demo- Acts xix. 22 to end. Demetrius the silversmith,
niac who dwelt among the tombs '. 188

109. Matt. ix. 913. The calling of Matthew, Micah vi. Mercy better than sacrifice,
and the publican's feast 190

110. Luke v. 33 to end. Christ explains by Rom. iv. Justification by faith,
parables why his disciples did not fast 191

111. Luke viii. 40 48. Christ heals the wo- Ps. li. Confession of sin.
man who touched him in the throng 193

112. Mark v. 35 to end. He raises Jairus' Gen. xxii. The offering up of Isaac,
daughter 194

113. Matt. ix. 2734. He gives sight to two Is. xxxii. The blessed effects of the Gospel,
blind men, and speech to a dumb man 196

114. Mark vi. 16. His second visit to Naza- Jer. xi. The persecutions of Jeremiah,
reth 197

115. Matt. ix. 35 to end. His compassion for Ez. xxxiv. Unfaithful shepherds,
the multitude 198

116. Matt. x. 17. He sends out his twelve Acts xxviii. The Gospel rejected by the Jews,
apostles 199

117. Matt. x. 715. He directs them with Prov. i. The doom of those who reject Godi
whom to abide during their travels 201 mercy.

118. Matt. x. 1626. He prepares them for Acts xxiv. Paul before Felix,
persecution 202

119. Matt. x. 2739. He encourages them to Deut. xiii. Fidelity to God.
be faithful 204

120. Matt. x. 40 to end : xi. 1. He pronounces 1 Kings xviii. 120. Obadiah.
blessings on those who show kindness to his

disciples 206

121. Mark vi. 1229. The death of John the Phil. i. Paul's desire to depart.
Baptist 207

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

122. Mark % i. 3044. Christ feeds five thou- Amos viii. A famine of hearing the words of the
sand with five loaves and two fishes 209 Lord.

123. Matt. xiv. 22 to end. He walks upon the Job ix. God treads upon the waves of the sea
sea 211

124. John vi. 22 29. The multitude seek Je- Ps. xix. The preciousness of God's word,
sus from interested motives 212

125. John vi. 3034. They ask him to give Ex. xvi. 121. Manna given,
them bread 214

126. John vi. 3540. Jesus declares himself Ex. xvi. 22 to end. Manna laid up.
to be the bread of life 215

127. John vi. 4158. He promises to give his Rev. iii. Supping with Christ,
flesh and blond for the world 216

128. John vi. 59 65. He explains the spiritual Col. i. Thankfulness for conversion
meaning of this declaration 217

129. John vi. 66 to end. He asks the apostles 1 Cor. xvi. Love to Christ,
whether they will go away 219

130. Matt. xv. 120. Jesus eats with un- Is. xxix. Hypocrisy,
washen hands 220

131. Matt. xv. 21 28. The woman of Tyre.. 222 Job i. Trials.

132. Mark vii. 31 to end. The deaf and dumb Job xxxiii. God's various dealings with men.
man 223

133. Matt. xv. 29 31. Christ heals the mul- Ps. ciii. The Lord's mercy,
titude on the mountain-top 224

134. Matt. xv. 32 to end. He feeds five thou- Ps. xxxiv. The blessedness of trusting in God
sand with seven loaves and a few small

fishes 226

135. Matt. xvi. 14. He refuses to grant a Jonah i. ii. The whale,
sign to the Pharisees and Sadducees 227

136. Matt. xvi. 5 12. He warns his disciples 1 John iv. The truth,
against the leaven of the Pharisees and Sad-
ducees 229

137. Mark viii. 22 26. He cures a blind man Ex. xxxiii. The request of Moses,
by touching him twice 230

138. Matt. xvi. 13 20. He pronounces a bless- Acts. iii. The apostles heal a lame man.
ing upon Peter 232

139. Matt. xvi. 21 to end. He reproves Peter. . 234 2 Cor. xi. Sufferings for Christ's sake.

140. Matt. xvii. 1 4. The Transfiguration ... 235 Ps. xvi. xvii. Heavenly desires.

141. Matt. xvii. 5 9. The voice of God on the Ex. xix. Mount Sinai.
Mount 236

142. Matt. xvii. 1013. Christ converses with 2 Kings ii. Elijah's translation,
his disciples respecting Elijah 238

143. Mark ix. 14 27. The afliicted father.. . 239 Rom. viii. 18 to end. The Spirit's intercession

144. Matt. xvii. 19 21. Christ speaks to his Heb. xi. 23 to end. The power of faith,
disciples on the power of faith, i 241 .

145. Luke ix. 43 46. He foretells his suf- 1 Thess. iii. The afflictions of believers,
ferings 242

146. Matt. xvii. 24 to end. He pays tribute. . . . 243 1 Kings xvii. Elijah miraculously fed.

147. Mark ix. 3337. He teaches humility Numb. xvi. 135. The rebellion of Korah, 1*.
by the exam p4e of a child 244 than, and Abiram.

148. Mark ix. 3842. He directs his disciples Numb. xi. 16 to end. Moses' refusal to forbid ti*
not to forbid the man who cast out devils in prophets.

his name 245

149. Mark ix. 43 to end. He warns his disci- James iv. Resistance of evil,
pies against the unquenchable fire and nev-
er-dying worm 247

150. Matt, xviii. 1014. He declares how Gen. xxviii. Jacob's dream,
precious the little ones are in the Father's

sight 248

151. Matt, xviii. 1517. He directs his disci- 2 Thess. iii. Brotherly admonition,
pies how to treat an offending brother 249

152. Matt, xviii. 1820. He promises to hear Acts xii. The prayers of the church for Peter
their united prayers 250

153. Matt, xviii. 21 to end. The parable of the Col. iii. Forgiveness of injuries,
unforgiving servant 252

154. Lukex. 116. He sends out seventy dis- 3 Epistle of John. Kindness to ministers,
ciples .. 253

155. John vii. 1 13. The brethren of Christ Jer. xii. Jeremiah's treacherous brethren,
reproach him 254

156. John vii. 14 29. He defends himself for Job xxii. Acquaintance with God.
healing on the sabbath-day 255

157. John vii. 30 36. He speaks of going Rom. xv. The gospel preached to the Gentiles.
where his enemies could not come 256

158. John vii. 3739. He invites the thirsty Is. xliv. The promise of the Holy Spirit,
to come to him 258

159. John vii. 40 to end. The enemies of Jer. xxvi. Jeremiah's apprehension and acquittal
Christ dispute concerning him 259

160. John viii. 111. He refuses to condemn Ez. xviii. 19 to end. "Why will ye diel"
a sinful woman 260

161. John viii. 1220. He declares that the Rom. i. 123. The knowledge of God.
Father to his witness 261

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

16k Tohn viii. 21 27. He warns his enemies Rev. xiv. Judgment and salvation.

ayAinst dying in their sins 263

163. John viii. 28 42. He instructs the new Rom. vi. The slavery of sin.

believers 264

164 John viii. 4350. He accuses his ene- Jude. The fall of Satan.

mies of being the children of Satan 265

165. John viii. 51 to end. He speaks of A bra- Gal. iii. The faith of Abraham,
ham 266

166. Luke x. 17 20. The return of the sev- Rev. xx. The book of life,
enty disciples 268

167. Luke x. 21 24. The Saviour's joy 269 2 Sam. xxiii. 1 23. David's chief desire.

168. Luke x. 25 37. The good Samaritan ... 270 Ex. xxiii. Kindness to the stranger.

169. Luke x. 38 to end. Martha and Mary ... 272 Ps. cxix. 97182. Love to God's law.

170. Luke xi. 1 13. Christ encourages his Ps. Ixv. The power and goodness of God
disciples to pray 273

171. Luke xi. 3744. He exposes the hypoc- Job xv. The insignificance of man.
risy of the Scribes and Pharisees 274

172. Luke xi. 45 to end. He exposes the wick- 2 Chron. xxiv. Zechariah the prophet,
edness of the lawyers 276

173. Luke xii. 112. He warns his disciples Gal. ii. Dissimulation,
against hypocrisy 277

174. Luke xii. 13 21. The rich fool who was Eccles. ii. Search after happiness,
suddenly cut off' 278

175. Luke xii. 22 34. He warns his disciples Phil. iv. The Lord's care of his people,
again- 1 worldly carefulness 280

176. Luke xii. 3548. He exhorts them to 1 Thess. v. The Lord's second coming,
watch for his second coining 281

177. Luke xii. 49 53. He foretells that the Micahvii. Family divisions,
gospel will occasion divisions ,. 283

178. Luke xii. 54 to end. He reproves the Daniel xii. The time of the end.
people for not discerning the signs of the

time 284

179. Luke xiii. 15. He speaks of two awful 1 Sam. xxii. Abiathar the priest,
events that had lately happened at Jerusa-
lem 286

180. Luke xiii. 6 9. The parable of the fig- Zeph. iii. The punishment and pardon of Israel,
tree 287

181. Luke xiii. 1017. Christ restores a wo- Ps. cxlvi. cxlvii. The poor and afflicted,
man who was bowed together 289

182. John ix. 1 5. The man who was born Eccles. ix. Diligence,
blind 290

183. John ix. 623. Christ directs the blind Ps. cxlii. cxliii. The prayers of the desolate,
man to wash in Siloam 292

184. John ix. 24 34. The Pharisees cast out Is. Ii. Encouragement for the persecuted,
the man who* was born blind 293

185. John ix. 3538. Christ finds the out- Acts v. 17 to end. Persecution,
cast 295

186. John ix. 39 to end. Christ accuses the Acts xiii. 1 13. Elymas the sorcerer.
Pharisees of wilful blindness 296

187. John x. 16. The parable of the good Ps. xxiii. xxiv. The good shepherd,
shepherd 298

188. John x. 713. Christ explains the par- Jer. xxiii. 132. Careless pastors,
able of the good shepherd 299

189. John x. 14 21. He concludes his dis- Acts xxii. Paul sent to the Gentiles,
course concerning the good shepherd 301

190. John x. 2230. He declares that h and Ps. Ixxx. The Shepherd of Israel.
his Father are one 302

191. John x. 31 to end. The Jews attempt Ps. Ixxxi. Ixxxii. Great men addressed as gods,
to stone him for saying he is the Son of

God 303

192. Luke xiii. 23 30. Christ describes the Rev. xxi. Everlasting joy and misery,
misery of those who shall be shut out of his

kingdom 305

193. Luke xiii. 31 to end. He replies to Her- Dent, xxxii. 1 29. The song of Moses near Mount
od's threatening 306 Nebo.

194. Luke xiv. 111. He reproves the ambi- Prov. xxv. Counsels respecting behavior in society
tious guests 307

195. Luke xiv. 1214. He advises his host to Deut. xxvi. Kindness to the poor,
invite the poor 308

196. Luke xiv. 1524. The parable of the Prov. ix. Wisdom's invitations,
great supper 310

197. Luke xiv. 25 to end. Christ declares that 1 Thess. iii. Afflictions must be expected,
his disciples must encounter great difficul-
ties 311

198. Luke xv. 110. Parables of the lost Rev. vii. Songs of saints and angels,
sheep, and of the lost piece of silver 312

199. Luke xv. 11 18. The departure of the Ps. Ixxxiv. The happiness of dwelling in God'*
prodigal son 314 house.

200. Luke xv. 17- -19. The repentance of the Jer. xxxi. 121. Repentance,
prodigal son , 315

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

201. Luke xv. 20 24. The reception of the Gen. xlv. Joseph makes himself known to hli
prodigal son 316 brethren.

202. Luke xv. 25 to end. The envy of the Hosea xiv. The pardoned backslider,
prodigal's brother 317

203. Luke xvi. 1 8. The parable of the un- 1 Cor. ix. Earnest endeavors after salvation,
just steward 319

204. Luke xvi. 913. Christ exhorts his dis- Gal. vi. Sowing to the flesh and to the spirit
ciples to be faithful in the use of riches 320

205. Luke xvi. 1418. He rebukes the Phar- Mai. ii. Conjugal treachery.
isees who derided him 321

206. Mark x. 13 16. He blesses little chil- 1 Sam. iii. The calling of Samuel,
dren 323

207. Luke xvi. 1924. The rich man's peti- Ps. xlix. Vanity of earthly glory,
tion for his own relief. 324

208. Luke xvi. 2528. His petition for his Rom. ix. St. Paul's love for his brethren,
brethren 326

209. Luke xvi. 29 to end. Abraham's reply to Heb. iv. Danger of unbelief,
the rich man 327

210. Luke xvii. 14. Christ teaches the for- Eom. xiv. Regard for weak brethren,
giveness of injuries 328

211. Luke xvii. 5 10. The disciples pray for Gen. 1. Joseph confirms his brethren's pardon,
mote faith 330

212. Luke ix. 5156. James and John betray 2 Kings i. Elijah brings down fire from heaven,
a revengeful spirit 331

213. Luke ix.57 to end. Christ replies to three 1 Kings xix. Elijah calls Elisha.
persons 332

214. Luke xvii. 11 19. The ten lepers 334 Gen. xl. The butler's ingratitude to Joseph.

215. Luke xvii. 20 24. Christ prepares his Amos v. The day of the Lord,
disciples for his absence 335

216. Luke xvii. 25 to end. He prepares them Gen. vi. The flood,
for his sudden return 337

217. Luke xviii. 18. The parable of the un- Lam. iii. 136. Prayer of the church in trouble
just judge 338

218. Luke xviii. 914. The prayers of the Titus iii. Free justification.
Pharisee and of the Publican 339

219. Mark x. 1722. The rich young ruler . . 340 Ruth i. The faithful daughter-in-law.

220. Mark x. 2327. Christ declares the dan- James ii. The rich and the poor,
ger of possessing riches 342

221. Matt. xix. 17 to end. He promises re- 2 Cor. i. Consolation in sufferings,
wards to his faithful followers 343

222. Matt. xx. 116. The parable of the la- 2Chron. xxxiv. 128. Josiah's early piety,
borers in the vineyard 345

223. John xi. 16. Christ receives a message 1 Thess. iv. The resurrection of the saints,
from Martha and Mary 346

224. John xi. 716. He sets out for Beth- Acts xxi. 119. St. Paul's willingness to suffer
any 347

225. Mark x. 32 34. He again predicts his Is. xliii. Encouragement to trust in God.
sufferings 348

226. Matt. xx. 2029. The request of the 2 Cor. x. Against vain-glory,
mother and sons of Zebedee 350

227. Mark v. 46 to end. Blind Bartimeus 352 Ps. Ixxxvi. Prayer for mercy.

228. Luke xix. 1 10. Zaccheus 353 Joshua xxiv. Holy resolutions.

229. Luke xix. 11 19. The first part of the Rom. xii. Christian duties,
parable of the ten pounds 355

230. Luke xix. 2028. The last part of that Acts ix. 32 to end. Dorcas,
parable 357

231. John xi. 1727. Christ converses with 1 Cor. xv. 134. The power of Christ's resurrec
Martha and Mary at Bethany 358 tion.

232. John xi. 2836. He goes to the tomb of Is. Ixiii. The sympathy of Christ.
Lazarus 360

233. John xi. 3744. The resurrection of Laz- Heb. xii. God's design in chastening his people,
arus 361

234. John xi. 4552. Caiaphas proposes that Numb, xxiii. Balaam's prophecies.
Jesus should be slain 363

235. John xi. 53 to end. Christ retires to Gen. xxxvii. Joseph betrayed by his brethren.
Ephraim 365

236. John xii. 1 8. Mary anoints the Lord 2 Sam. vi. David 'dances before the ark.
Jesus 366

237. John xii. 919. Christ is honored and Rev. xv. Saints in glory,
haled the more on account of Lazarus 368

238. Matt. xxi. 19. He approaches Jerusa- Zech. ix. Prophecy concerning Christ riding or
lem riding on an ass 369 an ass.

239. Luke xix. 3740. The chorus of praise Ps. Ixxi. The aged Christian's song of praise,
on Mount Olivet 371

240. Luke xix. 4144. Christ weeps over Je- Jer. ix. Jeremiah weeps over Jerusalem,
rusalem * 373

241. Matt. xxi. 1013. He casts the buyers Mai. i. Contemplation of God's ordinances,
and sellers out of the temple 374

342. Matt. xxi. 14 16. Children praise Jesus Ps. viii. ix. Judgment of Christ's enemies.

fc the temple 375

CONTENTS.

EXPOSITION. PAGE. EVENING SCRIPTURE PORTION.

843. John xii. 2020. Some Greeks desire to Rev. v. The glorious Son of God.

see Jesus 377

244. John xii. 2733. The Father answers Deut. v. The voice of God in the fire,
his Son from heaven 378

245. John xii. 3438. Christ exhorts the peo- Ps. xii. Prophecy concerning Christ abiding for
pie to believe while they have the light 379 ever.

246. John xii. 37 41. Some refuse to believe 380 Is. vi. The message of wrath.

247. John xii. 42, 43. Many who believe re- Dan. iii. The three men in the fiery furnace,
fuse to confess Christ 382

248. John xii. 44 to end. Christ declares him- Jer. xiii. Warning of approaching darkness,
self to be the light of the world 383

249. Mark xi. 1119. He curses the barren Is. v. The Lord's vineyard,
fig-tree 385

250. Mark xi. 2026. Christ and his disci- 1 Chron. vi. 12 to end. Solomon's prayer,
pies pass by the withered fig-tree 386

251. Matt. xxi. 23 32. The elders question Acts ix. 131. The conversion of Paul,
the Lord concerning his authority 388

252. Luke xx. 9 19. The parable of the re- Ps. cxviii. The corner-stone
bellious husbandman in the vineyard 389

253. Matt. xxii. 114. The parable of the Zeph. i. Strange apparel,
man without a wedding garment 391

254. Matt. xxii. 15 22. Christ replies to the Rorn. xiii. Obedience to rulers.
Pharisees and Herodians respecting paying

tribute ..........:..: 392

255. Luke xx. 27 38. He replies to the Sad- Ex. iii. The God of Abraham,
ducees respecting the resurrection 394

256. Mark xii. 2834. He replies to a scribe Deut vi. Love to God.
concerning the greatest commandment 396

257. Matt. xxii. 41 to end. He questions the Ps. ex. cxi. David's Lord.
Pharisees concerning himself. 397

258. Matt, xxiii. 1 12. He warns the people Ez. xxviii. Proud Tyre,
against the pride of the Pharisees 399

259. Matt, xxiii. 1315. He denounces three Micahiii. Warnings to wicked rulers and teachers,
woes against the Pharisees 400

260. Matt, xxiii. 16 28. He denounces four Mai. iii. God sits as a refiner,
more woes against the Pharisees 402

261. Matt, xxiii. 2936. He denounces the 2 Chron. xxxiv. 14 to end. The blessing bestowed
last wo against the Pharisees 403 on King Josiah.

262. Matt, xxiii. 37 to end. He laments over Rom. xi. The restoration of the Jews.
Jerusalem 405

263. Mark xii. 41 to end. He commends a poor 2 Cor. viii. Exhortation to liberality,
widow 406

284. Matt. xxiv. 1, 2. He foretells the de- Is. ii. Earthly glory,

struction of the temple 407

265. Matt. xxiv. 3 14. He foretells the signs 2 Thess. i. Coming judgment on persecutors
of the end 409

266. Matt. xxiv. 15 23. He directs his disci- Dan. ix. The abomination of desolation,
pies when to flee from Jerusalem 410

267. Matt. xxiv. 2431. He describes his sec- Rev. xix. Christ's second coming,
ond coming 412

268. Matt. xxiv. 3241. He foretells the sud- Is. Ixv. The Lord's enemies divided from his ser
denness of his second coming 413 vants.

269. Matt. xxiv. 4244. He counsels his dis- Is. xxiv. Terrors of the last day
ciples to watch for his return 414

270. Matt. xxiv. 45 to end. He describes the Is. xxv. Waiting for the Lord,
end of faithful and unfaithful servants 416

271. Matt. xxv. 113. The parable of the ten Dan. v. Belshazzar's feast,
virgins 417

272. Matt. xxv. 14 30. The parable of the 2 Tim. i. The kindness of Onesiphorus.
talents 418

273. Matt. xxv. 31 to end. He describes the 1 John iii. Love to the brethren,
last judgment 420

274. Luke xxii. 16. Judas offers to betray Acts v. 116. Ananias and Sapphira.
Christ 421

275. Luke xxii. 715. Peter and John pre- Gen. xxiv. 128. The prayer of Abraham's se
pare the passover 423 vant.

876. Luke xxii. 1418. Christ gives the cup Ex. xii. 136. The passover.

before supper 424

277. John xiii. 117. He washes his disci- Phil. ii. The condescension of Christ,
pies' feet 425

278. John xiii. 1822. He foretells that one 2 Tim. iii. Hypocrites,
of the twelve shall betray him 426

279. Luke xxii. 2130. The apostles dispute I Cor. iv. The sinfulness of pride,
concerning which shall be the greatest 428

280. Matt. xxvi. 2125. They inquire who Jer. xvii. The depravity of the human heart,
shall betray their Master 429

281. John xiii. 23 30. Christ gives the sop to Job xxiv. Deeds of darkness.
Judas 430

282. John xiii. 3135. He gives a new com- 1 Cor. xiii. Charity, or love,
mandment 432

CONTENTS.

EXPOSITION. PAGE EVENING SCRIPTURE PORTION.

283. John xiii. 36 to end. He foretells Peter's Acts iv. The courage of Peter and John.

284. Luke'xxii. 3134. He tells Peter he has Job ii. Satan tempts Job the second time.

285. Luke'xxii. 35^-38. He prepares the apos- 2 Cor. vi. The sufferings and conduct of faithful
ties for approaching dan-ger 436 ministers.

286. Luke xxii. 19, 20. He ordains his holy 1 Cor. xi. The Lord's Supper.

supper 438

287.' John xiv. 13. He promises his disci- Acts vii. 37 to end. The death of Stephen.

pies to receive them into his Father's

house 439

288. John xiv. 47. Thomas makes an in- Rom. x. Salvation by Christ alone,
quiry 440

289. John xiv. 812. Philip makes a re- Ps. xiv. The glory of the Son of God.
quest 442

290. John xiv. 1320. He promises to an- Acts ii. 131. Descent of the Holy Ghost,
swer his disci pies' prayers 443

291. John xiv. 2123. Jude asks for an ex- Eph. iii. St. Paul's prayer for the saints.

292. John xiv. 2426. Christ promises his 1 Cor. ii. The teaching of the Holy Spirit,
disciples that the Holy Ghost shall teach

them : 446

293. John xiv. 2729. He promises to give Is. Ivii. Peace,
them peace 447

294. John xiv. 30 to end. He goes forth to Col. ii. Christ's triumphs over principalities and
meet the prince of this world 448 powers.

295. John xv. 18. He declares he is the Titus i. False professors,
true Vine 449

296. John xv. 912. He assures his disciples 2 Epistle of John. Christian love,
of his love 451

297. John xv. 1316. He calls them his Is. xli. Abraham the friend of God.
friends 452

298. John xv. 17 to end. He prepares them 1 Peter iv. Christians hated by the world,
for the world's hatred 453

299. John xvi. 14. He prepares them for af- Rev. xii. Persecution for Christ's sake,
flictions 455

300. John xvi. 5 11. He promises to send the Zech. iii. iv. The power of Christ and the Spirit
Comforter to reprove the world 456

301. John xvi. 1215. He promises to send 2 Cor. iii. The glory of Christ,
the Spirit to teach his disciples 457

30-2. John xvi. 1622. The disciples cannot Ps. xcvii. xcviii. Joy at the Lord's coming,

understand their Lord 458

303. John xvi. 2327. Christ assures them Heb. x. Access to the Father through Christ,
of his Father's love 460

304. John xvi. 28 to end. He foretells that all Hab. iii. Rejoicing in God in affliction,
his disciples will forsake him 461

305. John xvii. 15. He begins to pray in the Is. xlix. The covenant of the Father and the 803
presence of his apostles 462

306. John xvii. 610. He speaks to his Fa- Heb. viii. The great High Priest,
ther of his apostles 464

307. John xvii. 11 19. He prays for them ... 465 Rom. vii. The believer's hatred of sin.

308. John xvii. 20 to end. He prays for all Ps. Ixxxix. The blessedness of the children o
who shall believe on him 466 Christ.

309. Luke xxii. 3946. The Redeemer's ago- Heb. v. The prayers and tears of Christ.
ny in the garden 468

310. Matt. xxvi. 3646. The disciples sleep Ps. Ixxxviii. The desolation of Christ,
instead of watching 469

311. Malt. xxvi. 4750. Judas betrays his Ps.lv. The treachery of Judas.
Master 470

312. John xviii. 19. The enemies of Christ Ps. xxvii. xxviii. The consternation of Christ'i
fall to the ground 472 enemies.

313. Matt. xxvi. 51 54. Peter cuts off the ear Rev. xiii. The sword,
of the high priest's servant 473

314. Luke xxii. 5053. Christ heals the ser- Judges ii. Incorrigible wickedness,
vant's ear 474

315. Mark xiv. 5154. A young man follows 1 Cor. x. Temptation.
Christ 476

316. John xviii. 1924. An officer strikes him 1 Tim. i. Conversion of a persecutor,
with the palm of his hand 477

317. Matt. xxvi. 59 66. The false witnesses. 479 Ps. xxxv. False witnesses.

318. Luke xxii. 6365. The servants of the Is. 1. Insults offered to Christ,
high priest insult Christ 480

319. Mark xiv. 66 to end. Peter denies him.. 481 2 Cor. vii. True repentance.

320. Luke xxii. 66 to end. The council con- Acts viii. Faith in the Son of God.
demn him 483

321. Matt, xxvii. 3 10. The death of Judas.. 484 Acts i. The death of Juda>

322. John xviii. 28 38. Christ appears before Prov. viii. Heavenly wisdom.
Pontius Pilate 486

323. Luke xxiii. 412. He appears before Heb. iii. The danger of unbelief.
Herod 488

CONTENTS.

EXPOSITION. PAOE. EVENING SCRIPTURE PORTION.

324. Matt, xxvii. 15 20. Pilate's wife 489 Rev. vi. Martyrs and persecutors.

325. Matt, xxvii. 20 25. The multitude pre- Ps. cix. Curses denounced on Christ's enemies,
fer Barabbas to Christ 491

326. Matt, xxvii. 26 30. The band of soldiers Ps. cxxix. cxxx. The stripes of Jesus,
mock him 492

327. John xix. 4 9. Pilate shows him in his Is. lii. The visage marred,
royal robes to the Jews 494

328. John xix. 1016. Pilate delivers him Is. lix. Judgments on Christ's enemies,
up to be crucified 495

329. Mark xv. 20 21. Simon bears the cross. 496 Ps. cii. The weakness of Christ's body.

330. Luke xxiii. 2731. The weeping women 498 Lam. ii. The sorrows of Jerusalem.

331. Matt, xxvii. 33, 34. Golgotha 499 Lev. xvi. The day of atonement.

332. Lnke xxiii. 33, 34. The Crucifixion 500 Zech. xii. The pierced Saviour.

333. John xix. 1922. The superscription... 502 Heb. vii. Christ a king and a priest.

334. John xix. 23, 24. The division of the gar- Jer. xxxviii. Jeremiah in the dungeon,
ments 503

335. Matt, xxvii. 39 -41. All men unite in Eph. v. The love of Christ,
mocking Christ 504

336. Luke xxiii. 3943. The two malefactors 506 Acts xvi. Conversion of the jailer.

337. John xix. 25 27. Christ commits his Philemon. Kindness to the saints,
mother to the care of John 507

338. Matt, xxvii. 45 49. The darkness 509 Ps. xxii. Christ on the cross.

339. John xix. 28 30. The sponge of vinegar 510 Is. liii. Prophecy of Christ's sufferings and glorj

340. Luke xxiii. 46. The last words of Christ 511 Ps. xxxi. Trust in God.

341. Matt, xxvii. 51 54. The earthquake-.,. 513 Heb. ix. The way into the holiest.

342. John xix. 31, 32. The death of the two Is. Ixvi. Everlasting torments,
thieves 515

343. John xix. 3337. A soldier pierces the Rev. i. The pierced Saviour.
Lord's body 516

344. John xix. 38 to end. The burial 517 Acts. x. Peter preaches the gospel to Cornelius.

345. Luke xxiii. 54 to end. The women pre- Is. Iviii. Hallowing the sabbath,
pare spices 519

346. Matt, xxvii. 62 to end. The priests set a Rom. ii. The inconsistency of hypocrites,
watch around the tomb 520

347. Matt, xxviii. 14. The resurrection 521 Is. xxvi. The resurrection.

348. Mark xvi. 1-^8. Three women visit the 1 Peter iii. Holy women,
tomb 523

349. John xx. 110. Peter and John visit the Is. Ixiv. The happiness of believers,
tomb 524

350. John xx. 1118. Christ appears to Mary Ps. xlii. xliii. Panting after God.
Magdalene 526

351. Matt, xxviii. 9, 10. He appears to the 2 Peter iii. The end of the world,
faithful women 527

352. Matt, xxviii. 1115. The Pharisees bribe 1 Tim. vi. The love of money,
the watch 528

353. Luke xxiv. 112. Women visit the tomb 529 Ps. xxv. A prayer for pardon.

354. Luke xxiv. 1324. The journey to Em- Ps. Ixxvii. The disconsolate church,
maus 531

355. Luke xxiv. 2535. Christ makes him- Cant, iii. Seeking Christ.
seJf known at Emmaus 532

356. Luke xxiv. 36 43. He eats in the pres- Uohni. The apostles' knowledge of Jesus
ence of his disciples 534

357. John xx. 1923. He bestows the Holy 2 Cor. ii. Pardon in the name of Jesus.
Ghost on his disciples 535

358. John xx. 24 to end. He convinces the 2 Kings iv. 137. The faith of the Shunammlte
unbelieving apostle 536

359. John xxi. 114. He appears 1 - seven Ruth ii. The Lord's kindness to Ruth,
disciples on the lake of Gennesareth 537

Christmas Day 539 Suspend the course for the day, and read Is. ix

18, and Luke ii. 115.

360. John xxi. 15 17. He questions Peter 1 Peter v. Feeding the flock,
concerning his love 539

361. John xxi. 18 to end. He foretells the 1 Peter i. Prophecy of Peter's death,
manner of Peter's death 540

362. Matt, xxviii. 16 to end. He meets his Rev. iv. The glories of heaven,
disciples on a mountain 542

363. Mark xvi. 15 18. He promises to bestow Eph. iv. The gifts of Christ,
miraculous gifts 543

364. Luke xxiv. 44 49. Christ opens the un- 1 Cor. i. The preaching of the cross,
derstandings of his disciples 545

365. Luke xxiv. 50 to end. The ascension ... 546 Zech. xiv. The Lord's return and glorious reign

INTRODUCTION.

CAN there be any account in the world so interesting to us as the
history of our Lord and Saviour, while he spent thirty-three years
upon earth ? There were persons with him who heard his sayings
and observed his actions. Four holy men, as you are aware, wrote
accounts of his life. It might well be supposed that these histories
would not contradict each other, for they were all true. But the wri-
ters not only wrote what they knew to be true the Holy Spirit in-
structed them what to relate. They were inspired of God. When
we read their writings, we read the words of God himself. With
what reverence should we attend ! As some of these four Evangelists
related one event, and some related another, it is interesting to place
their accounts together, endeavoring to observe, as well as we can, the
order of time in which the events occurred. Such an arrangement is
called a " Harmony."

We shall begin with the words of John, because he speaks of Jesus
before he came into the world, even when he was with his Father in
heaven. We shall find that the Son of God made the world. He did
not appear in it as a man, till four thousand years had rolled away ;
but long before he came, he was promised by God, and described by
the prophets, such as Moses, David, Isaiah, and many others, of
whom Malachi was the last.

At length he appeared, and fulfilled all that had been said of Him.

Let us read of Him, as of one that came into the world to save us.
Every thing that concerns him is of the greatest importance to us ; for
if we do not believe on him, and love him above all, we shall perish
forever. Let us, therefore, always before we read, lift up our hearts
to God in prayer.

" O Lord, grant unto us thy Holy Spirit, that our souls may be saved
by the knowledge of thy blessed Son I"

26 INTRODUCTION.

We shall not always meet together to worship God as we do now,
A day will come when each of us will unite with the rest in reading
and prayer for the last time.

But if we believe in Jesus, we shall not part forever. We shall
meet again in Heaven. Then how delightful it will be to look back
ipon the time, when as one family, we used to assemble to hear about
our beloved Lord. Many hours which we spent I jlow may then be
remembered with regret ; but not those precious moments devoted to
hearing about Him, whose presence will make us happy through
eternity

THE FOUR GOSPELS;

A PRACTICAL FAMILY COMMENTARY.

JAN. 1 *
JOHN I. 1-5. The Word.

WHO is the Word spoken of in these verses ? He is the Son of
God. He is called the Word, because he makes God his Father
known to us. How is it our thoughts are made known to our fellow-
creatures ? By our words. Thus the unseen Father is made known
to men by his Son Jesus Christ. No man can know the Father, but
by the Son. The Son and the Father are distinct persons, for it is
written in the first verse, " The Word was with God ;" that is, the
Son was with the Father. Yet the Son and the Father are one God,
for it is added, " The Word was God."

But even if we had not found this sentence, " The Word was God,"
we should have known that he was God, by the things that are said of
him in the following verses.

First, it is declared that he was from the beginning with God.

Now God is the First, and if the Son of God is from everlasting,
then he is First, and he must be God. Again it is declared that all
things were made by him. Thus we know the Son is the Creator of
the world. He cannot then be a creature ; for no creature can " cre-
ate." God alone can create.

Then again it is said, He is the " Life." He gives life. All the
angels in heaven cannot give life to the smallest insect, or even to the
meanest flower : but the Son can give life to the creatures he has
made ; not only natural life, but spiritual and eternal life. Lastly, it
is declared that he is the Light of men : a brighter light than the sun,
a light which shines into the heart and enlightens the dark mind.

And what is man called ? Observe the name that is given to him.
He is called " Darkness." In verse the fifth it is written, " The light
shineth in darkness, and the darkness comprehendeth it not." Ever
since Satan, the prince of darkness, tempted Adam and Eve to eat the
forbidden fruit, the minds of men have been dark ; they have neither

* Though it cannot be supposed that families, in reading these sections, will be able to ad-
here to the days of the month, yet the date is marked for the advantage of young persons
who may read the work in private.

28 THE WITNESS [ JAN . 2.

known what is right, nor loved what is good. Christ came into the
world to bring light to the dark minds of men. But alas ! how few
receive him ! Most people are so much pleased with the trifles of
time, or so much taken up with the cares of the world, that they turn
away from the Son of God.. This blessed book which we hold in our
hands tells us about Him. Does not each of us wish to be happy for
ever? Then let us listen attentively, and let us entreat God to give
us faith that we may believe and be saved.

Scripture portion for the other part of the day.*
Gen. I. The Creation.

JOHN I. 6-11. The Witness.

BEFORE the Lord Jesus came into the world, God sent a man called
John to be a witness to him. He is called the Baptist, and was not
the same John who wrote the history we are now reading.

John the Baptist was a faithful preacher, a burning and a shining
light, but he was not that light; he was not the Son of God.

He was only a man ; but he loved the Son of God, and he desired
that all men through him, that is, " through his preaching," might
believe in Jesus. It is the desire of every faithful minister, that
through him men should believe in Christ. God does make men the
instruments of turning the hearts of their fellow-creatures to God.
Many of the ch'ldren of Israel did John turn to the Lord their God.
It is not ministers only who turn the hearts of sinners ; but other
Christians also. There is an account of a poor gipsy woman who, by
her conversation, converted no less than twelve persons.! What an
honor it would be to us if God should cause any one to believe in
Jesus through us through what we said or did ! May our light so
shine before men, that, they, seeing our good works, may glorify our
Father who is in heaven !

In the ninth verse it is said that Jesus lights every man that comes
into the world. This means that Jesus is the only light just as there
is only one sun in the sky to give us light : so there is only one Saviour
to save us. But Jesus does not light those who never heard of him.
The heathen sit in darkness and in the shadow of death. Neither does
he light all who have heard of him. He shines around us : but if we
are blind, he does not give light even to us.

How affecting it is to read that his OWN world did not know him
when he appeared, that his own nation the Jews, his brethren accord-

* As the portion of Scripture in which remarks are made is often very short, another

day.
Nisbet.

^vo HIO pui tlUll VI I^*1I|*UIO 111 W1HU11 itlllllllVS O.1C 111O.UU 10

larger portion has been selected for reading at another part of the day.
t See the history of " The Aged Gipsy :" a tract published by

JAN. 3.] THE SONS OF GOB. 29

ing to the flesh, did not receive him ! " He came unto his ow?i, and
his own received him not." As if a mother were to appear among her
children, and they should deny that she was their mother. How many
people are there now who are not ashamed to say, " I do not pretend
to be religious," which means, " I do not pretend to love God," as if
they had nothing to do with God, as if he had not made them, and did
not feed them, and watch over them continually. What should we
think of a child who should say of an affectionate parent, " I do not
pretend to care for him ?" What would a parent feel, who heard a
child speak thus ? There is no parent who feels so tender an interest
in his children as Christ felt for his people the Jews. Remember the
tears he shed over Jerusalem, when he uttered those touching words,
" How often would I have gathered thy children together, as a hen
gathereth her chickens under her wings, and ye would not !"

Are there any here who now refuse to receive the loving Saviour
into their hearts ? Let me entreat you no longer to grieve him by
treating him thus. You are the work of his hands. He longs to make
you happy. Open your hearts to him, and receive him as your Lord.

Evening Scripture portion. James V. Conversion of sinners

JOHN I. 12, 13. The sons of God.

WE know that when the Lord Jesus came into the world, the greater
part of men despised and rejected him ; but there were a few who re-
ceived him. They believed in him ; that is, they received Jesus into
their hearts. And now observe what a glorious privilege God bestowed
upon these believers. He gave them " power to become the sons of
God." He adopted them as his sons and heirs. It is written in Ro-
mans viii. 15, " Ye have received the Spirit of adoption, whereby we
cry, Abba, Father ;" and again, " If children, then heirs." God will
bestow upon his adopted children his riches in glory. " He that over-
cometh shall inherit all things. I will be his God, and he shall be my
son." Rev. xxi. 7.

But what is the reason that some believed in Jesus ? Were they
by nature better than others ? Were their hearts softer, so that they
could not reject their dying Saviour ? No : they were by nature like
others but they were born of God. As it is written in the thirteenth
verse, " Which were born of God ;" that is, of the Spirit of God.

We are also told what they were not born of. Let us consider each
of the expressions :

" Not of blood ;" that is, they did not believe because they were of
the blood of any good man, such as Abraham. Many who were of
the blood of Abraham did not believe in Christ ! Neither were they

30 THE TESTIMONY OF JOHN. [JAN. 4.

born of the will of the flesh. They did not believe, because it was the
will of their flesh, or of their nature to believe. They did not choose
Christ from their own power. If they had been left to themselves,
they would have refused him ; for the natural man receiveth riot the
things of the Spirit of God. 1 Cor. ii. 14. Neither were they born
of the will of man. They did not believe because it was the will of
any man that they should believe. Such persons are not converted as
a minister most desires to convert, or as he thinks it most likely will
be converted. It is the will of God that makes a man believe.

If we have been born of God, we see that it was not because we
were of the blood of any pious parents or ancestors ; it was ^lot be-
cause -it was the will of our flesh to believe, for we were dead in sins.
It was not because it was the will of man. No pious minister or friend
could have made us believe. But if we have been raised from the
death of sin, it was the power of God that raised us. Therefore to
God be all the glory.

If we have not been born again, then let us go to God, who alone
can convert us, and entreat him to put forth his great power to make
us believe that we may become the children of God and heirs of the
kingdom of glory. For it is too true that until we believe in Christ,
we are the children of Satan, and not the children of God. Who can
bear the thought of being the child of the devil, and an heir of wrath !
Yet what does the Apostle Paul say to the Ephesians ? He says of
himself and of them, " We were by nature the children of wrath, even
as others." ii. 3. But we may be born again ; we must be born
again. Then we shall belong to the family of God, and be the heirs
01 heaven.

Evening Scripture portion. Eph. II. Regeneration.

JOHN I. 14 18. The testimony of John.

[N the beginning of this chapter we read of a great wonder, that the
Word was with God, and yet was God. We cannot understand how
this could be. In this passage we read of another wonder, yet we
are so much accustomed to hear it, that we almost forget to consider
the greatness of the wonder, " The Word was made flesh." God
became man ; he " dwelt among us."

When we look around us at this great world, arid at the heavens
spangled with stars, and think that He who made all these things
became a weak man, who ate, drank, and slept like ourselves, do we
not feel amazed ? We may well inquire why God became a man, and
dwelt among us ?

It was to save us from everlasting misery. We are told in verse
14, "He was full of grace and truth." He came to bring grace to

JAN. 4.] THE TESTIMONY OF JOHN. 31

sinners, to pardon their sins by his free grace. He came to suffer
all he had said he would suffer. He had said he would suffer our
punishment, and he was full of truth, and suffered it all, showing
that God hated sin, and that he would punish it with death.

Now, John the Evangelist, when he speaks of Jesus, breaks out
into an exclamation at the remembrance of his glory. He says in
verse 14, " We beheld his glory, the glory as of the only-begotten of
the Father." John had really seen Jesus. As he says in his First
Epistle, i. 1, speaking of Jesus, "that which our eyes have seen,
which we have looked upon."

" We beheld his glory." What glory does he here refer to ? Does
he refer to the glory which shone on the mount, when " his face did
shine as the sun, and his raiment was white as the light ?" -Matt,
xvii. 2. Perhaps it is to this glory he refers, or perhaps it is to the
glory of holiness which always shone in Jesus, and which the world
could not see ; for they saw " no beauty in him, that they should de-
sire him." Isaiah liii. 2. But those who believed in him saw this
glory. Do we see it ? Has the Spirit opened our inward eyes, so
that we see Christ to be worthy of all our love ?

There was a man who saw this glory, and pointed Jesus out to
others. His name was John the Baptist.

He spoke of him long before he saw him. At last he saw him,
and said to the people, " This is he of whom I spake. He that com-
eth after me is preferred before me ; for he was before me." Jesus
was six months younger than John the Baptist, therefore John said
he came after him. Yet he was before him, because he was with
his Father before he came into the world.

Who is speaking in verse 16? Not John the Baptist, but John
the writer of this history. He speaks in the highest terms of love
and praise of our great Saviour. How happy are they who can say
with John, " Of his fulness have all we received, and grace for
grace." In Jesus there is a full store of grace, sufficient for every
believer. And do we not need these graces ? Do we not often la-
ment our want of patience, meekness, kindness, and charity ? Jesus
is willing to bestow them all upon us. Moses was a great lawgiver ;
but he could not bestow grace. Moses appointed many forms and
ceremonies, to represent the way of salvation, but Jesus brought salva-
tion. Therefore it is written, " Truth came by Jesus Christ."

The Father dwelleth in light which no man can approach unto ; but
he spared his Son from his bosom that we might behold him. Though
we have not seen him ourselves, we have heard enough about him to
make us love him. If our hearts were not like stones by nature, we
should have loved him from the first moment we heard of him ; and
yet perhaps there may be some here who had lived twenty or thirty
years in the world before they began to love him ; and there may be
others who do not love him yet. May the Lord soften their hearts.
Evening Scripture .portion. 2 Cor, IV. The glory of Christ.

32 THE PREFACE TO ST. LUKE. [JAN. 5.

LUKE I. 1 4, The Preface to- St. Luke.

THE holy Evangelist Luke writes a short preface before his history
of the Lord Jesus Christ.

This preface is a kind of letter to Theophilus, for whose use espe-
cially he wrote the history. Let us inquire who Luke was, and who
Theophilus- was. Luke is not mentioned in any of the Gospels ; but
Saint Paul speaks of him in his epistle to the Colossians, as, " the
beloved physician," iv. 14. There is reason also to suppose he was
not a Jew, but a converted heathen ;* yet he had the honor of writing
a part of the holy Word of God. Theophilus was probably a gov-
ernor; therefore he was called "most excellent," as dukes are now
styled " your grace," and kings " your majesty." Theophilus, though
a nobleman, had been instructed in religion by some of God's servants ;
but Luke wished him to know the history of the Lord still more per-
fectly. He says in the fourth verse, that he had written this account
that " thou (Theophilus) mightest know the certainty of those things
wherein thou hast been instructed."

It appears that other persons had written histories of Christ. These
persons had not been directed by.the Holy Spirit, as the Evangelists
had ; neither had they themselves witnessed the events they had re-
lated. They had written from " report," and their accounts contained
errors. It is happy for us that these erroneous accounts have not
been handed down to us, but only the inspired histories of the four
Evangelists.

Saint Luke himself had not been an eye-witness of the events he
records ; yet we cannot say he wrote from " report :" for he was
directed by the Spirit of God. He had enjoyed great opportunities of
knowing about Jesus : he declares in v. 3> that he had had perfect
understanding of all things from the "very first," or from the very
earliest part of our Saviour's life. Still his history would not have
been reckoned a part of the holy Bible, if the Holy Spirit had not
directed him what to write. This book has always besn read in the
assemblies of Christians, and called the word of God.

Let us thank God for this part of his word. How many interesting
events and parables are related by Luke, which we should never have
known had he not written ! How we ought to value every thing that
concerns the Lord Jesus ! When we love a friend, we desire to know
every thing about him, and to hear what he did even when he was a
child ! When we have lost him, we think over his dying words, and
lay them up in our hearts ! How much more should we delight in
knowing all that concerns the best of friends ! When we consider

* In Colossians iv. Saint Paul speaks of several persons who were of the circumcis-
ion, that is, who were Jews, and then adds, " These only are my fellow-workers unto
the kingdom of God, which have been a comfort to me." Yet he afterwards mentions
Luke. He must have been a comfort to him : therefore it is concluded he was not a Jew

JAN. 6.] THE ANGEL'S VISIT TO ZACH ARIAS. 33

who he was, the Lord of Glory, we can compare no earthly friend to
him ; all is wonderful that relates to him. It is affecting to hear how
the poor heathen, when first converted, value the word of God ! Before
the missionaries in the South Sea Islands could print the Bible in the
language of the people, the poor natives eagerly listened to all that was
read aloud on the Sabbath, and many wrote down upon the leaves of
trees the texts they had heard, and studied them wherever they went
till they knew them by heart. We are without excuse if we remain
ignorant of the history of our Lord. Let us not, however, forget for
what purpose we read : that we may learn to love Jesus. We are apt
to become fond of human creatures whom we know intimately. How
much more might it be expected that hearing of Jesus would make us
love him ; for he is far more excellent than any creature, and far more
full of love to us than our dearest friend. Yet our hearts are naturally
so much hardened against God, that unless the Holy Spirit soften,
them, we shall not love him. May that Spirit be with us, while we
read day after day the history of our blessed Lord.

Evening Scripture portion.
1 Tim. III. Inspiration of the Scriptures.

LUKE I. 5-14. The Angel's visit to Zacharias.

LUKE said in his preface, that he had perfect understanding of all
things from the very first ; so we find that his history begins very
early indeed, and describes events that happened before the birth of
Jesus.

John the Baptist was born six months before Jesus. In this chapter
we have an account of his parents. His father was a priest named
Zacharias. His mother Elizabeth also was of the family of the priests,
the descendants of Aaron.

Zacharias and Elizabeth " were righteous before God." How could
they be righteous ? Is it not written, " There is none righteous ; no,
not one ?" God, who knows all hearts, has made this declaration.
But when a man believes in Christ, he becomes righteous, for the
righteousness of Christ becomes his. Jesus bare our sins that we
might obtain his righteousness. But it may be said, " How could
Zacharias and Elizabeth believe in Christ ? Did they not live before
he came into the world ?" They did. But they believed in the prom-
ise of a Saviour ; and thus they became partakers of his righteousness.
It was in this way Abraham was righteous. It is written, " He be-
lieved in the Lord, and he counted it to him for righteousness."
Gen. xv. 6. Faith is the means by which sinners receive the right-
eousness of Christ. It has often been compared to the hand ; and

34 THE ANGEL'S VISIT TO ZACH ARIAS. [JAN. 6.

righteousness to a treasure. As the hand grasps the treasure, so faith
lays hold of Christ's righteousness.

Zacharias and Elizabeth were pardoned sinners. Therefore they
were sanctified by the Holy Spirit. Though still subject to sin, they
indulged in no sinful habits. They were not satisfied (as hypocrites
are) with observing those commandments that it was convenient to
obey, while they neglected those that were more difficult : but they
walked in all the commandments of the Lord blameless. We shall
soon have a proof that they were still subject to sin ; for we shall soon
read how Zacharias was overtaken by unbelief.

Zacharias and Elizabeth had no child ; and the want of children
was considered by the Jews as a heavy affliction. Yet at length they
became the parents of one of the greatest prophets that ever appeared
in the world. All the circumstances connected with this event were
very remarkable.

As Zacharias was a priest, it was his office at certain times to burn
incense in the temple. The priests were so numerous, that they could
not all live at Jerusalem. They were divided into twenty-four cour-
ses ; and each course came up to Jerusalem in its turn, to serve for one
week in the temple. It was determined by Jot every morning who
was to enjoy the privilege of burning incense that day at the golden
altar. The priest, on whom the lot fell, went alone into the temple
both morning and evening, to burn sweet spices as an offering to God,
while the people remained in the court repeating public prayers for a
blessing upon all nations.

On the day when God purposed to speak to Zacharias, he caused
the lot to fall upon him. The most minute circumstances are under
his control, and are often the beginnings of very great events.

When Zacharias beheld the angel standing by the altar, he was
troubled. We always find that men are troubled at the presence of
angels. Yet Zacharias had no reason to fear, for the heavenly mes-
senger came not to destroy him, but to bless. He said, " Thy prayer
is heard." What prayer ? Was it for a son that Zacharias had pray-
ed ? Or was it that the Saviour might soon come into the world ?
Both these blessings were soon to be bestowed. A son was to be born
to Zacharias, to prepare the way for the Saviour that was to be given
to men. Well might a father rejoice at the birth of such a son ! His
very name showed that God would bless him and make him a bless-
ing. The word " John" signifies " the grace or favor of God." When
a child has been born, it has very seldom been known whether he
would become a curse or a blessing. There has often been joy at the
birth of children, who have lived to do great harm, and even to break
their parents' hearts. When Cain was born. Eve rejoiced ; saying,
" I have gotten a man from the Lord :" little thinking how wicked a
man he would be. Other children have been born undesired ; perhaps
the family was already numerous and ill-provided for ; yet some of
those unwelcome little strangers have lived, not only to rejoice their

JAN. 7.] THE PROPHECY CONCERNING JOHN THE BAPTIST. 35

parents' hearts, but to save souls from eternal death. Did Christians
know when a faithful minister was born into the world, how much they
would rejoice ! We cannot tell, when we look upon a helpless babe,
what it will become ; but we may offer up our earnest prayers that it
may be a blessing and not a curse.

Evening Scripture portion. Rom. III. Righteousness.

LUKE I. 15-17. The Prophecy concerning John the Baptist.

How happy was Zacharias to hear such a character of his promised
son from the lips of an angel ! His son was to be " great in the sight
of the Lord." It would not be a blessing to have a son great in the
sight of the world. Those who are great in the sight of the Lord
are despised by the world. Men said of John the Baptist, " He hath
a devil," and they counted the apostles as the offscouring of all things.

The angel said that John was to drink neither wine nor strong drink.
He should be filled with the Holy Ghost, and many of the children of
Israel should he turn to the Lord their God. Why then was John to
drink no wine ? Because he was a Nazarite. A Nazarite was a person
separated unto the Lord in a very singular manner. Sometimes the Isra-
elites made vows thus to separate themselves for a week, or a month,
or a longer space of time. During that time they tasted neither wine
nor grapes ; and they suffered the locks of hair on their heads to grow
long. Some children were made Nazarites from their birth. Samuel
was thus devoted to the Lord by his praying mother ; and Samson by
the appointment of an angel. John the Baptist was also a Nazarite
from his birth. Jewish ceremonies have ceased since the Lord Jesus
has made known his Gospel. But though we ought not to become
Nazarites, we ought, like them, to be devoted to the service of God,
and separated from the sinful pleasures of an ungodly world.

The angel also declared that the child soon to be born would go be-
fore the Lord in the spirit and power of Elias. If we read the history
of the prophet Elijah, we shall see a great resemblance between him
and John the Baptist.

They were like each other in spirit. Both were faithful and coura-
geous. Elijah prophesied in the court of the wicked king Ahab, and
his more wicked queen ; and by his boldness endangered his life.
John reproved King Herod so faithfully for his sins, that he was im-
prisoned, arid at length murdered at the request of the cruel Herodias.
In spirit therefore John resembled Elijah.

He came also in the power of that great prophet ; and, like him, he
had great success. At one time Elijah thought there was not a single
pious prophet in all Israel; and he complained to God, saying, " I

36 THE UNBELIEF. OF ZACHARIAS. [JAN. 8

even I, only am left :" but such power accompanied his instructions,
that before he was taken up to heaven, there were numerous young
men, called sons of the prophets, all over the land, training up for the
ministry. John the Baptist also had great success ; and some of
his disciples were numbered among the apostles of the Lamb.

But the most delightful part of the angel's message to Zacharias was
the promise that the Saviour should soon come. He spoke of the Sa
viour as the Lord God of Israel ; for he said, " And many of the
children of Israel shall he turn to the Lord their God ; and he shall
go before him in the spirit and power of Elias."

The Son of God was coming into the world to shed his blood to save
sinners ; yet it was necessary that one should go before him to turn
the hearts of men towards him. What a proof this is of the wicked-
ness of the human heart ! It is turned against God. Satan, in the
garden of Eden, turned the heart of Eve against her best friend. Now
every one is an enemy of God, until he is converted. God sends his
faithful preachers to turn our hearts towards himself. Have not some
tried to persuade us to turn to the Lord ? Have they succeeded in
persuading us ? It is an awful thing to hear sermons, and to disregard
what we hear. Time is passing swiftly away Jesus will come again
in power and great glory. If, when he comes, he finds us unprepared,
we shall be shut out of his presence forever.

Evening Scripture portion. Numbers VI. 1-12. The Nazarite.

LUKE I. 18-23. The Unbelief of Zacharias.

ZACHARIAS was so much astonished at the message of the angel r
that he wanted to see some sign or miracle to prove that the angel
came from God. Why was it wrong in Zacharias to desire a sign ?
Because he had already had one. The glorious appearance of the an-
gel, which had filled him with fear, was a sufficient sign. God does
not wish us to believe things without any proof. If he were to send a
prophet to speak to us, he would give us some sign to show us that
the prophet really came from him. When Moses spoke to the Israel-
ites in Egypt, he gave them two signs ; his rod was turned into a ser-
pent, and his hand was made white with the leprosy, (Exod. iv.) God
is angry when men will not believe, when he has given them a sign.
It was sinful in Zacharias not to believe after he had seen the glorious
angel. Thus we find that though he was righteous before God, he
was still subject to sin.

Unbelief is a great sin ; for it is an insult to the truth of God. The
angel rebuked the unbelieving priest, saying, " Thou shalt be dumb."
This gentle chastisement would at once remove the doubts of Zacha

AN. 9.] THE ANGEL'S VISIT TO MARY. 37

rias and remind him of his sin. In this way, God deals with his own
people, when they forget what a great God He is.

Zacharias at length came out of the temple. It was now expected
that he should bless the people in those beautiful words recorded in
Numbers vi. 24 27, beginning, " The Lord bless thee and keep
thee ;" but he could not speak, and he made signs to show the people
what he had seen in the temple.

Each division of priests remained to serve in the temple from one
Sabbath to the next ; in a few days, therefore, at the furthest, Zacha-
rias returned to his own house among the hills. What a history he
had to unfold to Elizabeth ! For he was able to inform her in writing.
What a proof she beheld of the power of God in the dumbness of her
husband ! We should take notice of God's dealings with others.
" Whoso is wise, and will observe these things, even he shall under-
stand the loving-kindness of the Lord." Psalm cvii. 43.

How humbly and gratefully Elizabeth behaved on this occasion !
She acknowledged the goodness of the Lord in having condescended
to look upon her affliction ; for she had been exposed to much reproach
on account of having no child. When troubles are removed, we are
apt to overlook the Lord's merciful hand ! Perhaps we have been
suffering under some trial ; the unkindness of a relation, the dread of
sickness, or the pressure of poverty : God removes the trial, and we
forget how much it weighed us down before, and so we omit to thank
the Lord heartily.

A holy minister named Rutherford, in one of his letters, written two
hundred years ago, says, that one of the things which most showed
him his own wickedness by nature, was his feeling more disposed to
call upon the Lord in trouble, than to thank him when delivered. Let
us think over the things that troubled us a few years ago, and bless the
hand which has lightened our load.

Evening Scripture portion. Ex. IV. 1-17. Two Signs wrought by Moses.

LUKE I. 26-33. The Angel's visit to Mary.

GOD appointed that his Son should be born six months after John.
So six months after the angel had spoken to Zacharias, he came to
Mary. She was a poor woman, of a low, mean city, called Nazareth.
She was indeed descended from King David, who had lived more than
a thousand years before, and she was engaged to be married to a man
called Joseph, also descended from King David. It had been pro-
phesied that the Son of God should be born among David's family.
Isaiah calls the Saviour " A rod out of the stem of Jesse," (Isaiah
xi. 1,) for Jesse was the father of David. Jesse was like a tree, of
which Jesus was a rod or branch.

38 THE ANGEL'S VISIT TO MARY. [JAN. 9.

It seems probable that the angel visited Mary when she was alone
He said, " Hail," bidding her rejoice because a wonderful favor was
about to be conferred on her.

The Roman Catholics pretend that the words "highly favored''"
mean " full of grace ;" and say, that Mary can now impart grace, and
that the angel worshipped her. But we know that Mary was but a
creature, and even a sinful creature, and that it is idolatry to treat her
as the Lord.

Mary was full of humility ; and God loves to honor the humble.
She was alarmed at the salutation or speech of the angel ; but she was
soon desired not to fear, and was informed of the wonderful event
about to happen.

The Saviour so long expected was to be her son. He was to be
called "Jesus," which signifies Saviour, and is the same name as
Joshua.* The angel said this Saviour should be a great king. Per-
haps you will inquire, Was he not equal with God ? was he not King
of Kings from everlasting ? Yes : but the angel spoke of his great-
ness in his human nature. As a man, he was to be king ; therefore
it was said that " the Lord would give unto him the throne of his father
David." He was to be JCing over the house of Jacob, that is, over the
Jews, the descendants of Jacob. The words that were afterwards
written over the cross were true, " The King of the Jews." But is
he not King of the Gentiles also ? Yes ; he is : and the day shall
come when every tongue will confess that he is Lord ; and when every
knee will bow to him. (Phil, ii.)

Of his kingdom there shall be no end. Other kingdoms have come
to an end. Nebuchadnezzar saw in a dream an image which repre-
sented all the kingdoms of the world : and he saw a little stone over-
throw this image, and this stone become a mountain. (Dan. ii.) The
stone represented Christ. He will bring all kingdoms to an end ; and
then he will be King over all the earth. (Zee. xiv. 9.) Then there
will be no more war, nor famine, nor misery ; men will obey Christ's
laws, and live in holiness and peace.

That day is not come yet. Very few persons have submitted to
Christ ; very few seek to do his will. Christ is a king against whom
his subjects have rebelled. But do you not think that a king loves his
faithful subjects at such a time ? How dear to him is their obedience,
when others scorn him ! Does our King and Saviour count us among
his faithful subjects ? Then he will acknowledge us when he comes
in glory. This song shall soon be sung in heaven by the saints :
" We give thee thanks, Lord God Almighty, which art, and wast,
and art to come ; because thou hast taken to thee thy great power and
hast reigned." (Rev. xi.) Then He will give reward to them that
fear his name, small and great.

Evening Scripture portion. Is. XI. Christ the rod out of Jesse's stem.
* Joshua is called Jesus in Hebrews iv. 8.

JAN. 10.] MARY'S VISIT TO ELIZABETH. 39

LUKE I. 34-45. Mary's visit to Elizabeth.

THE angel had told Mary of the great power and glory of the Son
she should have. He next told her of the holiness of his nature. His
body was to be miraculously formed by the power of the Holy Ghost ;
though born of a human mother. Jesus had flesh and blood like our-
selves, (Hebrews ii. 14;) and he was subject to all our bodily weak-
nesses ; he needed food and sleep ; he suffered pain ; he shed tears
and sweat drops of blood ; but he was without sin ; (Heb. iv. 15 :) he
was " holy, harmless, undefiled." (Heb. vii. 26.) Such was the child
of whom Mary was to be the mother ! Were such wonderful tidings
ever delivered to any human creature, as were then spoken to Mary ?
Yet she believed. Her faith was greater than that of Zacharias ; and
she received no rebuke from the angel.

What a prospect lay before her ! Many would disbelieve her story,
and treat her with contempt. Yet Mary was willing to bear the trial.
She said, " Be it unto me according to thy word." God often makes
those suffer most deeply whom he designs to honor most highly.
When God intends that persons should do much good to souls, (and
this is one of the highest honors,) he often permits suspicion to be cast
upon their characters ; but at length he clears their innocence.

Mary had heard from the angel of the mercy shown to Elizabeth ;
and she went immediately to see her.

How interesting it is to hear what happened when these two holy
women met ! There was a great difference between their ages.
Elizabeth was very old : Mary was not old : it is probable she was
very young. Yet she was far more highly honored than her aged rel-
ative. The old are often envious of the young ; but the pious Eliza-
beth was ready to do honor to Mary. When she saw her, she spoke
by the power of the Holy Ghost, and acknowledged her as the mother
of the Lord.

It must have comforted Mary to find that Elizabeth also believed in
the things that were coming to pass. How it must have rejoiced her,
to hear her say, " Blessed is she that believed."

These words do not apply to Mary alone ; but to every one that
believes. What ought we to believe ? All the promises of God.

He has promised to cast out none that come to him, but to give them
everlasting life, If we believe this promise, we shall come to him.
If we have come to him, how many precious promises belong to us !
God has promised to hear our prayers, to make all things work togeth-
er for our good, to deliver us out of every temptation, and to give us,
even in this life, peace which passeth all understanding. Those who
trust in these promises find there is a performance of the things that
were told them.

It was a good answer that was once given by a poor woman to a

40 THE SONG OF MARY. [JAN. 11

minister who asked her, " What is faith ?" She replied, " I am igno-
rant : I cannot answer well : but I think faith is taking God at his
word."

Evening Scripture portion. Heb. II. Christ's human nature.

LUKE I. 46-56. The Song of Mary.

THIS beautiful song shows us what was Mary's state of mind at this
time. We must remember that there was much to try her in her pres-
ent circumstances, for many people would not believe her account of
the angel's visit, and would treat her with scorn. Yet she was filled
with joy, because she enjoyed the favor of the Lord. She said, " My
soul doth magnify the Lord : and my spirit hath rejoiced in God my
Saviour." How great was Mary's faith ! Faith enables us to rejoice
in the midst of trials. Saint Paul had this faith when he said, " I
reckon that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed."

Mary knew that whatever men thought of her then, that all genera-
tions would " call her blessed," as the mother of the Saviour. Do we
not think her blessed ? Surely we do. Let us not forget that we may-
be blessed also ; for Jesus said that " Whosoever shall do the will of
my Father, which is in heaven, the same is my brother, and sister, and
mother." (Matt. xii. 50.) And at another time, when a woman said
how blessed his mother was, Jesus answered, " Rather blessed are
they that hear the word of God, and keep it." (Luke xi. 28.)

It is sad to think what a wrong use the Roman Catholics have made
of the words of Mary. They not only call her " blessed," (and she is
blessed,) but they worship her, as if she were equal to him, " who is
over all, God blessed for ever." (Rom. ix. 5.) No : Mary was but
a creature like ourselves ; though she was made, by the grace of God,
a holy creature, and was honored in so remarkable a manner.

We see in her song how great a value she set upon the blessings of
redemption. She would not have done so, if she had not felt her need
of a Saviour. How she delights in praising God ! She calls him
mighty " He that is mighty." She calls him holy " Holy is his
name." She speaks of his mercy " His mercy is on them that fear
him."

What does she mean in verse 51, when she says, " He hath shown
strength with his arm ; he hath scattered the proud in the imagination
of their hearts ?" Pharaoh and his proud captains once desired to de-
stroy Israel this was " the imagination of their hearts," but God
drowned them in the Red Sea. Thus God at last will destroy all the
enemies of Christ and his people.

From this song we may learn to what people the Lord is merciful ;

N. 12.] THE CIRCUMCISION OF JOHN. 41

He fills the hungry with good things." He fed the poor Israelites,
when they were hungry, with manna. But it is another sort of hun-
ger which Jesus delights to satisfy. " Blessed are they that hunger
and thirst after righteousness." Such hungry souls shall never be sent
empty away. If a beggar is sent empty away from one house, he can
go to another ; but if God were to send us empty away, and refuse to
give us everlasting life, there is no other being to whom we could go.
Will he send us empty away ? No : he will not, if we feel our need
of pardon ; but if we fancy ourselves rich in goodness, He will give
us none of His goodness or righteousness. Those only who know
they are poor blind miserable sinners, will obtain any thing from the
Saviour. Let us go now to his throne of grace to ask for mercy, and
to obtain help in this our time of need ; let us go with i^wly hearts,
feeling our unworthiness and confessing our sins, and He will not send
us " empty away."

Evening Scripture portion. Ex. XIV. The Red Sea.

LUKE I. 5-7. The Circumcision of John.

WHEN Elizabeth's son was born, her relations and friends came to
rejoice with her. Worldly people, when they are prosperous, are often
envied by their friends : but pious people, when they have received
any great mercy, generally have friends who really rejoice with them.

How richly were Elizabeth's friends rewarded for their sympathy '
During their visit they witnessed a wonderful proof of God's power.

It appears that Elizabeth knew what the angel had told Zacharias ;
for she said that the child was to be called " John," or " the grace of
God." The friends, by signs, asked the father what the child should be
called. We see by their making signs to him that he was deaf as well
as dumb. He asked for a writing table, or tablet. These tablets were
often spread with wax, and written upon with a piece of steel. Zach-
arias wrote, " His name is John :" not " he shall be catted John ;" but
his name is John, for the angel had already given the child that name.
As soon as he had written these words, his tongue was loosed ; and
he made that use of it for which it had first been given him : he
praised God.

The angel had sentenced him to be dumb until the day that the
things he had told him of, should be performed, (verse 20.) That day
was now come.

We perceive in this event how God can bring good out of evil :
Zacharias by unbelief had become dumb ; but his gaining his speech
again, must have helped others to believe.

His friends related the things they had seen ; so that people all
around wondered what sort of a man John would become. Thus ma

42 THE PROPHECY OF ZACHARIAS. [j^N. 13

ny were prepared to pay attention to his preaching when he grew up
We shall hear little of the childhood of John ; but we know that he
was holy from his birth. How acceptable to God is the offering up of
our early years ! as the poet says

" A flower, when offered in the bud,
Is no mean sacrifice."

How bitter is the remembrance of a childhood and youth of wick-
edness ! Saint Paul could never remember without grief that he had
once persecuted God's people.

Let not those who are young imagine that if they are at length con-
verted, it will be of no consequence having long resisted the gracious
offers of God. It is delightful to be able to sing with David, " Thou
art my trust from my youth." Those who have not turned to God till
their youth was past, often think within themselves, " O that I could
pass my time over again ! Had I loved God sooner, what sins I should
have avoided ! what sorrows I should have escaped ! how much good
I might have done ! how much glory I might have brought to God !"

Is it not very ungenerous, because we know that God is willing to
receive the returning prodigal, to go far from him, not intending to re-
turn till all worldly pleasures are exhausted ? Yet many who would
be ashamed to treat an earthly friend in this manner, act thus towards
their best, their heavenly Friend.

Evening Scripture portion. Eccles. XII. Early piety

LUKE I. 67 to end. The Prophecy of Zacharias.

WHAT great mercy God showed to Zacharias ! Not only He re-
stored his speech, but He enabled him to prophesy. Zacharias in his
song does not speak so much about his own son, as about the Saviour
whom his son was to serve. This shows that his heart was fixed upon
spiritual blessings, and not upon his own earthly comfort, or honor.

In the beginning of his song, he speaks of the Saviour under the
name of " A horn of salvation," (verse 69.) Why does he give him
that name ? With its horn an animal destroys its enemies. Christ
came to destroy the devil and his works. Why then is He not called
a horn of destruction ? Because he destroys his enemies in order
that he may save his people : therefore he is called " a horn of sal-
vation."

In the latter part of his song, Zacharias calls the Saviour by another
name, " The dayspring," (verse 78.) The world sat in darkness and
the shadow of death till Christ appeared. They were like travellers,
who had lost their way among dangerous cliffs and precipices, and

JAN. 13.] THE PROPHECY OF ZACHARIAS. 43

were suddenly overtaken by the darkness ; so that they durst not stir,
lest they should fall into some deep pit. All at once the sun arose " to
guide their feet into the way of peace."

Our native land once sat in this darkness, and was filled with idols,
till missionaries came and preached the gospel. But even now that
Christ's name is known in every town and village, each soul sits in
darkness till the " Dayspring from on high" shines into the heart.

In the midst of his song, Zacharias addresses his own infant son,
saying, " And thou, child, shalt be called the prophet of the highest."
At the time he uttered these words, John was a helpless infant ; but
his father knew how great he would become. Very little is related of
his childhood. In the last verse of this chapter it is declared that he
grew like other children ; and also that he waxed strong in spirit.
We know what it is to wax strong in body. But what is it to wax
strong in spirit 1 It is to have faith in God's word, and to resist in
God's strength the temptations of Satan. The apostle John in his
first Epistle says, " I have written unto you, young men, because ye
are strong, and the Word of God abideth in you, and ye have over-
come the wicked one," (ii. 14.) Believers who are strong in spirit are
called " young men." How then did John become thus strong in
spirit ? No doubt it was by secret prayer and meditation in the des-
erts. It is written that " He was in the deserts until the days of his
showing unto Israel ;" or till the time when he began to preach pub-
licly, which he did either at twenty-seven or thirty years of age.
Those who teach others must be prepared by learning first of God.

And what did John the Baptist teach ? His father declares in his
song what he taught, (76, 77 :) " Thou shalt go before the face of the
Lord to prepare his ways ; to give knowledge of salvation unto the peo-
ple by the remission of their sins, through the tender mercy of our God."

It was salvation through Christ that John proclaimed. None of the
old prophets showed the way as clearly as the holy Baptist. But we
have heard it still more clearly described by Jesus and his apostles.
Have we rejoiced in hearing that sins are pardoned through the blood
of the Lamb ? None ever rejoiced in hearing these tidings, except
those who knew that they needed pardon.

If a man were to enter this room with a pardon from the governor
in his hand, we should feel neither joy nor gratitude. We should say,
" There must be some mistake ; we have never been brought to jus-
4 ice, nor convicted, nor sentenced to death. What is the use of this
pardon to us ?" The reason that most people hear the Gospel with
such indifference is, that they do not know that they are condemned
by God's law. They say, " Our sins can easily be forgiven ; they are
neither many nor great ; others have sinned more than we ; surely we
shall escape punishment." But when a sinner feels that he deserved
to die, then he thanks God for his tender mercy, in having sent the
Saviour into the world.

Evening Scripture portion. 1 John II. Strong in spirit.

44 THE ANGEL'S VISIT TO JOSEPH. [JAN. 14

MATT. I. The Angel's visit to Joseph.

MATTHEW wrote his gospel before any of the other evangelists. He
wrote it for the Jews especially ; and therefore he very often refers to
the Old Testament, (held in such reverence by the Jews,) and shows
that Jesus fulfilled what the prophets had said. Luke and Mark, who
wrote for the Gentiles especially, often explain Jewish customs, but
Matthew always alludes to them, as customs well understood. Mat-
thew himself had been a publican, or tax-gatherer, before he was
called to be one of the apostles of the Lord. His other name was Le
vi. Luke speaks of him by that name. Luke v. 27.

St. Matthew begins his history with an account of the forefathers of
our Saviour : to show that Jesus was descended from Abraham, and
from David, as God had promised the Messiah should be. This ac
count is called a genealogy. It is Joseph's descent, and not Mary's,
which is here recorded. St. Luke in his third chapter gives us anoth-
er genealogy. That genealogy is a little different from this ; it must
therefore be the genealogy of Mary. It is true the name of Joseph is
mentioned there also ; but the names of women were never inserted in
public registers.

There is one seeming contradiction between the two genealogies
St. Matthew says that Jacob was the father of Joseph. St. Luke says
that Heli was the father of Joseph. We must conclude that Heli was
the father-in-law of Joseph, and the father of Mary. How easily the
difference is explained to a candid mind ! And yet it has been taken
up by unbelievers and brought forward as an objection against the
Christian religion. How much at a loss must those be for an objec-
tion, who lay hold of such a one as this !

We will now proceed to the interesting history itself :

Joseph is not blamed for his suspicions of Mary, for it appears he
had no proof that a miracle had been wrought. Still the kindness of
his heart made him unwilling to expose her publicly. God in his great
mercy sent an angel to tell him the whole truth. Thus our gracious
Father will keep us from falling into errors through ignorance, if we
desire earnestly to know what is right.

Mary probably suffered much grief from Joseph's suspicions : but
God cleared up her innocence. Every person who is falsely suspected
may trust in His fulfilling His promise in Psalm xxxvii. ; " Commit
thy way unto the Lord, trust also in him, and he shall bring it to pass :
and he shall bring forth thy righteousness as the light, and thy judg-
ment as the noonday." When falsely accused, we should not make
a loud and angry defence ; but commit our cause to God, and He will
defend us.

The concluding words of the angel are very remarkable. They
are written in verse 21, " Thou shalt call his name Jesus, for he shall
save his people from their sins."

TAN. 15.] BIRTH OF THE LORD JESUS CHRIST. 45

The name " Jesus" means God the Saviour. Observe, however, the
nature of this salvation. It is not a salvation in sin, but a salvation
from sin. " He shall save his people from their sins." If we knew
what sin was, we should feel what a great salvation this is. Sin has
ruined this world ; and it will ruin each of us eternally, unless we are
saved from it. There is only one who is able to save us. That is
Immanuel, or God with us. Jesus, the Son of God, came down to
dwell with us that he might save us from dwelling forever with Satan.
How does he save ? By shedding his own blood as an atonement for
sin, and then by washing all who believe in him in that blood. There-
fore his people sing this song of praise to his name : " Unto him that
loved us and washed us from our sins in his blood, and hath made us
kings and priests unto God and his Father ; to him be glory and do-
minion forever and ever. Amen." Rev. i. 5-8.

Evening Scripture portion. Isa. VII. 10 to end.

LUKE II. 1-7. The birth of the Lord Jesus Christ.

IT is very interesting to observe the providence of God with rej,, i
to the place of Christ's birth.

The prophet Isaiah had said that the Saviour should be bcj r in
Bethlehem, (v. 2.) Yet Mary lived in Nazareth, about seventy ^iies
distant from Bethlehem. God could easily have commanded Muy to
go to Bethlehem : but instead of doing this, he caused circui/iin-dnces
to happen which induced her to go there.

The great emperor of Rome, who possessed all the chief Countries
in the world, and among the rest, Canaan, the land of the J(.KA, desired
at this time to number his subjects. He sent forth an cn.ovr to have
their names enrolled, (as you will find the word is also ttmslated in
Bibles with marginal readings.) Joseph being descended, from King
David, went to the city of Bethlehem, (whence David came,) to have
his name enrolled, and Mary his wife accompanied him.

Caesar Augustus, the Emperor of Rome, little knew that by this
decree he was causing a prophecy concerning the Son of God to be
fulfilled ; for he knew nothing of the true God, or of his word. But
we, who read the history, ought to admire the ways of God : how
easily he can bring every thing to pass which he has determined to do ;
for he is " great in counsel" (or in making plans) " and mighty in
work," Jer. xxxii. 19, (or in bringing his plans to pass.) It is there-
fore very unbelieving in us to trouble ourselves about the future, for
there is nothing we can desire that God could riot easily cause to hap-
pen ; and if he does not bring it to pass, it is because the thing we
desire does not agree with his own wise and gracious designs.

46 THE ANGELS' APPEARANCE TO THE SHEPHERDS. [JAN. 16.

When Mary arrived at Bethlehem, she was obliged to lodge in a
stable ; for the inn was full, many people having come to have their
names enrolled also. Thus it happened, that her holy babe was born
in a stable, and laid in a manger.

Are we surprised that the glorious Son of God should thus be re-
ceived into this world ! Let us remember why he came. Not to
enjoy himself, but to save us. In order to save us, two things were
necessary. That he should obey the law of God, which we had
broken, and that he should suffer the punishment due to us for break-
ing it.

In order that he might do these things, he was always placed in
suffering circumstances. Poverty and contempt nursed him in his
infancy. The most splendid palace on earth would have been too
humble an abode for him whom the heaven of heavens cannot contain.
But instead of opening his infant eyes in a palace, he opened them in
a stable. It was wonderful condescension in him who was equal with
God, to dwell with men, but in the stable he was surrounded by beasts.
What must the angels who had worshipped him in heaven have felt
when they saw him thus degraded ! Yet this treatment was not to be
compared to that which he afterwards endured on Calvary. As he
walked through this world at each step his way became rougher ; his
first bed was a manger, but his last was a cross. And it was men,
whom he came to redeem, who treated him in this manner. And have
we not all treated him in the same, casting him out of our thoughts,
and crucifying him by our sins ? Yes, we are all guilty before God,
and Jesus alone is righteous. But he is not righteous for himself, but
for us ; neither did he suffer for himself, but for us. He was cast out,
that we might be brought in. He was rejected of men, that we might
be accepted of God.

Evening Scripture portion. Micah V. Bethlehem.

LUKE II. 8-14. The Angels' appearance to the Shepherds.

IN the circumstances of our Saviour's birth, there was a great mix-
ture of meanness and glory. Jesus was laid in a rnanger.; yet angels
announced his appearance. But to whom did angels announce it? not
to princes, but to shepherds ; thus showing that God had chosen the
poor of this world. Through all our Saviour's life, there was the same
mixture of meanness and glory : he lived with fishermen, yet was
sometimes visited by angels ; he had a sorrowful countenance, yet
once it shone brighter than the sun ; he was meanly clad, yet, on one
occasion, his raiment was whiter than any fuller on earth could whiten
it ; he was so weak that he could not bear his cross, yet so strong
that he could rais^ the dead from their graves.

JAN. 16.] THE ANGELS' APPEARANCE TO THE SHEPHERDS. 47

Christ's people are like their master ; they are often poor and afflict-
ed, yet there is a glory about them that makes them as the sons of
God ; for their minds are filled with nobler thoughts than those which
occupy the kings of the earth. While princes are thinking of their
sumptuous feasts, their high titles, and glittering crowns ; the children
of God are meditating upon the supper of the Lamb, the thrones of
light, and the God of glory.

How much astonished the poor shepherds were with the appearance
of the angel, who turned the darkness into day ! How much his mes-
sage must also have surprised them ! He told them that the Son of
God was now come into the world, and was in the city of David, (or
Bethlehem.) Was not this news hard to believe ? But what the angel
added made it harder still ; for he said that this glorious babe was lying
in a manger. Immediately, however, God confirmed his words by
causing a multitude of angels to appear in the heavens ; not two or
three witnesses, but, perhaps, two or three millions.

These angels were not silent witnesses ; they sang a song, whose
very words are handed down to us. It is the only song sung by angels
upon earth that we ever heard. In the book of Revelation some of
their songs in heaven are recorded ; such as " Worthy is the Lamb to
receive honor, power, and glory ;" and " Thou hast created all things,
for thy pleasure they are and were created." But here we read of a
song to which poor shepherds listened. It is a short song, but contains
much ; for it explains the purpose for which the Saviour was come in-
to the world, and the reason he was sent.

The purpose was to bring glory to God and peace on earth. The rea-
son he was sent was because God had good-will towards men. " Glory
o God in the highest, and on earth peace, good-will towards men."

Has not Christ's coming brought glory to God ? Since Christ came
into the world, how many redeemed sinners have glorified God for the
gift of his Son ! But what are these praises compared to the songs of
saints and angels throughout eternity ! Never will they cease to praise
the God of love for sending his only Son to die for wretched men,
But we may ask, " Is there peace on earth ?" Not yet ; but there will
be. This earth shall be filled with the knowledge of the Lord, and
then war shall cease ; the swords shall be turned into ploughshares,
and the spears into priming-hooks, (see Isaiah ii. ;) because the Prince
of Peace shall reign.

And are these God's gracious promises to men ? Let us not doubt
the Lord's good-will towards us. It hurts a tender parent, if he per-
ceives that his children doubt his good-will towards them : he tries to
convince them of it by numerous acts of kindness ; and he is much
disappointed if he cannot succeed in winning their confidence. Has
not the Lord done enough to convince us of his good-will ? Ought we
not always to say, " If God spared not his own Son, but gave him up
for us all, will he not with him freely give us all things." Rom. viii. 32

Evening Scripture portion. Rev. V. Angels' songs in heaven.

48 THE SHEPHERDS' VISIT TO BETHLEHEM. [JAN. 17

LUKE II. 15-20. The Shepherds' Visit to Bethlehem.

WE find that the shepherds believed the news they had heard
They did not say, " Let us go and see whether this thing is come to
pass ;" but they said, " Let us now go and see this thing which is
come to pass." They believed before they had seen. " Blessed are
they who have not seen, and yet have believed." They spoke also as
if they felt grateful for having heard the tidings ; for they added,
" which the Lord hath made known to us." Truly they had reason
to be grateful : for God had shown them very great favor. Let us not
forget that we also are among those to whom the Lord has made known
the birth of his Son. There are millions on this earth who have never
heard of the love of God, in sending a Saviour ; but we have heard of
it from our infant days. Do we, like these shepherds, long to see our
blessed Redeemer ?

How much Joseph and Mary must have been delighted at the en-
trance of the shepherds ! Though overlooked by the world, the holy
child was honored by these poor men. Even now there are only a
few who acknowledge him as their Lord and Master, and these few
are generally poor, like the shepherds of Bethlehem.

These good men did not keep the things they had heard and seen,
a secret. The angel had said that he brought glad tidings which
should be to all people ; therefore the shepherds told the news to all.
Like them, if we believe in Christ ourselves, we shall speak of him to
those who know him not.

How did the people receive the tidings the shepherds brought ?
They wondered ; but probably they soon forgot what they had heard :
while Mary " kept all these things, and pondered them in her heart."
This is the way in which sermons should be heard, and in which the
Bible should be read. All who get good from what they hear, keep it,
and ponder it in their hearts. But how many cast from their minds
what they hear !

There are two comparisons used in the Scriptures to show the care-
less way in which people hear the word of God. One of these com-
parisons is contained in Ezekiel xxxiii. 31, 32. The Israelites listened
to the preaching of Ezekiel as people listen to one who can play well
on an instrument, and who can sing a lovely song. It is not necessary
to think of the music we have heard ; it is enough if it pleases us while
we are hearing it : but we should not listen to sermons in this manner
and think it enough, if they amuse us.

The other comparison may be found in the first chapter of St.
James's Epistle. It is there said that some listen to God's word as a
person looks in a glass, and then goes away and forgets what he has
seen. Such listeners soon lose the good impressions they have re
served, and continue worldly-minded, and ungodly.

There is a beautiful description in the first Psalm, of the right man-

TH1 -^

TJHIVBESITY

JAN. 18.] THE SONG OF SIMEON. 49

ner of receiving the word. The godly man is represented as medi-
tating in God's law, day and night.

One verse of God's holy word laid up in the heart will do us more
good than a whole chapter hastily read, and little considered. Are
there any passages of the Scriptures which are dear to our hearts ?
Has any verse strengthened us in the hour of temptation ; or comforted
us in the day of trouble ? Have we laid up any in store against the
day when we shall walk through the valley of the shadow of death,
when flesh and heart will fail, and when no mortal arm can sustain
our sinking souls ?

Evening Scripture portion. Ez. XXXIII. 21 to end.
Ezekiel's words listened to as a lovely song.

LUKE II. 21-32. The Song of Simeon.

WE read that when the Saviour was eight days old, he was circum-
cised, and named Jesus. It was not necessary that he should be
brought to Jerusalem for that purpose; but at the end of forty days,
when he was nearly six weeks old, he was brought to Jerusalem, for
two purposes.

His mother was then first permitted, after the birth of her son, to
enter the 1 temple. She went there with an offering of thanksgiv-
ing. If she could have afforded it, she would have brought a lamb
of a year, old.; but being very poor, she .presented two doves, or pigeons.
(See Lev. xii.) In the second place, Jesus as a firstborn son was pre-
sented to the Lord ; for, ever since the slaying of the firstborn of the
people of Egypt, and the passing over the firstborn of Israel, God had
claimed, all the firstborn as his own. (Ex. xiii.) . The firstborn of
cows, sheep, and goats were offered in sacrifice : the firstborn of other
beasts were .not. offered, but money was presented in their place, and
this money. was used in buying sacrifices. Neither did God suffer
firstborn children to be offered in sacrifice ; but he permitted them to
be redeemed with money.

Mary accordingly came to the temple to present her firstborn son to
the Lord. When was so acceptable an offering made to the Father !
His only beloved Son was brought to his Father's house, and given
into his Father's bosom. The priest supposed that he was redeemed
by money ; but this holy child could not be redeemed by money ; he
was a Lamb without blemish, and upon the altar of the cross he was
soon to be laid, a willing, a sufficient sacrifice for the sins of the whole
world.

When Mary brought her child into the temple, a most interesting

50 THE SONG OF SIMEON. [JAN. 18

event took place. An aged prophet appeared, and owned the infant
Saviour as his Lord.

Prophets had almost ceased to prophesy for many years before
Jesus came into the world. Malachi, who had prophesied four hun-
dred years before his coming, was the last whose name is recorded.
But at the time of his coming, the spirit of prophecy was again shed
upon some holy persons. We have read the prophecies of Elizabeth,
and Mary, and Zacharias, in the first chapter of St. Luke, and we now
read the prophecy of Simeon. God had informed him that he should
not die till Christ came ; and He had also let him know the precise
moment when the parents had brought the divine infant into the tem-
ple. Simeon entered and found Joseph and Mary doing for their child
after the custom of the law, that is, presenting him to the Lord before
God's priest. At this interesting juncture, the aged saint first beheld
his Saviour, took him in his arms and blessed him ; for his faith was
so strong that he was able to believe that the infant of the poor woman
he saw, was the Lord of all.

The words that he uttered as he held the child are very beautiful.
We perceive that it had been his earnest desire to see his Lord with
his bodily eyes before he died. This was a very natural desire ; and
some people who do not really love Christ might desire the same ;
they might desire it from curiosity, but Simeon desired it from affec-
tion. And why did Simeon love the Saviour ? Because he valued
his great salvation ; he was waiting for the " consolation of Israel,"
(the name given to Christ in verse 25.) He was a penitent sinner,
and it was a consolation to him to know that God had provided a Sa-
viour. He calls Jesus " his salvation," in verse 30. " Mine eyes
have seen thy salvation." He rejoiced also to think that other men
would be saved through Jesus, both Jews and Gentiles ; for he said,
(verses 31, 32,) that God had given him to all people, a light to lighten
the Gentiles, as well as the glory of Israel.

This shows the love to other men that dwelt in Simeon's heart. He
longed that all should know his Saviour. It is recorded of a celebra-
ted minister, named John Howe, that in his latter days he greatly de-
sired to attain such a knowledge of Christ, and feel such a sense of
his love, as might be a foretaste of the joys of heaven. After his
death, a paper was found in his Bible recording how God had answer-
ed his prayer. One morning, (and he noted the day,) he awoke, his
eyes swimming with tears, overwhelmed with a sense of God's good-
ness in shedding down his grace into the hearts of men. He never
could forget the joy of these moments : they made him long still more
ardently for that heaven, which, from his youth, he had panted to be-
hold. How happy thus to see Jesus by faith before we die ! then we
too shall behold him some day with our bodily eyes ; for though we
die without that sight, we shall be raised again to gaze upon our glori-
ous Redeemer, coming in the clouds of heaven.

All true believers may now say, with Job " I know that my Re-

JAN. 19.] THE WORDS OF SIMEON TO MARY. 51

deemer liveth ; and that he shall stand at the latter day upon the
earth ; and though after my skin, worms destroy this body, yet in my
flesh shall I see God ; whom I shall see for myself, and mine eyes
shall behold and not another." Job xix. 25-27.

Evening Scripture portion. Job XIX. Seeing the Redeemer.

LUKE II. 33-35. The words of Simeon to Mary.

BOTH Joseph and Mary marvelled at the things spoken of Christ by
Simeon. The things that made them marvel were that he should be
" a light to lighten the Gentiles," as well as the glory of Israel; for
God's goodness to the Gentiles was a mystery long hidden from the
Jewish nation. But we happy Gentiles have experienced it, and some
among us have found Christ to be a light to lighten our darkness.

Simeon blessed Joseph and Mary : and then he addressed Mary in
particular, and prepared her for all the shame and sorrow that her Son
should undergo ; for what he had said before might have led her to
think that joy only was to be his portion, and that all men, Jews and
Gentiles, would immediately do him honor. But this was not to be
the case. So great would be the agonies of the Son, that a sword
would pierce through the mother's heart. And was not the soul of
Mary thus pierced, when she beheld her Son expiring on the cross ?

Simeon's words concerning the child demand attentive considera-
tion, " This child is set for the fall and rising again of many in Is-
rael." Let us inquire into their meaning, for all that concerns our Sa-
viour is very important to us. How was he the fall of many in Israel ?
Does Christ make men fall ? Simeon here compares Christ to a stone
over which many stumble and fall. St. Paul says, in 1 Cor. i. 23,
that Christ was to the Jews a stumbling-block, or something over
which they fell. How was it they fell over him ? Through pride.
They would not believe that their own righteousness was worthless in
God's sight, and that Christ's righteousness alone could be accepted.
This is the account St. Paul gives of Christ's rejection by the Jews.
His words are, " For they being ignorant of God's righteousness, and
going about to establish their own righteousness, have not submitted
themselves unto the righteousness of God : for Christ is the end of
the law for righteousness to every one that believeth." Rom. x. 3, 4.
And what is the reason that any still refuse Christ ? Is it not because
they do not feel their need of his righteousness ? Is it not because
they feel satisfied with their own performances, and imagine that God
is satisfied also ? And when they are told that they are sinners, they
answer in their hearts, if not with their lips, "We are not such great
sinners as others." People in this state of mind fall over Christ as

52 ANNA THE PROPHETESS. fjAN. 20

over a stumbling-stone : they cannot receive him, because they do no
desire his salvation. St. Peter, in his Epistle, says that Christ was to
such persons, " A stone of stumbling, and a rock of offence, even to
them which stumble at the word, being disobedient." 1 Peter ii. 8.

But Simeon said also that the child was set for the rising again of
many in Israel. Many of those who fell over him at first, afterwards
believed, and rose from sin and death by Christ. Many of the priests
who joined in crucifying the Saviour were afterwards obedient to the
faith. Acts vi. 7.

The poor penitent sinner rises by Christ ; that is, he finds in him a
rock on which to set his feet ; he finds in Christ one who can forgive
his sins, and save his soul ; then he can say with David, " He brought
me up also out of a horrible pit, out of the miry clay, and set my
feet upon a rock, and established my goings." Ps. xl. 2.

Simeon next declared that Christ should be set for " a sign which
.shall be spoken against," (verse 34.)

We should observe that the words, "Yea, a sword shall pierce through
thine own soul, also," are between marks, and the words are called a
" parenthesis;" they might be left out without hurting the sense. Let
us read the sentence without them, that we may better perceive the
meaning, (verses 34, 35.)

" A sign which shall be spoken against, that the thoughts of many
hearts may be revealed." Had Christ not been spoken against, many
who despised him would have followed him. The people applauded
him till they heard the scribes and Pharisees speak so much against
him ; then they cried out, " Crucify him, crucify him."

True religion is still spoken against. People must often give up the
favor of the world, if they would be faithful to Christ. For a time,
perhaps, they may profess to be religious, and lose nothing by it : but
something soon occurs to try them, and to reveal the real state of their
hearts. Is a young person willing to lose an opportunity of a good
settlement, or a tradesman the favor of a rich customer, or a gentleman
the respect of his acquaintance, sooner than disobey his Lord ? Then
their faithful thoughts are revealed. Christ is now like a king disgra-
ced ; only those who really love him will be faithful to him. But
when he comes in his glory to take possession of his kingdom, he will
not fail to remember those who are now cast out for his sake.

Evening Scripture portion. 1 Peter II. Christ a stone of stumbling.

LUKE II. 36-40. Anna the Prophetess.

WE have read of Simeon's blessing the infant Saviour : and we
now hear of another witness, even Anna, an aged prophetess.

JAN. 20.] ANNA THE PROPHETESS. 53

Anna, it appears, had led a very holy life. We do not know her
exact age ; but if she had been a widow eighty-four years, and if she
had J)een married for seven years, she must have been at this time
above a hundred, even supposing that she had married at a very early
period of life. It is said that " she departed not from the temple."
By this, we understand that she lived so near the temple, as to enable
her to attend all its services. When, at nine in the morning, the lamb
was offered on the altar, Anna was there ; and again at three, when
the evening lamb was sacrificed, Anna was not absent. She delighted
in the psalms continually sung in the holy courts ; she listened to the
daily blessings of the priest. There are now many aged Christians,
who, like Anna, dwell near some house of God, and delight in attend-
ing the services ; and, even when their power of hearing has failed,
they yet take pleasure in joining in the prayers of God's assembled
saints. How sweet for them to think that they will soon ascend,
where

" Congregations ne'er break up,
And sabbaths never end."

We hear also that Anna "served God with fastings and prayers."
She not only fasted and prayed, but she served God when she fasted
and prayed. She might have fasted and prayed, and not have served
God ; because she might have done these things in a self-righteous
spirit, as some of the Jews did, whom God reproves in Isaiah Iviii.,
because they fasted and prayed, and yet were living in their sins.

It is said that Anna fasted and prayed " night and day :" no doubt
she was occupied also in many good works, yet she lived in a constant
habit of prayer. We are desired to pray without ceasing, and to con-
tinue in prayer, and this is what Anna did.

In one of St. Paul's Epistles we read a description of such a widow
as God approves, and we find that such a widow both prays constantly,
and does all kinds of good works. It is written in 1 Tim. v. 5, " She
thai, is a widow indeed, and desolate, trusteth in God, and continueth
in supplications and prayers night and day" It is also written that a
widow should be " well reported of for good works : if she have
brought up children, if she have lodged strangers, if she have washed
the saints' feet, if she have relieved the afflicted, if she have diligently
followed every good work." From these we see that a person may at
once pray constantly and do good works also.

We are not told whether Anna came in by the Spirit, as Simeon did,
or whether she had been called by some person, or whether she came
in accidentally ; but we are told that when she did come in, she knew
the infant Saviour as her Lord, " She gave thanks."

With what fervor Anna must have thanked the Lord ! None could
sincerely thank God for Christ in an indifferent, cold manner. Could
we thank a person for saving our lives in the same manner as we
thanked him for doing us any trifling service ! Surely, if we thank
our deliverer at all, we must thank him warmly. Have we ever given

54 THE WISE MEN'S ARRIVAL. [JAN. 21.

our warm thanks to God for sending Jesus into the world? If we
have only thanked him coldly, we have insulted him by our thanks.

Anna not only thanked God, she also spoke of Jesus to " all tjiem
that looked for redemption in Jerusalem." It is evident that there was
a little company of persons there who were looking for redemption from
sin through the promised Saviour.

How much refreshed Joseph and Mary must have been by the
prayers and exhortations of Simeon and Anna ! It is said by St. Luke,
that they returned to their own city Nazareth ; but we find from St.
Matthew's history, that they did not return immediately ; they went
first to Bethlehem, afterwards into Egypt, and at length settled in
Nazareth.

And now we turn from the aged saints to the holy child. There is
but little said of him, but that little shows how holy a child he was.
He " grew and waxed strong in spirit." Not only his limbs increased
in strength, but his affection towards his Father waxed strong. It is
a great mystery how this could be, for he was God ; but we know
that he had not only a human body, but also a human SOUL ; and it was
this soul that waxed strong. It is also written that he was " filled with
ivisdom :" his human mind received more and more knowledge by de-
grees, like the mind of another child. " The grace of God was upon
him ;" that is, the "favor" of God was upon him. God looked upon
his human nature with favor, for as the Son of God, he was always
infinitely beloved by the Father.

How different was he from other children, who generally grow
more wayward and wilful as they grow older ! Even if good impres
sions are made on their minds at six or seven years old, how often do
they wear off when they become twelve or fourteen ! their hearts seem
to grow harder, and to love worldly things more. Was not this the
case with some of us ! Do we not often look back with sorrow upon
the days of our childhood ? Have we not reason to say with David,
" Remember not the sins of my youth, nor my transgressions ?" Per-
haps some are now removed from us, whom we pierced by our heed-
less or perverse conduct. What would we give to recall the time and
to act differently ! but we can only express our penitence to God, and
plead for his pardon.

Evening Scripture portion. 1 Tim. V. A widow indeed.

MATT. II. 1-8. The wise merits arrival at Jerusalem.

WE find from St. Matthew's account, that our Saviour returned to
Bethlehem after he had been presented to the Lord in the temple.
Perhaps his parents intended to bring him up in Bethlehem, as it was
the city of David their forefather. But God did not choose that his

JAN. 21.] THE WISE MEN'S ARRIVAL AT JERUSALEM. 55

Son should be brought up in a renowned city, but in the despised city
of Nazareth ; and we shall see that he caused events to happen which
obliged him to leave Bethlehem.

While the Redeemer was yet an infant, some wise men came to
Jerusalem, inquiring for the King of the Jews. Who were these wise
men ? They were heathen by birth, but it is not known from what
land they came. They must have heard of the true God ; perhaps
some Jews had instructed them. They had seen a star in the east,
probably some light which they had never seen before. But how did
they know that this star was the sign of the birth of the King of the
Jews ? We must conclude that God told them why the star appeared ;
but whether he told them in a dream, or by what other means, we are
not informed. Many nations were at this time expecting some great
deliverer to arise ; for the Jews knew from the prophets that such i
deliverer would come, and as they were scattered over all countries,
they had the opportunity to make their expectation generally known.

These wise men, when they came to Jerusalem, openly asked for
the expected king, supposing that the Jews, who were God's own
people, would know more about him than they did, and would be glad
to receive him. Had these wise men known of Simeon and Anna,
they would surely have inquired of them ; but they inquired of the
chief men of Jerusalem, and these knew nothing of him.

"When Herod the king heard these things he was troubled, and all
Jerusalem with him." (ver. 3.) This Herod was a very wicked man :
he was an Edomite ; that is, he was descended from Esau, but he had
become a Jew in religion ; and he had been appointed king over Jeru-
salem by the Romans, who had conquered the Jews. Herod shed
much blood during his reign, and caused his own wife and two of his
sons to be slain. He was afraid lest some person should take the
crown from him, and therefore he was much alarmed when he heard
the wise men inquire for the King of the Jews.

We may ask, " Why were the people in Jerusalem alarmed also,
and why were they not rather glad at the thought of having another
King ?" Perhaps they were afraid of Herod's filling the city with con-
fusion and blood in opposing the new King. Herod was so artful,
that, instead of telling the wise men of his fears, he pretended to assist
them to find out where the child was. For this purpose he adopted a
very wise method : he desired the chief priests and the scribes, who
studied the Old Testament a great deal, to tell him where the expected
Saviour would be born. They examined the writings of the prophets,
and found that it was declared in the prophet Micah, that he should
be born in the town of Bethlehem.

Only one thing more remained to be done ; to find out how old the
child must be. Herod supposed that the star Had first appeared at the
time the child was born : he inquired of the wise men when it had
appeared, and discovered that it was more than a year ago. He told
the wise men to go to Jerusalem and to seek for a child of that age,

56 THE WISE MEN'S JOURNEY TO BETHLEHEM. [JAN. 22

promising, when they had found him, to come and worship him also
He completely deceived the wise men by his hypocrisy ; but what
would all his plans avail against the Lord, who searches the hearts 1
The Lord, that sitteth in the heavens, laughs at all such attempts to
injure him, as it is written in the second psalm, verse 2-4.

Herod is an instance that a man may believe the word of God, while
he hates it. Herod believed that the prophets had spoken truly, and
had known the place where Christ would be bom ; he believed that
the Messiah would come ; and yet he desired to destroy him, and
thought it possible to effect his purpose. What madness this appears !
It is the faith of devils : like Herod, they believe, and tremble. James
ii. 19. Let us beware of hav:iig such a faith ; a faith that will make
us afraid of God, and yet not make us love him, or delight to please
him. This faith will only make us miserable. How different was
the faith of Simeon and Anna, of the poor shepherds, and of the wise
men! They were filled with joy on account of a Saviour's birth.
Have we ever rejoiced at the thought that Christ has been born into
the world ?

Evening Scripture portion. Ps. II.
Matt. II. 9-11. The opposition of the wicked to Christ.

MATT. II. 9-11. The wise men's journey to Bethlehem.

HEROD had not been able to give the wise men exact information
respecting the place where the King they sought would be found : he
had only told them that he was in Bethlehem. But God did not leave
them to search in vain. As they were on the way, the star they had
seen in their own country appeared again, and stopped over the very
house where the Saviour was. This star could not have been like the
stars we behold in the height of the heavens, for one of those stars
could not point out any particular house : it must have been a light,
floating in the air.

No doubt the house in which Mary dwelt was a lowly one, but the
wise men were not discouraged by its meanness from worshipping its
glorious inhabitant. How often now does Christ dwell with the poor
tenants of a cottage ! How seldom is he found ruling in the mansions
of the great, or the palaces of kings ! Yet even among the rich, noble.
and wise, there are a few who love their despised Saviour. These
men from the East seem to have been rich, as well as wise ; for they
brought treasures with them from their native land, and laid them at
their Redeemer's feet. ' What must have been their joy at that mo-
ment ! If the sight of the star caused them to feel exceeding great
joy, what transport the sight of the Lord himself must have occa-
sioned ! The luxuries, the splendor, the honor they had enjoyed in

JAN. 22.] THE WISE MEN'S JOURNEY TO BETHLEHEM. 57

their native land, can never have given them the satisfaction they felt
when gazing on the glorious infant.

These men were very different from the shepherds of Bethlehem in
their circumstances. The most remarkable difference between them
was this ; the shepherds were Jews, the wise men were Gentiles.
They were the first Gentiles whose coming to Christ is recorded ;
their coming was a sign that Gentiles as well as Jews would be saved
through him. How interesting this fact is to us who are Gentiles.
Though Christ was born among the Jews, he is our Saviour as well
as theirs. And his riame is now known by millions of the Gentile
nations ; and it shall be known by every nation under heaven ; for all
nations shall serve him, and all kings shall fall down before him, as it
is written in Ps. Ixxii.

But let us not read the history of these wise it/en without seeking
to learn something from their example. What earnestness they dis-
played in their search for the Saviour ! They travelled far to seek
him ; they inquired diligently after him ; they watched anxiously for
the sign, when it had ceased to be visible, and rejoiced exceedingly,
when it again appeared. Surely these wise men, by their conduct,
condemn those who are living in Christian lands, unmindful of their
Saviour. There are some who confess they know but little of him,
and who yet seem unwilling to take any trouble to know him better.
How would those wise men have valued our advantage ! how dearly
would they have prized one of our Bibles, one of our faithful minis-
ters, one of our blessed Sabbaths ! Some there are now among the
poor heathen, who, by their eager desire to obtain a missionary, re-
mind us of these wise men. An African chief sent two hundred oxen
to a missionary settlement, hoping with them to purchase a teacher ;
such was his ignorance, that he thought he might obtain one by such
means. Robbers seized upon his herd as it was being driven along.
Thcugh his disappointment was great, he did not abandon his project
of obtaining an instructor. But while he was contriving some other
method of gaining the precious boon, God, in his gracious Providence,
directed the steps of some missionaries to his land. These good men
were travelling to a more distant spot, but they could not resist the
chief's earnest entreaties ; they took up their abode in his country, and
soon enlightened its darkness with the glorious beams of gospel light.*
Did not that African resemble these wise men, and were not his
hopes, like theirs, fulfilled ? Here is encouragement for all those who
desire spiritual blessings. The Lord will give them the desires of their
heart.

Evening Scripture portion. Ps. LXXII. Kings shall worship Christ.

See Moffat's Southern Africa, the beginning of the last chapter.

58 THE HEAVENLY WARNINGS. [JAN. 23

MATT. II. 12-15. The heavenly warnings.

TWICE in a very little space God sent messages to his faithful ser-
vants in the dreams of the night. One dream was to warn the wise
men not to inform Herod that they had found the infant King ; the
other was, to warn Joseph not to remain in Bethlehem. We perceive
how easily God can defeat the plans of the wicked, as it is written in
the fifth chapter of Job : " He disappointeth the devices of the crafty,
so that their hands cannot perform their enterprise." There is a beau-
tiful prayer in the liturgy, entreating God to exercise this power in our
behalf. " Graciously hear us, that those evils which the craft, or sub-
tlety of the devil or man, worketh against us may be brought to naught,
and, by the providence of thy goodness, may be dispersed." We see
how God dispersed those evils which Satan and Herod were working
against the Son of God. Satan still stirs up wicked men to form plans
against the children of God ; and still the Lord, by his gracious provi-
dence, disperses these evils. Are we distressed at the thought of any
malicious plan being formed against us, either by Satan or by our
fellow-creatures ? Let us pray to the Lord to defend us. No one can
harm us, if we are followers of that which is good.

We have all heard of the Gunpowder-plot. What a diabolical
scheme it was ! The Roman Catholics had contrived a plan for
blowing up the king of England, with his family and parliament, be-
cause they supported the Protestant religion ; but God defeated their
malicious design. One of the conspirators wrote a letter to Lord
Monteagle, warning him not to go to the house of parliament, when the
king next should open it. God gave such discernment to the king,
that when Lord Monteagle showed him the letter, he suspected that a
gunpowder-plot had been formed. Thus this dreadful evil was dis-
persed.

We find also many instances in the lives of God's servants, of the
same gracious interference. The missionary Williams was saved
from falling into the hands of four cruel heathens, who had determined
to kill him. It was his custom to go sometimes to a neighboring
island on Saturday to perform the Sabbath services. Four young men,
who hated the Christian religion, offered to convey him to the island.
They appeared as if they wished to show kindness to the missionary ;
but in reality they had agreed, when he was at a distance from the
shore, to throw him into the sea. Williams accepted the offer. God,
however, by a very trifling circumstance, rescued him from the snare.
He had lately painted his boat with a peculiar kind of paint, that did
not dry as quickly as he expected, and fearing to venture out to sea
while his boat was in that state, he refused to go with those who de-
sired to be his murderers. Thus was the wicked scheme frustrated.
At length, indeed, he fell by the hands of cruel savages ; but not till his
work was done.

JAN. 24.] THE SLAUGHTER OF THE BABES. 59

If we knew all the plans that Satan formed against us, we should be
filled with wonder at the deliverances we experience. But perhaps
we may remember some instances in our own lives, in which we dis-
covered that the attempts of men to hurt us were frustrated. What
wonderful proofs of the Lord's watchful care over his people will be
revealed in another world ! Then shall they know those things that
they know not now. Then it will be found that Job was not the only
saint whom Satan sought to cast down by the weight of his sorrows ;
nor Peter the only disciple that he desired to sift by the force of temp-
tations ; nor the blessed Saviour, the only child that he sought to cut
off by an untimely death. Then it will appear how the Lord kept his
people in the hollow of his hand from all the blasts of the enemy ; and
then there will ascend a chorus of hallelujahs from the happy redeemed,
and from the glorious angels that were their appointed guard during
the years of their weakness.

Evening Scripture portion. Job V. Disappointment of wicked devices.

MATT. II. 16-18. The Slaughter of the Babes.

EVERY one who reads this passage must shudder at the dreadful
cruelty of Herod. There was a singular barbarity in ordering the
babes to be slaughtered ; little creatures who could not have offended
him, and were unable to resist him. Who can bear to think of the
anguish of the mothers in that terrible day ! When the firstborn of
Egypt were slain by the destroying angel, the cry was terrible. Can
it have been less terrible when the youngest son of many a mother was
murdered by the pitiless executioner ? We know that the mother's
heart clings closely to her helpless infant. Tears and entreaties were
all in vain : not only the babes of Bethlehem were slaughtered, but the
babes in all the coasts or places round about.

We might be disposed to ponder how any human creature could
perpetrate so atrocious a deed, did not the history of ungodly men
disclose every kind of bloody act. This very Herod, just before his
death, knowing how glad people would be when he expired, caused a
number of Jews to be shut up, and desired that as soon as he was dead
they should be killed ; for by this means he hoped that the relations of
the slaughtered Jews would be obliged to mourn. This command,
however, was not obeyed. Such a king as Herod cared not for the
lives of infants in comparison to his own security. Though few in a
Christian land would dare to commit such acts of cruelty as Herod did,
yet are not the feelings of unconverted men as selfish as his ? Are we
not all by nature so selfish, that we care not what calamities come upon
others, if we gain any thing by them ? For instance, are not people

60 JOSEPH'S RETURN. [JAN. 25.

glad of a war, if it will promote their trade, though they know war
brings misery upon thousands of their fellow-creatures ?

How interesting was the fate of these infants ! they died in the Sa-
viour's stead. Some have called them martyrs, because they died for
Christ, though without their own knowledge. In the service of the
Church of England they are spoken of as the Innocents. A babe may
be called " innocent," because it has not yet committed any acts of
sin ; still it has a sinful nature, and would, if it lived, sin as soon as
reason dawned. There never was but one truly innocent babe : it was
the infant Saviour.

Why is Rachel spoken of in the passage quoted by Jeremiah ? Be-
cause Rachel was the mother of Joseph and Benjamin, and many of
those babes were descended from her. She is represented in a poeti-
cal way, as weeping over her murdered offspring.

This was the scene on earth. How different were the scenes then
witnessed in heaven ! What a multitude of happy spirits then entered
together into glory ! David was comforted when he lost his little one,
by the thoughts of beholding it again. He said to those who wondered
at his cheerfulness, knowing, as they did, his affection for his child,
" I shall go to him ; but he shall not return to me." 2 Sam. xii. 23.
If David, who lived before the coming of Christ, was supported by this
confidence, how much more ought parents who live after his coming
to be consoled by such thoughts when they lose their darling infants !
Do not they know how Christ loved little children, and how he took
them in his arms and blessed them, and how he said, " Of such is the
kingdom of heaven ?" The believing parent may feel assured that he
shall see his child again among the cherub choir. Well may he love
that Saviour to whose grace he owes the happiness of his departed little
one.

Evening Scripture portion. 2 Sam. XII. 13-23

MATT. II. 19-23. Joseph's return.

WHAT an important charge was committed to Joseph ! The care
of the infant Saviour and of his mother. How honorable was the
post he occupied ! He was a shield from the darts of the enemy to
the blessed child. God did not leave him without assistance in perform-
ing his allotted work. Joseph knew not how to protect his little family ;
he knew not when dangers awaited them, or when those dangers were
removed.

In this chapter, God directs Joseph three times by dreams how to
act ; he tells him when to depart into Egypt, when to return to Canaan,
and in what city to fix his abode. Does not this kindness shown to

JAN. 25.] JOSEPH'S RETURN. 61

Joseph give us reason to expect that God will direct his people now,
when they are perplexed and at a loss how to act? Persons who
desire to act right, are often in much perplexity respecting the path of
duty. They know not, in some cases, what plan it would be best to
pursue ; whether to settle in this village or in that town ; to form an
engagement with this person or with another ; to go, or stay, to con-
sent or to refuse, to speak or to be silent. Though they consult the
Holy Word for wisdom, they can gain no light upon their path ; though
they consult pious friends, they can get no certain advice ; and though
they pray to God, they seem to obtain no answer. What then are they
to do ? Would the Lord direct them by a dream, how happy would
they be ! but no such dreams as Joseph had, are vouchsafed to them.

Is not the Lord, by their perplexities, teaching them patience 1 Is
he not teaching them to persevere in prayer, and to feel more deeply
their own weakness and ignorance ? If they continue to look up to
God, either some circumstance shall occur that shall show them the
path of duty ; or God will send some messenger (though not an angel)
to point it out ; or He himself will in some way or other make it clear
to their minds. Or if he do not make it clear before the period of de-
cision arrives, He will show them afterwards that their steps were
ordered by Him. But no such guidance shall be 'granted to those who
are not desirous to act uprightly. " The way of the wicked is as dark-
ness ; they know not at what they stumble." Prov. iv. 19. This is
the threatening; but the promise is, "In all thy ways acknowledge
him ; He shall direct thy paths." Prov. iii. 6.

Joseph, as we have already observed, was commanded in a dream
to return to his own land. The angel said, " They are dead which
sought the young child's life." It seems, therefore, that some one be-
side Herod sought to destroy Jesus ; for the angel said, " They are
dead." Perhaps this other person was Herod's eldest son Antipater ;
for he may have desired the destruction of the infant for the same rea-
son as his father. This Antipater died a few months before Herod,
but not a natural death. His father had unjustly suspected him of
plotting against his life, and had caused him to be executed. Soon
afterwards the bloody tyrant himself died in the most horrible torments :
his illness began about the time of the slaughter of the innocent babes ;
in vain he travelled about his kingdom to obtain a cure ; no earthly
hand could heal him ; his disease grew worse and worse, till he became
intolerably offensive to all about him, and even to himself. He expired
two years after the murder of the infants, eaten by worms.

Thus God often inflicts judgments on those who persecute his peo-
ple. Several persecutors have died in the manner that Herod did, and
others have been cut off suddenly in God's wrath. In this sudden
manner a wicked Roman Catholic bishop of England once perished.
His name was Gardiner. He had sworn that he would not eat till he
had heard that two pious Protestant bishops had been burnt for the
truth's sake. He generally dined at twelve. The news did not reach

62 CHRIST AMONG THE DOCTORS. fjAN. 26.

him till four. He then sat down to dinner, and the first mouthful he
took, he expired. Surely all men must have said, " This is the finger
of God." True believers are dear to God as the apple of his eye, and
those who dare to hurt or mock them, are abhorred by him.

Joseph and Mary must have been rejoiced to leave Egypt, the land
of idols ; for if David sighed after the services of the temple when
absent from them, as the hart panteth after the water-brooks, surely
these pious persons did so also.

It appears that they intended to live near Jerusalem, probably in
Bethlehem, which was only seven miles distant ; but when they ar-
rived in Canaan, they heard that the Romans had appointed a cruel son
of Herod's, called Archelaus, to be governor instead of his father ;
therefore they were afraid to remain near him. Joseph was then di-
rected in a dream to go to Nazareth, where they had formerly lived.
God chose that his Son should be brought up there, that he might be
called a Nazarene. There is no prophet who has said these very words,
but several have said that Jesus should be despised. The name Naz-
arene was very disgraceful, because Nazareth was a very mean and
wicked city.

And did Jesus bear so despised a name ? Ought we to be proud,
when our great Lord was so humble ? We are disposed to be ashamed
of the meanness of our family, or circumstances, or education, and we
are anxious to conceal such things from the world. This pride is very
sinful, and comes to us from our first parents, who wished to be as
gods. But Jesus has set his people an example of suffering contempt.

Evening Scripture portion. Prov. III. Promise of direction.

LUKE II. 41 to end. Christ among the doctors.

WE only hear one anecdote of our Saviour in his childhood. We
should like to hear many particulars concerning him in early life, but
the Holy Spirit has caused us to know the things the most necessary,
and it is more necessary that we should know what Christ said and
did when he was a minister than when he was a child.

We find that his parents were accustomed to attend the passover at
Jerusalem every year. The men were commanded, the women were
permitted to attend this feast. At twelve years old it was the custom
for boys to begin to accompany their parents, and at that age our Lord
accompanied his parents.

The feast of the Passover continued seven days, during which time
unleavened bread was eaten. The parents of Jesus fulfilled the days
of the feast, that is, they remained seven days in Jerusalem, and then
began to return homewards. There was a large company of persons

JAN. 26.] CHRIST AMONG THE DOCTORS. 63

returning to Nazareth, distant about seventy-six miles from Jerusalem.
The parents of Jesus at first supposed that the child was with some
of their friends, till evening coming on, they sought him, and found
him not. They returned with heavy hearts to Jerusalem, and found
him in the temple. Altogether they had not seen him for three days ;
they had gone one day's journey and returned during another day, and
they saw him again on the third.

What was Jesus doing in the temple ? He was sitting in the midst
of the doctors. These doctors were men learned in the scriptures,
who explained them to the people : but they were not in general pious
men. Was Jesus teaching the doctors ? Far from it. He was lis-
tening to them : for it was the custom for these doctors to instruct the
young people, asking them questions, and answering their inquiries.

But we naturally wonder why Jesus did not inform his parents of
his intention to remain longer in Jerusalem. No doubt he knew that
it was his heavenly Father's will that he should not tell them, for he
would not have caused them any useless sorrow. Probably God wish-
ed to remind Mary by this circumstance, that her Son was come into
this world to do a great work, and that she must expect to find him
continually engaged in it. All parents ought to be ready to give up
their children for God's service, and to part with them to a distance,
even as missionaries in a foreign land, if it be God's will. When the
mother of the famous Wesley was asked, whether she was willing to
part with her two sons, to go as missionaries to America, she answer-
ed, " Had I ten sons, I should rejoice that they should be so em-
ployed."

Mary gently reproached her son with having caused her and Joseph
so much anxiety, (verse 48.) Accustomed no doubt to the most affec-
tionate behavior from him, she was surprised at any conduct that ap
peared unkind.

Our Lord answered, " How is it that ye sought me ? Wist ye
not, (or know ye not,) that I must be about my Father's business ?"

This reply was full of the dignity that belonged to him, as the Son
of God. In his obedience to his mother on other occasions, he set an
example to all children, but in his conduct on this occasion, he acted
as became the King of kings and Lord of lords.

But what was the business which our Saviour said that his Father
had given him to do ?

We can discover what it was from other parts of the Scriptures !
What did he come down from heaven for ? Was it for his own plea-
sure ? No, it was to do his Father's work. This work was the sal-
vation of sinful man. In order to accomplish this salvation, he fulfilled
the law that We have broken, and suffered the punishment due to us
for breaking it. He began to fulfil the law, as soon as he came into
this world. While yet a child of twelve years old, he was intent upon
his great work. Therefore he said to his parents, " Wist ye not tha
I must be about my Father's business ?"

64 JOHN PREACHES IN THE WILDERNESS. [JAN. 27

Has God sent us on any business ? Yes ! He has appointed to
each of us a work to perform. A glorious work it is ; a work in
which angels are always engaged, and of which they are never weary.
It is not to accomplish our own salvation. That work Christ has done
for all who believe in him. It is to promote the glory of God our
Father. Yet who that looked around him and observed men's actions,
would imagine that they had this work to do ? What are the things
about which men seem most anxious ? Does not each seem to say, by
his conduct, "How shall I please myself?" or " How shall I enrich
myself?" or "How shall I gain credit to myself?" How few behave
as if their chief desire was to please God ! Yet is it not very sinful
to be careless about pleasing him, who sent his Son to die for us ?
When that excellent minister, Dr. Payson, was on his dying bed, he
said, " Oh how often have I begun the day thinking, ' How shall 1
please myself ?' instead of ' How shall I please God ?' "

Yet Payson had led a very holy life, and God had converted many
sinners by him ; but when a saint is dying he often sees his actions in
a light in which he never saw them before. O that every one of us,
now that life is before us, may seek to do our Father's business ; for
we know not how soon we may be called to render an account of the
use we have made* of our time upon earth.

Evening Scripture portion. 2 Cor. V. Serving the Lord.

MATT. III. 1-6. John preaches in the wilderness.

WE hear nothing of John the Baptist during his youth, excepting
that he was pious, and lived much in the deserts. When he was
twenty-seven or thirty years of age he began to preach. He did not,
however, go to the cities, but remained in the wilderness.

We may wonder how he found a congregation there. Probably his
singular habits and his holy life had caused him to be much spoken of.
He was clothed in a manner unlike persons of his station ; for he wore
a sort of cloth made of coarse camel's hair, and a leathern girdle ; and
he ate locusts, little animals, about an inch long, which, being nourished
by leaves, are fit to eat ; he fed also on honey, which is abundant in
,he woods and among the rocks of Judea. Men went into the wilder-
ness to see him, and these bringing back a wonderful report of him,
induced others to come, till at length crowds were collected to hear his
sermons. God can easily draw people to hear his faithful ministers, if
he will. No doubt John was rejoiced to behold such multitudes of
persons, for he longed to point them all to the only Saviour.

What was the subject of his first sermons ? Repentance ! What
is repentance ? Is it change of conduct only ? No ; people who have

JAN. 27.] JOHN PREACHES IN THE WILDERNESS. 65

never repented, sometimes reform their lives. A person may see it to
be his interest to lead a better life, and for that reason he may amend.
Is it sorrow for sin ? Sorrow is part of repentance, but there is a sor-
row that is not repentance ; sorrow for the consequences of sin is not
repentance. Saul, the king of Israel, was sorry when he heard he had
lost his kingdom by disobedience, but he was not sorry for his sin,
only for his punishment. True repentance is a change of mind and
heart. A man who really repents, feels grieved because he has offend-
ed God, and he longs to serve God better in time to come.

Can a person change his own heart ? It is impossible ; therefore
we know that repentance must be the gift of God. Yet John told the
people to repent, because he knew that God was willing to bestow
repentance.

The chief object of John's ministry was to announce the coming of
the Lord. This he did when he said, " The kingdom of heaven is at
hand." No doubt he explained to the people the meaning of this de-
claration. We may understand its meaning by comparing it with other
parts of Scripture. When Satan tempted our first parents to eat the
forbidden fruit, he set up his own kingdom upon the earth ; he became
the god of this world. But God sent his son to dethrone Satan, and
establish his own kingdom. As soon as a sinner believes in Christ, he
passes into the kingdom of heaven, or of Christ. St. Paul, in his epistle
to the Colossians, speaking of the Father, says, " Who hath delivered
us from the power of darkness and hath translated us into the kingdom
of his dear Son." Col. i. 13.

John the Baptist was like a herald who proclaims the approach of a
glorious monarch, or like a pioneer who prepares his way through a
desert. He knew that unless men repented of their sins, -they would
not receive the Saviour with gladness. He did not preach in vain.
Many felt convinced of their sins, and anxious to be cleansed from
their guilt and pollution ; then they were baptized in Jordan, confessing
their sins.

But could the waters of Jordan cleanse their souls ? The waters
of all the rivers in the world could not wash out one spot from the soul.
Why then were they baptized ? It had long been the custom for the
Jews to baptize heathens who had forsaken idols for the worship of the
true God. But John baptized the Jews, as a testimony that they also
needed purification. At length he pointed to Jesus and cried, " Behold
the Lamb of God which taketh away the sins of the world." It is
the blood of that Lamb which cleanses from sin, and that blood alone.
The saints in heaven are now clothed in pure and spotless garments.
But was it baptism that made them white ? Hear what the Scripture
saith, " These are they which came out of great tribulation, and have
washed their robes and made them white in the blood of the Lamb"
Rev. vii. 14.

Evening Scripture portion. Isaiah XL. 1-17. Prophecy concerning John.

66 JOHN WARNS THE PHARISEES. [JAN. 28

MATT. III. 7-12. John warns the Pharisees and Sadducees.

AMONG the people who came to hear John preach in the wilder-
ness, were many of the Pharisees and the Sadducees. Curiosity
drew them to hear that famous preacher. It will be well to stop a
moment to inquire into the character of these men. They were called
Pharisees and Sadducees, not because they belonged to foreign nations,
(as we call some persons French and some English,) but because they
had particular opinions on religious subjects ; they belonged to two
sects among the Jews.

The Pharisees professed to observe all God's laws concerning sac-
rifices, tithes, and ceremonies, and also many other laws which men
had made ; and they thought that by doing these things they should
be worthy of places in heaven. At the same time they did not love
God, but loved money and the praise of men. Such was the character
of the Pharisees.

Are there any Pharisees in these days ? There are none of us who
do exactly the same things as the Pharisees did, but there are many
who have the same kind of righteousness ; they wish to be religious,
or at least to appear religious, and therefore they read the Bible, go to
church, take the sacrament ; and they think they are the better for
these services, while their hearts are still full of the love of pleasure,
or of money, or of praise. There is only one way of salvation it is
by believing in Jesus Christ ; when we believe in him, our sins are
forgiven on account of his sufferings, and our hearts are made holy by
his Spirit. Are there any of us who are endeavoring to deceive God
by a little outward service ? Let us give up the vain attempt God
will not be mocked ; unless we really wish to forsake all our sins, we
are hypocrites, like the Pharisees.

But who were the Sadducees ? They were unbelieving men, proud
of their understandings, and who thought themselves much wiser than
common people. They said that there were no angels nor spirits, and
no rising again of the dead ; and they sneered at those people who
believed all the wonderful things written in the Bible. They only
professed to believe the first five books of the Bible, called the books
of Moses. Are there any Sadducees now ? Alas ! there are too many
who resemble them. Such persons are called infidels, or deists. They
have written many wicked books for the purpose of turning the Bible
into ridicule. Their writings are poison to the mind, and they have
destroyed many souls. There are numerous proofs that the Bible is
the Word of God. To mention only one or two ; behold the desola-
tion of Jerusalem and the scattering of the Jews according to God's
prophecy.

When these self-righteous Pharisees and scoffing Sadducees came
to hear John preach, was he afraid of them, because they were rich
and learned ? Did he preach elegant sermons to please them ? No ;

JAN. 29.] JOHN INSTRUCTS VARIOUS CLASSES, ETC. 67

he spoke plainly and faithfully to them. He said, " O generation of
vipers ;" he called them the seed of the serpent, or the children of the
devil ; he said, " Who hath warned you to flee from the wrath to
come ?" he knew that because they were rich and learned, few would
dare to warn them of the wrath to come ; therefore out of love to their
souls, he warned them. He did not tell them there was no hope for
them, but he told them there was no time to lose. He knew that when
he called them children of the devil, they would answer in their hearts,
" We are the children of the pious Abraham, not of the devil ; we have
Abraham to our father." When ministers are preaching, people are
very apt to be making some excuse in their hearts. John told the
Pharisees that they would not be saved because they were the children
of Abraham according to the flesh, for God could make the stones into
Abraham's children ; and God soon did make the Gentiles, whom the
Jews despised as though they had been stones, into the children of
Abraham in the spirit. Then John told them of their awful condition,
while they were bringing forth bad fruit, or doing evil works. The
axe, as it were, was laid ready to hew them down. Could we see
death and judgment as near as they really are, we should tremble at
the thought of continuing in sin.

St. Luke tells us in his gospel, (iii. 15,) that many people began to
think that John was, perhaps, the Saviour so long expected that is,
the Christ, or the anointed one. Did John wish them to think this ?
No ; he wished no glory for himself ; he said that his baptism was
nothing compared to that which Jesus would bestow. John could
wash the body with water as a sign of repentance, but Jesus could
wash the soul with the Holy Ghost ; he could even cleanse it, as by
fire. There is nothing cleanses like fire ; water can not cleanse gold
from its dross, but Jire can. The Spirit of Christ can consume our
sins, as fire consumes dross.

Then John showed the terrible consequences of not believing in this
Saviour. He compared Jesus (v. 12) to a thrasher, who separates
the wheat from the chaff. We are accustomed to hear of the meek
and gentle Saviour, and so he is, for he wipes away the tear of the
penitent, and binds up the wound of the broken-hearted ; but he is
also the holy Jesus ; he cannot bear proud sinners, and at the last day
his wrath against them will be so terrible, that they will call upon the
rocks and mountains to hide them from the wrath of the Lamb.
(Rev. vi.)

Evsning Scripture portion. Phil. III. The righteousness of Christ.

LUKE III. 10-14. John instructs various classes in their duties.

WE have seen that John the Baptist was a very faithful preacher;
one who spoke to the rich as well as to the poor of their sins ; but we

68 JOHN INSTRUCTS VARIOUS CLASSES [jAN. 29.

do not hear that the Pharisees and Sadducees took warning from his
sermons ; yet there were some persons who did. The people (that
is, the common people, as they are called) said, " What shall we do,
then ?" What did they mean by this question ? Did they mean,
" What shall we do to be saved ?" No, that was not the question.
We read, in the Acts, of a penitent jailer who said to the apostle Paul
and his friend Silas, " Sirs, what must I do to be saved /"' And they
replied, " Believe on the Lord Jesus Christ, and thou shalt be saved."
(Acts xvi. 31.) No doubt John would have answered the people in
the same manner, if they had asked him the same question ; he would
have said, " Believe in him who cometh after me."

But the people did not ask this question. John had just been ex-
horting them to bring forth fruits worthy of repentance, and had been
telling them that every tree that brought forth bad fruit was cast into
the fire. By fruit, you well know that he meant good works. John
wanted the people to show by their conduct that their repentance was
sincere. It must have gladdened his heart, when, after his sermons,
they came to inquire what good works they ought to do. It is a good
sign when people ask questions about their duties.

John, by his answer, shows us what was the chief sin of the people
He said, " He that hath two coats, let him impart to him that hath
none, and he that hath meat let him do likewise." The chief s-in of
the people was covetousness. These people were not all of them rich.
Covetousness was the sin of the poor, as well as of the rich. As we
read in Jer. viii. 10, "Every one, from the least, even unto the great
est, is given to covetousness."

Is this sin still very common? It is. People's hearts are still
wrapped up in their property their money, their clothes, their houses,
their furniture, or their lands, whether they have little or much. Peo-
ple are so fond of their property that they are loath to part with any
of it. But the word of God tells us that we should be ready to give
that we should even labor that we may have something to give.
(Eph. iv. 28 ; Acts xx. 34, 35.)

Perhaps it will be asked, " Is it wrong to have two sets of clothes ?"
No ; the expression " two coats," need not be taken literally. What
then does it signify ? That those who have more than enough for
themselves, ought to give to those who have less than enough. The
Scriptures do not forbid our saving against old age or sickness ; but
they command us to give to those who are in need. God will never
suffer any one to languish in distress through following this command ;
he will raise up friends for them in the time of need. " Blessed is the
man that considereth the poor." (Ps. xli. 1.) Cast thy bread upon
the waters, for thou shalt find it after many days. (Eccles. xi. 1.)

There was a poor servant who gave all her money to her destitute
parents , she was overtaken by sickness early in life ; she became
unfit for service, and had no means of support ; but God put it into
the heart of the Rev. Thomas Scott (who wrote the Commentary OH

JAN. 29.] IN THEIR DUTIES. 69

the Bible) to take her into his house, and, though not rich himself,
with the aid of some of his friends, he gladly supported her all her
days, thinking it a blessing to have so pious a person in his family.
Where could she have passed her life in greater peace than beneath
the roof of a faithful minister ?

If people spend their money, when young, in pleasures, in fine dress,
or in useless things, there is no promise for them to depend upon ; but
if they delight in giving for God's sake to the poor, they shall never be
forsaken.

The publicans also asked John what they must to. These publi-
cans were not like the publicans of these days ; they did not keep
public-houses ; they collected the public taxes for the Romans. Their
chief sin was dishonesty. They made people pay more taxes than the
government required, and by their impositions they enriched them-
selves. In most trades and employments there is some temptation to
dishonesty, and many people think that they may do whatever it is the
custom to do. Let each of us inquire, " Is there any thing I do in my
station, that I wish to conceal from my master or my customer?"
That practice is dishonest, however common it may be. If you really
repent, you will leave it off, though others should call you over strict
and precise, and even try to injure you, because your conduct is a
reproach to them.

Some soldiers next inquired what they must do. Does it surprise
us to find that even soldiers had been moved by John's preaching ?
War is a terrible calamity. Were all men true Christians, there would
be no war ; yet John did not tell the soldiers to leave off being soldiers,
for the guilt of unjust wars lies rather upon those who begin and con-
tinue them, even kings and rulers, than upon the men who are hired
to fight. John warned the soldiers against the sins most common in
their profession. One of these was violence ; the soldiers were apt to
take things away by force ; therefore John said, " Do violence to no
man." They were also accustomed to accuse others falsely before
the judges, perhaps for the sake of bribes ; therefore he said, " Nor
accuse any man falsely." They were also disposed to be discontented
with their pay ; therefore he said, " Be content with your wages."

Should we like to inquire of John the Baptist what we ought to do ?
He would not give us all the same answer ; he would point out differ-
ent duties to us according to our station, as servants or masters, parents
or children ; or according to our trade or profession. But need we
wish that John the Baptist were risen from the dead, that he might in-
struct us ? Let us look into the epistles of Paul and Peter, and we
shall find directions to servants and masters, to parents and children.
Servants are desired to be meek, honest, and submissive ; masters to
be just and kind ; children to be obedient and respectful. Parents are
commanded to bring up their children piously, and not to provoke
them to wrath. Young men are instructed to be sober-minded ; young
women to be keepers at home. Older men and women are warned

70 THE BAPTISM OF CHRIST. [JAN. 30.

against the love of wine. (See the epistles to Titus, and to the Colos-
sians, and the first epistle of Peter.) Thus we are all set on our guard
against the temptations of our age and station.

No doubt if people had come separately to John, he would have
given still more particular directions. Each of us has some particular
sin into which he is very apt to fall ; one is most disposed to anger,
another to vanity, another to envy, another to idleness, and another to
intemperance.

We shall never deserve heaven by leaving off our sins ; it is Christ
who has purchased heaven by his blood to bestow it on those who be-
lieve in his name. But if we do really believe we shall bring forth
good fruit, and forsake our sins. It is God only that can change our
hearts ; but we must not wait till we feel right feelings, before we
begin to act right. We must avoid every thing that we know to be
wrong, and entreat God to overcome the evil feelings of our hearts,
(which we cannot subdue,) and to enable us to do that which is pleas-
ing in his sight.

Evening Scripture portion. Titus II. Relative duties.

MATT. III. 13, to the end. The baptism of Christ.

ONE of the most wonderful events ever transacted on this earth is
recorded in this passage.

We behold the Son of God in great humility coming to be baptized
of John, as though he had been a sinner ; and we behold the Everlast-
ing Father and the Spirit, honoring him with unspeakable honor.
Well might John be surprised to see the Son of God apply to him for
baptism ! He objected to baptizing One so much greater than him-
self, saying, " I have need to be baptized of thee, and comest thou to
me ?" It appears, therefore, that John knew who he was ; yet we
read in St. John's gospel (i. 33) that he knew him not ; God therefore
must have made John know him at the time of the baptism. It may
appear strange that John should not have known him, as Elizabeth,
his mother, was the cousin of Mary, the mother of Jesus ; but then we
must remember that they had been brought up in distant parts of the
land. God had wise reasons for not permitting them to be known to
each other till this time. If John had known Jesus before as a rela-
tion, it might then have been supposed that he had been deceived by
him ; but now that he had never seen him, no deception could be
suspected.

How full of reverence and humility were John's words " I have
need to be baptized of thee," baptized, not with water, (for Jesus
baptized none in this manner,) but with the Holy Ghost and with fire.

JAN. 30.] THE BAPTISM OF CHRIST. 71

The angel had declared that John should be filled with the Holy Ghost,
even before his birth ; still John felt his need of the Saviour's baptism.
Does not this teach us that we all need this baptism continually ?
Though we have been baptized with water, though we have even un-
dergone a change of heart, yet still we need fresh supplies of the Holy
Spirit. If we feel OUT need, we shall come often to Jesus, that he
may baptize us. Blessed Jesus, we have need to be baptized of
thee !

What was the Saviour's reason for coming to be baptized ? He
condescends to explain it " Thus, it becometh us to fulfil all right-
eousness." It was God's will that all men should be baptized, and
therefore it was necessary that Jesus, when he was a man, should
be baptized, for he came to do all God's commands, that by his
obedience many might be made righteous. Whom did our Sa-
viour mean by us, when he said, " It becometh us to fulfil all right-
eousness ?" Himself and John. It was necessary that John should
do the will of God, and baptize him whose shoes he was not worthy
to bear. True Christians feel their unworthiness to do any thing for
their Master, but this feeling ought not to hinder them from doing
God's work ; for they would not be Jit to do it, unless they felt their
exceeding sinfulness.

Immediately after the baptism, the Saviour came out of the water.
We find in St. Luke's gospel, what he was doing as he came out ; he
was praying. When sinners were baptized, they confessed their sins ;
but he had no sins to confess.

After he had humbled himself by being baptized, his Father exalted
him by sending the Holy Spirit down upon him, and by declaring,
" This is my beloved Son, in whom I am well pleased."

What must John the Baptist have felt when he beheld this scene !
Here were no terrors like those on Mount Sinai ; here were no thun-
ders nor lightnings ; no blackness, and darkness, and tempest ; all was
light, and peace, and love. It is wonderful to think, that a mortal man
should have been permitted to witness such a display of the divine
glory. But as John was appointed to direct men to the Saviour, it
was right thit he should receive the strongest proof of his being the
Son of God. And could he have received stronger proof than he did
receive on the banks of Jordan ? Impossible.

What exceeding love is expressed in the words, " This is my be-
loved Son, in whom I am well pleased !" This declaration must have
comforted the heart of the man of sorrows ; though the world hated
him, he knew the Father loved him. Would it comfort us to think the
Father loved us, and was well pleased with us ? If we believe in Je-
sus he does love us, and is well pleased with us for his sake. All be-
lievers are " accepted in the beloved !" What sweet words are those!
They have sustained the children of God in a dying hour. How could
any man bear the thought of entering God's presence, were it not for

72 THE TEMPTATION OF CHRIST. [JAN. 31

the assurance that the Father will receive him in the name of his own
beloved Son !

Evening Scripture portion. Eph. I. " Accepted in the beloved."

MATT. IV. 1-7. The temptation of Christ.

WE have read of the great honor that Christ received at his baptism. '
Immediately afterwards, he was exposed to terrible sufferings and
temptations. It is God's method often to prepare his people for great
sufferings, by granting them great consolations beforehand. Jesus was
" led up of the spirit into the wilderness to be tempted of the devil."
He fasted forty days and forty nights. He was alone amidst the wild
beasts of the desert ; as it is written in Mark i. 13, " he was with the
wild beasts." This wilderness was probably the same as that through
which Moses led the Israelites. We are told in Deut. viii. 15, what
kind of a place it was ; a place " wherein were fiery serpents, scorpions,
and drought, where there was no water." The prophet Jeremiah calls
" it a land of deserts and pits ; of the shadow of death, that no man
passed through, and where no man dwelt," (ii. 6.) But what was
more terrible than all, when Jesus was there, Satan came to assail him
with temptations. He had just heard the Father's voice ; he had just
been anointed by the Holy Spirit ! Behold him now in this horrible
place, with his more horrible enemy, Satan.

Now observe, that it is said that he was led up of the Spirit. It
was his Father's will that he should meet Satan as an enemy in battle.
He had come into the world to destroy his works, and to bruise this
serpent's head, according to God's threatening to Satan in paradise.
" The seed of the woman shall bruise thy head." Satan probably
hoped to overcome Jesus, as he had overcome Adam and Eve ; but
though he could not overcome him, he did give him pain ; for it is
written, concerning Christ, " He suffered being tempted," (Heb. ii. 18.)
It will be very interesting for us to consider his temptations, especially
as Satan still offers the same temptations to Christ's people that he
once offered to Christ himself. These temptations will show us how
he tries to draw away those who have escaped from his chains. The
world in general are led captive by him according to his will ; he finds
it easy to keep them in his power ; but O ! what pains he takes to re-
gain his sway over those who have left his service ! Let us consider
the first temptation that he offered to our Saviour. He said, " If thou
be the Son of God, command these stones that they be made bread."
Observe the time at which he made the proposal ; when Jesus was an
hungered. Why did Jesus refuse to turn the stones into bread ? Be-

JAN. 31.] THE TEMPTATION OF CHRIST. 73

cause his Father had engaged to provide him with bread ; therefore he
needed not to use his divine power in supplying his own wants.

Satan often attacks the people of God in times of deep affliction.
When they are sorely diseased, or when their children are dying, or
when they know not how to provide them with food, or when they are
disappointed or unkindly treated ; then the malicious fiend insinuates
hard thoughts of God into the mind. He would fain make them be-
lieve that God has forgotten them, that their troubles will never end,
that there is no way of escape, and that they must try to help them-
selves, even by some wrong means. If there seem a way of helping
themselves by doing something not quite upright, not quite open, or
honest, not quite according to the commands of God, Satan recom-
mends them to take that away, assuring them, that if they are too con-
scientious, they will never get out of their difficulties. But how did
our Saviour overcome this temptation ? He 'referred to the word of
God, and answered from Deut. viii., " Man shall not live by bread
alone, but by every word that proceedeth out of the mouth of God."
What is the meaning of this passage ? It declares that the word of
God is more than bread ; bread cannot keep us alive, when God
chooses that we shall die ; but God can keep us alive without bread,
when He chooses that we shall live. We know also that God can
make us happy in the greatest affliction ; but nothing can make us
happy, if God wills that we shall be unhappy. Have we not seen
persons miserable in the midst of abundance, and happy in the midst
of pains and losses ? Let us never listen to Satan's wicked counsel,
when he would induce us to sin that we may escape from suffering.
He is deceiving us. When the sin is committed, we shall find our-
selves in a far worse case than we were before.

The second temptation was exactly the opposite of the first. Satan
took Christ to the pinnacle, or high tower of the temple in the holy
city of Jerusalem. He there tried to deceive him by quoting Scrip-
ture ; he referred to a passage in Ps. xci., " He shall give his angels
charge concerning thee ;" but he left out the words, " To keep thee in
all thy ways." Yet these are very important, and ought not to be left
out. God will command his angels to guard the Christian from harm
in all his ways, that is, in all the ways in which he ought to walk.
Had Jesus cast himself down from the temple, he would not have been
walking in God's ways, but in Satan's ways.

This is the manner in which Satan tries to deceive the Christian,
when he sees him full of confidence in God. He then tempts him to
presumption : he would persuade him that he need not watch and pray,
but that he may go into worldly scenes, and receive no harm. He
says to him, " Has not God promised to keep you from falling, and to
preserve you to his heavenly kingdom ? Has he not said, ' I will nev-
er leave thee nor forsake thee ?' " Thus he perverts the word of God.
This is a very dangerous moment for the Christian. Let him then re-
member what his Lord replied to Satan these words from Deuteron-

74 THE TEMPTATION OF CHRIST. [FEB. 1

omy, " Thou shalt not tempt the Lord thy God." We tempt God to
forsake us, when we thus presume upon his promises. The apostle
says, in 1 Cor. x., " Let him that thinketh he standeth take heed lest
he fall." We have heard of Peter's sin : he ventured to follow Jesus
into the palace of the High Priest, and to warm himself among the
ungodly servants, thinking that he could never deny his Master ; thus
he tempted the Lord, and he did deny him.

What dangers there are on the right hand and on the left ! One
moment we sink into distrust ; the next, soar into presumption. Let
us watch and pray, that we enter not into temptation.

Evening Scripture portion. Deut. VIII. The wilderness.

MATT. IV. 8-11. The same continued.

THOUGH Jesus had resisted two temptations, Satan was not dismay-
ed. Here we have an instance of the perseverance of our great enemy.
Though he may have failed in one attempt to injure us, he will make
another, and sometimes he succeeds better the second time than he did
the first. Balaam resisted the first temptation, and refused to go with
Balak's messengers ; but he was tempted a second time, and then he
yielded. The man of God from Judah refused the invitation of Jero-
boam, but was enticed by the solicitation of the old prophet. Satan
was not discouraged when Job was patient under his first trials : he
asked God to permit him to assault him again ; but that second time
he still failed to tempt Job to curse his God. We ought to learn, from
these facts, to be very watchful after we have overcome one temptation,
and to be ready for another attack.

There is one circumstance in the third temptation which may sur-
prise us. Satan proposed a more glaring sin to our Lord than he had
proposed before ; for it is a much more glaring sin to fall down and
worship Satan than to turn stones into bread, or to run unnecessarily
into danger. How could Satan suppose that when Jesus had refused
to commit those sins, he would consent to so flagrant a transgression
as worshipping the devil? Perhaps he saw that it was vain to try to
deceive our Saviour ; therefore he declared his purpose, and hoped to
persuade by the greatness of the bribe. He had not offered him such
a reward before, as the kingdoms of the world : he had ruined the first
Adam by promising him a reward for disobedience, and he hoped to
ruin the second Adam by the same means.

What is that glory of the kingdoms of the world which Satan dis-
played before our Lord ?

It may be divided into three principal points pleasure, profit, and
praise : these tempt men to forsake God's service. It is not true that

FEB. 1.] THE TEMPTATION OF CHRIST. 75

Satan can give them to whom he will. When Satan offered them to
Christ, he offered what it was not in his power to bestow. In saying
that he could bestow them, he acted in his own character of a liar and
the father of lies. It is, however, true, that God often permits the
servants of Satan to enjoy the vain delights of this world : thus we
read in the Psalms, that the wicked are often in prosperity.

How did Jesus overcome the last temptation ? By the word of
God, which is the sword of the Spirit. He spoke openly to Satan,
and declared that God had commanded that men should worship him
alone. He did not dispute with the tempter, or tell him that the world
was not his to bestow, or that it was a perishing portion, but he simply
appealed to the command of God. Thus we are taught how to meet
Satan's temptations. We ought not to stand questioning ; but we
should remember the command of God, and not take any step in life,
or follow any course which will lead us into sin. How many warn-
ings are there in the Scriptures against the love of the world, its pleas
ures, its profit, and its praise. This is what the Scripture says of
worldly pleasure, (1 Tim. v. 6,) " She that liveth in pleasure, is dead
while she liveth." One of our most faithful female missionaries, Mrs.
Judson, was first aroused when a vain and worldly girl, by reading this
sentence. Afterwards she went to the East, and suffered great perse-
cution for the truth's sake, and now she is with God, drinking rivers
of pleasure at his right hand. And what does the Scripture say
against the love of profit, or of money ? 1 Tim. vi. 10. " Which,
(that is, money,) while some have coveted after, they have erred from
the faith, and pierced themselves through with many sorrows." Now
hear what is said of those who seek human praise. We read in John
xii. 42, 43, of some who believed in Christ, and yet would not confess
him, lest they should be put out of the synagogue ; " for they loved
the praise of men more than the praise of God."

Satan will offer these things to our acceptance, (not all of them, but
little portions of them,) upon condition that we worship him, that is,
do his will in some respect ; for he cares not for knee- worship ; he
knows that we are really the servants of him whom we obey, and not
of him whom we call Master. May the Lord give us grace to resist,
through our Captain, who has overcome, and is set down upon his
throne.

How soon tho blessed Saviour found obedience to be sweet ! The
angels came, and fed him. Thus God will more than make up to us,
even in this life, all we give up for his sake. When he has filled our
hearts with the peace which passeth all understanding, we shall not re-
gret the loss of any earthly thing !

Evening Scripture portion. Gen. III. The fall of man.

76 THE RECORD OF JOHN CONCERNING CHRIST. [FEB. 2

JOHN I. 19-34. The record of John concerning Christ in Beth-

abara.

DURING the time of the Lord's temptation, John was preaching in
the wilderness. Many supposed he was the promised Saviour ; for
though he did no miracle, (John x. 41,) he was evidently a very won-
derful prophet. There were in Jerusalem seventy chief men, who
met together to consult about public matters, and who were ealled the
council, or the Sanhedrim. These Jews were proud and unbelieving.
They sent a company of priests and Levites to ask John who he was,
probably supposing that he would readily answer persons who filled
holy offices, especially as he himself was a priest. But he did not
wish men to honor him, and he plainly told these priests he was not
the Christ. Then they wanted to know whether he was Elias or
Elijah ; for Malachi the prophet had declared that Elijah should come
before Christ came, (iv. 5, 6.) But though John had come in the
spirit and power of Elijah, he was not Elijah himself. The priests
then asked him whether he was that prophet. What prophet did they
mean ? They meant to ask whether John was any one of the old
prophets risen from the dead. He declared that he was not, and then
told them who he was : A voice crying in the wilderness. But these
priests were not satisfied with the answer : they wanted to know why
he baptized, as if he were some great person, and had great author-
ity. As they were of the sect of the Pharisees those formal self-
righteous persons they must have been much offended with John for
having once called them a generation of vipers. John took this occa-
sion to praise the Lord Jesus, and to speak of his greatness. He even
told them that he stood among them, though they knew him not.

The next day John was able to point out the unknown Saviour to
the people who surrounded him ; but we are not told whether these
priests were still near or not. How remarkable is the name by which
he called his Lord ! " The Lamb of God." Why did he give him
this name ? Was it because he was meek and gentle ? Not chiefly
for that reason ; but because he was to be sacrificed for the sins of
men. A lamb was offered up at the temple every morning and even-
ing ; its blood could not take away sin ; but there was a Lamb whose
blood could take away the sins of the world ! Consider how immense
the sum of the sins of the world must be ! The sins that one of us
commits in one day are very numerous. If all our proud thoughts
could be known, and all our rebellious feelings against God could be
exposed, how vast would be the amount ! But consider what millions
of millions of men have lived on this earth ; what treachery, what
blasphemy, what murders, what idolatry, have defiled it in every place,
at every moment. Yet all these multiplied crimes Jesus can take
way ; so great is the power of his blood. O that all the world would

FEB. 3.] ANDREW LEADS SIMON TO CHRIST. 77

come to the Lamb of God, that they might all be cleansed from their
innumerable transgressions.

Evening Scripture portion. Numb. XXVIII. 1-25. The daily burnt-offerings.

JOHN I. 35-42. Andrew leads Simon to Christ.

IT was with great delight that John the Baptist pointed sinners to
the Saviour. He had no greater joy than to see men leave him to fol-
low Christ. On one occasion he saw the Lord, probably at some dis-
tance from the place where he stood, and he pointed him out to two of
his disciples ; for John had disciples, or persons who followed him to
learn his doctrine. He was more pleased that they should follow the
great Master, than that they should stay with him. Behold in John
the spirit of true religion ! The faithful minister does not wish to be
admired himself, but tries to persuade all to admire Christ.

Who were these two disciples ? One of them was called Andrew :
but we are not informed of the name of the other. Perhaps the other
was that John who was afterwards called the disciple whom Jesus
loved. One reason for thinking so is, that he wrote this account, and
it is usual with him not to mention his own name, when he refers to
himself.

It signifies little, however, to us, what were the names of these dis-
ciples. Let us imitate their blessed examples. See them following
Jesus. At first his back was towards them ; but he knew well they
were following him, and soon gave them kind encouragement. He
said, "What seek ye?" They replied, "Master, where dwellest
thou ?" It was not from curiosity they desired to see his abode, but
that they might know him and converse with him. How sweet were
the hours which they spent with their Saviour in his lowly dwelling,
his cottage in the wilderness !

Would he welcome us, as he did those disciples ? Yes ; he says to
us, as he did to them, " Come and see." Are we willing to go ? Do
we desire to know him, and to taste his grace ? He will meet us in
secret prayer, and make himself known to our hearts. But does he
ever find us in prayer ? or are we so taken up with the world, that we
have no time to seek the Lord ?

Let us observe the conduct of one of these disciples after he had
found the Saviour. " He first findeth his own brother Simon." How
anxious he was to bring his dear brother to the knowledge of his pre-
cious friend ! He tells him what a treasure he himself has found, and
invites his brother to share it. Are we acting thus ? Are we trying
to persuade our kindred and our friends to come to Christ ? What
pains some have taken to bring brothers or sisters to Christ ! they
have sent them letter after letter they have visited them in sickness ;

78 PHILIP LEADS NATHANAEL TO CHRIST. [FEB. 4

have persuaded them to hear faithful ministers have prayed without
ceasing to bless their efforts. David Nasmith, the founder of town-
missions, sent a letter every week to his ungodly brother, till at length
he brought him to Christ.

As soon as Simon approached the Saviour, he received encourage-
ment. Jesus gave him a new name, to describe the new character he
should bear. He called him Cephas, or Peter, which the one in He-
brew, and the other Greek, signifies " a stone."

And why was Simon to be called " a stone ?"

The Lord intended to build a great temple of living stones, that is
of believers, and he chose Simon to be one of the foundation-stones.
He purposed to make him a great preacher, so that many should be-
lieve through his word, and thus be built upon him ; therefore he com-
pared him to a " stone."

The scriptures declare that the saints " are built upon the founda-
tion of the apostles and prophets, Jesus Christ himself being the chief
corner-stone ; in whom all the building fitly framed together groweth
unto a holy temple in the Lord." Eph. ii. 20, 21.

Jesus knows each of us as well as he knew Simon. He knows
whether we are living stones in this glorious temple, or whether we
are like the rubbish lying round the building, to be swept away when
it is finished.

Evening Scripture portion. Is. LV. Invitation to come to Christ.

JOHN I. 43 to end. Philip leads Nathanael to Christ.

IT is very interesting to know how holy men were brought to the
knowledge of Christ. In this passage we have an account of the
means by which Philip and Nathanael were first led to their Saviour.
Jesus himself found Philip, and said, " Follow me." Have we heard
the voice of Jesus thus speaking to our hearts ? He does thus call to
us from heaven. May we have grace to reply, " Lord, I will follow
thee." When David heard the Lord say, " Seek ye my face," he re-
plied, " Thy face, Lord, will I seek." (Ps. xxvii.)

Philip acted as Andrew had done before .; he endeavored to persuade
his friend to come to Jesus. He behaved openly and frankly to Na-
thanael ; he did not conceal from him that the Lord he had found was
called Jesus of Nazareth. Nathanael was prejudiced against Nazareth
because of the bad character of its inhabitants, and naturally exclaimed,
" Can any good thing come out of Nazareth ?" Philip did not stop to
argue with him, but said, " Come and see." He was full of hope that
the same word which had such power with him would convince Na-
thanael also. Philip sets us an example how to behave to our rela-

FEB. 4.] PHILIP LEADS NATHANAEL TO CHRIST. 79

tions and friends. It is better to say, " Come and see," than to argue
much with them. Let us try and persuade them to read the Bible
which has taught us to pray to that God who has had mercy on us.
If we can only induce them " to come and see, ' to apply to the Lord
themselves, we may feel sure that they will be brought to the know-
ledge of the true Saviour.

With what great kindness did the Lord treat Nathanael ! He knew
that he had doubts, and he removed them. He did this in a very re-
markable way. When he saw him coming he described his character.
" Behold an Israelite indeed, in whom there is no guile or deceit." By
saying this, he showed Nathanael he was acquainted with his secret
thoughts. He declared that Nathanael was a sincere man : this was
great praise. Jesus had seen many hypocrites, but he had seen few
sincere persons. It is very uncommon to be sincere. Most persons
think they are sincere. They will say, " Though I do not pretend to
be religious, yet I am not a hypocrite I am sincere." But these
people deceive themselves. Let us consider what it is to be sincere.
It is to be really anxious to find out our sins, and to forsake them.
The sincere man says, with David, " Search me, God, and know
my heart : try me, and know my thoughts, and see if there be any
wicked way in me, and lead me in the way everlasting." Ps. cxxxix.
23, 24. The sincere man desires that every evil thought may be taken
away ; he longs to have his heart cleansed ; therefore he is often in
prayer to God, confessing his sins. As soon as he suspects that any
of his practices are wrong, he inquires whether they really are sinful ;
and if he finds they are contrary to God's word, he forsakes them,
however much he may lose by giving them up. Is this a common
character? Is this our character? Do we thus walk with God?
Does Jesus say of you or me, " Behold an Israelite indeed, in whom
there is no guile ?"

Nathanael was surprised to find that Jesus knew him, but he was
more astonished still when he discovered that he had seen him under
the fig-tree. No doubt he had been confessing his sins beneath the
shade of a thick fig-tree, where no human eye could see him. God
had answered his prayers, by leading him to the Saviour. Nathanael
could no longer doubt ; he acknowledged Jesus to be the Son of God,
the King of Israel.

Then Jesus promised that the day should come when he should see
angels ascending and descending upon the Son of man. To what day
did he refer ? Was it not to the day when he will come again in the
glory of his Father with all his holy angels ? Both his enemies and his
friends will then perceive that he is the Son of God. Every eye shall
see Him, (Rev. I.) Some shall wail when they see Him whom they
despised and neglected, sitting on the throne of judgment ; but some
will rejoice when they behold Him to whom they often prayed under
fig-trees or in closets, sitting on his throne of glory amidst ten thou-
sand times ten thousand angels. Are there any here who often pray

80 JESUS TURNS WATER INTO WINE. [FEB. 5

to Christ in secret ? Is it not a comfort to you to think that he sees
you, and that he will acknowledge you as his children at the great day 1

Evening Scripture portion. Ps. CXXXIX. God's all-seeing eye.

JOHN Lf. 1-10. Jesus turns water into wine.

THE Lord Jesus began his ministry by a miracle. Several of his
disciples beheld this display of his power. It is probable Nalhanael
was one of them ; for though he is not mentioned in the list of the
twelve apostles, it is generally supposed that Bartholomew, the apos-
tle, was the same person as Nathanael.

When Jesus had been three days in Galilee he went to a marriage
feast. It is plain, therefore, that there are some feasts to which it is
not sinful to go. We are sure, however, that Jesus would not have
gone to a feast where there was profaneness, drunkenness, or rioting;
nor would the newly-married have invited such a holy guest, if they
had intended to give an unholy feast. Wine was the common drink
of the land of Canaan, and was not so strong as the wine used in this
country, which is mixed with brandy. As grapes grew in the fields
of Canaan, wine was so cheap that even poor people could afford to
drink it. It is probable that the newly-married were poor persons,
because Jesus himself, as well as his disciples, was poor, and he had
not yet become celebrated as a prophet. Poverty may have prevented
them from providing sufficient wine for the company. When the
store was exhausted, the mother of Jesus spoke to him as if she ex-
pected her son to provide more by a miracle ; she said, " They have
no wine." The Lord's answer may appear disrespectful, but it was
not so. In the Eastern countries " woman" is as respectful a title as
" madam" would be here ; and even princesses are thus addressed.
When Jesus said, " Woman, what have I to do with thee, mine hour
is not yet come;" he meant to show his mother, that though he had
obeyed her commands in common things, he could not be directed by
her in his heavenly Father's business. He had told her this when he
was a child, and was found by her in the temple. The Roman Cath-
olics, therefore, much mistake when they entreat Mary to command
her Son to bestow blessings on them.

And do not we also mistake when we venture to dictate to Jesus ?
when we think he ought to give us any blessing, or remove any afflic-
tion ? When we thus think in our hearts, let us hear Jesus address-
ing us in these words : " What have I to do with thee ; mine hour is
not yet come." Perhaps He may intend to do what we desire ; but
we must not hasten him, his own time is the best.

The mother of our Lord still expected that her Son would do some

FEB. 5.] JESUS TURNS WATER INTO WINE. 81

wonderful deed, and she said to the servants, " Whatsoever he saith
unto you, do it." This was a safe command to give. We may say
this to each other at all times. " Whatsoever he saith unto you,
do it."

You know that the Jews had many customs about purifying or
washing themselves : some of these customs were commanded by God,
and some were invented by men. They always kept large jars for
water in their houses. These jars Jesus desired the servants to fill ;
they obeyed without questioning, and even drew out the water to hand
to the ruler of the feast, without knowing what they presented. The
jars were filled to the brim, so that it was certain that no wine could
be added secretly to the water.

The ruler of the feast was a man who had the management of it
intrusted to him by the bridegroom. He was surprised to taste such
excellent wine, and calling the bridegroom, expressed his surprise that
he should have kept the good wine until the last, when men usually
give the best wine first, as the flavor is most relished at the beginning
of a feast. In this speech the ruler bore witness, without intending it,
to the excellence of Christ's works, and gave his testimony to the per-
fection of the miracle.

How benevolent a miracle this was ! It showed forth Christ's ten-
der concern for our comfort even in the smallest matters ; though he
would not turn the stones into bread to satisfy his own hunger, he
turned water into wine to supply the guests at the marriage feast. But
his chief purpose in working this miracle was to show forth his glory
as the Son of God, that his people might believe in him to everlasting
life. He can bestow upon us that wine which will make our hearts
glad throughout eternity. All who come to him will find reason to
say, " Thou hast kept the good wine until now." It is his method to
keep the best things to the last: but it is Satan's method to do the
reverse. The children of this world have their best things first. They
find life grow darker and darker as they advance ; their youthful days
are their happiest, (they confess this themselves ;) cares soon overcloud
them, disappointments depress them, infirmities overtake them ; the
gloom continually increases, till it ends in the darkness of the grave.
Such is the worldling's portion. Satan gives the good wine first, and
then that which is worse. What a miserable portion is the world !

Christ deals just in a contrary manner : " The path of the just is as
the shining light, which shineth more and more unto the perfect day."
Every truly religious person finds his happiness increase with his age ;
so that he would not be as he was once, no, not for the sake of again
possessing youth, and health, and relations, and comforts, which he
may now have lost. The more religious he becomes, the more happy
he finds himself. Even upon earth he begins to say, " Thou hast kept
the good wine until now." 1 What then will he say in heaven, when he
drinks of the fruit of the vine with his Saviour ; that is, when he par-
takes of the sweetness of redeeming love in all its perfection ! This

^flfffll^'

;

82 CHRIST PURIFIES THE TEMPLE. [FEB. 6.

happiness is offered to us. Shall we reject it, and prefer looking foi
pur happiness from a world which is withering in our grasp ?

Evening Scripture portion. Prov. IV. The path of the just.

JOHN II. 11-17. Christ purifies the temple.

AFTER working his first miracle, the Lord Jesus went to Capernaum,
a city in Galilee, but he did not take up his abode there at present.
Highly favored city, to be so early and so often visited by the Son of
God ! Truly she was exalted unto heaven, so great were her privi-
leges. Do not we also enjoy very great privileges we, who hold the
word of God in our hands ? May we profit more from our privileges
than Capernaum did from hers !

Shortly after visiting this city, the Lord travelled up to Jerusalem,
to keep the passover. In the gospel of St. John, all the passovers from
this time till the Lord's death are recorded. It is by counting them,
that it has been discovered how long Jesus exercised his ministry, and
at what age he died. He became a minister at thirty, his ministry
lasted three years and a half; and he died at the age of thirty-three
years and a half.

When he was at Jerusalem at the passover, he made a public dis-
play of his power and holiness. The courts of the temple (not the very
temple itself) were crowded by those who brought beasts and birds for
sacrifices, and also by those who changed Roman money for Jewish
coins, to be cast into the treasury. No doubt these traders in animals
and money excused themselves for making God's house a place of
trade by the thought of the holy use for which the animals and money
were designed. But this excuse was not sufficient in God's sight.
His temple was called a house of prayer, and it was made into a house
of merchandise. He was displeased by the disturbance given to his
worship, and by the disrespect shown to himself. And may there not
be customs common among Christians which are displeasing to God ?
We may have excuses ready to offer for our conduct ; but are they
such as will be received at the day of judgment ?

It was wonderful that the people selling animals and changing mon-
ey submitted to the authority of a poor and almost unknown man, arm-
ed only with a whip, and unsupported by the rulers. But such divine
power accompanied his words and his actions, and such terror from the
Lord spread among the multitude, that the traders fled before him. At
the same time, Jesus openly declared that he was the Son of God, for
he called the temple his " Father's house." The disciples were much
struck by their Lord's conduct ; they were no doubt astonished to see
one usually so meek and gentle, acting with so much boldness and

FEB. 7.] CHRIST SPEAKS OF THE TEMPLE OF MIS BODY. 83

courage. Then they remembered a sentence in the Psalms, descri-
bing the character of the expected Messiah : " The zeal of thine house
hath eaten me up." (Ps. Ixix. 9.) What is the meaning of this verse ?
Zeal signifies an ardent desire. Jesus was full of zeal, but on what
account ? For God's house. By " house" we understand not only the
temple, but God's service, his people, his commandments, and all that
belongs to him. A zeal for God's house means an ardent desire for
his glory. Jesus had so strong a zeal that it ate him up, or consumed
him. It is common to say, " Such a one is swallowed up of grief."
It might be said of Jesus that he was swallowed up with a desire for
God's honor. This was his chief desire, his ruling passion.

How different from this zeal is the desire that fills us by nature.
By nature, we are eaten up with a zeal, not for God's house, but for
our own pleasure, and honor, and interest. This is the reason that we
take up so warmly any insult offered to ourselves, but are so indiffer-
ent respecting insults offered to God. If any person reproach us, or
injure us, we turn in our minds how we can prevent his continuing to
annoy us. We are uneasy and restless till we can defend ourselves.
But how do we feel when we hear of God's commands being broken ?
Are we anxious to find out some way of stopping the evil ? Do we
feel as David did, when he said, " My zeal hath consumed me, because
mine enemies keep not thy law ;" or when he said, " Rivers of waters
run down mine eyes, because they keep not thy law ?" O that such
a spirit dwelt in us ! If we love God, we do feel something of this
grief already. There are some among our magistrates and rulers who
openly speak for God, and are ready to bear scorn and hatred for His
sake ; for all must be prepared for such treatment who endeavor to
prevent the commission of sin. Faithful ministers, who oppose plays,
fairs, and wakes, and other popular amusements, and who speak in the
pulpit against sabbath-breaking, intemperance, and all ungodliness, are
generally hated on that account. Even Jesus was hated, because he
testified of the world that its works were evil. The reproaches of those
that reproached God fell upon him. (Ps. Ixix. 9.) May we hate evil
as he did, though men should hate us also. If we sincerely hate sin,
we shall hate it most in our own hearts, and ask God to cleanse them,
and to render us vessels meet for the Master's use.

Evening Scripture portion. Ps. LXIX. Zeal for God's house.

JOHN II. 18 to end. Christ speaks of the temple of his body.

How could the Jews desire a sign of Christ's right to clear the tem-
ple of the traders ? What could have enabled him to send out these
profane men but the power of God ? Was not that a sign of his au-

84 CHRIST SPEAKS OF THE TEMPLE OF HIS BODY. [FEB. 7

thority ? Yet still the Jews, or the chief men of Jerusalem, desired a
sign ; but Christ refused to give them any, except that great sign of his
own resurrection from the dead. This is God's constant way of deal-
ing : he gives no sign to those who wish not to believe in him, and who
only ask for a sign as an excuse for their unbelief.

What a remarkable name Jesus gave to his body ! He called it a
temple. What is a temple ? the habitation of God. Christ's body
was indeed a temple, for the Godhead dwelt in him. It is true, all real
Christians form one great temple ; for St. Paul says to them, " Ye are
the temple of the living God ; as God hath said, I will dwell in them,
and walk in them." (2 Cor. vi. 16.) But Christ was a temple in a
still higher sense, for he and his Father were one.

When he said, " Destroy this temple, and in three days I will raise
it up," neither \\isfriends nor his enemies understood him. Yet these
words were not forgotten ; they were brought forward against him by
his enemies when he was judged, and they were remembered by his
friends after his rising again. No doubt there are many things in
scripture which we do not yet understand. Let us look to Christ to
teach us what we find to be dark and difficult. In the day of sorrow
God often reveals the secret meaning of his words to his children.
Some texts, in which we now see little beauty, may be our rod and
staff when passing through the valley of the shadow of death.

There were some persons at Jerusalem, who, seeing the miracles
that Jesus did, felt convinced that he was a true prophet, but they did
not love him, nor desire his love. Now observe how Jesus behaved
towards these persons. " He did not commit himself unto them ;"
(ver. 24 ;) that is, he did not place any confidence in them, but was on
his guard when before them ; he did not open to them his secrets, and
tell them all the things that the Father had told him, as he did to his
beloved disciples. (John xv. 15.) He treated his true disciples as
" friends ;" but these persons he knew still to be his enemies, for their
hearts were not made new, and the natural heart of man is enmity
against God. (Rom. viii. 7.)

It is a solemn thought that Jesus knows the hearts of all men. Men
often deceive each other by false professions of piety, but they never
can deceive him ; he knows what is in them. It is said in the book
of Revelation, that his eyes are like a flame of fire. When he writes
to the Seven Churches by the hand of his disciple John, (Rev. ii. iii.,)
he begins each letter with these words, " I know thy works." There
is a beautiful history contained in a tract called Jejana,-in which we
are told of a little Hottentot maid, who, entering a church for the first
time, heard the minister preach from these words, "I know thy works."
In her ignorance, she thought the preacher himself was God, and tried
to hide herself from his sight behind a piHar in the aisle where she
was standing ; for all the lies she had uttered and the thefts she had
committed, rushed to her remembrance as the sentence was uttered,
" I know thy works." But how light was the guilt of this heather,

FEB. 8.] CHRIST'S CONVERSATION WITH NICODEMUS. 85

child, compared to that of a well-instructed person who is yet uncon-
verted ! It is not only for having committed such sins as she had
committed, that persons in a Christian land will be condemned at last,
but for having refused to believe in the Son of God, with the heart.
Christ knows the heart of every one of us ; he knows what is in us ;
ke knows whether we truly love him or not. If we do not love him,
we do not believe in him in the right manner, and our faith can only
be a dead faith, and such as will not save us.

Let each of us ask himself, " Do I so believe in Christ, that he
might commit himself unto me, that he might consider me as a friend
if he were upon earth ?" Can we say like the apostle Peter, " Lord,
thou knowest all things ; thou knowest that I love thee ?"

Evening Scripture portion. Rev. II. 1-17. Christ knows our works.

JOHN III. 1-8. Christ's conversation with Nicodemus.

WHAT can be so interesting as to hear how the Saviour instructed a
person who desired to know the way of salvation ! What a privilege
Nicodemus enjoyed when he talked alone with the Son of God !
What a privilege we enjoy when we read the account of this conver-
sation !

Jesus could suit his conversation exactly to the case of Nicodemus,
for he knew the state of his heart, and could tell with certainty what
it would be the most profitable to say.

Nicodemus was a Pharisee ; one of that sect who placed their trust
in the outward observance of the law, and who neglected to purify the
heart. He was a chief person, a ruler and teacher. It was not sur-
prising, therefore, that he was ashamed to come to Jesus openly. He
came by night for fear of the Jews, as we are afterwards told in John
xix. 39. Jesus did not refuse to receive him on that account, so com-
passionate is he to the infirmities of men ; but if Nicodemus had not
conquered this base fear of man, he could not have become the disci-
ple of Him who has said, " Whosoever shall deny me before men,
him will I also deny before my Father which is in heaven," (Matt. x.
33.) Nicodemus afterwards grew so bold, that when the name of Je-
sus was held in the greatest contempt he came forward with Joseph of
Arimathea, and begged his body, that he might give it an honorable
burial. But at the time we are reading of, he was still unconverted,
and ignorant of his need of conversion ; he was, however, desirous of
instruction, and did not shrink from a private interview with the Lord.
He came to the light, even the light of the world, the Son of God.

He began the conversation by telling the Lord that he believed he
was a teacher come from God, because of the miracles he did ; but if

86 CHRIST'S CONVERSATION WITH NICODEMUS [FEB. 8.

does not seem that he knew him to be the Lord of glory. Jesus im-
mediately spoke to him of the concerns of his soul. The words
" Verily, verily." show that the truth he was going to disclose was very
important : " Except a man be born again he cannot see the kingdom
of God." How necessary it is for us well to consider the meaning of
this declaration ! Do we desire to see the kingdom of God ? We
must then desire to be born again.

What is it to be born again ? Nicodemus did not understand the
expression ; he thought it related to the body, but it related to the soul.
Our souls must be born again ; that is, they must undergo a great
change. As, when an infant is born, it undergoes a change, enters into
a new world, has new desires, and joys, and sorrows ; so when our
hearts are born again, they have new desires, and joys, and sorrows.
This doctrine has offended many persons, who, knowing that they them-
selves were not born again in this manner, have attempted to deny the
true meaning of the words. Some have declared that all who have
been baptized are born again ; but this cannot be true, for we read in
Acts viii., of a man called Simon, who was baptized by the apostles,
but who yet was not born again ; for Peter said to him, " Thou hast
neither part nor lot in this matter ; thy heart is not right in the sight of
God."

Water is the sign of the cleansing effects of the Spirit. God has
appointed the use of water in baptism, to remind us of the neces-
sity of being purified by his Spirit. No man can bestow saving grace
upon another ; it is the work of God alone ; the apostles could not
change the hearts of men ; Peter could not change the heart of the
wicked Simon, to whom we have just referred.

" That which is born of the flesh is flesh ; and that which is born of
the Spirit is spirit." What is meant by the term *' flesh ?" Does it
mean the body ? It means not only the body, but also the soul.
The soul as well as the body is called " flesh," in Scripture, because
the unconverted soul loves fleshly things ; it only delights in the
earth all its desires are after the things of the world, its' pleasures,
profits, and honors. But when the Spirit changes a man's fleshly
heart, then he has a spiritual nature ; then he has desires after spiritual
things, after holiness and heaven. By this sign we must examine our-
selves. Do we love the things of earth most, or the things of the
Spirit ? For it is declared in Rom. viii. 5, " They that are after the
flesh, do mind the things of the flesh ; but they that are after the
Spirit, the things of the Spirit."

But perhaps you may ask, " How is this change effected ?" How
does the Holy Spirit enter into the soul ? Can a person see him enter
in ? No ; the change is wrought silently and secretly ; for this reason
the Spirit is compared to the wind which bloweth where it listeth ;
that is, which seems to blow where it likes, for man cannot control it
or even tell whence it comes. Thus, God sends his Spirit where He
will, and we cannot tell how this holy Spirit changes the wicked heart

FEB. 9.j CHRIST'S CONVERSATION WITH NICODEMUS. 87

of man. We cannot see the wind, or understand its course ; yet we
perceive the effects of the wind ; we can also behold the effects of the
Spirit. Is it our great happiness iofeel these effects in- our own soul ?
Those who have felt the refreshing breeze spring up in the evening of
a sultry day, need no argument to convince them that the wind blows.
How refreshing to the soul are the effects of the new birth ! Before
a soul is born again, it pants for happiness, but pants in vain ; but
when it know-s that its sins are blotted out by the Saviour's blood, then
it feels satisfied, and like a long-lost* child just restored to a parent's
arms, cries out, " Abba, Father."

Evening Scripture portion. Rom. VIII. 1-17. The earthly and the spiritual mind.

JOHN III. 9-21. The conversation concluded.

NICODEMUS was very ignorant of the meaning of the Scriptures , he
knew the words familiarly, but not the things spoken of. He had no
idea that a change of heart was necessary. He ought to have known
it, because he had often read the words of the prophet Ezekiel, " A
new heart also will I give you, and a new spirit will I put within you ;
and I will take away the stony heart out of your flesh, and I will give
you a heart of flesh," (that is, a soft, tender, feeling heart,) Ezek. xxxvi.
26. Now this promise of a new heart, refers to the blessing of the
new birth.

Nicodemus was a master, or a teacher in I'srael, yet he knew not
these things. Are there not many things which we ought to know,
and which yet we know not ? We ought to seek to know the meaning
of the Scriptures, inquiring of our minister or pious friends, reading
books they recommend, and, above all, comparing one part with an-
other, while we entreat the Lord to open the eyes of our understand-
ings, to behold the wondrous things in his law.

Jesus did not explain the new birth to Nicodemus ; it could not be
explained it must be experienced to be understood ; but he told him
that he ought to believe in it ; for he said, " We speak that we do
know." By " we" He meant himself and the prophets, who all spoke
of this new birth. How wrong it is in men not to believe heavenly
messengers, especially the Son of God ! " Ye receive not our witness."
May it never be said of us, that we do not receive the witness of the
Lord and his apostles ! Nicodemus, however, was willing to be in-
structed, so Jesus continued to teach him, in spite of his ignorance and
unbelief, for He is a patient teacher ; he will instruct the foolish and
the slow of heart, if they will but listen to his words.

He began next to unfold the wonders of redeeming love. Nicode-
mus had often heard of the serpent of brass that Moses lifted up on a

88 JOHN'S TESTIMONY TO CHRIST AT ENON. [FEB. 10

pole in the wilderness, in order that the Israelites that had been bitten
by fiery serpents, might look, and live. This brazen serpent he de-
clared to be a type of himself. He then spoke to Nicodemus of his
Father's love to man. O that these words might sink deep into our
hearts. " God so loved the world, that he gave his only-begotten Son,
that whosoever believeth in him should not perish but have everlasting
life." What a gracious declaration ! What a free salvation ! " Who-
soever" No sinner is shut out, however horrible his sins ; every one
who believes shall receive pardon and everlasting life. What can be
the reason that all men do not believe ? This is the reason, " They
love darkness," and why ? " Because their deeds are evil." Every
sinner's conscience bears witness to this truth. There are many who
say they desire to be religious, who profess to lament that they cannot
pray that they cannot love God. Were they sincere in what they
said, they would use the means of becoming religious ; they would
try to pray ; they would read God's word, and seek the company of
religious people. If one of you were to lose your precious sight,
through an accident, you would not be satisfied by saying, " I wish my
eyesight were restored ; but I have no skill to restore it myself, and I
cannot find my way to an oculist ; I must therefore remain as I am."
O no ; you would prevail on some person to lead you to one who had
already cured blind people, and then you would follow his directions,
however irksome they might be.

Now if you desired to become truly religious, you would act in the
same manner you would use the means of grace you would ask
your pious friends to help you to find the way of life, and you would
cry earnestly to God. What excuse shall we give to God at the last
day, if we refuse to come to the light ? Great will be our condemna-
tion. Has God given us his only Son, and shall we refuse to come to
him ? Shall we remain unconcerned about him, and occupied with
worldly trifles and cares, and then think to escape the just judgment
of God ? Whatever excuses we may make to ourselves now for such
conduct, they will not be accepted at the day of account. The sin
and folly of neglecting the way of salvation will then be openly seen,
and all those who are condemned will have nothing to say in their own
defence.

Evening Scripture portion. Numbers XXII. 1-9. The brazen serpent.

JOHN III. 22 to the end. John's testimony to Christ at Enon.

How little did the Jews understand the character of John the Bap-
tist ! Some of them thought that he would be jealous of the Lord
Jesus. How was that possible, when he came into the world to bear

FEB. 10.] JOHN'S TESTIMONY TO CHRIST AT ENON. 89

witness to Him, and to persuade men to believe in Him ? Some peo-
ple came to John, complaining that Jesus baptized, and that all men
came to him. John earnestly desired that all men should come to
Christ ; not come to him only to be baptized with water, but to be
washed from their sins, and baptized with the Holy Ghost.

John's answer shows in the most beautiful manner the humility of
his heart and the sincerity of his love to Christ. Though he had been
much admired as a preacher, he was not lifted up with pride. He
knew and declared that " a man can receive nothing, unless it be given
him from above." O that we could always keep this truth in our
minds ! Then we should perceive the folly of pride, as well as its
wretchedness. What have we that we have not received ? Yet how
apt we are to be puffed up, as though we had not received, and even
to boast to others of our abilities, our possessions, our connections ; of
our numerous friends, and amiable qualities ! We ought only to feel
thankful to God for his gifts, and to humble ourselves in his sight, be-
cause we are unworthy of his notice ; this is what the angels do who
excel in strength, in wisdom, and in beauty. How awful it is when
we feel proud of God's spiritual blessings ! If he has put grace in
our hearts, or enabled us to convert others, how unspeakably thankful
we should be ! To be proud of such mercies is, indeed, the blackest
ingratitude.

John the Baptist was full of love to the Saviour ; he compared him
to a bridegroom, and himself to the bridegroom's friend. The bride
is the church, Christ's believing people. It was John's desire to lead
all men to love Christ. He had succeeded in persuading some to love
him, and now he knew that Jesus was rejoicing over these believers.
To hear the bridegroom's voice was his chief joy ; he delighted in
praising the bridegroom ! he called himself earthly, but he declared
Jesus to be heavenly, for he came from above. He himself had only
received a measure of the Spirit ; but Jesus had received the Spirit
without measure, that is, in an infinite degree.

He then described the exceeding happiness of believers in Christ,
and the miserable condition of unbelievers. These are John's words :
" He that belie veth on the Son hath everlasting life, and he that be-
lieveth not shall not see life, but the wrath of God abideth on him."
It is not said, that he that believeth shall have everlasting life, but that
he hath even now everlasting life. It is not said that he that believeth
not, shall taste the wrath of God, but that now the wrath of God abideth
on him. Every person is at this moment in one of these conditions ;
he either has everlasting life, or he is under the wrath of God. How
very happy, or how very miserable every creature ought to be ! Ought
not that person to be miserable, who knows that at any moment he may
be snatched away from the scene of his enjoyments ? If we were to
see a man living in splendor, in a magnificent house, surrounded by
luxuries, and were told that he had immense debts, and that numerous
creditors might at any moment thrust him into prison, should we count

90 JOHN'S IMPRISONMENT. [FEB. 11

him happy ? He could not be happy, if he reflected upon Lis circum-
stances. Perhaps he would not reflect ; perhaps he would run from
one diversion to another, and thus endeavor to keep up his spirits.
Now all unbelievers owe an immense debt to the justice of God, and
they are in danger at any moment of being thrust into prison, even that
prison of hell whence none ever escape. They would not enjoy a
moment's peace if they reflected on their condition.

How different is the state of the believer ! If you were to see a
poor man, coarsely clothed and scantily fed, and if you were to be
assured he was the heir of a large estate, you would expect him to
bear his present hardships without murmuring. If we believe in the
Son of God, we are the heirs of God ; we were his debtors, but Christ
paid our debt by his blood, and when we believed, we were free from
it ; and not only so, but we were made the heirs of a heavenly king-
dom. Ought we not to rejoice exceedingly, and to reckon nothing of
our present losses and disappointments, because of the great inherit
ance promised to us ?

Evening Scripture portion.
Ps. LXXIII. The wicked and the righteous.

LUKE III. 19, 20. John's imprisonment.

THE beautiful discourse that we lately read was the last discourse
of John the Baptist that we find in the Scriptures. Soon after deliv-
ering it, he was cast into prison. It was Herod who imprisoned him.
This Herod was the son of that Herod who slew the babes of Beth-
lehem, and he resembled his father in wickedness. As he was the
governor of a fourth part of the land of Canaan, he is called a tetrarch,
(which means the governor of the fourth part of a kingdom.) The
Romans had made him governor of Judea. He had heard John
preach. We are not informed whether he had gone into the wilder-
ness to hear him, or whether he had sent for John into his palace ; but
we are told what effect John's preaching produced upon him. If we
refer to St. Mark's gospel, we shall find an account of the sort of im-
pression it made upon him. (Mark vi. 20.) " Herod feared John,
knowing that he was a just man and a holy." Herod had a reverence
for the character of John ; though a wicked man, he respected John.
This affords us a lesson. Perhaps we feel a respect for some holy
men, yet this is not a proof that we are holy ourselves.

Herod did more than this : " He observed John." He took notice
of what he said ; he remembered it. Unconverted persons are often
struck with the sermons they hear. But Herod did more still : " He
did many things," He reformed many parts of his conduct. Perhaps

FEB. 11.] JOHN'S IMPRISONMENT. 91

he showed more kindness to the poor, more attention to public wor-
ship, or more justice to his subjects. We are not informed what were
the things which he altered ; but we know that he altered not a few,
but many things. Have we altered many things in our conduct, since
we heard the gospel ? It is well if we have : it is well if we read the
Bible more ; if we give away more ; if we have left off openly break-
ing the Sabbath ; or using profane language ; or partaking of worldly
amusements ; but none of these things prove that we are converted.

But Herod did more still ; " Herod heard John gladly." He took
delight in his instructions. Was not that a good sign ? ' It is a good
sign if we take pleasure in listening to a faithful preacher, or to a pious
friend, or in reading good books ; but it is possible to do so, and yet
to love sin ; for though Herod heard sermons gladly, when John told
him that it was not lawful for him to have his brother's wife, he was
angry. Herod had committed a great crime : he had divorced his own
wife, that he might marry Herodias, his brother Philip's wife ; he
could not bear to part from her. This was the sin he would not
give up.

What a faithful preacher John was ! though he knew that Herod
had power to kill him, he feared not to tell him the truth. How diffi-
cult it is to act like John ! A minister knows that he shall give offence
to sinners, if he speaks to them plainly of their sins. As long as he
speaks in general terms, he does not offend them ; but as soon as he
points out the peculiar sins of each class of persons, then he makes
them enemies. When he reproves tradesmen for selling on the Sab-
bath, young people for frequenting places of worldly amusement, the
poor for committing secret acts of dishonesty, the rich for living in
pride and luxury, then he is hated for his interference. But how
wicked it is to be angry with a faithful minister for pointing out our
sins ! If we do not turn from our favorite sins we shall perish. Herod
would not pluck out his right eye, which was Herodias ; he would not
go with one eye to heaven, he preferred going with two to hell ; he
preferred his pleasure upon earth to everlasting joy.

See how one sin leads to another. Herod added this above all, that
he shut up John in prison. Great as was the crime of marrying his
brother's wife, the sin of shutting up John in prison was greater in
God's eyes. And why was it greater? Because it was an insult
committed directly against God; for God considers his children as
himself. Whoever injures one of them, injures Him ; for they are as
dear to him as the apple of his eye. Besides, by shutting up John in
prison, Herod hindered the preaching of the gospel ; and thus he mur-
dered men's souls. It is a dreadful sin to hinder the spread of the
gospel. How much those will have to answer for, who have discour-
aged persons from hearing the gospel !

Herodias was more bitter against John than Herod himself, and
would gladly have prevailed upon the monarch to kill him. But there
were two reasons which prevented his committing this crime ; the fear

92 CHRIST'S CONVERSATION WITH [FEB. 12

of man, and his own conscience. We find in St. Matthew's gospel,
xiv. 5, the following words : " And when he would have put him to
death, he feared the multitude, because they counted him as a pro-
phet." The fear of man often prevents people following the commands
of God, but it sometimes for a season hinders the wicked from doing
bad actions. Herod's own conscience also made him unwilling to kill
John, for the conscience of sinners restrains them as well as the fear
of man. May we be kept from sin by better motives than those of
Herod ! The Love of God in our hearts would make us hate every
sin. Let us inquire whether there is any sin we refuse to part with.
If we are not seeking to please God in all things, we cannot have con-
fidence towards him : our own hearts condemn us, and " God is greater
than our heart, and knoweth all things." 1 John iii. 20.

Evening Scripture portion.
Ezek. XIV. The stumbling-block of iniquity.

JOHN IV. 1-15. Christ's conversation with the woman of Samaria.

EVERY one must desire to know what our Saviour thought fit to say
to a poor ignorant woman, whom he met beside a well. He was al-
ways watching for opportunities of doing good to the souls and bodies
of men. Though He was weary, and doubtless hungry and thirsty
also, he was intent upon his Father's business ; while we are continu-
ally making excuses for not speaking to persons about their souls !

Observe how he begins the conversation : he asks the woman to give
him some water to drink. She returns an uncivil, unfeeling reply :
" How is it that thou, being a Jew, askest drink of me, which am a
woman of Samaria ?" It was true that the Samaritans and Jews did
live at enmity with each other ; but this was very wicked, and our
Saviour would not follow such wicked customs. However, he did
not enter into a dispute on this subject, but passed on to one more im-
portant. In talking to people upon religion, we should keep the chief
object in view, and not be induced to dispute on less important points.

How soft an answer did our Saviour return to the uncourteous wo-
man ! He saw her ignorance, and pitied her : he saw she was ruining
her own soul by her refusal to have any dealings with him. How
majestic and how touching is his reply ! (v. 10.) "If thou knewest
the gift of God, and who it is that saith unto thee, ' Give me to drink,'
thou wouldest have asked of him, and he would have given thee living
water."

The woman did not understand this answer ; she did not know what
the .stranger meant by the " gift of God." She did not know that He
himself was the gift of God, the Father, to a lost world ; neither did

FEB. 12.] THE WOMAN OF SAMARIA. 93

she know what he meant by " living water ;" she thought he meant
running water ; she did not know that he spoke of the Holy Spirit.
She began, indeed, to suspect that he was some great person, though
he appeared a poor man ; but she could not believe that he was greater
than Jacob who had digged the well in old time. Neither could she
imagine that any water could be better than the water of that well, and
that water she was sure the stranger could not give to her, as he could
not procure it for himself. But though she could allow the blessed
Lord to remain parched with thirst, He was willing to supply her with
the water of everlasting life.

He continued the conversation by pointing out a defect in the water
of Jacob's well. " Whosoever drinketh of this water shall thirst again."
There is the same defect in all earthly pleasures and comforts ; they
seem to satisfy us for a little time, but soon the tormenting thirst re-
turns. Have we not often experienced the truth of this ? We have
partaken of some pleasure, and have felt satisfied ; but O how short
was our satisfaction ? We soon become restless and uneasy again.
Thus we continue to thirst till we are made partakers of the Holy
Ghost ; then we feel satisfied. Then we find within ourselves a source
of happiness. What is this source of never-failing delight ? It is the
sense of pardoned sin, of God's love in Christ, the hope of heaven, and
of meeting our Redeemer there. Have you not heard of persons
racked with pain, who yet enjoyed a peace that passeth all under-
standing ? Perhaps you have seen such persons, and have wondered
at their case. Behold the mystery explained ; they drank, indeed, of
no stream of earthly comforts, but there was in them a well of water
springing up that never could be exhausted, and therefore they thirsted
not after the muddy waters of this world.

The Samaritan woman did not understand the Saviour's meaning ,
yet she made the right request, for she said, " Give me of this water."
O that we might all make this prayer, understanding for what it is we
ask ! God would certainly grant it. What ! did God give his own
Son to die for us, and shall He think any thing too great to give us ?
Who could have thought of such a gift ? much less who could have
dared to ask for it ! that the Judge should give his only Son to die for
the criminal ! But as God has done this, and slain his beloved Son
for us, is it not extreme ingratitude in us not to come to Him for the
gifts the Saviour purchased with his blood ! Jesus laid down his life
to procure for us the Holy Spirit, the living water ; and shall we neg-
lect to ask for this precious gift ? God forbid ! Let each of us cry
earnestly constantly to God, " Give me this living water, thou who
hast so loved the world as to give thy only-begotten Son !"

Evening Scripture portion. Rev. XXII. The water of life.

94 THE CONVERSATION CONTINUED. [FEB. 13.

JOHN IV. 16-24. The conversation continued.

WHEN the Lord said, " Go call thy husband and come hither," the
woman may have thought that he knew nothing about her circumstan-
ces ; but his next words showed that he was acquainted with her whole
history. Why then did he desire her to call her husband ? He wished
to bring her sins to her remembrance. It is probable that she had
been divorced from these husbands, or had left them in a wicked man-
ner. It was painful to her to be reminded of the sins of past years,
and to be detected in pursuing even at that time an immoral course.
But why did Jesus inflict this pain and this shame ? That he might
afterwards confer on this unhappy sinful woman everlasting glory and
felicity. Let us not turn away from the remembrance of our sins.
Every one must be brought low before he can be lifted up. We
naturally shrink from being exposed even to ourselves ; this is our folly
and our sin.

The Samaritan woman (though now convinced that the stranger
was a true prophet) did not like to dwell upon the circumstances of her
history. She attempted to turn the conversation, and instead of inquiring
how she might obtain forgiveness, referred to the chief points in dispute
between the Jews and the Samaritans. The Jews said that Jerusalem
was the place where men ought to worship God, and the Samaritans
professed to worship him on a mountain in Samaria. Now Jerusalem
was the place where God had commanded men to offer sacrifices ; but
he permitted them to pray to him everywhere. The Samaritans had
done very wrong in building a temple on Mount Gerizim ; their ex-
cuse was, that the Israelites in ancient times had pronounced blessings
from this mountain, (as recorded in Deut. xxvi.) It was to this the wo-
man referred when she said, " Our fathers worshipped in this mountain."

The Samaritans boasted of being descended .from the Israelites,
though they were chiefly of Assyrian origin. For when the king of
Assyria took captive the last king of Israel and his people, he filled
the land with Assyrians. At first these Assyrians worshipped idols,
but afterwards they left off idolatry. Yet though they did not worship
idols, they did not worship God. Jesus said to the woman, " Ye wor-
ship ye know not what" There are many in Christian countries who,
like these Samaritans, do not worship the true God, though they think
they do. God is a spirit. Do those believe that He is a spirit, who
while they feel no love, nor reverence for his name, yet bend the knee
and move the lip in seeming adoration ? If we knew that an earthly
sovereign could see into our hearts, and if we felt no love, no reverence
for him, should we not be afraid of entering into his presence ? Till
we love God, we cannot worship him. What then is a sinner to do
who is conscious that he does not love God ? Let him confess his
sins ; let him ask for a new heart ; let him think of God's love in giv-
ing his Son to die for a guilty world.

FEB. 14.] THE SPIRITUAL HARVEST. 95

Though God is surrounded by millions of angels who worship him
in spirit and in truth, yet He seeks for other worshippers. He is so
condescending, that he delights in the praises of penitent sinners : He
even seeketh such to worship him. Perhaps last night or this morning
He saw you worshipping him alone in your chamber ; perhaps your
voice was heard by no human creature, but your heart was full of sor-
row for past sins, and of gratitude to God for having spared you so
long. The Father of your spirit heard that prayer. He will answer it.

Evening Scripture portion. 2 Kings XVII. 24 to end. Samaria.

JOHN IV. 25-38. The spiritual harvest

THE ignorant Samaritan woman was much strucK with the conver-
sation of the stranger sitting by the well. It put her in mind of the
promise she had heard of a Messias, who should come into the world
and instruct men. She seems at length to have desired instruction.
She said, " When he is come, he will tell us all things." He has
come already, and has told us all things. Are there not some here
who love his words, and desire to keep them ?

What a joyful moment that was when the Lord revealed himself un-
to the woman, and said, " I that talk unto thee am he." In her joy, it
is probable, she did not remember that she had refused him a cup of
cold water. She was now anxious that others should hear the heaven-
ly stranger, and she ran with haste into the city. She told her coun-
trymen how she had been convinced that Jesus was the Christ. She
said, " Come see a man that told me all the things that ever I did. Is
not this the Christ ?" Now one great proof that the Bible is the word
of God, is, that it tells us all things that ever we did : not that it can
tell each person his own life in particular, but it describes such men as
we are, shows us the secrets of our hearts, and makes us feel that He
who wrote it knew every thing concerning us. For this reason some
hate the word ; they will not believe that their hearts are deceitful
above all things, and desperately wicked. This woman did not turn
away from the Saviour's word because it exposed the sins of her life.
Had she turned away, what infinite blessings she would have lost !

The disciples were astonished when they returned from the town
with food, to find their Master talking in a friendly manner to a Sa-
maritan woman. They thought that he was as prejudiced as them-
selves ; but He who has made of one blood all the nations upon earth,
is no respecter of persons. There are white people in some countries
at the present day, who treat the poor blacks with as much contempt
as if they had not souls to be saved ; but these persons have not the
mind of Christ : " He that despiseth his neighbor sinnetk" When we

96 THE SPIRITUAL HARVEST. [FEB. 14.

look down upon another on account of the circumstances of his birth,
we sin against God.

The disciples showed both respect and affection for their Master in
their conduct on this occasion. They had too much respect to ask him
why he talked with the woman ; and they had so much affection, that
they could not bear to see him refuse the food they brought him. But
Jesus was too intent upon the souls he was now going to save, to be
able to eat. When we are going to enjoy a great delight, our appetite
is taken away, and so it was with Jesus ; his meat was to do his Fath-
er's will, and to finish his work. What was that will ? What was
that work ? To seek and to save those which were lost ; to glorify his
Father by the salvation of sinners. John xvii. 4. O what love Christ
had, to take delight in saving us, his enemies ! Did He thus spend his
life in willing labors for us, seeking no other pleasure than that of doing
good ; and shall we spend ours in doing our own will, and seeking our
own glory ?

Jesus directed his disciples' attention to the people who were throng-
ing to hear him from the town. He compared their conversion to a
harvest he was going to reap. Then he explained to his disciples that
God often appointed one person to sow and another to reap. A minis-
ter who enters a place where the gospel has never been heard, may be
compared to one who sows the good seed. Sometimes he is removed
without seeing any fruit of his labor. Another follows him, and meets
with great success in converting souls ; and this last minister may be
compared to a reaper. Thus it was in Greenland. When Hans
Egede first visited that land of ice and snow, he met with neglect and
scorn ; and though he remained there fifteen years, he could not make
an impression upon a single creature. Other missionaries from Ger-
many followed in his steps, and they reaped an abundant harvest of
souls ; and Greenland is now a Christian country. Shall not Hans
Egede who sowed the seed rejoice in heaven with the blessed men
who reaped the sheaves ? Jesus promised his apostles that they should
reap many souls when they preached ; his prophets had sown good
seed long before, and had not reaped. Would God forget those poor
persecuted prophets ?

It is a great delight to be permitted to reap ; but it is a great comfort
to think, that if we only sow, and even shed tears because we meet
with no success, yet that our labor is not in vain in the Lord ; and that
at the last day we shall doubtless come again, bringing our sheaves
with us. There have been parents who have died fearing that their
instructions had made no impression on the hearts of their children,
and yet after their death some friend or minister has reaped those chil-
dren's souls. Will not the parent rejoice with that friend when they
all appear before God ? He that soweth and he that reapeth shall re-
joice together.

Evening Scripture portion. 1 Cor. III. Ministers compared to husbandmen.

FEB. 15.] THE CONVERSION OF THE SAMARITANS 97

JOHN IV. 39 to end. The conversion of the Samaritans, and the
healing of the nobleman's son.

SOME of the Samaritans were longer in believing than others. Some
believed on account of the woman's testimony, others not until they
had heard him themselves. We know it is best to believe without
hesitation, for Jesus once said, " Blessed are those, who have not seen,
and yet have believed." You remember how readily Mary believed
the angel's message ; and Elizabeth said to her, " Blessed is she that
believeth, for there shall be a performance of the things told her of the
Lord." But though some of the Samaritans were slow in believing ;
after they believed, they were bold in confessing their faith. They
said, " We know that this is indeed the Christ, the Saviour of the
world" O what a title that is ! The Saviour of the " world ;" not of
Jews only, but of SAMARITANS also, of some of every kindred and of
every nation. May we all know him as our Saviour. We shall never
truly love him till we know him, not only from report, but from expe-
rience. How different is the state of that person who only knows Je-
sus from what others have said of him, from his state who has re-
ceived answers to his own prayers, and felt that his own sins are for-
given !

Jesus could not stay more than two days with these Samaritans !
We perhaps have heard a thousand sermons, and have read the Bible
through many times. Is it possible that any one among us does not
love the Saviour ? Would not these Samaritans rise up in judgment
against one so much favored and yet so unfeeling !

Jesus did not return to Nazareth, which was his own country.
There he was more despised than in any other place, because the
people were accustomed to him. Though they had heard his blessed
conversation year after year, and beheld his lovely example, they es-
teemed him not. It often happens that the gospel is most neglected
where it has been longest preached. The excellent Baxter said, " I
wish to be the minister of a place, either where the people have heart-
ily embraced the go^ J ^ or where they have never heard it ; but I
dread being the minister of a place where the people have heard in
vain." Those who have heard without profit become hardened, and
are more rarely converted than others.

We find in this chapter an instance of a nobleman coming to Jesus.
Not many noble are called, yet some are called. This man was brought
to Jesus by his afflictions. In his sorrowful circumstances this noble-
man found himself as dependent upon God as a beggar. There was
none but Jesus who could relieve his sorrow. The Lord did not fa-
vor him more than others, but treated him with the greatest plainness.
Had this nobleman been proud, like Naaman, the Syrian, he might
have gone away in anger ; but he stood the trial of his faith. It was

98 CHRIST PREACHES AT NAZARETH. [FEB. 16,

to try him, Jesus said, " Except ye see signs and wonders, ye will not
believe." The nobleman showed by his answer he believed already,
for he replied, " Sir, come down ere my child die." Yet he had not
such faith as the Centurion had, of whom we afterwards read ; for this
nobleman did not believe that Jesus could save his child unless he
came down to the spot where he lay. But the Lord is compassionate
to weak faith, when it is real. Jesus gave a greater proof of his pow-
er than the afflicted father had ever thought of : for he is able to do
exceeding abundantly above all that we ask or THINK," (Eph. iii. 20.)
" Go thy way," said the Lord, " thy son liveth." The nobleman's
faith was grown so strong, that he believed the declaration. Nor was
that faith disappointed : for, while returning home, he learned that his
child had recovered at the very hour that Jesus spake the word. He
now acquaints his family with this great display of the power and love
of Jesus. What is the result ? The whole family, wife, children,
servants, believe. What a happy family they must have become !
The master's journey was blessed to his whole household. It is the
fervent wish of every master who loves God, to bring his whole house
hold to the knowledge of him. May this family and this household
be joined to the household of faith, and to the family in heaven and
earth who are named after Jesus the Lord !

Evening Scripture portion. 1 Thess. II. Converts to the Gospel.

LUKE IV. 14-32. Christ preaches at Nazareth.

THE people of Nazareth were much offended with the Lord for not
visiting them immediately after his return from Jerusalem. They
thought they had the best right to his presence. What a temper of
mind was this ! Had they any right to Jesus, because he had conde-
scended to be brought up 'among them ? What pride there was in the
thought !

And what was their reason for desiring to h T 'e him among them ?
Were they thirsting for spiritual blessings, me lorgiveness of sins, the
renewal of the heart ? No ; the Nazarenes were only anxious to par-
take of temporal benefits ; they wished Jesus to heal their sick, as he
had healed the sick of other cities. When, at length, He came to
Nazareth, he was invited to read. It was usual for seven persons in
succession to read a portion of the Scriptures ; one of them was a
priest, another a Levite, but the other five might belong to any tribe.
There was a minister of the synagogue, but his office was not like the
office of ministers in our churches. It was his part to appoint which
of the readers he pleased to read the lessons for the day. One of the
lessons was taken from the law, and one from the prophets. The va

FEB. 16.] CHRIST PREACHES AT NAZARETH. 99

rious books of the Scriptures were written on rolls or* parchment.
The roll containing the prophecy of Isaiah was presented to Jesus.
The words he read were probably the lesson for the day, and they ap-
plied most forcibly to himself. Did the Nazarenes understand the
meaning of the sublime passage which the Saviour read on that day 1
Perhaps some thought that Isaiah spoke of himself when he said,
" The Spirit of the Lord is upon me, because he hath anointed me to
preach the gospel to the poor." But it was Jesus who really came to
preach glad tidings, or " the gospel," to the poor in spirit. In that
passage poor lost man is compared to a miserable prisoner, whose eyes
had been put out, and who had been thrust into a dark dungeon. One
of our Christian poets describes our condition by nature in the follow-
ing stanza :

" Plunged in a gulf of deep despair,

We wretched sinners lay,
Without one beam of cheerful hope,

Or spark of glimmering day."

Jesus came to deliver the poor blind captive, bruised, or galled by
the chains of sin. He came to preach the " acceptable year of the
Lord" There was a year of deliverance among the Jews : it occur-
red every fiftieth year, and was called the year of Jubilee. That year
was a figure of Christ's great salvation from death and hell. Let
each of us ask himself, " What do I know of this deliverance ? Am
I still tied and bound with the chain of my sins ; or have I been set
free from the power of Satan ?"

The readers in the synagogue were permitted to explain the lesson
they had read. Our Lord availed himself of this permission, and
said, " This day is this scripture fulfilled in your ears." For a
moment the people were astonished at his words ; but the next their
pride rose. They remembered that he was considered to be the son of
a carpenter, and they made this an excuse for despising him. It is
pride which causes numbers to reject the word of salvation ; they
think to themselves, " Who is that man that I should listen to him?
Why should he know more than I do ?" Thus the Nazarenes reasoned.
Jesus knew well that rage was working in their hearts : he knew that
they were angry with him for having healed the sick of other cities
before he had healed theirs ; and he answered their thoughts by
showing them that God had always chosen whom he would. Elijah
in time of famine had sustained with oil and meal a widow of a
heathen city ; and Elisha had cured a leper of a heathen country, and
not of his own. Jesus would not encourage those earthly-minded
people to expect any benefits from him : while they rejected the
greatest, he would not give them the least.

We see how hateful a worldly mind is to Jesus. If we are more
anxious to possess an earthly portion than a heavenly inheritance, we
are no*>e of His. Yet you know well that the desire of the heart by
nature w only for health, riches, pleasures, for worldly honor, or

100 CHRIST AT CAPERNAUM. [FEB. 17.

domestic comforts. If Christ would bestow these on all who asked,
what constant fervent prayers would be offered at his throne ! The
heathen imagine that their idols will bestow earthly blessings upon
them, and that is one reason they pray to them so earnestly.

Behold with wonder the madness of the Nazarenes ! They cast
out the Saviour of the world, and forfeit their part in all his blessings !
His Father preserved his life, for his hour was not yet come, and
it has been well observed, " His children are all immortal till their
work is done."

Can we behold without dismay such treatment of the Lord of
heaven and earth ? If He who was so lovely and so gracious was
thus treated, ought not we to be prepared for similar usage ? Had he
been less faithful, the gentle Saviour might have avoided persecu-
tion ; but he sought not to please men, but God ; he desired not to

fet honor, but to save souls. We may often escape persecution
y acting insincerely and unfaithfully. But what, if we should also
lose our peace of mind, and the approbation of God !

Evening Scripture portion. Is. LXI. The acceptable year.

MATT. IV. 12-17. Christ takes up his abode at Capernaum.

THE Lord Jesus chose to reside principally in the most ignorant
part of Canaan ; he selected the part at the greatest distance from
Jerusalem, and which bordered on the wicked cities of Tyre and
Sidon. And what led him to do this? Was it not pity for the
ignorant and neglected ? There are some who are now employed in
visiting the courts and alleys of great cities, and some who are going
into desolate villages, and some who are leaving their country to
dwell among the heathen. Are they not walking in the steps of their
Master ?

Jesus fulfilled a prophecy of Isaiah, by preaching in Zebulon and
Naphtali. The words in the prophecy are difficult to understand,
but learned men have offered a satisfactory explanation. Let us first
read the prophecy in Isaiah ix. 1. Now let us read it with this
alteration. Instead of reading " more grievously afflict," let us read,
" made glorious." What is the sense of the passage ? It is this ;
Once the tribes of Zebulon and Naphtali were afflicted, (because y
being situated on the borders of Canaan, they were exposed to the
invasions of the enemy,) but afterwards they were " made glorious."
How ? By the preaching of the Gospel. Yes, the Saviour by his
presence and preaching bestowed glory on those sequestered spots.
How great a blessing is the Gospel ! it may well be compared to a

FEB. 18-1 CHRIST CALLS PETER. 101

great light, for it sheds peace and joy around it. How melancholy is
the condition of those who do not hear the Gospel ! Well may they
be said " to sit in darkness and the shadow of death." They do sit
on the very brink of hell. We sometimes see a smiling village,
seated on the side of a verdant hill, full of neat cottages and blooming

firdens. We feel disposed to exclaim, "O! what a lovely spot!"
ut if the Gospel is not known there, it is, in the sight of God and of
angels, a dismal place ; while on the gloomiest, darkest alley, where
Christ's word is heard, they look with joy.

In vain, however, the great light shone upon the people of Zebulon
and Naphtali ; for the light did not shine into their hearts. Christ
afterwards pronounced a wo upon some of their cities, Capernaum,
Chorazin, and Bethsaida, because they repented not.

Let us take warning from this. If God do not shine into 'our
hearts, in vain for us are the splendors of the noonday sun ; in vain
the clearest, most affecting preaching ; even the preaching of Christ
himself.

And about what did Jesus preach ? Repentance. And why did he
preach " repentance ?" Because sorrow for sin and turning from it
is the beginning of religion ; but though it is the beginning, it must
never cease upon earth. As Philip Henry said, "Repentance shall
follow me to the gates of heaven." Rowland Hill also observed,
that if he could regret any thing when he entered heaven, it would be
lhat he should no more shed the penitential tear. There is no
religion without repentance. " A broken and a contrite heart, O
God, thou wilt not despise." May God bestow it upon each of us !

Evening Scripture portion. Is. IX. The light that shone in Zebulon and Naphtali.

MATT. IV. 18-22. Christ calls Peter, Andrew, James, and John.

WAS it not a high honor to follow the Lord Jesus from place to
place, to hear his word both in private and public, and to behold his
works of power and love ? Whom did he call to enjoy this honor ?
Poor ignorant fishermen ; these became his intimate companions, his
bosom friends, and his holy apostles. Thus, our glorious Lord stained
the pride of all human glory ; as he had done before, by lying in a
manger, and as he did afterwards, by dying on a cross between two
thieves. How ill pride befits us, when the Lord of glory was so lowly !
Ought we to look down upon any one as beneath our notice, when the
Son of God was so condescending ? It is true that there are different
stations in society, and some stations are counted high, and others low.
It is well that this difference should exist ; it is God's own wise ap-
pointment. But it is not his will that the rich should despise the poor ;

102 THE MIRACULOUS DRAUGHT OF FISHES. [FEB. 19

no, he has made us all of one blood, and he has commanded us to love
each other as brethren.

Jesus might have chosen princes for his companions, or even angels,
and sent them out as ministers of his Gospel ; but he preferred to pre-
pare poor fishermen for the glorious work. Before he sent them out,
he taught them for three years, and afterwards the Spirit caused them
to know in a moment various languages. Education is now an im-
portant preparation for the work of the ministry, as the wonderful gifts
the apostles enjoyed are no longer bestowed.

These men were employed in an industrious manner when Jesus
called them. When God called Moses, he was keeping sheep ;
Gideon, he was thrashing ; Elisha, he was guiding the plough. In-
dustry in our common callings is pleasing in God's sight ; a Christian
should not be slothful in business. Yet these men were not so fond
of their trade, or of their gains, as to prefer them to the service of
Jesus. When he called, they left all and followed him. He did not
bribe or entice them to come by promising them temporal rewards ; he
told them plainly that his design in calling them was to make them
fishers of men. The net they would hereafter use would be the Word
of God ; the fish they would catch, the souls of men ; and the reward
they would obtain, a heavenly crown. They had often toiled in fish
ing, but they would toil more arduously in preaching ; they would find
men more hard to catch than fish, and the hatred of the world more
terrible to bear than the winds and the waves. Christ has now many
faithful fishermen, who, for his name's sake, are laboring to convert
souls. Has their labor for us been in vain ? Have we yet been caught
in the Gospel net willing captives ? The poor fish, indeed, finds
death in the net, but we find life in it. Well may the fish struggle
and strive to escape ; but it would be in us the height of folly ; for the
day in which a perishing sinner is caught in the heavenly net, is the
first happy day of his existence ; even the tears of the penitent are
sweeter than the laughter of the world.

Evening Scripture portion. Judges VI. The calling of Gideon.

LUKE V. 1-11. The miraculous draught of fishes,

As these disciples had toiled all night and had taken nothing, it is
probable they were in distress for food when Jesus bid them launch
into the deep. Was it only to supply their temporal wants that He
caused them to enclose so large a multitude of fishes ? No ; for
though he delighted in relieving their bodies, he delighted more in
helping their souls. By this wonderful draught he taught them many
great truths : he taught them something of the greatness of his power ;

FEB. 19.] THE MIRACULOUS DRAUGHT OF FISHES. 103

he taught them something of the blessedness of obedience. Peter had
said, " At thy word I will let down the net." How richly was his
obedience rewarded ! The apostles were to become fishers of men.
Who could enable them to catch men, that is, to convert souls ? None
but Jesus. Though ministers preach till God pour down his Spirit,
no souls are converted ; yet ministers, like Peter, should be obedient,
and continue patiently to let down the net of the Gospel. And should
ministers only act thus ? All Christians ought to exhort each other
daily, and their common conversation should minister grace to the
hearers. We ought to distribute tracts and Bibles, to teach children,
to contribute our property to the support of missionaries, and to do
whatever we can to benefit the souls of our fellow-creatures ; yet our
exertions will be vain, unless God add his blessing. Let us then en-
treat God to put forth his great power and to prosper the feeble efforts
which we make in obedience to his command.

The remembrance of this miracle should encourage us ; and still
more the remembrance of the sermon Peter afterwards preached, re-
corded in Acts ii., when three thousand were converted. Probably
there were not three thousand fishes in the net. Lately God has done
wonders in America, and in India, and in the islands of the South
Seas ; thousands have been converted. We must pray for the out-
pouring of the Spirit, and then sinners will be awakened, and will cry
out earnestly, " What shall we do to be saved V

What do you think of Peter's prayer after the miracle ? " Depart
from me, for I am a sinful man, O Lord." It was a good prayer, and
yet it was a mistaken prayer. It was a good prayer, because it con-
tained confession of sin. Peter was overwhelmed with a sense of his
unworthiness ; (that is the right spirit in which to make a prayer ;) his
heart was broken and contrite.

Perhaps he had indulged unbelieving, murmuring thoughts when
toiling all night without success, and now he was overcome by the
mercies of the Lord. This is true repentance when we are grieved
the more for our sins, on account of the Lord's goodness to us.
Would not a person feel cut to the heart who had been suspecting
another, and speaking against him ; if suddenly he discovered that the
man whom he counted an enemy had labored to serve him, and con-
trived schemes for his good. The discovery would fill him with com-
punction ; he never could forgive himself for his ungenerous suspi-
cions. Thus, " The goodness of God leadeth us to repentance." It
leads us to feel our unworthiness and ingratitude.

But why did Peter desire so gracious a Lord to depart from him ?
Jesus knew the spirit in which he made this prayer, and he would not
take him at his word. Though Peter said, " Depart from me," Jesus
knew he sincerely loved him.

When the wicked say to God. " Depart from me, for I desire not
the knowledge of thy ways," He often takes them at their word ;
but He does not deal thus with the trembling penitent, but receives

104 CHRIST CASTS OUT A DEVIL [FEB. 20

him in his arms, and bids him abide with him forever. " Fear not,"
answers the blessed Saviour, " from henceforth thou shalt catch men."
Instead of departing from Peter, the Lord never suffered Peter to de-
part from him.

Evening Scripture portion.
Acts II. 32d to the end. Conversion of three thousand souls.

MARK I. 21-28. Christ casts out a devil in the synagogue.

THOUGH the Lord was continually working miracles, yet the miracle
here related seems to have caused unusual wonder. And it might well
do so, for in it Christ's power over the devil was displayed. One of
the most mysterious subjects in the Bible is the manner in which
devils possessed men in former times. It is so mysterious, that some
have chosen not to believe it ; but if we were to believe nothing that
we could not clearly understand, how little we should believe ! We
should not believe in our own existence, for we cannot tell how we
live, or. what life is ; yet we know that we do live. It is very reason-
able to suppose, that when Jesus came to destroy the works of the
devil, that wicked spirit should make great efforts to resist him.
Some have thought that the persons possessed with devils were in a
state of madness ; but we find that the mad or lunatic are mentioned
by St. Matthew, separately from those possessed with devils ; there-
fore madness is a different calamity from being possessed of devils.
(Matt. iv. 24.)

It is true that Satan even now enters into men's hearts, to fill them
with wickedness ; but it was not in this way that he had entered into
the man in the synagogue ; for had this man been filled with Satan, as
Judas afterwards was, Jesus would have spoken to him as to a wicked
man ; but He did not rebuke the man, He only rebuked the devil.

The evil spirit had permitted the man to go to the synagogue.
Had he known whom he would meet there, surely he w r ould not have
suffered him to go ; for he seemed full of fear when he saw Christ.
He cried out, " Let us alone ; what have we to do with thee, thou
Jesus of Nazareth ? Art thou come to destroy us ?" We know that
devils believe and tremble. They cannot feel hope, but they can feel fear.
They have no hope of growing happy, but they have a fear of becom-
ing more miserable. Nor do they fear without cause ; for their
continual wickedness must render them more and more miserable
throughout the ages of eternity, and must bring down upon them
larger measures of God's wrath.

Even the praises of devils are abominable to Christ. When the
evil spirit said, " I know thee who thou art, the Holy One of God,"

FEB. 20.J IN THE SYNAGOGUE. 105

Jesus replied, " Hold thy peace." He cannot bear the praises of those
who hate him.

Let none think that while engaged in the service of Satan, the Lord
accepts their praises. Though they may join in the responses at
church, and say, " Thou art the king of glory, O Christ;" or repeat daily
upon their knees, " Hallowed be thy name," yet while they are living in
sin, their services are displeasing to God. He is ready to silence their
tongues with " Hold thy peace." To the wicked, God saith, " What
hast thou to do to declare rny statutes, or that thou shouldest take my
covenant in thy mouth, seeing thou hatest instruction and castest my
words behind thee ?" (Ps. 1. 16, 17.) Such is the awful condition of
the children of the devil of the unconverted, even now . What will
it be hereafter ? Judge what it will be from the malice the ievils dis-
played towards this poor man. When commanded to come out of
him, the devil first tore him, and (as St. Luke informs us) " threw him
in the midst." Though obliged to obey the Lord of all, with what
reluctance he quitted his victim ! He made him feel his malice before
he left him.

It is to the malice of such devils that the wicked are to be forever
given up. These are to be their companions through eternity; no
Saviour's voice will penetrate the gates of hell to bid the raging fiends
cease from tormenting. Let us consider the horrors of the future, and
remember that these spirits now fill the air, and that Satan is called,
" the prince of the power of the air." (Eph. ii. 2.) This prince seeks
now to deceive the soul, in order that it may be cast into hell hereafter.
There will be no escape for us, if not washed in the blood of Christ,
and sanctified by his Spirit. What do we know of pardon and holi-
ness ? Have we obtained these precious gifts from Christ ? He died
that we might obtain them. Are there any of us, of whom it may be
said, that " they are taken captive by the devil at his will ?" Jesus can
command the devil to let us go, and he will do so, if we implore his
help. But the devil will not let go his captives, unless he is compel-
led ; he diligently watches over them, lest they should believe and be
saved, accompanies them to church and follows them home. Yes, he
follows them close, for he has a numerous train of servants at his com-
mand. But there is a place where he cannot come ; the shadow of
the Almighty's wings. O enter into the secret place of the Most High,
and there you shall be safe ; for He shall cover thee with his feathers,
and under his wings shalt thou trust ; the young lion and the dragon
shalt thou trample under foot. (Ps. xci.)

Evening Scripture portion.
Ps, L. God's rejection of the services of the wicked.

106 THE SCENE AT SUNSET AND SUNRISE. f FEB. 21.

MARK I. 29-39. The scene at sunset and sunrise

IT is our privilege to possess an account of the chief events of one
whole day that our Saviour passed upon earth. It was a Sabbath-day.
In what labors of love was that Sabbath spent ! In the morning Jesus
was at the svnagogue, where he cast out a devil. After the service
he returned to Simon Peter's house, which was in the city of Caper-
naum. There he healed Peter's wife's mother of a fever. How much
tenderness there was in the manner in which the miracle was per
formed : " He took her by the hand and lifted her up." At his touch
the fever fled, and strength returned. After a fever, a person is always
exceedingly weak ; but this woman arose, and waited upon her de
liverer. How gladly must she have waited on him by whom she had
been restored ! Has Jesus done nothing for us ? Has he never
healed us when we were sick ? Are we anxious to serve him ?

When the sun was set, the Sabbath was ended ; for the Jewish Sab-
bath began on Friday evening, and ended on Saturday evening. Then
numbers flocked to Jesus, and he healed them all. This was a painful
and laborious service. Could Jesus behold unmoved the diseased
creatures that were brought to him ? Could he hear the ravings of
those possessed with devils, and the cries of those in pain, without
anguish of spirit ? Impossible ; for his heart was full of compassion.
Some persons turn away from the view of misery, because it gives
them uneasiness ; but such conduct is selfish. Our blessed Saviour
felt far more at the sight of suffering than we can feel ; yet he was
willing to bear the pangs of sympathy. In this self-denying compas-
sionate behavior, he fulfilled Isaiah's prophecy. " Surely he hath
borne our griefs and carried our sorrows," (Is. Ivi. 3 ;) or as St.
Matthew expresses it, " Himself took our infirmities, and bare our
sicknesses." (Matt. viii. 17.) He did this, not only by partaking of
them, but by relieving them. He left us an example that we should
follow his steps. We are not to give ourselves up to selfish enjoyment,
while our fellow-creatures are groaning. No ; we are to lay ourselves
out for their good ; to visit the sick, to give them food and medicine,
and kind words of sympathy, and to be ready, if needful, to nurse them.
Thus shall we follow Christ, who bare our sicknesses.

The Lord Jesus rested when his day of labor was over, but he rose
a long while before the dawn to pray. He thirsted for communion
with his Father. We always find time to do those things in which we
much delight. Those who say they have no time to pray, show that
they do not love to pray. A Christian finds prayer as necessary for
his soul, as food for his body.

The Saviour's retirement was interrupted by his disciples, (and by
the people of the city, as St. Luke tells us,) who said, " All men seek
thee." Was this addressed to him who was despised and rejected of
men ? But how few of those who sought him truly loved him ! Thus

FEB. 22.] THE CURE OF THE LEPER. 107

it is now. Multitudes will flock to hear an earnest, interesting preach-
er ; but only a few receive into their hearts the blessed Gospel he pro
claims.

Jesus, however, could not stay in Capernaum ; and he said, " Let
us go into the next towns, that I may preach there also ; for therefore
came I forth." He ever remembered the purpose for which he came
into the world : not his own pleasure, but the glory of God in the sal-
vation of sinners. For what purpose were we sent into the world ?
Our own amusement? O no; yet many live as if they were born
merely to live in pleasure, and then to die like the beasts. We were
born that God might be glorified by us and in us. A young lady was
once converted by meditating on the first answer in the Assembly's
Catechism. The first question is, " What is the chief end of man ?"
The answer, " To glorify God, and enjoy him forever." She felt that
she was not fulfilling this end while spending her time in vain and
worldly pleasures. By the grace of God she gave them up, and be-
came an eminent Christian.

Evening Scripture portion. Job XXIX. Deeds of mercy.

MATT. IV. 23-25. MARK I. 40-45. The cure of the leper and of
multitudes with divers diseases and torments.

How full of labors of love was our t Saviour's life below
cipal object was to preach the Gospel, but he confirmed his word by
various cures. These bodily cures represented the spiritual blessings he
came to bestow. As he healed all manner of diseases without any ex-
ception, so he could forgive all manner of sins ; for his blood cleanseth
from all sin. No disease was too bad for him to cure, no devil too
strong for him *o cast out ; neither was any sin, if repented of, too
great for him to forgive. He declared, " All manner of sin and blas-
phemy shall be forgiven unto men."

We cannot wonder that crowds followed Him, when He bestowed
such abundant temporal benefits. We know how men value the health
of the body. But Jesus was far more anxious to save the souls than
to heal the bodies of men, and therefore he sought for opportunities to
preach his holy woid. Probably one reason for his charging the leper not
to mention the means of his recovery was, that he foresaw that if the
miracle were made known, a still greater throng of diseased persons
would be collected, and that by this means his preaching would be in-
terrupted. Disease of body must have appeared to him very light,
compared to that disease of the soul which leads to destruction. We
judge of diseases by their end, and not by their beginning. If we
have seen a man die in torments from any disease, when we see the be-

108 THE CURE OF THE LEPER. [FEB. 22.

ginning of that disease in another we are filled with horror. Jesus
had seen souls tormented in burning flames, and he knew that sin was
the beginning of hell.

Of all diseases none represents sin in a more striking manner than
the leprosy. In the first place the leprosy was a polluting disease. It
rendered a man unfit to. enter the temple, or even to associate with his
fellows; as by God's law any one who touched him became unclean.
Thus sin unfits man from entering heaven, and for the society of
spotless saints and angels.

The leprosy was also a spreading disorder. It covered a man with
white scales from the crown of the head to the sole of the foot. Thus sin
has defiled all our powers. It has disordered our affections, blinded
our understandings, hardened our consciences, and perverted our wills.

The leprosy was ^painful disease. The hands and feet of the poor
leper are often eaten away, and in this crippled state he drags out a mis-
erable existence. But what disease is as painful as sin the swellings oi
pride, the tumults of passion, the anxieties of covetousness, the gnaw-
ings of envy, the gloom of unbelief? Some have been induced to
pray for a new heart, not from fear of the wrath to come, but on ac-
count of the present misery of their unconverted state.

The leprosy also was incurable. When the king of Syria in former
times asked the king of Israel to cure Naaman his captain, the terrified
monarch rent his clothes, saying, "Am I God, to kill and make alive,
that this man doth send unto me to cure a man of his leprosy?" (2
Kings v. 7.) Sin also is incurable by MAN. None can forgive sins but
God alone ; none can overcome sins but God alone. Tears cannot
wash out our past sins, nor can good resolutions keep us from com-
mitting them in time to come.

Having then a leprosy in our souls, let us imitate the poor leper ol
whom we read. Behold him falling at the feet of Jesus, beseeching
his help. Are our prayers earnest like his ? or do we ask for eternal
blessings with less earnestness than a beggar asks for an alms ?

The leper's prayer is remarkable : " If thou wilt thou canst make
me clean." He doubted, not the power of Jesus, but his mercy. Yet
his mercy is as great as his power. It is true that by his power he
stretched out the heavens, and laid the foundation of the earth. But it
is also true that, " High as the heaven is above the earth, so great is
his mercy towards them that fear him." Had this leper known the
compassion of the Saviour's heart, he would not have said, "If thou
wilt !"

Observe how tenderly Jesus felt for him : " Moved with compassion,
he put forth his hand and touched him." He showed his condescen-
sion by touching the loathsome leper, from whom all others fled. Thus
he encourages polluted sinners to approach him. He will not repel
them, and say, " Stand by thyself, for I am holier than thou ;" He in
vites them to come near, and he offers by his holy touch to heal them.
Fear not, penitent sinner ; stay not till you are better ; believe that Je-

FEB. 23.] THE PARALYTIC LET DOWN. 109

sus will welcome you as you are. His blood is a fountain for sin and
uncleanness ; he himself stands by to wash you in it. Come to him
to be healed ; your cure shall be perfect ; all your sins shall be for-
given and cast into the depths of the sea, and you shall be restored to
the favor of God, and admitted into the heavenly Jerusalem.

Evening Scripture portion. II. Kings V. Naaman.

LUKE V. 16-26. The paralytic let down through the house-top.

THE Lord Jesus, being prevented for a time from entering the towns
by the immense crowds that collected wherever he came, retired into the
wilderness. How blessed was the use which he made of his retirement !
He gave himself unto prayer. And shall we venture to live without
prayer without much prayer without fervent prayer ! How can we
hope for any peace of mind without prayer to the God of peace ?

Soon, however, our Saviour came into the towns again. It was in
Capernaum that he healed the man sick of the palsy. He was then
preaching in a house, and many of the wise and great were present,
watching maliciously his words and actions.

It was on this occasion that four men, bearing a poor paralytic, un-
able to get in at the door, ascended to the top of the house, (probably
by some stairs outside,) and let down their sick friend through the
roof. Great surprise must have been felt by the crowd below when
the bed descended in the midst. Our Saviour was not annoyed by the
interruption ; he was always ready to help the afflicted, and rejoiced at
beholding any proof of faith in his power. In this instance he seems
to have perceived some spiritual desire in the man ; for, instead of
healing him immediately, he said, " Thy sins be forgiven thee ;" and,
as St. Matthew relates, he said also, " Son, be of good cheer ;" as if he
regarded him with especial tenderness, as a son, who mourned more for
his sins than for his sufferings. This man was surely one of the bro-
ken-hearted ones that Jesus came to bind up.

But what do you think of the conduct of the friends of the para-
lytic ? If they had not been very anxious about the recovery of the
sufferer, they would have retired when they saw the crowd around the
door ; but they had set their hearts upon bringing him to Jesus, and
they were ingenious in finding out a way. If we are as anxious to
obtain spiritual blessings, as they were to benefit the sick man, we shall
be ingenious too. We shall find time in almost any circumstances for
prayer, and for reading the Scriptures. Some pious prisoners were
once confined in a dark dungeon, and only had light allowed for a few
minutes at meal-time. How could they read the Bible ? They used
the light to read it, and they ate in the dark. What holy ingenuity

110 THE POOL OF BETHESDA. [FEB. 24.

they displayed ! There are others who have used a like ingenuity in
contriving means to bring sinners to Jesus. The last day will reveal
how abundantly their pious plans have been blessed.

Jesus knew that his power to forgive sins was doubted by the ene-
mies who surrounded him; therefore he inquired which was easier, to
forgive sins, or to heal the man. He knew which they thought the
easier to forgive sins. Mistaken idea ! It was so hard, that Jesus shed
his blood, that he might procure this forgiveness. Little did his ene-
mies know what it would cost him to be able to say, " Thy sins be for-
given thee."

The pardon He bestows is valued only by those who groan beneath
the burden of sin. The great reformer, Martin Luther, so< n after he
had become a monk, fell dangerously ill. Though he had long sought
for pardon, he was filled with terror at the prospect of eternity. It
was then that an aged monk visited his cell, and reminded him of those
words in the creed, " I believe in the forgiveness of sins." " Believe,"
said the old man, " not only that the sins of David or Peter are forgiv-
en, but that your own are pardoned." These words were a balm to
Luther's wounded heart. He thought no more of gaining heaven by
his own righteousness, but looked with confidence to the mercy of God
in Christ.

Evening Scripture portion. Ps. XXXII. Forgiveness of sins.

JOHN V. 1-9. The miracle at the pool of Bethesda.

CAN we hear of this pool without being reminded of that fountain
for sin which Jesus has provided in his Gospel ? This pool was called
Bethesda, which signifies "House of mercy." And has not Jesus
opened a house of mercy in his Word ? The poor sick people who
sat near the water's side represent diseased souls, such as we all have
by nature ; only our souls are far more diseased than their bodies were :
for some of them were blind, and others halt, and others withered, but
our souls are diseased in all their powers. Neither had they all been
afflicted many years. Even the man who had been thirty-eight years
sick had not been sick from his birth : but our souls have been dis-
eased by sin ever since we were born.

The pool of Bethesda is not an exact image of salvation : for only
the first that stepped in it was cured. But what would become of
sinners, if Christ's salvation were thus straitened ? Blessed be God,
the fountain of Christ's blood is opened to all sinners unto the end of
the world. How much selfishness must have been displayed at the
borders of this pool ! how each man must have viewed his neighbor
with an evil eye, fearing lest by another stepping in before him ha

FEB. 25.] THE RESTORED PARALYTIC. Ill

should himself be deprived of a cure ! How differently ought we to
view our fellow-sinners ! Their salvation will not hinder ours.

Yet in one respect we ought to imitate the sick people around the
pool, in their earnestness. As they knew the first only would be
cured, how patiently they watched around the pool, how eagerly they
rushed in after the troubling of the water ! We ought to seek God as
earnestly as IF only one could obtain salvation ; then not one should
fail to obtain it.

It appears that Jesus was not known by these sick people. Had
they known the great Physician was so near, what a cry would have
been raised from a multitude of suffering lips ! Jesus approached one
of these pitiable objects. It was one who had been very long afflicted,
who had been anxiously seeking a cure, and who had no friend to help
him into the pool. Some person indeed had brought him to the edge
of the pool ; but not one had watched by him to plunge him in at the
critical moment.

Jesus knew his desolate condition, and the bitter disappointments
he had suffered. He selected him as a fit object on whom to display
his power and mercy. The poor paralytic was not accustomed to the
voice of kindness. It must have refreshed his weary spirit to hear
Jesus inquire, " Wilt thou be made whole ?" Immediately he began
to pour out his complaints into the ear of the compassionate stranger,
hoping perhaps that he should obtain his help the next time the water
was troubled. But there was richer mercy in store for him, than any
man or angel could bestow ; for by a word, Jesus restored him sud-
denly, and perfectly.

That Saviour knows the circumstances of all his creatures now scat-
tered over the world ; and we know that he pities those who have no
friends to teach them the way of salvation, especially when they them-
selves are concerned about their own souls. He may let them remain
for a time in distress and perplexity ; but He will not let them perish in
their ignorance.

Evening Scripture portion. Lev. XIII. Fountain of sin.

JOHN V. 10-16. Christ's interview with the restored paralytic.

WE have in this history an instance of the bitter hatred of men to
the truth. Why did the Jews accuse Jesus of having broken the Sab-
bath ? Was it because they reverenced that day ? By no means.
We may judge of their respect for the Sabbath by their regard for the
temple ; and we know that they made it a den of thieves, and filled it
with sheep, and oxen, and money-changers. They did not care in

112 THE RESTORED PARALYTIC. [FEB. 25.

their hearts for the service of God. And had Jesus caused the par-
alytic to break the Sabbath ? No ; for though God had forbidden men
to bear burdens on the Sabbath-days, He never intended that a sick
man suddenly healed should not carry home his bed.

The reason the Jews objected to the action was, that they suspected
who had cured the paralytic ; and they were offended with the rebukes
that Jesus had often given them in his sermons, and in his conversation.
Holy men are generally watched in this way. Why have faithful
preachers in later days been insulted ? Because they interfere with
the vices of men.

The restored cripple was unable to gratify the malice of the Jews,
by informing them of the name of his deliverer. He knew it not.
Must he not have longed to discover it ? Soon Jesus afforded him the
opportunity. He found him in the temple. We are glad to hear that
the poor man went there. For thirty-eight years he had been unable
to tread God's courts, and perhaps before that period he may have
been unwilling ; for, from the words of the Lord addressed to him, we
have reason to fear he had been an ungodly youth.

This was the warning he received. " Behold thou art made whole ,
sin no more, lest a worse thing come upon thee." It appears that his
affliction had been sent as a punishment for early sins. All afflictions
are not sent as punishments. Those of Job were trials of his faith.
But they are often sent to those who know not God, that they may re-
member their sins and turn from them.

It was a heavy chastening that the paralytic had endured an illness
of thirty-eight years. At length he was delivered. What, if he should
return to sin ! how many have acted thus ! After vows and tears they
have risen from their sick beds, to requite their God with black in-
gratitude. What must be the consequence of such conduct ? a worse
thing will come upon them. Is there any thing worse than a palsy of
thirty-eight years' continuance ? Let the lost spirits speak, who have
spent but one hour in the flames of hell. How gladly would they ex-
change their place for the most suffering bed to be found on earth !

He who gave this warning was soon to taste the punishment of sin
himself, and to know by experience that worse thing of which he spoke.
In two or three short years Jesus would be extended on a cross, and
nailed there for our sins, and would bear the weight of God's infinite
wrath. By the blood he then shed, he is able to save us from eternal
wo. But those who go on in sin shall taste something worse than any
thing they have known on earth.

^re there any here who still love sin ? Remember these words :
" Sin no more, lest a worse thing come upon thee." It is Jesus who
utters them; He who has delivered sinners by his own death; HE,
even He, entreats them not to continue in sin.

Evening Scripture portion. Amos IV. Warnings against sin.

FEB. 26.] CHRIST'S DEFENCE OF HIMSELF. 113

JOHN V. 17-30. Christ' } s defence of himself before the Sanhedrim.

THIS is part of our Lord's defence of himself against the Jews.
We know not in what place he made this defence. Some think he
made it before the great council of seventy persons, called the Sanhe-
drim ; and others think He made it in the temple. But all must allow
that he made it publicly to the great and learned Jews, who were his
deadly enemies, and who even then sought to kill him. They wanted
to find an accusation against him, and the accusation they now made
was that of Sabbath-breaking. The first sentence our Saviour uttered
in his defence is difficult to understand.

Ver. 17. " My Father worketh hitherto, and I work."

What works did his Father work ? He had made the world in six
days, and had then rested. He had rested from creating, but not from
preserving. God preserveth man and beast continually. He is work-
ing in this manner on every side continually. Were he to cease from
this work on the Sabbath-day, or on any other day, all creatures would
sink into death ; for it is God that preserves even the angels of heaven
from death every moment. It is in Him we live, and move, and have
our being. Jesus, in curing the paralytic, had done a work of this
kind : he had renewed his life by imparting new strength to him.
Thus the Jews were accusing him of sin for doing works which the
Father was always doing, and which he also was always doing ; for
his Father and he were joined together in every work. Jesus, as well
as the Father, had created the world, and he, as well as the Father,
upheld all things by the word of his power ; therefore he said, " My
Father worketh hitherto, and I work." And why are the Father and
the Son always thus united in their works ? Because they are one
God : Father, Son, and Holy Ghost are one God.

The defence Jesus made of his work only brought fresh matter of
accusation against him ; because he had called God his Father, and
thus had made himself equal with God. Now they not only accused
him of breaking the Sabbath, but of the greater crime of blasphemy.
And how did Jesus defend himself from the charge ? Not by deny-
ing that He had said that He was equal with God, but by speaking
of those great works which He would do, and which would show who
He was. Those great works are to give life, and to execute judg-
ment. Who could do such works but God himself! Even at the
moment Jesus was speaking, He was able to give spiritual life to dead
souls ; for he said, (verse 25,) " The hour is coming, and now is, when
the dead shall hear the voice of the Son of God, and they that hear
shall live." He has been doing this work ever since that hour. We
do not see the dead souls arise, but Jesus does. He knows when he
quickens a sinner who was dead in trespasses and sins. A time is
approaching when his power will be publicly displayed as the Life,
and as the Judge of the world, (verse 28.) " The hour is coming, in

J 14 CHRIST'S DEFENCE OF HIMSELF. [FEB. 27.

the which all that are in the graves shall hear his voice, and shall come
forth : they that have done good unto the resurrection of life, and they
that have done evil unto the resurrection of damnation."

This is an awful declaration. It once awakened an aged sinner
from the sleep of death. He went to the church where the Rev. Jo-
seph Milner preached, and heard this passage given out as the text.
He heard no more, for the words took possession of his mind, and
filled him with anguish. He sought the Lord, obtained forgiveness,
and became as eminent for holiness as he had before been for iniquity.
God alone knows all the conquests of his own word. Verses of Scrip-
ture which are heard by many with indifference, have, through the
power of the Holy Spirit, given life to souls now rejoicing in the pres-
ence of God.

Evening Scripture portion. Acts XII. 16 to end. The Judgment day.

JOHN V. 31-39. The defence continued.

IT is supposed that Jesus at this time was standing in the presence
of the great council of the Jews, called the Sanhedrim. He had been
accused of having healed the paralytic on the Sabbath-day ; and then
of having made himself equal with God. Did he deny either charge ?
By no means ; but he more fully declared his own glory as the Son
of God. He brought forth his witnesses. His first, a great witness,
was his Father who sent him. (See ver. 32.) " There is another that
beareth witness of me." '

Yet He condescended to appeal to a human witness also, even to
John the Baptist. He said, " Ye sent unto John, and he bare witness
unto the truth." You have not forgotten what is recorded in John i.
1923. " The Jews (that is, the chief men) sent priests and Levites
from Jerusalem to ask John, Who art thou ?" They came to him in
the wilderness where he was preaching; and he took that opportunity
of bearing witness to Jesus. He said, " There standeth one among
you whom ye know not ; he it is who coming after me is preferred
before me, whose shoe's latchet I am not worthy to unloose." (Yer.
26, 27.)

How could the Jews resist this testimony ? For a season they had
rejoiced in his light ; that is, for a time they had admired his preach-
ing ; yet they would not believe. John had now ceased to preach, for
he was shut up in prison .

Jesus next described the different ways in which his Father wit-
nessed to him. There were three ways : First, By enabling him to
do miracles, such as healing the poor paralytic : those were " the

FEB. 27,] CHRIST'S DEFENCE OF HIMSELF. 115

works which his Father had given him to finish," mentioned in
verse 42.

Secondly, (see verse 37.) His Father himself had borne witness
of him, by speaking from heaven at his baptism, saying, " This is my
beloved Son, in whom I am well pleased." Such a voice had never
been heard at ANY TIME before, witnessing for the old prophets, nor
had such a display of glory been seen. It was the excellent glory, as
St. Peter calls the brightness of the Father. (2 Peter i. 17.)

Thirdly, The Father had borne witness to his Son, in the Scrip-
tures, that is, in the prophecies. Jesus bade the Jews search the
Scriptures ; saying, " They are they which testify of me." (See
ver. 39.)

Had not the Jews of old sufficient proofs that Jesus was the Son
of God ? And we also have abundant evidence of this important truth.

We have not heard John the Baptist preach, that burning and shi-
ning light, but we have heard other preachers speak of Christ with
devoted affection.

We have seen no miracles wrought, no blind eyes nor lame feet
restored ; but we have seen greater works than these. We have seen
miracles done upon the SOUL. Have we never known a person, who
lived a wicked life, changed by the power of the Gospel into a holy
creature? Is it not far more wonderful to see a man's mind changed
than his body ? None can make such a change but God. " Can the
Ethiopian change his skin, or the leopard his spots ? then can they
who are accustomed to do evil learn to do good." Had we seen a
black man changed into a White man, we should not have seen so
great a wonder as if we had seen a child of the devil changed into a
child of God.

We have another witness the Old Testament Scripture. It is
filled with prophecies concerning Christ. Have you read them ? See
how Isaiah declares, that he shall be brought like a lamb to the slaugh-
ter : how Zechariah says he shall ride on an ass, and be sold for thirty
pieces of silver : how Micah foretells, he shall be born in Bethlehem ;
and how David in the Psalms predicts, that vinegar shall be given to
him in his thirst, that his garments shall be parted, and his hands and
feet pierced. The Jews, though they will not believe in Jesus, re-
gard these prophecies as the word of God, and have kept them sacred
for many ages. How can we disbelieve such proofs ? And if Jesus
be the Son of God indeed, and in truth, let us consider whether we are
prepared to stand before his judgment-seat ? Have we believed in
him with our hearts ?

Evening Scripture portion. Heb. I. The Divinity of Christ.

116 CHRIST'S DEFENCE OF HIMSELF [FEB. 2&.

JOHN V. 40 to end. The defence concluded.

THIS ended the Saviour's defence of himself before the chief Jews.
These last verses we may call the application of the sermon. How
forcibly could He speak to the conscience, who is himself like a two-
edged sword, piercing to the dividing asunder of the soul and spirit, and
of the joints and marrow ! (Heb. iv.) He knew that those to whom
he spoke would not come unto Him. " Ye will not come unto me,
that ye might have life." And He knew why they would not. It was
because they had not the love of God in their hearts. He said, (ver.
42,) " I know you that ye have not the love of God in you." As Je-
sus was one with the Father, if men did not love God, they could not
love Him. He was not such a Saviour as they liked ; he cared not
for the pomps and vanities of the world, and he did not promise them
as rewards to his followers : therefore men did not desire him for their
Saviour.

It is very important for us to consider this subject, because the same
reasons cause men now to despise Christ. Why are they so careless
about religion ? Why do they treat the Bible as if it were not true ?
Is it because there is not proof enough ? No ; but because Jesus is
too holy to suit the taste of sinners.

If we were to visit heathen countries we should find the people de-
voted to their idols : as the Scripture says, " mad upon their idols."
(Jer. 1. 38.) You have heard of the car of Juggernaut, in India. When
it came forth, with what transports of joy it was viewed ! Thousands
travelled over sultry plains to attend it on its way ; hundreds pressed
forward to drag it along ; some even threw themselves beneath its
wheels, ready to be crushed in honor of the frightful idol that sat en-
throned upon the ponderous machine. Why are people so fervent in
the worship of idols ? Because they imagine that these idols will in-
dulge them in sin. The Roman Catholics show the same zeal in their
religion of forms and ceremonies. They are ready to spend their mon-
ey in decking images with flowers, and in illuminating the pictures of
saints with candles. Men are willing to do any thing to please God, but
to give up their sins.

And why is it that they have no taste for a holy and spiritual Sa-
viour ? Because they have a taste for the world. Why is it they do not
love God ? Because they love the world. Jesus pointed out this rea-
son to his enemies. He said, " How can ye believe, which receive
honor one of another ?" They cared for the opinion of their fellow-
men ; therefore they would not come to a despised Saviour.

But, how foolish were they to prefer the honor that mortal man
could give, above the honor that the everlasting God could bestow !
What shame will overwhelm them at the last day, when even Moses,
the prophet in whom they professed to trust, will disown them ! Had

FEB. 29.] CHRIST DEFENDS HIS DISCIPLES. 117

they believed his writings they would have believed the Saviour's
words; for Moses had plainly declared, in Deuteronomy xviii., that God
would raise up a prophet like himself to be the teacher of the Jews ;
and such a prophet was Christ. When they shall see the Lord appear
in all his glory surrounded by his saints, and among them Moses and
all the prophets, they will feel ashamed of their treatment of that bles-
sed Saviour. Would we enjoy true honor hereafter, we must now
faithfully cleave to His despised name, and to His despised people.
We must not inquire, " What will the world think of me, if I follow
this command of the Lord Jesus ?" but we must only ask, "Will God
approve my conduct ?"

Evening Scripture portion. Deut. XVIII. The prophet like unto Moses.

MATT. XII. 1-8, Christ defends his disciples when falsely charged
with the breach of the Sabbath.

THE Pharisees were so much inflamed against Christ, that now he
was in Jerusalem they sought eagerly to find some accusation against
him, or his disciples. They particularly watched them on the Sabbath
day ; and now they thought they had caught them in a fault, because
they observed them plucking ears of corn, and rubbing them in their
hands, (as St. Luke informs us,) and eating, as they passed through
some fields on their way to the synagogue.

It was particularly mentioned in the law of Moses, that men might
pluck either corn or grapes as they went through fields or vineyards,
and eat them while they were passing along, though they might not
carry any away. Surely the Pharisees could not really have thought
it was wrong in the disciples to satisfy their hunger ; but there is
nothing so foolish that malice will not say against the object of its
hatred. What trifling and absurd accusations have been brought at
all times against the people of God ! It is a great trial to the
followers of Christ to know that they are the subjects of criticism,
and the butt of slander. Some are deterred from professing to be
religious, by the fear that their conduct will then be canvassed, and
that they shall be blamed even when innocent. But why should this
prospect alarm them ? The reproaches aimed at them are intended
for their Master. Is it not an honor to share in His shame ? that
our enemies could never find greater cause to blame us than the
Pharisees had on this occasion to blame Christ's disciples ! Then
indeed should we shine forth as the sons of God, harmless and
without rebuke. With what meekness the Lord Jesus defended his
disciples ! he returned no railing accusation, but he mildly argued

118 CHRIST DEFENDS HIS DISCIPLES. [FEB. 29.

with his enemies. His example ought to lead us, when unjustly
attacked, neither to give an angry retort, nor to preserve a sullen
silence, but to endeavor, in a gentle spirit, to convince our opponents
by forcible arguments.

These were the arguments Jesus offered. He said, " Have you
not read what David did?" (1 Sam. xxi.) Have we not read what
David did ? He once was fleeing from Saul, and was overtaken with
hunger at Nob, where the tabernacle was then placed. In the
tabernacle there was a table, on which twelve loaves, called shew-
bread, were placed every Sabbath, and when removed, were eaten by
the priests. Yet the priests gave David that holy bread, because they
had no other to give him ; and they were right in doing so ; and even
the Pharisees, when they had heard the history, had never blamed
David for eating it. This was one of the Lord's arguments : if
David might eat holy bread when he was hungry, might not the
disciples pluck corn on a holy day, when they were hungry ?

Another argument was this : the priests did much work on the
Sabbath-day in the temple ; they killed animals, and kindled fires,
though the people in general were forbidden to do these works on the
Sabbath-day ; but the priests might do them when serving God in the
temple. Jesus then declared himself to be greater than the temple ;
for not only God dwelt in his body as in a temple, but he was God :
therefore his disciples might perform any works while waiting upon
him. How this declaration must have exasperated and maddened the
Pharisees ! It teaches us, that on the Sabbath all works are lawful
which are done in the service of Christ. We may use animals in his
service, and to advance his kingdom. We may collect money for
holy uses, or bestow it. We may write upon holy subjects, or dis-
tribute holy books. All these acts are like the services of the priests
in the temple ; they are done in honor of One greater than the temple.

But Jesus added one argument more : he quoted a verse from the
prophet Hosea, well known to the Pharisees in the letter, but not in
the spirit " I will have mercy, and not sacrifice." God gave the
Sabbath as a mercy, and mercy must never be forgotten on that day,
in order to pay sacrifice or outward service. The hungry must
be fed and the sick nursed. God does not wish any creature to
suffer on that day. Whatever is necessary for our health, or for the
health of others, may be done on that day. St. Mark relates, that
Jesus added, " The Sabbath was made for man, and not man for the
Sabbath." The Sabbath was given by God to man for the benefit
of his soul and body. Of course the soul is to be the most con-
sidered, because it is of the most worth.. If any way of spending
the Sabbath does good to our bodies, but hurts our souls, it is a cruel
and not a merciful way. On the Monday morning we ought to
observe whether we are more inclined to pray than before, for thus
we may discover whether we have spent the Sabbath as its Lord would
desire.

MARCH 1.] CHRIST HEALS THE WITHERED HAND. 119

" The Son of man is Lord of the Sabbath-day." Jesus showed
that he was Lord of the Sabbath, by afterwards changing the day
from Saturday the seventh day, to Sunday the first day, because then
he rose from the dead. We ought therefore upon that day to think
much of our risen Lord. How many tears were dried, when angels
first declared, "He is risen !" The joy then felt shall never pass
away. Every returning Sabbath bids us rejoice again. It was on the
Lord's day that the 'apostle John once heard a voice saying, " I am he
that liveth and was dead."

Evening Scripture portion. Hosea VI. Mercy and not sacrifice.

MATT. XII. 9-13. Christ heals the man with the withered hand.

IT was upon the way to the synagogue that the disciples had
plucked the ears of corn ; for our Saviour did honor to the ordinances
of public worship by attending them himself. He taught at the
synagogue, (as St. Mark relates;) he sat among the readers, and
expounded. His enemies were present ; for they observed the forms
of religion, though they knew not its power.

Jesus noticed among the congregation a man with a withered hand.
He would not be restrained by the malice of his enemies from dis
playing his mercy. The Pharisees observed what he was going to
do, and asked him whether it was lawful to heal on the Sabbath-day.
Jesus answered their question by another ; for, in St. Mark's gospel,
we find that He replied, " Is it lawful to do good on the Sabbath-days,
or to do evil 1 To save life or to kill .?" Thus he showed that he
read the wicked hearts of his enemies, and perceived their design of
killing him. It was impossible for them to resist this appeal to their
consciences ; they held their peace, as all the wicked shall do at the
judgment-seat of Christ. " The mouths of them that speak lies shall
be stopped;" (Ps. Ixiii. 11.) "The wicked shall be silent in dark-
ness." (1 Sam. ii. 9.) Jesus regarded this poor man as a sheep
fallen into a pit of affliction. He had looked upon all mankind as
such a sheep, and had come down to redeem their precious souls
from death. With what compassion he viewed his poor sheep,
" plunged in a gulf of dark despair," whence it never could extricate
itself?

St. Mark describes our Saviour's feelings towards his enemies on
this occasion. " He looked round about him with anger, being grieved
for the hardness of their hearts." Well might it grieve him to behold
sinners endeavoring to hinder the healing of a poor sufferer, only be-
cause the Saviour's glory would shine forth the more brightly on that
account ? What an awful instance of hardness of heart ! But are

120 ISAIAH'S DESCRIPTION OF THE SAVIOUR. [MARCH 2

there not some in these days who commit similar sins, by opposing
the preaching of the Gospel, which can alone restore a withered soul 1
Does not Jesus view such persons now with anger and with grief ?

The manner in which he healed the poor man is very remarkable.
He could have cured him by a word ; but he desired him to stretch
forth his hand. Was not this a strange command ? It was the man's
disease, that he could not stretch forth his hand. The man might have
replied, " I have often endeavored to stretch forth my hand, and have
not been able. Why should I try again ?" But he made no such un-
believing answer ; he confided in the power of Jesus, and his attempt
was successful. The Lord in his Gospel commands us to do things
that seem to be impossible. He says, " Repent and believe." We
are sinners, and cannot repent and believe, except by a miracle of
grace. Our hearts are hard how can they repent and feel grieved
because we have sinned against God ? Our minds are blind, how can
we believe and see the glorious salvation of Christ ? Let us beware
of saying, " We cannot repent and believe : we have often tried, and
we have not been able." There is an awful history of one who rea-
soned thus. It was Dr. Priestly. In his youth he discovered that he
was not born again : at first he was greatly distressed at finding he
could not repent and believe ; but instead of looking to the power of
Christ to enable him, he listened to the devil, who suggested that there
was no such thing as repentance, faith, or regeneration. He believed
the lie ; he preached it ; and how did he die ? Comforting himself
with the thought that there was no eternal punishment ; another lie
suggested by Satan. He said to a friend, " Reach down that book
(he did not mean the Bible he did not desire to hear its precious prom-
ises) that book has greatly consoled me ; it has convinced me that
we shall all come to heaven at last, whatever sufferings we may en-
dure first." Thus he died, expecting to be cast into hell for a time,
and then to be translated to heaven. But who could bear the thoughts of
passing one day in the lake of fire, or even one hour ! Let us beware
of I\\Q first unbelieving thought, lest it should increase to more ungod-
liness. Jesus commands, " Stretch fcrth thy hand : Repent believe."
If we have not repented or believed, let us make the effort now, con-
fiding in his strength who gave the command.

Evening Scripture portion. 2 These. II. Believing a lie.

MATT. XII. 14-21. Isaiah's description of the gentle and compas-
sionate Saviour.

THOUGH Jesus had silenced his enemies in the synagogue, he had
not overcome the enmity of their hearts. Though they could not an

MARCH 2.J ISAIAH'S DESCRIPTION OF THE SAVIOUR. 121

swer him, they could hate him. So great was their hatred, that when
they left the synagogue, " they held a council against him how they
might destroy him." Without the grace of God, public worship can
not benefit the soul. From the church where the Saviour has been
present to bless many of the congregation, we may retire only " to do
evil with both hands, earnestly."

Jesus retreated from his enemies to do good in mother scene. He
permits his followers to flee from persecution ; but he enjoins them,
wherever they go, still to seek to serve God.

Great multitudes followed Him into his retreat by the side of the
lake, desiring to be healed of their diseases. Many people have won-
dered why he desired those whom he healed not to make him known.
It appears that one reason was, that he did not wish, by the report of
his miracles, to increase the rage of his enemies, and thus to provoke
them to acts of violence before his work was done, and his hour was
come. Another reason was, that he did not desire to add to the throng
who followed him, and who pressed upon him to a painful degree.
Already the concourse was so immense, that he was obliged to escape
from the crowd into a ship. People flocked from the most distant
parts of the land, and even from heathen cities. We find it recorded
in Mark iii. 8, that they came from Idumea, or Edom, and from Tyre
and Sidon, the habitations of idolatrous nations. Jesus did not desire
the praise of multitudes ; it gave him no pleasure to hear their shouts
as he passed ; he delighted in the petitions of the poor trembling sin-
ner, and in the love of those whose sins he had forgiven. Was not
his gentle, retiring, compassionate character truly described by the
prophet Isaiah in the passage beginning, " Behold my Servant, whom
I uphold !"

Now in. this prophecy there are several deeply interesting points. A
glimpse is here afforded of the everlasting covenant, that covenant
which the Father made with the Son respecting our salvation. It was
made before the world began ; for God foresaw our ruin, and knew
that none but his only-begotten Son could save us ; therefore he ap-
pointed his Son to do this mighty work. The Son consented, and re-
plied, " Lo, I come I delight to do thy will, O God ; yea, thy law is
within my heart," (Ps. xl.) And lo, he came. Thus Christ became
the servant of God his Father. He finished the work that his Father
had given him to do, and then ascended to sit at his right hand as our
Intercessor. He now pleads the merits of his service, and asks for
his reward, the salvation of sinners. His Father has promised that he
shall prevail. That is the meaning of the words, (v. 20,) " He shall
send forth judgment unto victory" Yes all the ends of the world
shall remember themselves, and turn unto the Lord, (Ps. xxii.) That
glorious day has not yet arrived. Meanwhile, let us trust in him. See
what a gentle Saviour he is. " He will not break the bruised reed,"
or the broken heart. " He will not quench the smoking flax." The
first desires of a soul after Christ may be compared to the smoke of

122 CHRIST CHOOSES HIS APOSTLES. [MARCH 3.

flax, after it has received a spark, and before it is kindled into a flame.
Will he quench these feeble desires ? No he will fan them into a
flame. How can we refuse to trust in so compassionate a Saviour !
Ought we not to come to him with confidence, knowing that what he
was on earth, he is now in heaven !

Evening Scripture portion. Isaiah XL. 11. The gentleness of Christ.

LUKE VI. 12-16. Christ chooses his twelve apostles.

WE must remember, that though Jesus was God, yet that he was
clothed in a body like our own, and was subject to all our feelings of
fatigue. What ardor of love must have filled his bosom to have driven
sleep from his eyelids, and to have sustained him in prayer for a whole
night ! How long do we pass in prayer ? Half an hour ? perhaps not
five minutes morning and evening ; perhaps the greater part even of
that time our thoughts are wandering to the ends of the earth. Or do
we never pray in spirit, with hearty desires after God ? Do we feel
our prayers a burdensome task ; and do we never pour out our souls,
as a child pours out his feelings into his father's bosom ? If this be the
case, how awful is our condition !

But even if we do know what it is to pray to God, yet we must fee]
that we do not pray as much, or as earnestly as we ought.

What blessings we should receive if we prayed to God more fer-
vently, and entreated him and implored him to fulfil his promises !
Why. are we so apt to make excuses, and to think that we are too busy,
or too much fatigued to pray ! Is it because we do not believe that
God hears us ? or is it because we think that He will give us blessings
without our asking for them ? Let us beware lest we provoke God,
by our negligence, to withdraw the blessings he has already bestowed.

We may conclude what was the subject of our Saviour's prayer that
night, when we observe what was his employment the next morning.
Then he chose twelve from among his disciples to be apostles. Was
he not praying in the night for them, and for the success of their min-
istry ? What blessings have been poured down upon thousands in an-
swer to those midnight prayers !

But even we, unworthy as we are, might assist our Redeemer's cause
by joining in his petitions ; for he once said, " The harvest is plenteous,
but the laborers are few ; pray ye therefore the Lord of the harvest,
that he will send forth laborers into his harvest."

Yes, even we may entreat God to choose holy men, and to make
them his ministers. Human creatures may build churches, but they
cannot place in them holy ministers, unless God prepare men for the
ministry. And what is a church without a man of God in it ! False

MARCH 4.] A MULTITUDE HEALED. 123

teachers ruin men's souls ; they are not the ministers of Christ. Let
us pray that God may send us pastors after his own heart to feed us
with good knowledge, and understanding, and that he may send his
shepherds forth to the ends of the earth to bring in his lost sheep into
his fold.

These twelve apostles were not to become ministers immediately
If you refer to St. Mark iii. 14, you will find that Jesus ordained them
that they should first be with him, and then go forth and preach. All
who teach others must be with Jesus to be taught by him.

Who were the men whom Jesus chose to be his apostles or mes-
sengers ? (for apostle means " person sent forth.")

Some were fishermen ; Matthew was a publican ; and probably none
were great in this world.

James and John, the sons of Zebedee, were called Boanerges, or
sons of thunder; and it is supposed that they afterwards preached
with great power, for though John is famous for writing about love, he
wrote terrible warnings to sinners, and no doubt uttered them also,
even as Jesus his gentle master did.

There was another James, who had a brother called Judas or Jude.
They were relations of the Lord Jesus, and they wrote the two epistles
called by their names.

The last mentioned is Judas Iscariot, or the man of Carioth, the
traitor ! And why did Jesus choose such a man, when from the begin
ning he knew he would betray him, and once said, " Have I not cho
sen you twelve, and one of you is a devil ?" Why then did he choose
him ? No doubt one reason was to fulfil the prophecy in Ps. xli. :
"Mine own familiar friend in whom I trusted, which did eat of my
bread, hath lifted up his heel against me." Might he not also have in
tended to teach us a solemn lesson by the example of Judas ? It is
possible to be with Jesus, to hear him night and day ; it is possible to
appear religious and to preach holy doctrines, and yet to perish ever-
lastingly. There are too many instances of persons who' have ap-
peared to have been born of God, who have died in sin. Baxter relates
that in his youthful days he had a friend who seemed more earnest than
himself, who prayed with him and exhorted him, and who finally fell
away, and made shipwreck of his faith. Can we hear of such instan
ces without lifting up our hearts to God to keep us from falling ?

Evening Scripture portion.
Jer. III. 12th to end. Promise of good pastors.

LUKE VI. 17-19. A multitude of persons healed by touching Chrisi

WE have lately read how Jesus spent a whole night in prayer, and
in the morning chose his twelve apostles. After choosing them he

124 A MULTITUDE HEAIED. [MARCH 4,

came down from the mountain, and found a vast multitude collected
together in a plain beneath.

What a scene of suffering must have been witnessed upon this oc
casion, and what a scene of joy must have succeeded when the tongue
of the dumb sang, and the lame man leaped as the hart, when mothers
again beheld their drooping infants restored to all the freshness of
health, when fathers rejoiced over children once tormented with devils,
suddenly become gentle, reasonable, and happy ? Yet these changes
are but faint emblems of the glorious works which are now wrought
where the gospel is preached in power : for virtue (that is, a divine
power) still goes out of Jesus, and where his name is proclaimed, tongues
that were dumb in his praise are loosed ; feet that could not walk in his
ways are strengthened ; parents behold their wandering children re-
turning to their forsaken God ; and even angels in heaven survey the
scene and look forward with joy to the time when redeemed sinners
shall be their companions in heaven. O blessed gospel, which can
effect such wonders ! May it be preached all over the world, and
rescue every sinner from the power of Satan !

There were probably some spiritual cures wrought by Jesus on that
plain ; for the multitude came not only to be healed, but also to heat
him. This seemed a favorable opportunity for preaching a public dis-
course. This sermon is recorded by Saint Luke. It is doubtful
whether that recorded by St. Matthew is the same as this, or whether
it was delivered on a different occasion. But the two sermons are so
much alike, that it will be best to select one only, and as St. Matthew
gives the fullest account, we will consider the sermon recorded in his
gospel.

Never could a congregation have had such motives to listen to a
preacher as the audience that surrounded our Lord at this time. With
what feelings of grateful love the newly-restored sufferers must have
regarded their compassionate Saviour ! And with what emotions of
reverence and awe those who had witnessed the miracles must have
gazed upon the Almighty Lord !

But much as we must admire the power displayed in his miracles,
we must be chiefly touched by that love which induced him to welcome
and relieve the suffering throng. The selfish heart of a fallen man
would soon be wearied and disgusted with such a crowd of miserable
objects. But the Son of God shrunk not from the leper's touch, nor
the maniac's shriek.

The love of Jesus flowed out to meet the misery of man. It is thus
even now. His love is still shown in listening to the cries of the most
degraded outcasts. Those whom proud men would trample under
foot, need only cry to the condescending Saviour, and they shall be
heard, received, and welcomed. The beggar in his hovel is visited,
even the felon in his cell, when, in the hour of trouble, he calls upon the
name of Jesus. Could we track the steps of the Saviour through the
world, we should find that while he passed by many a gay mansion

MARCH 5.J CHRIST'S SERMON ON THE MOUNT. 125

and many a grand palace, he often cheered by his presence the hut of
the African slave, and softened by his love the hard bed of the dying
pauper. How blessed are they who tread in the steps of the Saviour,
and who delight more in relieving the sufferer than in shining in ele-
gant society, and partaking of splendid entertainments ! Every one
has heard of Howard, the prisoner's friend ; and of Wilberforce, the
negro's friend ; and of Ashley, the friend of the factory child : but there
are many whose names the world has never heard, who have imitated
Christ as nearly as they in labors of love. An aged outcast one night
wandered to the door of a poor Christian. The wanderer was a beg-
gar, and almost an idiot, but for Christ's sake she was received. Her
new-found friend never grew weary of her charge, but year after year
sustained her by the labor of her hands, dressing her wounds with a
sister's tenderness, and praying with many tears for the salvation of her
soul. When asked why she did so much for a stranger, she replied,
" The love of Christ constraineth me. Has He not said, Bring the
poor that are cast out to thy house ?" (Is. Iviii. 7.)

Evening Scripture portion. Ps. CVII. 1-22. The mercy of God to the miserable.

MATT. V. 1-10. Christ begins his sermon on the Mount by pro*

nouncing the beatitudes.
1

THE blessed Saviour had been just engaged in healing the bodies
of men, when he ascended the mountain to preach words that might
save their souls. He opened his mouth to speak with a loud voice to
the vast multitude. What heavenly words proceeded from those gra-
cious lips ! He began with pronouncing blessings ; for he came to
bless and to save. These eight blessings are called the beatitudes.
They are very instructive, because they teach us whom Christ counts
happy or blessed.

W T e all naturally desire happiness, but we fall into this great mistake :
we think that we must have earthly good in order to be happy. Do
not the world show by their conduct, that if they were to speak the
language of their hearts, they would say, " Blessed are those who have
houses and lands : Blessed are those who enjoy health and long life :
Blessed are those who are held in honor and reputation among men ?"
But God speaks very differently. He assures us that happiness is
only to be found in his presence, and in likeness to himself. The
Psalmist declares, "In thy presence is fulness of joy ;" and again, " I
shall behold thy face in righteousness ; I shall be satisfied when I
awake in thy likeness." In order to become happy we must become
holy like Him.

126 CHRIST'S SERMON ON THE MOUNT. {MARCH 5.

God will bestow upon us, in answer to our prayers, all the graces
mentioned in these beatitudes humility, penitence, meekness, spiritual
desires, mercy, purity, love of peace-making, and joy in persecution.
None but real Christians possess these dispositions. Unconverted
persons may sometimes appear to be meek. It is no doubt true that
there are some people more meek by nature than others. But how
different is natural meekness from that of the true Christian ! He is
meek, not because he does not feel an insult, not because he is afraid
of showing resentment, not because he sees it is most to his interest
to endure in silence ; but because he traces the hand of God in every
injury man is permitted to inflict, because he knows that he deserves
worse treatment than he receives, and because his Saviour suffered far
more for his sake. These are some of the motives which lie at the
root of the Christian's meekness. When David was cursed by Shimei,
he meekly replied, " Let him curse," because the Lord hath said unto
him, " Curse David." He felt that the Lord had appointed the chas-
tisement, and he did not desire to resist it. This was the meekness,
not of nature, but of grace.

Some persons are more merciful or kind-hearted by nature than
others ; but none exercise true mercy except those who have them-
selves received it from God. These are the only persons who show
mercy to the souls of men.

There are some also who naturally delight more than others in
making peace ; but the right motive must ever be wanting, where true
religion is absent. How beautiful is the character of a Christian
peacemaker ! We might all do something in preventing quarrels, and
in healing them. The children of Satan delight in seeing people
divided, and often by their malicious tales create differences between
friends : but the children of God delight in seeing hearts fondly at-
tached to each other ; and often by their kind efforts reunite the cord
of love when it has been broken. Two celebrated ministers, Robert
Hall and Charles Simeon, had quarrelled ; they refused to speak to
each other ; when John Owen, another eminent minister, adopted the
following plan to reconcile them, after several others had been tried in
vain. He wrote and left at the house of each these lines :

How rare that task a prosperous issue finds,
Which seeks to reconcile discordant minds !
How many scruples rise at passion's touch !
This yields too little, and that asks too much ;
Each wishes each with others' eyes to see :
And many sinners can't make two agree.
What mediation then, the Saviour show'd,
Who singly reconciled us all to God !

It is said that upon receiving the lines, each minister left his residence
to seek the other, and that they met in the street, where a perfect
reconciliation took place.

This is an instance of the manner in which the true Christian makes

MARCH 6.] CHRIST PREPARES HIS DISCIPLES FOR PERSECUTION. 127

peace between his brethren, and of the success with which God bless-
es his efforts.

Let us now turn to another of the beatitudes. " Blessed are the
pure in heart : for they shall see God." All who know any thing of
their own hearts, must acknowledge that they are not by nature pure.
We learn from the scriptures that the heart is purified by faith.
(Acts xv. 9.) When a man believes in Christ, his heart no longer de-
lights in sin, but desires to be holy like God. Lest, however, any
penitent sinner should be cast down by reading this verse, let me men-
tion a little circumstance for his comfort :

When the Esquimaux, in North America, first obtained the Gospel
of St. Matthew in their own language, they perused the sacred treasure
with the greatest attention. One day the missionary found a poor lad
weeping bitterly. He inquired the cause of his grief. The youth
replied by pointing to the passage in the eighth verse of this chapter.
" Look there," said he, " it is only the pure in heart who shall see God ;
and I am not pure, so I can never see him." " But stop," said the mis-
sionary, (placing his finger on the fourth verse,) "read again, Blessed
are they that mourn, for they shall be comforted."

Evening Scripture portion.
2 Sam. XVI. 1-14. David's meekness towards Shimei.

MATT. V. 1116. Christ prepares his disciples for persecution.

THE sermon which the Lord Jesus preached on the Mount aston-
ished those that heard it. Who would have thought that the persecu-
ted could rejoice ? Yet Jesus said, " Blessed are ye when men shall re-
vile you." There are a great many different kinds of persecution ; but
only one of them is mentioned in this place. It is a kind that some
might think not very difficult to bear the persecution of the tongue.
" Blessed are ye when men shall revile you, and persecute you, and
say all manner of evil against you falsely for my sake." But those
who have endured this kind of persecution, know that it is very painful
to the natural feelings. Yet all who follow Jesus must suffer it ;
for " if they have called the master of the house Beelzebub, how much
more shall they call them of his household ?" (Matt. x. 25.)

Slander is a part of the martyr's portion. No man was ever yet put
to death as a good man. His enemies take away his good name be-
fore they venture to murder him. Thus they did to Jesus. They
said that he was a rebel and a blasphemer, before they crucified him.
The most dreadful calumnies were spread abroad respecting the early
Christians. The first persecution was set on foot by the emperor
Nero, on the ground that the Christians had set fire to the city of Rome,

128 CHRIST EXPLAINS THE SPIRITUAL [MARCH 1

though it is supposed he himself had committed the crime. V/heii
warriors expire on the field of battle, they know that their names will
be honored by their countrymen ; but martyrs often die amidst the
curses and insults of the multitude.

Many Christians have tried to escape persecution by concealing
their religion. But the Lord Jesus does not approve such conduct.
He has compared his people to two things, salt and light. Why has
he compared them to salt ? Because if salt has lost its savor, it is
utterly useless. Thus, a Christian who hides his religion, or who dis-
graces it by his conduct, is useless. Light also is a great blessing ;
but if it be concealed, it is no blessing at all. There have been Chris-
tians, in countries where persecution was violent, who have concealed
their sentiments even from their own children. In Bohemia, some
fathers, when going to die, acknowledged that all their lives they had
been Protestants in heart, but had not had courage to avow it. While
they lived, they often retired into a shed to read the Bible, which they
buried in the earth. But did these men give light unto all that were
in the house ? Were their children brought up in the nurture and ad
monition of the Lord ?

The prophet Daniel acted in a very different manner, when, in spite
of the king's decree, his windows being open in his chamber toward
Jerusalem, he kneeled upon his knees three times a day, and prayed,
and gave thanks before his God, as he did aforetime.

There are two things which Christians must do if they would glori-
fy God ; they must lead holy lives, and openly acknowledge the Sa-
viour, in whom they believe. If they do not openly acknowledge him,
how can they do him honor by their lives ? And if they do not lead
holy lives, they disgrace the cause by making an open profession of
his name.

" Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven." We must expect
that they will now speak evil of us ; but afterwards, when they are in
affliction, they may be led to turn to our God ; according to the words
of the apostle Peter, " Having your conversation honest among the
Gentiles, that whereas they speak against you as evil-doers, they may
by your good works which they shall behold, glorify God in the day of
visitation." (1 Peter ii. 12.)

Evening Scripture portion. Dan. VI. Den of Lions.

MATT. V. 17-32. Christ explains the spiritual nature of the law.

IT is a very common idea, that Christ came to set aside the law ; but
it is a mistaken one. He said himself, " I came not to destroy the

MARCH 7.] NATURE OF THE LAW. 129

law, but to fulfil." He knew that man had broken it ; and he came to
fulfil it in his stead, and to bear the punishment due to man for break-
ing it. But he came to do still more ; he came to take out of man's
heart, his hatred of God's law. For ever since the fall, men have
hated that law. As it is written, " The carnal mind is enmity against
God : for it is not subject to the law of God : neither indeed can be."
(Rom. viii. 7.) The" Pharisees professed to keep the law : but in
their hearts they hated it.

No doubt it astonished the people exceedingly to hear Jesus
declare, " Except your righteousness shall exceed the righteousness
of the Scribes and Pharisees, ye shall in no case enter the kingdom of
heaven." But what sort of righteousness can those men have had,
who in their hearts hated righteousness ! But this was the case with
the Pharisees, and it is the case with every unconverted man. The
law is too holy to please such sinful creatures as we are by nature.
It may appear, at first sight, an easy thing to keep the sixth com-
mandment, " Thou shalt not kill." But if we think it easy to keep it,
it is because we do not understand its spiritual meaning. It forbids
not only the act of murder, but the thought. Hatred is the beginning
of murder. This may be proved. When we hate a person, we do
not like the presence of that person ; we feel uncomfortable when he
is near, and wish he were at a distance. This must have been Cain's
first feeling against Abel. It was fostered in his bosom, till it led to
murder. Before he murdered Abel with his hand, he murdered him
in thought. And what is the beginning of hatred? It is anger
There is a righteous anger. God is angry with the wicked ; but il
they would turn from their wickedness, his anger would cease ; for he
says, " Let the wicked man forsake his way, and the unrighteous
man his thoughts, and let him return unto the Lord, and he will have
mercy upon him." But sinful anger is very different from the anger
of God ; it is anger without a cause, or without a sufficient cause.
Perhaps some one has slighted us and wounded our self-love ; or,
perhaps, he has gained some advantage that we should like to possess,
and has excited our envy. Perhaps he has faithfully reproved us, or
set us an example which makes us feel ashamed of our own conduct.
This was the reason that Cain was angry with Abel, and it was
the reason that the Pharisees were angry with Jesus. Worldly
people are still angry with real Christians on the same account. Hovr
sinful is such anger ! It is usually vented in abusive words. Raca
and fool were terms of reproach used by the Jews. Raca signified
" vain worthless fellow," and fool, " wicked and abandoned wretch."
And have none of us in our anger been led to use very improper
expressions ? Even little children sometimes utter very violent words
in their fits of passion. And does not God notice these words ? He
does notice them, and though we may forget them, He will not. He
is an adversary to the wicked, and will shut them up in a prison
whence they can never escape. We are now going to pray to God

130 CHRIST FORBIDS IRREVERENT SWEARING. [MARCH 8.

Do any of us cherish malice in our hearts ? Malice is the worst kind
of hatred. God will not accept the prayers or the praises of any
person who hates his brother. It is a difficult thing to part with our
sins. Many people would rather part with a foot, or an eye, than
with their sins. But we must part with them, or we shall be cast into
hell. Blessed be God, He will give new hearts to those who ask for
them ; He will make them righteous, and He will pardon all their
sins for his dear Son's sake.

Evening Scripture portion. Gen. IV. 1-16. Cain and Abel.

MATT. V. 33-37. Christ forbids irreverent swearing.

THE Lord Jesus observes the expressions we use in our common
conversation ; he notices every reproachful word we utter to each
other ; he notices also every irreverent word we speak of God. He
heard with displeasure the Jews of old calling their brethren raca
and fool, and swearing by heaven, by the earth, by Jerusalem, and by
their own heads. Let us never forget that he still listens to our dis-
course, and is displeased with every profane expression, such as,
" God bless us," " The Lord knows," "Upon my soul." Ungodly
people are so much in the habit of uttering these exclamations, that
they scarcely know when they use them. But they could not have
acquired the habit, if they had felt reverence for the majesty of the
Almighty God. But when men became sinners, they began to
despise Him. If they were to hear his terrible voice, they would be
filled, as Adam was, with fear ; but when they do not see him, they
feel no dread, and care not how they insult his name.

But with what solemn awe the Son of God speaks of his Father !
Even the heavens and earth are not common things in his sight.
When we look up at the blue vault above our heads, we are gazing
upon the throne of its Creator ; and when we look around upon this
green and smiling earth, we are gazing upon the footstool of its
glorious Monarch : even our own heads are His, and not ours ; for
He made them, while we cannot make one hair, white or black. If
men were not sinners, they would be satisfied with saying "yes" and
" no," without using oaths to confirm their words. For Jesus said,
" But let your communication be yea, yea ; nay, nay ; for whatever is
more than these, cometh of evil ;" " that is, from the evil one, or the
evil heart"

There is one difficulty that may be urged respecting the rule
Christ laid down. How is it that St. Paul in his epistles often
appeals to God, saying, " God is my witness, I speak the truth in

MARCH 9.] CHRIST ENJOINS LONG-SUFFERING. 131

Christ; I lie not. I call God for a record upon my soul." Did
Paul speak profanely ? That is impossible, for he spake by the Holy
Ghost. It is therefore lawful to appeal to God on solemn important,
occasions ; as in a court of justice, when our words may affect the
life of a fellow-creature. It is even mentioned in Isaiah as a proof of
piety in future days, that men instead of swearing by false gods, will
swear by the true God. " He that sweareth in the earth, shall swear
by the God of truth." (Is. Ixv. 16.) In Deuteronomy also, God said,
" Thou shalt fear the Lord thy God, and serve him, and swear by his
name." (vi. 13.) It must therefore be lawful on some occasions to
use solemn oaths.

How condescending God has been to us in having used an oath to
confirm his promise to us ! Because he could swear by no greater,
he sware by himself, and he said, " As I live.'' 1 This he did to quiet
the unbelieving fears of his own people. He says to each of those
who have fled to Christ for pardon, " Surely blessing I will bless
thee." He adds his oath to his word, and says, " As / live." Thus
by two immutable or unchangeable things, his word and his oath, he
gives strong consolation to the poor penitent trembling at his footstool.
He uses the same oath when He threatens to destroy His enemies.
" I lift up my hand to heaven, and say, ' I live forever,' If I whet
my glittering sword, and mine hand take hold in judgment, I will
render vengeance to mine enemies, and will reward them that hate
me." (Deut. xxxii. 40, 41.) Well, then, may we fear this glorious
and fearful name, " The LORD THY GOD."

Evening Scripture portion. Heb. VI. The oath of God.

MATT. V. 38-42. Christ enjoins long-suffering.

THESE directions have excited a great deal of surprise. It seems
to proud man impossible that God should expect him to bear injuries
without complaint, or desire of revenge. Let us inquire in what man-
ner these directions are to be understood. The words, " An eye for
an eye, a tooth for a tooth," are the words of God, and Jesus did not
contradict his Father's words, which were his own also, but he ex-
plained them. The Pharisees had misunderstood them, and repre-
sented them falsely to the people. Those words, " eye for eye," were
a direction given to the magistrates. See Ex. xxi. It was to be their
rule of punishment. If a man put out another man's eye, the magis-
trate might not take away his life on that account, but might assign a
punishment equal to the injury he had inflicted. But this command
was never intended to encourage revenge. The magistrate executes
justice for the public good, and men may bring others to justice on the

132 CHRIST ENJOINS LONG-SUFFERING. [MARCH 9,

same account ; but they may not practise private revenge from feel
ings of hatred and anger. The Pharisees had explained this law very
ill, and had deceived the people. Jesus told them that far from re-
venge being allowable, we ought to suffer injuries without complaint,
or resistance. He did not forbid us to remonstrate with our enemies,
when we had the opportunity ; for it is right to do all we can to deter
others from committing sin. He himself expostulated with the man
who dared to smite his cheek, as he stood before the high priest, say-
ing, " If I have spoken evil, bear witness of the evil ; but if well, why
smitest thou me ?" (John xviii. 23.) When our Christian brethren
trespass against us, we are bound to rebuke them, (though with mild-
ness,) for it is written, " Thou shalt not hate thy brother in thine heart ;
thou shalt in any wise rebuke him, and not suffer sin upon him."
(Lev. xix. 17.)

Are we not then to turn the left cheek to him that has smitten u* on
the right ? The command is to be obeyed in the spirit, rather than in
the letter. And what is the spirit of the command ? It is a willing-
ness to yield up our rights. We owe duties to others, and others owe
duties to us. Now by nature we are apt to think little of the duties
which we owe to others, and much of the duties they owe to us ; that
is, we think little of our duties, and much of our rights. We are in-
clined to watch the conduct of others towards us, and to feel angry
when they do not behave as we think they ought. This is a ruinous
course of thought ; it not only makes us unhappy in THIS world, by
leading us to feel dissatisfied and revengeful, but it endangers our hap-
piness in the next, by taking off our thoughts from Christ, our atone-
ment, and our example.

It is useless to think of the duties of others to us ; they ought not
perhaps to expect so much from us, or to behave to us with such dis-
respect, or with such harshness ; but by dwelling on these subjects,
we do not improve their conduct, but lose our own peace. On the
contrary, it is most useful to think of the duties we owe to others, be-
cause we shall have to account for all our conduct at the last day,
Then to have been ill-treated will be nothing, but to have ill-treated
others will be dreadful. If we are engaged upon this profitable sub-
ject, we shall often not observe when our fellow-creatures behave ill to
us, and thus we shall miss many occasions of uneasiness, and also of
sin. But if we do observe any ingratitude, or unkindness, there is one
great use we may make of the trial ; we may examine whether there
is no person to whom we have behaved in a similar manner. It is
almost certain that we shall remember having done something like the
offence we have received, to some of our fellow-creatures ; but at all
events, we shall find that there is One to whom we have behaved far,
far more ungratefully than any have behaved to us. All that our fel-
low-creatures can do to us is but a faint shadow of the manner in
which we have insulted God. What has He not a right to expect
from us ! If a man had expended all his property in ransoming a poor

MAR. 10.] CHRIST ENJOINS FORGIVENESS OF ENEMIES. 133

prisoner, would he not expect some grateful return for his generosity ?
But God has given up his only Son for our sakes. O sacrifice sur-
passing human thought ! And how have we behaved towards him ?
How coldly ! How unfaithfully ! What reluctant obedience have we
rendered ! More frequently still, what open disobedience !

This consideration should make us very meek when we receive
injuries. If it really sinks into our hearts, we shall become less ready
to complain of others, and more earnest in our- endeavors to behave
well to them.

Evening Scripture portion. Deut. XIX. Eye for eye.

MATT. V. 43 to end. Christ enjoins the forgiveness of enemies.

IT is written in Lev. xix., " Thou shalt love thy neighbor as thyself."
The Pharisees for many ages past had given a very imperfect expla-
nation of this law. They had not explained the term "neighbor"
aright. They had declared that it applied to those who loved us, and
did not include those who hated us. But this was not true. Every
human creature is, in one sense, our neighbor. We are therefore
commanded to love all. God had never said, " Thou shalt hate thine
enemy ;" for, though he had desired the Jews to form no friendships
with heathen nations, he had never commanded them to hate or injure
them from feelings of revenge. It was man who had added, " Thou
shalt hate thine enemy." How easy it was to obey such a law ! By
nature we love our friends, and hate our enemies. As Christ said,
" Even the publicans love those that love them." The publicans were
people of very bad character, who generally defrauded in collecting
the taxes, and who were therefore much despised : yet even they be-
haved with kindness and respect to their particular friends. The
Pharisees had no reason to be proud of' such righteousness as this.
Well might our Saviour say to his disciples, " Except your righteous-
ness shall exceed the righteousness of the Scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven." Yet this is the
sort of righteousness which men are still inclined to think sufficient to
entitle them to everlasting happiness. How often people say, " Have
I not been a good mother to my children, a faithful friend, a kind
brother what harm have I done ?" They claim a reward from God
for such goodness as this ! But our Saviour expects far more from
his disciples ; he expects them to love those who hate them ; to speak
kindly to them, in spite of their abusive words, and to pray for them,
notwithstanding repeated injuries. And yet even this conduct deserves
no reward, because it is no more than our duty.

Do we say, how is it possible for us to do this ? It is impossible,

134 CHRIST ENJOINS FORGIVENESS OF ENEMIES. [MAR. 10

without a new heart. We are too sinful to do it. Those who have
been renewed by grace are enabled to love their enemies. The mis-
sionaries who went to Greenland to dwell amidst plains of snow and
mountains of ice, were treated in the most unfeeling manner by the
natives. Once the ship that was to have brought them provisions did
not arrive at the expected time, and they were reduced to the brink of
famine ; for they could not procure food by hunting seals, as the na-
tives did. The cruel Greenlanders mocked at their sufferings, and
refused to relieve them. At length the ship containing provisions
arrived. The missionaries might have gone back in it to their native
country, but they remained in Greenland. Soon afterwards, many
of the people were in want of food, as through their improvidence their
summer stores were exhausted. Did the missionaries refuse to feed
them ? They shared their little stock with them. The people were
attacked with the smallpox ; the missionaries nursed them with the
greatest tenderness. This conduct had a great effect in softening the
minds of the heathen towards their teachers, and in preparing them to
receive their message. It is by such behavior we may show that we
are the children of God.

How does God behave towards ungrateful man ? Our Saviour re-
minded his disciples that God sent rain, and the light of day, to all,
even to those who hated him. But he did not then speak of a still
greater proof of love the gift of his Son. For a righteous man
some might even dare to die ; but God commendeth his love towards
us, in that while we were yet enemies, we were reconciled to him by
the death of his Son. This shows us what kind of love we ought to
feel for our enemies. The same kind that God feels for us. Not the
love of approbation, (that we can only feel for the righteous,) but the
love of c impassion. It is this love that God felt for the world when
he gave his Son to die for it. To love an enemy is to be perfect ; for
it is to have charity, the bond of perfectness. If we have this char-
ity, this love to all, we are like God, though our love can never be so
great as His.

If we earnestly desire the salvation of our enemies, then we may
know that we are the children of God. Let us endeavor to melt their
hearts by acts of kindness. Such efforts are often blessed to the con-
version of sinners. A holy man was once, for the truth's sake, shut
up in a prison, and obliged to share the cell of a murderer. The con-
duct of his wicked companion was so intolerable, that his fellow-pris-
oner complained of him to those who overlooked the prison. An order
was issued that the murderer should be removed to another dungeon.
When the unhappy man heard to what place he was to be committed,
his dismay was great, for he knew that the damp and closeness of that
dungeon would cut short his life in a few days. He implored his fel-
low-prisoner, with many tears, to ask that the sentence might be re-
versed. The holy man felt that it was his duty to yield to these en-
treaties. He requested that the murderer might be permitted to re

MAR. 11. | CHRIST FORBIDS OSTENTATION IN ALMSGIVING. 135

main with him. His petition was granted, but with this condition, that
he should complain no more of the conduct of his companion. The
murderer was melted by the generosity of the man he had once hated
and annoyed. He fell at his feet, and with tears of gratitude implored
his pardon. Henceforth he listened to his instructions, and through
the grace of God, repented, and believed the Gospel. (Related by
the Rev. Cesar Malan.)

Evening Scripture portion. Lev. XIX. 1-18. Love of our neighbor.

MATT. VI. 1-4. Christ forbids ostentation in almsgiving.

THE Lord Jesus now began to show the emptiness of the good
works in which the Pharisees gloried. He had declared what false
views they entertained of the law of God, and now he shows that
their best actions were nothing worth, because they were done from
wrong motives.

Let us remember that he said, in the early part of the sermon, that
except our righteousness shall exceed the righteousness of the Scribes
and Pharisees, we shall in no wise enter into the kingdom of heaven.
Here is an instance of what their righteousness was. They some-
times bestowed large sums of money on the poor, or on the service of
the temple ; but their desire was to be seen of men. They did not
care so much for God's favor, as for men's admiration. Therefore
they took care to have their charities known. They did not literally
sound a trumpet before them ; but they endeavored as much to attract
notice, as if they had sounded a trumpet. They did gain much praise
from men, and this was their reward, and their only reward. w

We all by nature care for the praise of men more than for the praise
of God. The reason is, that we have no faith. We see men, we
hear their praise ; but we do not see God, nor hear his voice. But
when a person has faith, he begins to value God's favor more than the
praise of men. To hear every human tongue united in applauding
him, would not give him as much delight as the hope of hearing God
say, " Well done, good and faithful servant."

Now the point we should examine is this : Which are we most anx-
ious to obtain, the praise of men or the favor of God ?

It may sometimes be best that our charities should be known. Da-
vid, for instance, gave the gold and silver he had saved for the temple
in a public manner. But why ? Not to gain praise, but to encourage
others to give also. Should we even hide our charities, and at the
same time desire that they should be discovered, God would not be
pleased with us. He looks at the heart. He wants us to act to him
alone. We ought not to think that our charities deserve to have a re-

136 CHRIST FORBIDS OSTENTATION IN PRAYER. [MAR. 12

ward from God. If we do them with this idea they will not be ac
ceptable. What can we give to God ? Nothing worthy of his ac
ceptance. All we can bestow are but like the flowers that the cottager
may gather from his garden, and present to the monarch as a slender
token of his gratitude for the gift of his cottage, and for his garden,
and for all that he possesses. A gracious sovereign would not refuse
the gift, if humbly offered, though the flowers were common, and
though his own garden contained the rarest and the finest ; but if the
cottager presented them to gain the praise of his neighbors, or think-
ing he conferred a great favor upon his king, both the offering and the
offerer would deserve to be rejected. And shall those who give money
for God's service in such a spirit, be accepted ? Cornelius gave alms
from the overflowings of a grateful heart, therefore the angel said to
him, " Thy prayers and thine alms are come up as a memorial before
God," (Acts x. 4.) The poor widow gave her two mites with a single
eye to God's glory. She gave her heart with them, or it would not
have been said of her, " She gave more than they all." Mary poured
the ointment on the head of Jesus, under a deep sense of her own un-
worthiness, and of the preciousness of her Saviour ; therefore Jesus
accepted the service, and has caused it to be remembered through all
ages. All we do from a feeling of grateful love to Him, who laid
down his life for us, shall be remembered by God, when the costly
gifts of ostentation shall be buried in eternal forgetfulness.

Evening Scripture portion. 1 Chron. XXIX. 1-19. David's gift to the Temple.

MATT. VI. 5-8. Christ forbids ostentation in prayer.

OUR Saviour continued to expose the emptiness of the works in
which the Pharisees prided themselves. One of these was almsgiving.
This has been already considered. Another was prayer. Let us now
direct our attention to this subject. The customs of Judea were very
different from ours. The synagogues were always open, and persons re-
sorted to them, as well as to the temple, in order to pray. There was
no harm in the custom, and many persons no doubt went to the syna-
gogues to pray in sincerity, as we know one poor publican went to the
temple, and sincerely said, " God be merciful to me, a sinner." But
others went only to be seen of men. There were also certain hours
of the day at which the Pharisees said certain prayers ; and if at these
hours they found themselves in the streets, they stopped to repeat their
task ; and for this purpose preferred the corner of a street to a more
private place. Jesus bade his disciples avoid such ostentatious con-
duct, and advised them to retire to their closets to pray, and to conceal
from the world their communion with their heavenly Father.

MAR. 12.] CHRIST FORBIDS OSTENTATION IN PRAYER. 137

If we really love God, we shall pray to him in secret. It is clear,
that if we pray in church and in the family, but neglect secret prayer,
we are only seeking human approbation.

It is a great proof, both of faith and love, to be frequent in secret
prayer. If we were told that a departed friend was hovering near us,
though unseen, and that he could hear us, though he could not answer
us aloud, should we feel inclined to speak to him ? This would depend
upon two circumstances : first, upon our faith in the statement, that
is, upon our really believing that the friend was near ; and secondly,
upon our love for this friend. If we both believed he was near, and
loved him, we* should find great delight in talking to him. "He that
cometh to God, must believe that he is." If we doubt whether God
hears us, no wonder we find prayer a burdensome task. If, also, we
do not love God, how can we find it pleasant to speak to him ? But if
we believe that he is very near us, and if we love him with fond at-
tachment, how delightful to shut our closet door, and to pour ait our
hearts before him ! And will he give us a reward for doing so ? What !
A reward to his needy creatures, for calling upon him for help ! The
reward will be, He will answer our petitions as He has promised, and
at the last acknowledge us as His children.

Jesus also tells us in what manner we should pray. It is not words
alone that move God. The heathen think they shall be heard for much
speaking, and say, Baal, hear us, Baal, hear us. The Roman Catho-
lics repeat the Lord's prayer many hundreds of times, and count the
numbers upon their string of beads. But of what use are such prayers ;
for what are words without desires ! We should use ivords, because in
using them our desires grow stronger ; but words without desires are
but unmeaning noise. A Christian poet beautifully describes the na-
ture of prayer in the following lines :

Prayer is the soul's sincere desire,

Utter'd, or unexpress'd ;
The hidden motion of a fire

That trembles in the breast.

Prayer is the burden of a sigh,

The falling of a tear ;
The upward glancing of an eye,

When none but God is near.

Sometimes the mouth cannot express what the heart feels. But
sometimes the soul feels dead, and we cannot pray in spirit and in
truth. An unconverted heart is always dead; but even the renewed
heart has seasons of barrenness. How are desires to be stirred up ?
Take the Scriptures; consider the things revealed in them Heaven
Hell, God, the Judge of all the crucified Saviour a precious soul &
fleeting life. Is there nothing you desire to escape ? Nothing you de-
sire to possess? Have you nothing to say to Him who can do every
thing for you, and who has done so much already ? What would

138 THE LORD'S PRAYER. [MAR. 13

many a lost soul give for such an opportunity as you now possess 1
God, who sees your efforts, will send his Holy Spirit to teach you how
to pray. Let us remember that prayer is our safety ; without prayer
we must be lost. When a person can receive no nourishment, we give
him up ; we know lie must die if he can take nothing. If we cannot
pray, we must perish.

Evening Scripture portion.
Gen. XXXII. 13 to end. Jacob wrestling with the Angel.

MATT. VI. 9-13. The Lord's Prayer.

THIS prayer is so familiar to us, that we are in great danger of not
considering its weighty meaning. A prayer taught by our blessed
Saviour himself ought to engage our deepest attention. Had we been
told that such a prayer had been given, and had never heard the words,
how we should have desired to hear them !

We ought not to suppose that we are bound to use this prayer every
time we pray. Jesus said, " After this manner pray ye." We find in
this prayer a pattern for our prayers. We see in what way we should
address God, and what kind of petitions we may present. The title
we are allowed to give to Him is the tenderest that can be conceived
Our Father. He is our Father, because he made us in his own im-
age ; but by sin, we became children of the devil. How then are we
restored to our Father ? By Jesus Christ. He became our brother in
the flesh, that we might become his brethren in the spirit. He makes
us the children of God by faith in him. Thus he said to Mary Mag-
dalene, after he rose from the dead, " Go to my brethren, and say to
them, I ascend to my Father, and to your Father, and to my God, and
to your God."

Our Father is a king also ; but a dethroned king. His subjects
have risen up in rebellion against him. Therefore his children entreat
him to return. His return is the darling wish of their hearts. It is a
great sign of faithfulness in subjects, when they maintain allegiance to
a sovereign who is in banishment. At such a time it is dangerous to be
faithful ; for if discovered in sending letters to their monarch, inviting
him to take possession of his throne, they would be regarded as enemies
by their rebellious countrymen. Yet faithful subjects would be con-
tinually forming plans for the restoration of their lawful sovereign, and
would run all risks rather than desert him. The children of God feel
and act in this manner while they live in the world. Their desire is,
that their Father's name should be hallowed, praised, and adored ; that
his kingdom should come, and that his will should be done on earth, as it
is in heaven. In their prayers they express this desirejirst, and they en-

MAR. 13.] THE LORD'S PRAYER. 139

deavor to promote its fulfilment by persuading men to submit to their
king. Nor shall their desires and efforts be disappointed, for God shall
one day be king over all the earth. We see, therefore, that only con-
verted persons can offer this prayer in sincerity, for none who are not
converted long for God to be acknowledged as king.

The next requests relate to such things as we desire for ourselves,
In the first place we ask for bread ; not for a great supply, but daili/
bread. Then we ask for the forgiveness of sins, declaring at the same
time that we have forgiven others their sins against us. Thus we see
that this prayer suits none whose hearts cherish hatred and revenge ;
for if we do not forgive those who offend us, every time we use this
prayer we are pronouncing our own condemnation, and asking God not
to forgive us.

We have before remarked, that this prayer is only fit for those who
love .God, because they ask that his kingdom may come and his will
be done. We now see that it is only fit for those who love man
also ; and we know that those who do love God, love their fellow-crea-
tures also. These are the two great commandments Love God and
love thy neighbor. When people believe in Christ they have new
hearts, and they begin to love God and man. Then this prayer suits
them. They still have sins to be forgiven, and it is the sense of God's
grace in forgiving them, that makes them so ready to forgive others.
When God has forgiven them a debt of thousands of pounds, how
can they exact a debt of a few pence from their fellows ! They feel
that no one has acted towards them as ungratefully as they have to-
wards God, and so their mouths are stopped from uttering reproaches
against their fellow-creatures.

A penitent sinner hates sin. He can say from the heart, " Lead us
not into temptation, but deliver us from evil, (or the evil one.") By
nature we delight in temptation and in evil. All our pleasures are
temptations ; we are always running into it and longing for it. But
the Christian dreads temptation ; therefore he does not desire to be
rich, nor to see much company, nor to obtain high praise, because
he knows he might be tempted to be proud, and foolish, and to forget
God.

The prayer is ended as it was begun with the praise of God.
Thine is the kingdom, the power, and the glory. This is the consola-
tion of the child of God ; though none may acknowledge his Father,
yet he knows his Father is glorious, and that some day his glory will
be displayed before an assembled universe.

Christ would not have given his people such a prayer, if he had not
determined to grant it. He knows what he will do, and he delights
to hear us asking him to perform his gracious designs. Then let
every devout soul say, " Come, Lord Jesus, come quickly, for thine is
the kingdom, the power, and the glory."

Evening Scripture portion. Rev. XI. The kingdom of God.

140 WHOM GOD WILL FORGIVE. [MAR. 14.

MATT. VI. 14, 15. Christ declares whom God will forgive.

JESUS here gives some instructions concerning the frame of mind in
which prayer must be made. In the Lord's prayer we are directed to
say, " Forgive us our debts, or trespasses, as we forgive our debtors,
or those who have sinned against us." This petition seems like
asking God not to forgive us if we do not forgive others. Some
people might have been induced to wish that some part of the
sentence was omitted, and that they were instructed simply to ask
God to forgive them, whether they forgave others or not. But it
would be of no use to make such a prayer ; for God is determined not
to forgive us unless we do forgive others.

It is therefore necessary that we should inquire whether we do
really forgive them ; for our hearts are so deceitful that we are apt to
imagine we forgive, when we still harbor a grudge against an offend-
ing brother. What then are the signs of having really forgiven an
offender ? When we have heartily forgiven him, we cease to indulge
the thought of his offence, and we take no pleasure in speaking of it.
When we have heartily forgiven him, we neither wish evil to befall
him, nor feel glad if it do befall him ; but, on the contrary, wish all
manner of good to happen to him. When we have heartily forgiven
him, we neither speak bitterly of him ourselves, nor do we feel
gratified if we hear others speak harshly of him. This last, perhaps,
s the best test of our state of feeling ; for some who would not dare
to speak harshly of an enemy themselves, would be glad to hear
others do so. These should be our feelings even towards one who has
not asked our forgiveness ; but if our offending brother ask us to
forgive him, we ought to restore him to friendship and endearment,
and our heart ought to be towards him as before : and thus we ought
to continue to act, in spite of repeated offences.

Is it an easy thing thus to forgive ? No ; it is impossible to nature,
and can only be done through the Holy Spirit working in our hearts a
sense of our own unworthiness, filling us with love to God for his
mercy towards us, and then with love to our fellow-creatures.

Though thousands offer this prayer of our Lord every day, it is
only accepted from those whose hearts are renewed by grace. Before
our prayers are accepted, we ourselves must be accepted. Cain's
sacrifice was not accepted by God, because he himself was not
accepted. Abel's sacrifice was accepted, because he himself was
accepted. Would we, therefore, offer acceptable prayers, we must
first give our own selves to the Lord ; we must come in the name of
Jesus, and on account of his sacrifice that he offered on the cross,
God will accept us, renew our hearts by his grace, and answer our
prayers. God will not be mocked. Man would fain put God off
with formal, heartless prayers ; but He will not receive them. He
spurns the offering, and says, " Who hath required this at your

MAR. 15.] CHRIST FORBIDS OSTENTATION IN FASTING. 141

hands to tread my courts ? When you spread forth your hands 1
will hide mine eyes from you. Yea, when you make many prayers I
will not hear." (Is. i. 12-15.)

But let no penitent sinner be discouraged by these declarations.
We may come with our sins to Christ, if they are a grief and a
burden to us, for it is He alone who can forgive them, and it is
He alone who can subdue them. His Holy Spirit will make us hate
our sins, help us to strive against them, and enable us to overcome
them.

Evening Scripture portion. Is. I. 1-20. The prayers of the wicked

MATT. V. 16-18. Christ forbids ostematwn in fasting.

THERE was another duty upon the performance of which the
Pharisees prided themselves fasting. Some of them fasted twice a
week. On those days they neglected the care of their persons, and
went abroad that men might see they fasted, and admire them for
their religion. In the day of a public fast for the sins of the nation,
men should not conceal that they fast ; but, like the king of Nineveh,
who repented at the preaching of Jonah, they should set an example
of penitence and self-denial. But when men fast for their own sins,
then they ought to conceal the deed, and not seek to obtain human
praise.

The scriptures teach us that fasting is a duty. It brings down the
spirits, and sobers the mind ; and, by the blessing of the Holy Spirit,
disposes the soul for prayer and meditation. But there are some
persons so delicate, that their health would be injured by long fasting.
It surely cannot be a duty for them to fast, for they would thus be less
fit to pray.

But all should beware of excess in food, which drowns the soul,
and renders it sensual and stupid. It is written concerning one of the
most wicked cities of old, " Pride, FULNESS OF BREAD, and abundance
of idleness was in her and her daughters," (or inhabitants.) This
fulness made them haughty, and brought on their destruction. (Ez.
xvi. 48, 50.) Let none think that they are too pious to stand in need
of such a warning. Christ warns his own disciples against surfeiting
and drunkenness : " Take heed lest at any time your hearts be over-
charged with surfeiting and drunkenness." (Luke xxi. 34.) Con-
stant moderation in meat and drink is as important to the soul as to the
body.

But when we fast let us beware of pride ; for as dead flies spoil the
most fragrant ointment, so pride mars the most self-denying actions.

142 CHRIST FORBIDS COVETOUSNESS. [MAR. 16,

We should perform religious duties secretly, when we are among
those who will think highly of us for observing them. This rule
applies to fastings, prayer, reading the scripture, and doing good.
But when we are among those who would ridicule us for religion,
then is the time boldly to confess our Master, and to show that we are
not ashamed of him. How easy it is to speak against vain amuse-
ments, to quote the scriptures, and to make pious remarks in the
presence of religious people : but how difficult, when surrounded by
scoffers, to be faithful to Christ ! We need a lively sense of the
presence of God, that we may always act as in his sight, neither
courting the smiles of our fellow-creatures, nor fearing their frowns ;
neither seeking their applause, nor shrinking from their ridicule. Let
us labor to be accepted of Him, to whom we must each give an
account. In that solemn hour how worthless will the praises of our
fellow-creatures appear, their censures how harmless !

Evening Scripture portion. Jonah III. IV. Fasting.

MATT. VI. 19-23. Christ forbids covetousness and double-minded-
ness.

OUR Saviour had exposed the apparently good actions of the Phari-
sees, as their prayers, fastings, almsgivings. He now reproves their
wicked practices. The first thing he attacks is their covetousness,
their delight in laying 'ip earthly treasures. In those days riches con-
sisted partly in valuable clothes, and therefore He speaks of moth and
rust corrupting.

The Lord shows, in the first place, the folly of covetousness. Riches
make themselves wings, and fly away. How foolish, then, to set the
heart upon them ! But if we do not lose them, we must leave them.
We brought nothing into this world, and we can carry nothing out ;
it is therefore evident to reason, that if there is another world in which
we shall eternally dwell, we ought to be extremely anxious to lay up
treasures there.

But how are we to lay up treasures in heaven ? By good works.
St. Paul, in his epistle to Timothy, says, " Charge them that are rich
in this world that they do good, that they be rich in good works, ready
to distribute ; willing to communicate, laying up in store for them-
selves a good foundation against the time to come, that they may lay
hold on eternal life." But some may inquire, " Can we gain heaven
by good works ?" O no. Jesus Christ has gained heaven by his
righteousness, and he freely bestows this heaven on all who believe in
him. We cannot lay up treasures there, till we have believed in Him.

MAR. 16.] CHRIST FORBIDS COVETOUSNESS. 143

We lay up treasures there, when we do things that please God. Good
works are the fruits of faith. It is written, " Blessed are the dead
which die in the Lord." It is added, " Their works do follow them."
(Rev. xiv. 13.) These blessed dead had believed in Christ; there-
fore their works were accepted. The Pharisees could not please God ;
they could not lay up treasures in heaven. And why not ? Because
the eyes of their minds were shut ; and they saw not the glory of God
in the face of Christ Jesus.

How great is the darkness of the unawakened mind ! God alone,
by his Holy Spirit, can enlighten this darkness. Jesus came to give
sight to the blind. Has he given it to us ? Our actions show whether
he has or not. When we see a blind person, we are not always aware
at first that he is blind ; but if we watch him closely we soon discover
his condition. If a mad dog pass near him, he does not try to avoid it ;
and if the most splendid illuminations be displayed, he does not stop
to admire. The actions of men show clearly whether they are blind
or not. Unawakened souls evince no dread of hell, no desire after
heaven, no contempt for earth, no love for Christ. God frowns, but
they are not alarmed ; He stretches out his arms, but they perceive it
not ; He opens the gate of heaven, they do not strive to enter it ; He
points to the abyss of hell, they do not shrink back ; He lifts up his
crucified Son, they are not softened, or subdued.

There is an eye to the mind : if that eye be shut, we can do nothing
right. This is what our Lord meant when he declared, " The light
of the body is the eye ; if therefore thine eye be single, (or clear,) thy
whole body shall be full of light ; but if thine eye be evil, (or blind,)
thy whole body shall be full of darkness." When the eye of the mind
is made clear, then we begin to act aright, and not till then. Do we
wish to know where our treasure is ? Let us inquire where our heart
is. They are in the same place. If our affections are set on things
above, then we may know that we have treasures there ; but if our
heart is in our possessions, whether they be few or many, small or
great, there our treasure is. Some unhappy creatures have shown in
their last hours that their hearts were fixed upon some earthly trifles.
A vain and foolish girl has been haunted in her expiring moments by
the thoughts of her new dresses. A miser has been known eagerly to
clench paper in his trembling hands, thinking it was his bank-notes.
Had these dying persons possessed treasures in heaven, they would
not have clung so closely to their perishing property on earth.

Evening Scripture portion. Prov. XXIII. Riches have wings.

144 CHRIST FORBIDS WORLDLY CAREFULNESS. [MAR. 17

MATT. VI. 24 to end. Christ forbids worldly carefulness.

OUR Saviour had charged his disciples not to lay up treasures upon
earth. In this passage He gives them another command that appears
much more difficult to obey, that is, He forbids them to be anxious
about needful food and raiment. We are naturally inclined to think it
impossible not to be anxious about the means of our support ; but God
graciously offers many arguments to prevent our indulging in such
cares.

Do we doubt God's power to provide for us ? Who was it gave us
life, and made our bodies ? Is it not much easier to clothe, and to
feed, than to create us ? Do we doubt the kindness of the Lord ?
Does He not condescend to feed the ravens and clothe the lilies ? and
are we not much better than they, that is, much more precious in his
sight than birds or flowers ? Therefore we see that we dishonor God
by doubting whether He will provide for our need.

It is also useless to be anxious about the future. By taking thought
we cannot add one cubit to our height, nor one moment to our lives.
We know from other parts of scripture, that God does not desire us to
be idle or improvident : he only forbids useless tormenting fears about
the future.

And why does He forbid such thoughts ? Because there is a nobler
object set before us, which requires all our thoughts " The kingdom
of God and his righteousness." This kingdom we must seek earnestly,
or we shall not obtain it. If our thoughts are occupied about earthly
things, we shall lose this earthly inheritance. Christ said, " Ye can-
not serve God and mammon," (or the world.) Neither can we be in-
tent upon what we shall eat, and drink, and wear, and at the same
time be seeking God. Christ said, that the Gentiles thought of these
things. The Gentiles at that time were ignorant heathens, they knew
not God, therefore they were occupied with earthly cares ; but we
ought not to be like them.

If we wish to discover our state before God, let us examine with
what subjects our thoughts are generally occupied. Of course, while
we are engaged upon any business, our minds must be on that busi-
ness ; but after it is done, our thoughts fly to the objects we most de-
light in. If we are God's children, our thoughts will often fly to
heaven, our Father's house ; but if we are not born again they will
grovel upon the earth. This is God's own rule, " They that are after
the flesh do mind the things of the flesh ; but they that are after the
Spirit lie things of the Spirit."

It may appear to us a trifling sin to be engrossed with earthly
thoughts ; but it is a sign that we are in the flesh, not born again of
the Spirit. Now it is written, " They that are in the flesh cannot
please God." (Rom. viii. 8.) How dreadful it would be to die in
this state 1

MAR. 18.J CHRIST FORBIDS HYPOCRITICAL JUDGMENT. 145

How kindly God undertakes to keep us from want, while we are
seeking spiritual blessings with all our hearts ! " S<iek ye first the
kingdom of God and his righteousness, and all these things shall be
added unto you."

How happy should we be even in this world, if we would obey this
command ! " Sufficient unto the day is the evil thereof." It is much
pleasanter to be thinking of heaven and Christ, than to be dwelling
upon the evils of life ; and ! how much safer is it ! For though it
is useless to take thought about earthly things, it is of the greatest use
to take thought about spiritual things. By thinking of hell we shall
be led to flee from it ; by thinking of sin, to dread it ; by thinking of
righteousness/ to implore God to bestow it upon us, even Christ's
righteousness upon us His guilty creatures.

Evening Scripture portion.
Ps. CXLV. The goodness of God to his creatures.

MATT. VII. 16. Christ forbids hypocritical judgment,

THE Lord Jesus had been warning his disciples against many of the
evil practices of the Pharisees. There was no sin to which they were
more addicted than to "judging." They did not judge righteous judg-
ment, according to the word of God ; but they judged according to
their own wicked passions. Because they hated Christ, they endeav-
ored to find faults in his conduct, and accused him of breaking the
Sabbath, of encouraging sinners, and of being a gluttonous man and a
wine-bibber. The men of the world still walk in the steps of the
Pharisees : they are continually looking with a malicious eye for faults
in the children of God, and attributing wrong motives to all their
actions.

We may be sure that such judgment is sinful, because it is passed
in a spirit of hatred. In how different a spirit the Christian judges !
He cannot but know that the world lieth in wickedness ; he sees it
with grief, and exerts all his powers to persuade sinners to flee from
the wrath to come. By this rule we may know whether we are judg-
ing righteously or unrighteously. Do we rejoice over the faults of
others, or do we lament over them ! If we are seeking for their faults,
and watching for their halting, then we have the spirit of the Pharisees,
who maliciously watched the conduct of Christ and his disciples ; then
we may be sure that we are offending God, that we shall be judged
by him, arid that with the same measure we mete it will be measured
to us ; for " he shall have judgment without mercy that hath showed
no mercy." (James ii. 13.) It is in this spirit that irreligious people
judge those whom they call " evangelicals and saints." They accuse

146 CHRIST PROMISES THAT PRAYER [MAR. 19.

them of hypocrisy and of pride ; they watch their conduct with an
eagle's eye, and triumph over their infirmities with a demon's joy.
Such persons have a beam in their own eye. This beam prevents
them from seeing their own sins. We may be assured, that if we do
not see ourselves to be very great and miserable sinners, there is
a beam of unbelief in our eyes which prevents our seeing it. While
we cannot see our own sins, we cannot see the sins of others aright.
What we call sins in them, perhaps are not sins. We do not know
how to reprove till we have discovered what sinners we ourselves are.

But when God, by his converting grace, takes the beam out of our
eyes, then we may help our brother to overcome his sins. Then we
shall warn him in a spirit of humility and love, feeling our own unwor-
thiness, and anxious for his good.

But there are some characters, in dealing with whom great caution
must be used. Hypocrites may be compared to dogs and swine. As
these animals feed on carrion and the vilest refuse, so hypocrites de-
light in sin. It would be wrong to give holy food, such as the priests
ate, to dogs ; and it would be foolish to cast pearls, such as queens
wear, to swine.

But is it wrong or foolish to declare the holy and precious word of
God to wicked men ? no for Jesus said to his apostles, " Preach
the gospel to every creature." But when men, having heard the truth,
trample it under foot by their blasphemies, and turn and rend by their
revilings those who speak it, then they must be left to themselves. In
this manner the apostle Paul dealt with the wicked Jews of Corinth.
J< And when they opposed themselves and blasphemed, he shook his
raiment." " Your blood be upon your own heads : I am clean : from
henceforth I will go unto the Gentiles !" (Acts xviii. 6.) Thus the
apostle left the dogs and swine, that he might feed the sheep com-
mitted to his charge.

Evening Scripture portion. Acts XVIII. Enemies of the truth.

MATT. VII. 7-11. Christ promises that prayer shall be answered.

THIS is one of the most encouraging passages in the whole Scrip-
tures. How many have been led by this invitation to approach the
throne of grace ! Here is not only an invitation which assures you
of a welcome, but also a promise of success your petition shall be
granted, " for every one that asketh receiveth."

Christ knew how apt we are to doubt the love of our Heavenly
Father. Therefore he appealed to all the parents present, and said,
" What man is there of you, whom if his son ask bread will he give
him a stone ?" Every parent who heard this question must have felt

MAR. 19.J SHALL BE ANSWERED. 147

that he could not treat his child in so unfeeling a manner : much less
would he give his child a serpent instead of a fish, or a scorpion instead
of an egg. There are in the East white scorpions, about the size of an
egg ; but no parent would deceive and mock his child by giving him
that venomous animal instead of wholesome food.

There are few who cannot recollect the kindness their parents
showed to them in their helpless days. There are few who have no
recollection of a father's or a mother's love. In childhood we knew
not its value, but in later years it melts our hearts to think of it. How
readily our dear parents listened to our requests ! They were not
always able to grant them, and sometimes they saw it would not be
well to give us what we desired. But they never denied us food when
we needed it. They would rather have gone without it themselves,
than have seen us suffering from hunger. How carefully they guarded
us from every thing that would injure us ! They warned us not to
approach too near the fire, or the water, and not to touch poisonous
berries or venomous reptiles. Far from giving us a scorpion, they
would have been terrified, if they had seen it in our hands. And does
God feel the same tenderness for his children ? Hear what Jesus says
who came forth from the bosom of the Father : " If ye then, being
evil, know how to give good gifts unto your children, how much more
shall your Father which is in heaven give good things to them that ask
him ?"

But if any trembling soul should reply, " How can I be sure that
He is my Father ? He is not the Father of the wicked," let him
know that none but the children of God ask him for good things.
The little lamb is shown to belong to its own mother by running to her
to be fed. The children of Satan do not desire to have those things
which God has promised. They seek for an earthly portion, They
never really pray. When they are miserable, they often complain,
but these complaints are not prayers. God said of Israel, " They
have not cried unto me with their hearts, when they howled upon their
beds," (Hos. vii. 14.) Sometimes in distress they make vows, as well
as complaints. But are their vows prayers ? God calls them flatteries,
and lies. " Nevertheless they did but flatter him with their mouth,
and they lied unto him with their tongues, for their heart was not right
with him," (Ps. Ixxviii. 36.) How different from these were the pray-
ers of David ! He could say to God, " I entreated thy favor with my
whole heart." And he could also say, " Blessed be the Lord because
He hath heard the voice of my supplications." Every one who is now
earnestly seeking God shall sooner or later say the same. Therefore,
" let the heart of them rejoice that seek the Lord," (Ps. cv. 3.)

Evening Scripture portion. Prov. IL Earnestness in seeking the Lord.

148 THE WRONG AND THE RIGHT WAY. [MAR. 20

MATT. VII, 12-14. Christ describes the wrong and the right way.

WHO can liear our Saviour's golden rule without approving it ! And
who can hear it without condemning himself ! " Whatsoever things
ye would that men should do unto you, do ye even so to them." He
who has kept the same is a perfect man, and has done all the law and
prophets taught. We must confess with sorrow that we have broken it a
thousand times, and that we need pardon through the Saviour's blood
for these manifold transgressions. But though we have transgressed,
yet if we desire to please God, we shall find this rule an admirable
guide. God knows our ignorance, and has graciously furnished us
with a rule that will apply to all circumstances in which we can be
placed. On every occasion we should imagine ourselves to be in the
place of our neighbor, and say, (for instance,) " If I were a parent,
how should I expect my child to behave towards me ; if I were a
child, my parent ; if I were a master, how should I require my ser-
vant to conduct himself ; if I were a servant, how should I wish my
master to deal with me ; if I were suffering pain, what should I desire
the healthy to do to alleviate my misery ; if I were sunk in poverty,
what should I think the rich ought to do, when they beheld my desti-
tution ?" We may go further still, and say, " If I were a perishing
heathen, now standing before the bar of God, what should I then think
Christians ought to have done for me ?" We must, however, ask
these questions with this condition " What would it be reasonable
for me to expect another to do for me, if I were in his circumstan-
ces?"

How ill can we bear to be examined by this rule ! And yet we
have behaved far, far better to our fellow-creatures than we have to
God.

Our Saviour, by his next declaration, has often excited astonishment
and anxiety. He declared that the gate of life was strait, and that the
way was narrow ; by which he meant that men find it difficult to be
truly religious. The narrow way is not broader now than it was when
these words were first spoken, and still there are but few who find it.
And if there are but few who find it, let us never conclude that any
practice is right, because many indulge in it. The way in which many
walk must be wrong. If we would please God and save our souls,
we must be singular.

In the broad way there are many travellers, and there are many
paths in which those travellers walk. People of all sorts of character
walk in it ; the intemperate, and the miser ; the pleasure-lover, and
the self-righteous ; and each different kind of character condemns the
other. Yet they are all alike in this respect, they do not love God,
nor do his will ; and they are all hastening (however little they may
think it) to the same destruction.

Christians, on the contrary, all walk in the same path. They are

MAR. 21.] CHRIST WARNS AGAINST FALSE PROPHETS. 149

all alike in spirit, though some are more excellent than others. They
enter in at the same strait gate, that is, they believe in the same Sa-
viour. Though they come from the opposite ends of the world, yei
they know each other's minds, and sympathize with each other's feel-
ings. The greatest king and the meanest beggar have a sympathy
with each other, if they both love Christ.

Yet this narrow way is little sought. The reason is, men cannot
bear the sacrifices which they must make before they can enter in
they do not like to give up their pleasure and their pride. If they
would walk in this narrow way, they would find it pleasant. In some
places it is steep, and in others it is rough ; but the prospect makes it
pleasant. It is a prospect that would make any path pleasant. It is
a prospect that grows brighter as the traveller proceeds .; it is the pros-
pect of the everlasting hills, crowned with the golden city and the
pearly gates. And the Companion makes it pleasant. He is at once
the guard, the guide, the friend of all who walk in the narrow way.

And though but few walk in it now, yet in the home to which it
leads a multitude shall be found, yes, a multitude without number ;
for in every age, there have been some who travelled in this path, and
in the ages yet to come there shall be many more. The broad road
shall not be always thronged. When Satan, who now deceives the
world, shall be shut up in prison, then the broad way shall be forsaken,
the people shall be all righteous, and none shall say any more to his
neighbor, " Know the Lord," for all shall " know Him from the great-
est to the least." Our journey may be lonely, but our Father's house
shall not be empty. There are many mansions in it, and not one of
them shall want a blessed inhabitant. Then will our divine Lord be
satisfied, when he beholds gathered around Him his innumerable
family.

And shall the straitness of the gate deter us from seeking to enter
in ? Or shall the narrowness of the way induce us to turn back ? It
would be well to go through fire and water to attain such an inheri-
tance. But the sufferings of this way are far less than its consolations,
and these cannot be compared with its end. " I reckon," said the
apostle Paul, " that the sufferings of this life are not worthy to be com-
pared with the glory which shall be revealed in us," (Rom. viii. 18.)

Evening Scripture portion. Isa. LX. Multitudes of believers in the last days.

MATT. VII. 15-20. Christ warns against false prophets.

OUR Saviour had been showing his disciples the necessity of walk-
ing in the narrow way to heaven. He knew that many false teacheri

150 CHRIST WARNS AGAINST FALSE PROPHETS. [MAR. 21,

would arise, who would point out an easier way ; and the Pharisees al
that very time encouraged people, by their instructions and example, to
walk in the broad road which leadeth to destruction.

There have been false teachers in all ages. There were some
among the Jews of old. Jeremiah and Ezekiel warned the people
against prophets, who said, "Peace, peace, when there was no
peace," and " healed the wound of the daughter of God's people
slightly," and " daubed the wall with untempered mortar." (Ez. xiii.)
By these comparisons we are taught that the false prophets encouraged
people to remain in sin. False ministers do so now ; they do not
teach the necessity of a living faith, and of an entire change of heart;
therefore their hearers are not led to wash in the fountain of Christ's
blood, or to pray that they may be truly converted.

It is quite necessary to warn people against such teachers ; for
many listen to their words, and follow their pernicious ways. These
ministers are compared to wolves, because they destroy the souls of
God's people. They are described as wearing sheep's clothing,
because they often speak in a religious tone, and use Scripture
language. When Lord Cobharn was tried in London, in the year
1413, these hypocritical sentences were written by the Papists in his
bills of condemnation : " Following Christ's example in all that we
might, who willeth not the death of a sinner, but rather that he be

converted and live, we took upon us to correct him Pitying

him of fatherly compassion, and entirely desiring the health of his
soul, we appointed him a competent time of deliberation. Christ we
take unto witness, that nothing else we seek in this our whole enter-
prise but his glory."

This language was sheep's clothing. Those who used it were in-
wardly ravening wolves. They sought to kill a pious nobleman,
because he would not believe the errors which they taught. At last
they obtained their heart's desire ; for Lord Cobham was sentenced by
the English parliament to be hung in chains and roasted over a slow
fire.

Christ has told us how we are to detect false teachers when dis-
guised in a fleece by their fruits. The fruits of the Spirit are love,
joy, peace, long-suffering, gentleness, goodness, faith, meekness, tem-
perance. These heavenly qualities adorn every faithful minister,
though in some they flourish more than in others. Love reigns in the
heart of every true Christian, and shines forth in his actions. He may
be known by his kindness to all the saints, by his patient behavior to
his enemies, and by his unwearied efforts to save the souls of men.
None but a converted person brings forth such fruits as these. There
are many unconverted persons who lead moral, respectable, and even
benevolent lives, but their hearts do not overflow with this love that
we have described; and as their apparently good actions do not pro-
ceed from the right motive, they are worthless in the sight of Him who
searches the hearts. None but a good tree can bring forth good fruit.

MAR. 22.] REJECTION OF FALSE PROFESSORS. 151

We are all bad trees by nature ; but God can make us good trees by
his Spirit.

How awful is the declaration " Every tree that bringeth not forth
good fruit, is hewn down and cast into the fire." Should not this
terrible sentence lead us all anxiously to inquire, " Have I received a
new nature ? Have I become a good tree ? Has the heavenly Hus-
bandman found good fruit growing upon my branches ?" The loving,
the tender Saviour would not have alarmed us, had there been no
cause for alarm.

Evening Scripture portion. Ezek. XIII. False prophets.

MATT. VII. 21-23. He predicts the rejection of the false professor.

IN this passage, Jesus gave a solemn warning to his own disciples,
to those who professed to believe in him, and to those who called him
" Lord, Lord." At the beginning of this sermon, he had declared,
that except their righteousness should exceed the righteousness of the
Scribes and Pharisees, they could not be saved. He had shown that
the righteousness of the Pharisees was a mere outward form of
religion, and he had warned his own followers against being satisfied
with a mere form also. He declared that many would be lost through
this sad mistake. " Many will say unto me in that day, Lord, Lord,
have we not prophesied in thy name ?" and I will profess unto them,
" I never knew you." In these words Jesus revealed himself as the
Judge of men even as the Son of God.

Now let us hear what our Judge says. He declares that none shall
enter heaven, but those who do the will of his Father. Does this
make us tremble ? Surely we must feel (if we know ourselves at
all) that we often sin. But, " doing the Father's will," does not
mean never being overtaken by a fault; for Christ declared to his
Father in his last prayer for his disciples before his crucifixion, (John
xvii.,) that they " had kept his word." Yet we know that they had
often fallen into sin, such as disputing which should be the greatest,
desiring to resent injuries, and sending away poor suppliants. But
what is it to do the will of God ? It is sincerely to seek to please him
from LOVE to his name. None do this but those who have received
the Spirit of God, those who are born again. Jesus did not explain
this subject fully in this sermon ; but he said enough to show that we
must seek for grace from God in order to be saved. Did he not say,
" Seek first the kingdom of God and his righteousness . ? " and also,
"Ask, and ye shall receive; seek, and ye shall find; knock, and it

152 THE HOUSE ON THE ROCK. [MAR. 23.

shall be opened unto you ?" If we would do the will of God, we must
seek for new hearts.

There is a passage in the epistles, which shows clearly that nothing
short of the power of God working in our hearts can enable us to per-
form any action acceptable in his sight. (Heb. xiii. 20, 21.) " Now
the God of peace which brought again from the dead our Lord Jesus,
(that great Shepherd of the sheep,) through the blood of the everlast
ing covenant, make you perfect in every good work to do his will,
working in you that which is pleasing in his sight, through Jesus
Christ, to whom be glory forever. Amen." These verses show us
that the power of that God who raised Christ from the dead, must
work in our hearts to enable us to do his will. Neither can we do it,
but through faith in Christ's blood, which was shed for us according to
his everlasting promise or covenant. .

Do we dread the idea of meeting with a repulse at the last day ?
Now is the time to examine whether we have been born again ;
whether the blood of Christ has washed away our sins ; whether the
Spirit has been shed abroad in our hearts ; and whether we are doing
the will of God. It is possible to depart out of this world, imagining
we are going to heaven, and after all be disappointed. Many will
suffer the severest of all disappointments. Will any of the lost spirits
weep as bitterly as those who thought, till the very last, that they
were going to be admitted into the mansions of bliss ? Jesus would
save us from receiving this agonizing refusal. He warns us before-
hand not to be satisfied with a form of religion, but to seek for a new
heart and a right spirit.

Evening Scripture portion. Heb. XIII. Doing the will of God.

MATT. VII. 24 to end. The parable of the house on the rock and the
house on the sand.

CHRIST ended his sermon on the mount by warnings against the dan-
ger of an empty profession of religion. He first gave the warning inplain
language, saying, " Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven." Then he related a parable on the sub-
ject. It is the first of his parables recorded. It resembles his last
parable in this point : both of them convey an awful warning to false
professors of religion. In the parable of the talents an unprofitable
servant is described, who is cast into outer darkness. (Matt. xxv. 30.)
And in this parable a foolish builder is spoken of, who, we have reason
to believe, was crushed beneath the ruins of his own house. Why
did Jesus thus begin and end his series of parables with warnings

MAR. 24.] THE BELIEVING CENTURION. 153

against the same sin ? Was it not that he knew the great danger in
which we stand, of being satisfied with a mere form of godliness ?

Nothing is said about the sort of house the wise man built upon the
rock. It may have been a large, or a small one ; a splendid house, or
a mean one, we know not ; but it was a safe one. The foundation was
good. The foundation is the unseen part of a house, and yet the most
important. So it is in religion. The unseen part is the most impor-
tant. What is the state of the heart ? that is the most important ques-
tion. Has it been humbled before God ? Has it believed in Christ,
and been sprinkled with his blood ? Has it been sanctified by the Holy
Ghost ? These are the important points ; yet these are the invisible
points. None do the sayings of Christ but those who are truly con-
verted ; they alone love him ; and there is no obedience where there
is no love.

The foolish man may have built a better house, in some respects,
than the wise man did. The passers-by may have admired it more.
He himself may have been much pleased with it. But it had one cap-
ital fault, the foundation was bad. Instead of digging deep down in
the solid rock, as the wise man did, he* had been satisfied with a found-
ation in the sand. His house was unsafe; the higher it was, the greater
would be its fall in the stormy day. As long as the weather contin-
ued fair, the house remained standing. As it was situated by the sea-
side, it was exposed to the fury of the waves as well as that of the
winds. The tempest at length arose, and the house fell. How awful
was the crash ! how total the ruin ! The waves would carry its
Deams and its planks to distant shores.

There is a day coming when the floods of great waters will try every
building, and prove its strength. How strange it is that any should
imagine themselves safe because they have heard the gospel ! This
is one of Satan's devices. If he cannot keep us from hearing the
truth, he tries to persuade us to be satisfied with hearing ; whereas,
hearing should always be followed up by praying, and praying by do-
ing. Yet, after all, it is not our own obedience that will save us, but
the obedience of Him who bore the punishment of our sins upon the
cross. If we believe in Jesus, we are built upon the rock of ages,
and shall be able to endure the storm that will destroy the world, and
all that is therein.

Evening Scripture portion. James I. Hearers of the word.

LUKE VII. 1-10. The believing Centurion.

How interesting every character must be whom the Saviour approv-
ed ! He, who will be the Judge of each of us, has shown us before-

154 THE BELIEVING CENTURION. [MAR. 24.

hand what sort of persons he approves. This centurion was highly
commended by the heart-searching Redeemer. Yet we should not
have expected to find pity in a centurion. For, in the first place, he
was a soldier, and a warlike life is a great hinderance to the soul. In
the second place, he was a man of rank : and rank, we know, is a
temptation to be proud. He was placed over a hundred soldiers, who
were themselves men of some consideration ; so that this centurion
was perhaps equal in importance to a general in our armies. Thirdly,
he was a Gentile, and therefore a heathen by birth. He had been sent
by the Romans, who had conquered the Jews, to reside in Canaan.
There he must have heard the Old Testament, and become acquainted
with the true God, and believed the promise of a Saviour. The re-
port of our Lord's miracles had reached him, and had convinced him
that Jesus was the Son of God. Thus, though a soldier, a man of
rank, and a Gentile, he was a true believer.

Now let us examine the character of him who was commended so
highly by the Lord.

Observe his compassion. He was deeply interested in his poor ser-
vant's illness, for this seryant was dear unto him. True religion binds
the hearts of masters and servants together, and makes them brethren,
beloved in the Lord. (See Epistle to Philemon, v. 16.)

Observe also his love to the people of God. He loved the Jews, be-
cause they were the peculiar people of God ; and he did not love them
in word only, but in deed and in truth, . for he had built them a syna-
gogue. Thus he had shown his love by his liberal actions.

Observe also his humility. Far from being puffed up with a conceit
of his own merit, in having built a synagogue, he thought himself un-
worthy* to come to the Saviour, or to receive him beneath his roof. St
Matthew in his Gospel says the centurion came to Jesus ; but, it is com
mon to say people do things themselves when they cause others to do
them. St. Luke gives a longer account of the circumstance, and
mentions that some elders of the Jews were sent by the centu
rion. His respectful conduct was the more remarkable, because Jesus
was poor and despised, but in the eyes of this honorable soldier, the
lowly Nazarene was greater than the greatest of the sons of men. Be-
ing a Gentile, he thought he was less acceptable, to Christ than the
Jews, who were descended from the beloved Abraham, the friend of
God. But in this he was mistaken, for Christ is no respecter of per-
sons, and ever loved the children of Abraham in spirit above his chil-
dren in the flesh. This Gentile resembled the Father of the Faithful,
and was his son in spirit.

Lastly, let us consider his faith. It was in faith that he resembled
Abraham. He had such faith,- that he believed that if Jesus did but
speak the word, all creatures must obey, even as his own soldiers and
servants obeyed him. He thought that Christ's power was equal to
that of God, who said, " Let there be light, and there was light." Nor
was he mistaken ; for all things were created by Jesus Christ, and are

MAR. 25.] THE RAISING OF THE WIDOW'S SON. 155

upheld by the word of his power. This faith was exceedingly pleas-
ing to the Saviour. Jesus loves faith. He plants it in the heart as
the root of every other grace. Behold how he rewarded the centuri-
on's faith ! he healed his servant.

What peace we should enjoy, if in all our difficulties we felt that
Jesus was able to deliver us ! When our dear friends are sick, let us
believe that He need only speak the word, and they would be well.
Whatever anxiety presses on our hearts, let us bring it all to him, spread
it before him, and trust him to do what will be best for us. If we act
thus, we shall experience such mercies as will overwhelm us with
gratitude.

Jesus declared that he had never met with such great faith in Israel,
as he had found in this Gentile. He then took occasion to declare a
very delightful and a very awful truth. It is recorded by St. Mat-
thew, (viii. 11, 12,) "Many shall come from the east and west, and
shall sit down with Abraham, Isaac, and Jacob, in the kingdom of
heaven ; but the children of the kingdom shall be cast out into outer
darkness ; there shall be weeping and gnashing."

By the " children of the kingdom," Jesus meant the Jews. They
heard the sayings of Christ, and did them not ; but many in distant
lands would hear them and do them.

In our days the gospel has been preached in the North and South,
the East and West ; and already some in every part have believed.
The Esquimaux, known among his nation as " the man the Saviour
took to himself," shall he not come from the north to sit down with
Abraham, Isaac, and Jacob ? Africanus, once a ferocious chief, after-
wards the missionary's faithful friend, shall he not come from the
south ? Abdool, the proud Mohammedan, grown as humble as a little
child, shall he not come from the East 1 and though poor and de-
spised like her Lord, shall not Sarah, the Indian widow* the patient,
the forgiving Sarah, come from the West to join the blessed company
of patriarchs and prophets ? God grant that none of us may be thrust
with unbelieving Jews into outer darkness.

Evening Scripture portion. Heb. XI. 1-19. Faith.

LUKE VII. 11-17. -The raising of the widow 1 s son.

THERE are only three instances recorded of the Lord Jesus raising
the dead, and in each instance was a case of aggravated sorrow.
The dead man of Nain was the only son of a widow ; he was the

* See a tract published by the Religious Tract Society, entitled ' Poor Saran, the In-
dian Widow."

156 THE RAISING OF THE WIDOW'S SON. [MAR. 25.

earthly all of his mother, the object of her fondest affections, and per-
haps the support of her declining years.

If any of us have ever seen a widow who has sustained such a loss,
what anguish of heart we have witnessed ! How has she dwelt on
the attractive qualities of the lost one ; how has she lamented her own
desolation, and said, in the bitterness of her soul, Is there any sorrow
like unto my sorrow ? No doubt we felt compassion for the bereaved
parent, but not such as Jesus felt at the sight of the widow of Nain ;
for no heart was ever tender as the heart of the Redeemer.

What tenderness he showed in his manner of performing the mira-
cle ! He first addressed the sorrowful mother, saying, " Weep not."
We should but mock the afflicted, if we were to say, " Weep not."
We can only weep with those that weep. But Jesus could remove
the cause of grief. Though himself a man of sorrows, he tasted the
pure joy of comforting mourners. If the mother looked up, she be-
neld him through her tears approach the bier. What a moment of
expectation that was ! We do not know whether the bearers had faith
to believe that Jesus could raise the dead, but they stood still in his
presence. Then the majestic command was heard, " I say unto thee,
Arise."

On what a scene that young man opened his eyes ! There was his
fond mother but who was this wonderful person standing close be-
side him ? He began to speak. By speaking he proved that he was
really alive. What were his first words ? We are not informed. Did
he inquire who had restored him to life ? He soon must have known,
for he who had snatched him from the grasp of death, now delivered
him into the arms of his mother. This sweet office the Lord would
perform himself. It must have been a solace to his loving heart to
behold the joyful meeting of the parent and the child.

But his chief reason for performing miracles was to confirm his
word. By raising the widow's son, he showed that he could bestow
life. He had declared, " All that are in the graves shall hear my
voice, and shall come forth." Yet there will be a great difference be-
tween that resurrection, and this of the young man, because the dead
will then be changed ; whereas, this young man wore again his cor-
ruptible body. Jesus was the first who rose from the dead with a
glorified body, no more to die.

Would we be partakers in the resurrection from the grave, we must
now experience another a resurrection from the death of trespasses
and sins. This is the most wonderful of all ; but Jesus can bestow it
by his word. " The hour is coming, and now is" said the Lord of
life, " when the dead shall hear the voice of the Son of God, and live"
Yes, the hour now is when the dead hear the voice of the Son of God
and live. The dead in trespasses and sins hear the voice of the Christ
in his holy word ; they believe, and live. As the apostle Paul said to
the Ephesians, " You hath he quickened, (or made alive,) who were
dead in trespasses and sins." (Eph. ii. 1.) These very words that

MAR. 26.] THE VISIT OF JOHN THE BAPTIST'S DISCIPLES. 157

Jesus spake to the widow's son, " Young man, I say unto thee, Arise,"
have aroused some dead in sins, and caused them to live to God.

Evening Scripture portion.
1 Cor. XV. 35 to end. The resurrection of the dead.

LUKE VII. 18-23. The visit of John the Baptist's disciples.

WE know that John at this time was shut up in prison. While
there he was visited by his disciples. Though they had often been
directed to look to Jesus as the Saviour of the world, it appears they
now doubted whether he was the true Messias so long expected.
They did well to come to their teacher to express their doubts. It is
always well to confide such thoughts to those who are able to help us,
for by hiding them in our own bosoms, we may often occasion our-
selves much uneasiness, and expose ourselves to great danger. It
would, indeed, be very wrong to express our doubts to ignorant, or
unbelieving persons, but it is wise to open our minds to experienced
Christians.

The disciples of John must have heard reports of the miracles which
Jesus did, but they did not believe these reports. Probably they were
prejudiced against the Lord on account of his manner of life, which
was very unlike that of John ; for Jesus freely mixed with sinners
and ate and drank with them, while John had always led a solitary
life, and had lived upon the coarsest fare. John took an excellent
method to convince his unbelieving disciples. He sent them to Jesus.

We often find that the Lord refused to perform miracles to convince
unbelievers. When the Pharisees asked him for a sign, he said they
should have none but that of the prophet Jonas, (the sign of the resur-
rection.) But he did not refuse to perform miracles to convince these
inquirers. What was the reason of this difference ? No doubt he
knew that they were desirous to believe, and he always treats those
with great compassion who are anxious to know the truth.

If any doubt whether the Gospel is from heaven, let them go and
witness its effects. Behold John Newton, the slave-dealer, transformed
into a tender-hearted man, who delights in freeing the slaves of Satan.
Behold thousands of blind idolaters throwing away their idols and
abandoning their vicious practices. But time would fail us even to
glance at the wonders the Gospel has wrought among all nations, from
the days of Paul until now.

Yet still it is necessary to hearken to our Saviour's warning : " Bless-
ed is he, whosoever shall not be offended in me." Blessed is he who-
soever shall believe in me in spite of all he sees in me to hinder his

158 JESUS COMMENDS JOHN THE BAPTIST. [MAR. 27.

believing. By these words Jesus taught John's disciples, that not-
withstanding his miracles, many would refuse to believe in him.

There are still many temptations not to believe in Jesus. The world
does not believe in him this is one temptation ; there are so many
hypocrites and inconsistent Christians this is another temptation ; the
people of God are generally poor, mean, and unlearned this is another
stumbling-block ; and the doctrine of salvation by faith is unpleasant
to proud and earthly hearts this is the greatest stumbling-block of all.
But those who believe, notwithstanding all these hinderances, shall re-
ceive this blessing. " Blessed is he, whosoever shall not be offended
in me."

We have reason to hope that John's disciples did believe in Jesus,
because they appear to have been men of a right spirit. When they
returned, according to the Saviour's command, to their imprisoned
master, and related the wonders they had seen, how great must have
been the joy of that faithful man ! His gloomy prison must have been
enlightened by the tidings of his Saviour's glory. Nothing cheers the
servants of God so much as to hear of the triumphs of their Lord.
They rejoice when they read of the success of missionaries in far dis-
tant lands, and they look forward to the day when every knee shall
bow to the eternal Son of God. Are our hearts interested in these
great and glorious subjects ? are they wrapped up in the insignificant oc-
currences of the passing hour ? We all have selfish hearts by nature ;
but God can enlarge them by his grace, and make them delight in those
events which are the joy of saints and angels.

Evening Scripture portion. Isa. XXXV. The triumphs of the Gospel

MATT. XL 717. Jesus commends John the Baptist.

GOD has said, " Them that honor me I will honor." (1 Sam. ii. 30.)
John the Baptist honored Christ much in his preaching, and now we
hear how greatly Christ honored him. The Lord, who knows all men,
declared that no prophet greater than John had ever appeared. Elijah,
who raised the widow's son, was not greater ; for though John had
performed no miracle, he knew more of Christ than any who had come
before him.

Jesus reminded the people of the time when John preached in the
wilderness, and asked them why they had gone there. Was it to see
one of the reeds, shaken by the wind ? No ; they had not gone to see
a common sight, but to see an extraordinary sight. Was it a magnifi-
cent worldly sight that they had gone into the wilderness to see ? No ;
if they had desired to behold splendor and magnificence they would

MAR. 27. J JESUS COMMENDS JOHN THE BAPTIST. 159

not have gone into the wilderness to search for it. It is kings in their
palaces who are arrayed in gorgeous dazzling garments ; whereas John
the Baptist was only clothed in skins, and a leathern girdle ; there was
nothing to please the eye in his appearance. Why then had they gone
into the wilderness? To hear a prophet. Jesus reminded the people
of this, to show them how much spiritual good they ought to have
gained from their visits to the wilderness. But many had derived no
benefit from these visits ; if they had, they would have received Christ
as the Son of God, for John had preached concerning him.

Jesus then declared that the least in the kingdom of heaven was
greater even than John. The Lord had come to establish the king-
dom of heaven upon earth. He had come to shed his blood for the
sins of men. Those who believe in the crucified Saviour are greater
in knowledge than John the Baptist ; for they know the way of sal-
vation more fully than he did. We live in the latter days, and God
has spoken to us by his Son, and by his apostles, the least of whom
was a greater prophet than John. How shall we escape if we neglect
so great salvation ?

What did Jesus mean by the expression, " The kingdom of heaven
suffereth violence, and the violent take it by force ?" By the violent,
we believe, He meant those worldly persons who persecute his ser-
vants. As John had suffered imprisonment, and would also suffer
death, for preaching the truth, so from his days would all the faithful
servants of the Lord be subjected to much suffering for their Mas-
ter's sake. Violent men would endeavor to rob and destroy by force
the kingdom of heaven.

Then the Lord made a declaration that must have surprised many
of those who heard him. He said that John was the Elias (or Elijah)
spoken of by Malachi in the last cflapter of his prophecy. (Mai. iv.
5.) " Behold, I will send you Elijah the prophet before the great and
dreadful day of the Lord." John was not Elijah himself, but he had
come in the spirit and power of Elijah, being fervent in spirit and great
in power, turning sinners to the Lord. Yet Jesus knew that many
would not believe what he was now declaring, for he said, " If ye will
receive it, this is Elias that was for to come. He that hath ears to
hear let him hear."

We see from this passage, that Jesus knows what advantages we
have enjoyed, and what use we have made of them. Have we heard
faithful and impressive preachers ? What effect have their sermons
had upon our hearts ? Have we been persuaded to strive earnestly to
enter the kingdom of heaven ? If we merely float down the stream,
we shall at length be plunged into an abyss of misery. The tide is
against us, and the wind is contrary. We must be anxious and ear-
nest. The prayer of Jacob suits every perishing sinner, " I will not
let thee go, except thou bless me."

Evening Scripture portion. Mai. IV. Elijah

160 JESUS REPROVES THE JEWS. (MAR. 28.

LUKE VII. 29-35. Jesus reproves the Jews for their perverseness.

WE now refer to St. Luke's account of our Saviour's discourse
about John the Baptist, because it contains some particulars omitted
by St. Matthew.

The Lord Jesus declared that the people, and even the publicans,
believed John the Baptist's preaching, while the Pharisees despised it.
The publicans were gross sinners, most of them being notoriously dis-
honest in the collection of taxes. When John declared to them that
their sins were great, and deserved punishment, they justified God,
that is, they acknowledged that God's sentence was just, and they
gladly received baptism as a sign of their need of being cleansed from
their iniquities. But when John delivered the same truths to the
Pharisees, telling them they were the children of the devil, and a gen-
eration of vipers, they were offended ; they rejected the counsel of
God against themselves, and did not desire to be baptized, because
they thought they were already clean in heart and in life. Thus it
often is now. Some who have committed open gross sins are brought
to repentance ; while others, who have led regular, and apparently re-
ligious lives, will not believe that on account of the secret sins of their
hearts, they ought to humble themselves before God.

The Pharisees treated the Lord Jesus in the same way that they
had treated John with contempt. They had found fault with John,
because he led so solitary and so strict a life, being clad in skins, feed-
ing on locusts and honey, and refusing to taste wine or strong drink,
therefore they had said that he was possessed with the devil. But
they could not find the same fault with Jesus ; for he led quite an
opposite life, eating and drinking like men in general, and mingling
with the vilest sinners, that he might win their souls to God. Yet the
Pharisees were not better pleased with him than with John, and pro-
fanely called him a glutton, and a winebibber, and a friend of sinners.
But what was the reason that both John and the Lord Jesus were
assaulted by the Pharisees' reproaches, when they were so different
from each other in their manner of life ? The reason was, that they
both had declared the same unwelcome truths ; they both had preached
the necessity of repentance and fai.th.

Jesus related a short parable to describe the Pharisees' conduct. It
was common for children in the market-place to play at rejoicing and
at mourning. One party of children imitated the glad songs of the
Jews at their marriages, and on other joyful occasions, (such as the
return of a long-lost son,) while another party were expected to dance
to the sound of their music. But sometimes sullen and wayward
children would not join in the amusement. Then the other party
would good-naturedly change the play and imitate the mournful music
of funerals, (such as that made by the minstrels when Jairus' daughter
lay dead,) expecting their companions to use sorrowful gestures and to

MAR. 29.] CHRIST UPBRAIDS THREE CITIES. 161

appear to weep ; but the same froward children would object to this

?lay also. Thus the Pharisees liked neither the strict manners of
ohn the Baptist, nor the condescending behavior of the Lord. This
was a proof that they hated their words of wisdom, for Jesus declared,
" Wisdom is justified of all her children ;" or rather, " Wisdom is
justified by all her children." The children of wisdom, (or of God,)
acknowledge his heavenly wisdom by whomsoever declared. If the
Pharisees had been the children of God, they would have justified
God both when John preached, and when the Lord himself preachad.
People who hate the Gospel continue to excuse themselves for not
attending to it, by accusing those who preach it of faults in their man-
ner, or of errors in their life. These accusations proceed from enmity
to the Gospel, and will not be received by God as excuses for neg-
lecting it. If men could find fault with the Saviour's conduct, how
impossible it is for a true Christian to escape censure, especially as he
is liable to commit real errors ! But O how great is the guilt of
those who thus oppose the servants of God ! They are enemies to
their own souls,

God tries every means to turn sinners to himself ; in his holy word,
sometimes using tender entreaties, and sometimes denouncing awful
warnings ; in his providence sometimes heaping mercies on our
heads, and sometimes executing judgment. Should every means fail
to melt, or to subdue our hearts, well may his wrath wax hot against
us ! Let us pray for an obedient and docile spirit, ready to listen
to the word of the Lord, whether He speak in thunder, or in a small
still voice. \

Evening Scripture portion. Jer. VI. Refusing to hearken.

MATT. XL 20-24. Christ upbraids three cities for their impenitence.

WE find from this passage that the preaching of the Lord Jesus
produced very little effect upon men's hearts. In order that people be
converted, it is necessary, not only that the preaching be faithful, but
that the hearts of the hearers be prepared : for otherwise the
tongues of holy men, or of angels, or even of the Son of God, may
speak in vain.

The cities in which our Saviour most frequently preached were
Chorazin, Bethsaida, and especially Capernaum. We are inclined
to exclaim, " Blessed cities !" But Jesus says, " Wo unto thee,
Chorazin !" The preaching of the Son of God was not a blessing to
that city, but a curse. And now the very place where it stood cannot

162 CHRIST UPBRAIDS THREE CITIES. [MAR. 29

be ascertained. Travellers may still visit Bethlehem and Nazareth,
Jericho and Sychar, and many other ancient cities ; but if they in-
quire for Capernaum, and Chorazin, and Bethsaida, they will get no
certain answer.

There is a very wonderful truth contained in the words of Christ,
just read by us. Jesus declared that Tyre and Sidon, two heathen
cities, would have repented, if they had seen the miracles he had
performed in Israel ; and that Sodom, that most wicked city, would
also have repented, and been spared the " vengeance of eternal fire."
We see therefore that Jesus not only knows all that does happen, and
all that will happen ; but that he also knows all that would have hap-
pened, in every possible case. He knows how each heathen city
would have received his word, had she heard it. He does not explain
to us his reasons for not giving that light to Tyre and Sidon which he
bestowed on the cities of Israel. He giveth an account of none of
his matters. The Judge of all the earth will do right, and none may
dare to say, or even to think, " What doest thou ?" At the last day
his justice in his dealings with men will be seen and acknowledged by
the assembled universe. The degree of every person's punishment
will be exactly proportioned to his guilt; and that guilt will be
measured by his advantages, and by the use he made of them. And
can we hear this without reflecting upon our own case ? How great
are the privileges we enjoy ! There have been heathens, who, as
soon as they were told of the love of Jesus in dying for their sins,
began to repent. A Hindoo set out on a pilgrimage to Juggernaut,
carrying with him a few tracts which he had not read. Being de-
tained on the way by the illness of his wife, he had the opportunity of
reading them attentively. Did he proceed to Juggernaut ? No ; he
set out on a better pilgrimage. Desiring to persuade his countrymen
to turn to the Lord, he often read aloud to little assemblies in the
open air. While thus engaged, a poor native passed by, stopped to
listen, was struck by what he heard, asked a few important questions,
and immediately determined to give himself to Him who had bought
him with his blood.*

Are not those Hindoos a reproach to any who, having heard many
sermons, and read many chapters, and received much instruction,
have not repented yet? Surely if we repent not, we shall be
thrust down to the lowest hell ; far, far below the wickedest of the
heathens.

But Jesus will himself bestow repentance on all who seek this pre-
cious grace. " Him hath God exalted with his right hand to be a
Prince and a Saviour, for to give repentance to Israel and forgiveness
of sins," (Acts. v. 31.)

E fening Scripture portion. Jer. XVIII. Judgment on impenitent nations.
* Report of the Religious Tract Society for 1845, p. 58.

MAR. 30.] CHRIST OFFERS A THANKSGIVING 163

MATT. XL 25 to end. Christ offers a thanksgiving to his Father,
and invites the heavy laden to come to Him.

WE have now read the end of our Saviour's discourse to the people,
after John the Baptist's messengers had departed. The beginning of
the discourse contains warnings and reproofs, but the end is filled with
thanksgivings, invitations, and entreaties. Jesus intermingled prayer
to his Father with his addresses to the people. What a privilege we
enjoy in being permitted to know what he said to his Father ! He
spoke aloud that men might be edified ; for on one occasion he de-
clared, when engaged in prayer, " because of the people which stand
by, I said it," (John xi. 42.)

Often our blessed Lord offered up prayer accompanied by tears,
(Heb. v. 7 ;) but on this occasion heavenly joy must have enlightened
his countenance, for St. Luke informs us that " he rejoiced in spirit,"
(Luke x. 21.) And what was the cause of his joy? It was, that
God had revealed these things to babes, though he had hid them from
the wise and prudent. What things ? Things respecting himself ;
the things about which John the Baptist's disciples had inquired : " Art
thou he that shall come, or look we for another ?" (ver. 3.) These
things many babes knew. By babes ignorant people are meant, those
who feel their ignorance, and desire to be taught of God. To such
babes (whether learned or not in worldly things) God reveals his Son,
while he leaves the wise and prudent in their own sight to blindness
and darkness. Such were the Pharisees. Though really blind and
dark, they thought they knew the way of salvation ; for Satan had
blinded their minds, as it is written in 2 Cor. iv. 3, 4 : " The god of
this world hath blinded the minds of them which believe not, lest the
light of the glorious gospel of Christ (who is the image of God) should
shine into them."

Let us pray to God to give us the spirit of a babe, a humble, teach-
able spirit, and then Christ will reveal to us that heavenly knowledge
which can save our souls. It seemed good in the Father's sight that
babes should be instructed. We need not, therefore, fear a repulse
from our heavenly Father, if we come confessing our ignorance and
desiring to be taught. And who is the Teacher that He has appointed ?
It is the meek and lowly Jesus. Hear him say, " Learn of me, for I
am meek and lowly in heart." Who would not delight in receiving in-
struction from such gracious lips ? How sweetly he encourages sin-
ners to approach ! " Come unto me, all ye that are weary and heavy
laden, and I will give you rest." And does not his invitation include
every child of man ? Every sinner is weary and heavy laden. Pen-
itent sinners mourn for the guilt of sin : but those who are not peni-
tent feel the misery of its bondage. They may not know what it is
that interrupts their happiness ; they may think it is the circumstances
in which they are placed ; but it is the sin that dwells in them, and

164 THE WEEPING PENITENT. f MAR. 31.

holds them in captivity. Jesus alone can free the soul from the chain
of its sins ; he alone can bestow rest. They that believe in him do
enter into rest ; they can say of their Shepherd, " He maketh me to
lie down in green pastures ; he leadeth me beside the still waters."

How happy are they who early choose the Lord for their friend and
master ! They will find his yoke easy, and his burden light ; they
will find that, instead of binding burdens upon them, he himself bears
their burdens. Ask those who have been long engaged in this service,
whether they have not found his yoke easy and his burden light. They
will tell you that in the brightest days of heedless youth, they never
tasted that peace which they have found in the darkest nights of pious
old age.

Evening Scripture portion. Ps. CXVI. The rest of the soul,

LUKE VII. 36 to end. The penitent weeping at the feet of Jesus.

Two opposite characters are described in this interesting history ;
Simon the Pharisee and the weeping sinner !

Simon was probably respected by his neighbors, and accounted a
religious man, but he was not accepted in the sight of Jesus. The
woman had been a gross and open sinner, yet she was accepted by her
Saviour. Now what was the reason of this difference ? Does Jesus
love sin ? God forbid !

The reason of the difference was, that Simon did not love Jesus,
and the poor woman did love Him. The Pharisee showed his want
of love by neglecting to pay him the attention usually shown in that
country to guests. He neither gave him water to wash his feet, nor
ointment to anoint his person, nor did he bestow the customary saluta-
tion. The, woman showed her love to Jesus by coming into the house
where he was, notwithstanding the scoffs and frowns of the master and
his friends ; by standing at his feet washing them with her tears, kiss-
ing them with respectful affection, and anointing them with precious
ointment. The customs of that country rendered it easy for the poor
penitent to enter the house. Jesus was reposing, according to the
eastern fashion, upon a sofa, and his feet were in such a position that
the woman, while &he stood *behind him, could weep over them and
anoint them.

Let us now ask why the woman loved Jesus so much, and the Phar-
isee loved him so little, or rather not at all ? Jesus himself explained
the reason in his parable. He had forgiven the woman a mighty debt.
She knew that he had forgiven it, and therefore she loved him ; for
this is the meaning of the 47th verse. Her sins, which are many, are
forgiven, (not because she loved much, but) therefore she laved much
Jesus first forgave her, and then she loved Him.

APRIL 1.] THE WOMEN WHO FOLLOWED JESUS. 165

Jesus does not say that the Pharisee's debt was really small. He
related this parable to show his host that if he thought his debt small,
he could not love him much, even if he forgave him his debt Do we
wish to know whether we love Jesus much ? Let us ask ourselves
what we think of our debt. Do we think it small or large ? Do we
think that our sins are many or few ? By nature we all think that our
debt is small. Yes, even murderers think that their sins are not so
great as they appear, and that they are excusable on account of their
many temptations.

Thus we all excuse ourselves in our own sight, and think it an easy
thing for God to forgive us such little debts. While we remain in this
state of mind, we cannot love Jesus much. In fact, we cannot love
him at all, and we cannot be accepted in his sight. But if Jesus, by
his Spirit, touch our hearts, then we perceive that our sins are very
great, and we cry to Him, " Pardon mine iniquity, for it is great." It
is not the acts of sin that we chiefly lament, but the secret sins of our
hearts. These, we feel, are set in the light of God's countenance,
and cannot be forgiven without the shedding of the Saviour's blood.
People often remain a long while in great distress on account of theii
sins ; but when they can believe that there is forgiveness with God,
and that he has washed them from their sins, they are filled with grati-
tude ; then they love much, because Jesus has forgiven much.

Never do we lament our sins so much, as when we think of our
Saviour's infinite love. When is it we regret most our offences
against an earthly friend ? Is it not when we find that while we have
been neglecting him, he has been laboring for our good ; that when
we have been suspecting him, he has been pleading for us ? This is
the grief that the true penitent feels. This was the grief that caused
the woman to shed such abundant tears upon the feet of Jesus.

Evening Scripture portion. 1 Peter I. Love to Christ.

LUKE Vlil. 1-3. The women who followed Jesus.

IN these verses we have a description of our Saviour's diligence, of
his poverty, and of his humility.

His diligence was unwearied. He went as an itinerant (or a
wandering preacher) from place to place. He knew the value of the
souls of men, and the danger in which they lay ; and being full of
love, he delighted in declaring the glad tidings of salvation.

Though all are not called to preach, as he was, al] are called to
promote the salvation of their fellow-sinners. Yet how many, far
from endeavoring to convert others, are themselves content to remain

166 THE WOMEN WHO FOLLOWED JESUS. ["APRIL 1.

unconverted ! They are too slothful to inquire earnestly, " What
shall we do to be saved ?" though they are often eagerly asking
" What shall we eat, and what shall we drink, and wherewithal shal
we be clothed ?" How strange it seems to spend so much anxiety
upon a dying body, and so little upon a never-dying soul !

While Jesus was upon earth, there were some women who ac-
companied him from place to place to hear his word. They were
bound to him by ties of gratitude, having been healed by him of
various infirmities.

Mary Magdalene, or Mary of Magdala, (the town from which she
came, as it is supposed,) had once been possessed by seven devils.
We should not conclude from this circumstance that she had been
peculiarly wicked. The possession of devils seems to have been an
affliction rather than a sin ; for we never find that Jesus rebuked the
persons who were possessed, but only the devils. Many have sup-
posed that Mary Magdalene was the woman who washed the
Redeemer's feet with her tears ; but there is no evidence to prove
this opinion to be true. Yet Mary loved Jesus with the same devoted
affection as that poor weeping sinner did ; she followed him to his
cross, and shed tears at his grave, and had the honor of being the
first to behold him after his resurrection.

Another woman, who followed him, was the wife of Herod's
steward. The bad examples of Herod, and of Herodias, had not
hindered her from embracing that Gospel which her superiors de-
spised. She also continued faithful to Jesus at his death, and at his
grave.

Such was the poverty of Jesus, that he permitted these holy women
and many others to contribute to his support. " They ministered
unto him of their substance." Surely we think it was an honor to be
allowed to give to him, who gave them all things. It is an honor that
we may share with them. Though we may have little to give, yet, it
we bestow that little in a spirit of love upon the least of the saints, we
give unto Jesus himself.

Observe the humility of Jesus in accepting alms. That independ-
ent spirit, which the world so much commends, proceeds from pride
of heart. It is right to desire to work for our own subsistence, rather
than to receive charity ; but when reduced to poverty, it is wrong to
feel pain in accepting gifts from those who are richer than ourselves.
Jesus could have turned stones into bread, but he chose rather
to receive bread from his creatures. Thus he set us an example of
humility.

It is supposed that it was about this time that a circumstance re-
corded by Mark took place. " They went into an house, and the
multitude cometh together again, so that they could not so much as
eat bread. And when his friends heard of it, they went out to lay
hold on him, for they said, He is beside himself." (See Mark iii.
19-21.) It seems probable that Jesus went into this house that he

APRIL 2.] CHRIST DISPROVES THE PHARISEES' ACCUSATION. 167

might rest his wearied frame and refresh himself with bread ; but the
multitude, anxious for his presence, induced him to resume his
fatiguing labors. His friends, perhaps his unbelieving relations, (for
some of them did not believe on him,) thought that he was mad, be-
cause he complied with the people's desire. They knew not his
motives, and therefore they thought he was beside himself. When a
person acts in a manner for which we can see no motive, we think
that person must have lost his reason. If a person were to rush into
this room, uttering loud cries, we should conclude he was mad ; but
if we found that the house was on fire, we should no longer wonder at
his behavior, for we should think a house being on fire a sufficient
motive to justify his earnestness.

The world are astonished at the earnestness of devoted Christians,
because they cannot understand their motives. The believer beholds
by faith a glorious heaven, and a dreadful hell ; a gracious Saviour,
and a malicious tempter ; immortal souls, and approaching judgment.
He must therefore be earnest in attempting to save his fellow-sinners
from perdition. The world beholds none of these things, and
naturally wonders at the conduct of the Christian. Does the earnest-
ness of devoted Christians astonish us ? Do we say, " What is
the need of all these exertions ? Why cannot people be religious
without pressing their opinions upon others ?" If we think thus, is
there not reason to fear that we know not the value of souls, and that
we believe not in the wrath to come ?

Evening Scripture portion. Acts XXVI. Paul accused of madness.

MATT. XII. 22-30. Christ disproves the Pharisees 1 blasphemous

accusation.

How dreadful was the accusation which ihe Pharisees ventured to
make against the Saviour ! They were IN i able to deny that he had
performed an astonishing miracle ; therefore they accused him of cast-
ing out devils through the power of Beelzebub, (or Satan,) the prince
of the devils. We see from this instance, that wicked men will al-
ways find some excuse for not believing in God. Sometimes they say
that there is not sufficient proof that the Bible is true ; but if their ob-
jections are answered, still they refuse to believe, and find some other
excuse, however absurd, rather than give up their sins, and come to
Christ for pardon. But we ought not to be impatient with those that
oppose themselves to the truth. We should imitate Christ, who calmly
answered the Pharisees. Jesus sometimes spoke severely to them,
but never in answer to their reproaches against himself. He always

168 CHRIST DISPROVES THE PHARISEES' ACCUSATION. [APRIL 2

behaved meekly when reviled by his enemies ; thus setting, us an ex
ample, that we should follow his steps.

He gave two reasons to prove that he did not cast out Satan by
Satan's help. In the first place, he said that Satan would not assist
him to injure his own kingdom ; and in the second place, he asked the
Pharisees by whom their children cast out devils ; for there were cer-
tain persons among the Jews, called exorcists, who professed to be
able to cast out devils, though it is not certain whether they could
really do so or not. Sceva, mentioned in Acts xix., was one of those
" exorcists." Jesus knew that the Pharisees would never acknow-
ledge that their own children, or friends, cast out devils by Satan, and
therefore he declared that it was unreasonable to say that he was as-
sisted by that evil spirit.

Then He related a very short parable to describe the work he was
doing in the world. He compared himself to a man come to take pos-
session of a house, and of the things in it. This house was the world,
and the goods in the house were the souls of men. Jesus came to
rescue these precious souls from Satan's power. He compared Satan
to a strong man, who was in the house, and who tried to prevent him
from coming in. Jesus came down to earth, and became a man that
he might first bind Satan, and then spoil his goods ; that is, redeem
the souls that had been taken captive by the wicked one.

Jesus is still engaged in releasing captives. He calls upon all
whom he has rescued to join in the mighty work. Can there be any so
base and ungrateful as to hesitate to obey the summons ? Those who
hold back are counted by Jesus as his enemies. What an awful dec-
laration there is in verse 30 ! "He that is not with me is against me ;
and he that gathereth not with me, scattereth abroad." None can re-
main neuter ; all must be on one side or the other.

Great injury has been done to the Redeemer's cause by not speak-
ing in its favor. When missionaries first proclaimed the gospel in
Tahiti, they received this answer from some of the heathens ! " Were
these things true, would not Captain Cook have told us of them long
ago ? But neither he nor his sailors spoke about the religion that you
teach?" Thus we see that ungodly mariners, by not gathering
with Christ, scatter abroad.

Some people imagine that if they do no harm themselves, they may
go to those places where others speak and act wickedly. But there is
a promise to him who shuts his eyes from seeing of evil. (Is. xxxiii.
16.) Those who love their crucified Saviour cannot stand by and hear
his name profaned, and see his laws broken. Instead of being amu-
sed, they feel as Moses, did when, coming down from the Holy Mount,
he found Israel engaged in the worship of the golden calf.

Evening Scripture portion. Acts XIX. Sceva the exorcist.

APRILS.] THE UNPARDONABLE SIN,

MATT. XII. 31, 32. He warns against the unpardonable sin.

THIS is a very awful part of our Saviour's discourse to the Phari-
sees. There is a sin which cannot be forgiven, and it is a sin of the
tongue. Certain words which may be spoken against the Holy Ghost,
are called, " Blasphemy against the Holy Ghost." There is a myste-
ry in this subject which we would not presume to attempt to remove.
Yet we may form some idea of the nature of blasphemy against the
Holy Ghost, by examining the conduct of those whom Jesus now ad-
dressed. The Pharisees seem to have been convinced by the miracles
of the Saviour, that he was a true prophet ; but though convinced,
they were determined to reject him, and to set the people against him
also. In this awful state of mind they accused him of working mira-
cles by the power of Satan, and not by the Spirit of God. Had they
really supposed he was assisted by Satan, their sin would not have
been so enormous ; then they would have sinned, as Saul of Tarsus
did, " ignorantly, in unbelief;" but now they sinned against the con-
victions of their conscience, and with deliberate malice.

That man has reached the highest pitch of wickedness, who, though
himself convinced of the truth of the gospel, endeavors to persuade
others to disbelieve it. We hope there are not many who act so da-
ring a part. It is probable that infidels are generally deceived them-
selves, before they attempt to deceive others. Such a state of unbe-
lief, dangerous as it is, is far better than conviction of the truth, accom-
panied by determined hatred against God. Such is the condition of
devils, and of all the lost spirits. They cannot doubt the power of
God ; but while they believe and tremble, they vent blasphemies
against his holy name. Is any soul distressed with the fear lest he
should ever have committed the unpardonable sin ? let him take com-
fort. His fears prove that he is not sealed up in final impenitence.
At the same time, let us all beware of the deceitfulness of sin.
Though every sin is not unpardonable, every sin is dangerous. Many
who have never been guilty of the unpardonable sin, will nevertheless
die unpardoned. Who can conceive how dreadful it is to feel you are
dying, and that you are not pardoned. Some impenitent sinners die
resting on false hopes ; but others die in despair. Those who have
stood by their death-beds, have declared that the sight of their agonies
was too horrible to be endured.

Pardon, so little sought for by sinners while they live, is not always
obtained when they are dying. The Hon. Francis Newport, an infidel,
who died in 1692, in his last illness was heard to say, as he looked upon
the fire, " O that I was to lie upon that fire for a hundred thousand years
to purchase the favor of God, and be reconciled to him again ! Bufit is
a fruitless, vain wish ; millions of millions of years will bring me no
nearer the end of my tortures than one poor hour." This miserable
man had not faith to come to the blood of Christ to wash away his

170. JESUS WARNS AGAINST IDLE WORDS. [\PRIL4.

sins. The understanding may be convinced, while the enmity of the
heart against God is not removed.

Evening Scripture portion. 1 John V. Sin unto death.

MATT. XII. 3337. Jesus warns against idle words.

BEHOLD an instance of the severe terms in which the meek and gen-
tle Jesus sometimes rebuked sinners. He called the Pharisees a " gen-
eration of vipers." Thus he declared them to be the seed of the old
serpent, and the children of Satan. They had accused him of casting
out devils through the power of Satan, while they themselves belong-
ed to the family of the wicked one. It is to be expected that the chil-
dren of the devil should utter blasphemies, even as a bad tree brings
forth bad fruit.

Though all have not reached the same height of wickedness as these
Pharisees, yet all have by nature wicked hearts, that cannot bring
forth really good fruit. If our hearts were in a right state, our ivords
would be good. The tongue was given to man to bless God. David
for this reason calls it his glory. "Awake, my glory." The tongue
would indeed be the glory of man if his heart were right with God.
What a noble use the angels make of their tongues ! they unite in a
never-ceasing song of praise to God. Adam, when first created, doubt-
less used his tongue for the same glorious purpose. But since the fall,
the tongue has become the outlet of the abominations of man's heart :
the evil treasure of his heart his pride, his malice, his envy, his de-
ceit flow forth from his tongue. His heart is the black fountain of
sin ; his words are only the streams. We must be born again before we
can utter words acceptable to God.

At the last day our words will be produced as the evidence of our
state before God. It is true that many have said, " Lord, Lord,"
who have not loved God ; but will their words be considered proofs
of love ? By no means ; words insincerely spoken will be regarded
as crimes. Those who said what they did not feel, whether to God
or man, will be pronounced liars, and we know that liars shall have
their part in the lake that burneth with fire and brimstone. It is only
good words that have proceeded from our hearts that will then justify
us, or show that we were bom again and washed in Christ's blood.
If, then, we feel that we are not fit to stand this test, let us entreat
God to bestow new hearts upon us. Then our common discourse will
be tinctured with the love of God. Just as an affectionate parent is
often speaking of his children, because he is always thinking of them ;
so, when we love God, we shall be disposed to be often speaking of
his power, and wisdom, and goodness, because we shall be often think-

APRIL 5.] CHRIST REFUSES TO GIVE A SIGN. 171

ing of them. The daily duties of life will not interfere with our
thoughts of God, any more than they prevent a loving mother thinking
of her children. Every thing will remind us of our God. The beau-
ties of creation, and the events of Providence, will lead us to think and
to speak of Him ; for in every thing we shall see his hand. What the
world calls " good luck," we shall call " great mercy ;" and what the
world speaks of as unfortunate accidents, we shall own to be " loving
corrections." But most of all shall we differ from the world in our
expressions concerning the Son of God and his believing people.
That Saviour we shall call " precious," his people " happy." It is
true, those living in a Christian land seldom dare speak openly against
Christ, but they show their real feelings by the contemptuous names
they bestow on his most devoted servants. Their contemptuous words
are noticed and noted down by God in his book, and shall be produced
against them another day to their everlasting shame. " By their words
they shall be condemned."

Evening Scripture portion. James III. Sinful words.

MATT. XII. 38-42. He refuses to give a sign to the Pharisees.

IT was not with a sincere desire to be convinced of the truth that
the Pharisees wished for a sign. They had already witnessed so
many miracles that they could not avoid knowing that Jesus was the
Son of God. This was their great sin, that when they knew the truth
they would not confess it. As our Saviour afterwards said, (in John
xv. 24,) " If I had not done among them the works that none other
man did, they had not had sin : but now they have both seen and
hated both me and my Father."

The Pharisees were determined not to believe in Jesus. Whatever
miracles he might perform, whatever signs he might show, they had
made up their minds already ; they would not believe on him them-
selves, nor let others believe on him. It is evident that this was their
state of mind from their conversation when together. (See John xi.
47, 48.) " Then gathered the chief priests and the Pharisees a coun-
cil, and said, What do we ? for this man doeth many miracles. If
we let him thus alone, all men will believe on him, and the Romans
shall come and take away both our place and nation." Did not these
words betray an awful state of mind ? It was worse than unbelieving ;
it was malicious. It is in this spirit that Satan himself opposes the
kingdom of God.

And what was this sign from heaven for which the Pharisees asked ?
Probably it was one of those displays of glory that God once made on
Mount Sinai, when He spoke from the midst of the fire, surrounded

172 CHRIST REFUSES TO GIVE A SIGN. [APRIL 5

by clouds and darkness, thunderings and lightnings. Christ could
easily have manifested his glory in the same manner, and he will do
so when he comes again to judge the world. But he refused to grant
the Pharisees' arrogant demand, and told them that they should have
no other sign than the sign of the prophet Jonas. And what was that
sign ? It was his own resurrection ; for Jonah's burial in the midst
of the whale was a type of his burial in the heart of the earth ; and
Jonah's escape through the mouth of the fish, was a type of his burst-
ing the barriers of the tomb.

It may surprise us to know that Jesus would be three days and
three nights in his grave, seeing he only lay there from Friday evening
to Sunday morning. But the Jews had a peculiar way of reckoning
time : they considered a day and night as one period, and they counted
apart of this period, as if it were the whole. Therefore, as Jesus was
part of three days in the grave, he was there three days and three
nights, according to the Jewish mode of speaking.

The Saviour well knew that the Pharisees would not acknowledge
him to be the Son of God, even when he rose from the dead ; and so
it proved ; for when he did rise, and when the history of his resurrec-
tion was repeated to the chief priests and elders, how did they act ?
They bribed the soldiers who had guarded the tomb to deny the fact,
and to say that the disciples had stolen his body away while they slept.

Well, therefore, might Jesus contrast the men of Nineveh with the
Pharisees. The Ninevites repented when Jonah declared that in forty
days their city should be destroyed. It is remarkable that in forty
years from the time of our Saviour's resurrection, Jerusalem was de-
stroyed, because the Jews repented not. The Pharisees despised the
Ninevites on account of their being Gentiles, yet these Gentiles were
far better than themselves.

The Lord then brought forward an instance of another Gentile who
acted in an opposite manner from the Pharisees : it was the queen of
Sheba, who carne from a distant country to receive instruction from
Solomon. There have been heathens in later days who have resem-
bled this ancient sovereign in her desire to obtain heavenly wisdom.
Some years ago, two natives of Ceylon left their spicy isle, and came
to dwell for awhile in our cold climate, that they might learn the gos-
pel of the blessed God. When they were about to return home, a
friend presented to them a magnificent mirror, but they refused to ac-
cept it. They said to their venerable teacher, Dr. Adam Clarke,
" Tell our friend we cannot accept the mirror. We will take nothing
home with us but the Bible you gave us and the gospel of the Lord
Jesus Christ. To learn that gospel* we crossed the ocean, and with it
alone will we cross it again."

How unlike these disinterested Cingalese are those who for worldly
reasons forsake the preaching of the truth ! Whatever may be the
advantages for which they give up that joyful sound, they make a poor
exchange. Happy are those who can say with David, " One thing

APRIL 6.] THE PARABLE OF THE UNCLEAN SPIRIT. 173

have I desired of the Lord, that will I seek after, that I may dwell in
the house of the Lord all the days of my life to behold the beauty of
the Lord, and to inquire in his temple." (Ps. xxvii. 4.)

Evening Scripture portion. 1 Kings X. The Queen of Sheba.

MATT. XII. 43-45. The parable of the unclean spirit.

IT was in this alarming manner that our Saviour concluded his re-
bukes to the wicked Pharisees. We can scarcely call this short history
a parable, because it appears to be a literal account of "an event that
has taken place. Still it is a parable, because it is partly figurative ;
the heart of a man is likened to a house. And is it really true that
unclean spirits make the hearts of men their habitation ? How can we
doubt what our Saviour has so plainly declared ?

Sometimes an evil spirit forsakes his habitation. This devil having
left his house, travelled far through dry, or desert places, but found no
rest. It seems probable that in the course of his wanderings he found
no opportunity of injuring souls. Our enemy, we know, walks about
seeking whom he may devour. Sometimes there is a restraint laid
upon him, and he cannot perpetrate the evil that he desires ; for he can
do nothing without the permission of God. Perhaps this devil had
left the man, hoping to make new conquests, and to increase the num-
ber of his victims ; but when disappointed, he thinks of returning to
his old abode. He says, " I will return unto my house, whence I
came out." He claims the heart as his own property ; he says, " My
house." He returns and finds no obstacle to regaining possession of
the soul he once inhabited. The house is not the less acceptable to
him, because it is swept and garnished, or adorned. Nothing pleases
Satan more than a show of piety in a wicked heart. The unclean
spirit is not satisfied to dwell alone, but finds seven of his fellows to
share his spoil. He selects some more wicked than himself, as his
associates. There are degrees of wickedness even among devils, and
no doubt pre-eminence in wickedness is their glory. It had been bet-
ter for this miserable man, if the first inmate of his heart had never
quitted it. But O ! how infinitely better would it have been for him,
if, when the devil had left him, he had opened his heart to the gracious
Saviour ! Jesus is willing to come whenever he is invited ; often he
stands and knocks, and no man opens the door, and at length he with-
draws, no more to return. Then the wretched soul must become the
prey of demons. Even as a house forsaken by man soon becomes
the habitation of beasts and birds, so does the heart, when Jesus is ab-
sent, become the habitation of the spirits of hell.

The greater part of the Pharisees did not profit from the warning

174 CHRIST'S MOTHER AND BRETHREN. [APRIL 7.

Jesus gave them ; they grew more and more wicked ; they crucified
the Lord of glory, and persecuted his apostles. But let us profit from
it, and never count ourselves safe, except Jesus reign in our hearts.
Saul, the King of Israel, appears to have been such a man as our Sa-
viour described in this parable. The evil spirit that once tormented
him, departed for a season, but soon returned and rendered him more
wicked than before. All the evening of his days was spent in ma-
licious persecutions of the innocent David, till he filled up the measure
of his iniquity by consulting the witch of Endor.

Real conversion of the heart is the only preservative from Satan's
malice. True believers alone are secure. There are evil days, days
of peculiar temptation that come upon them, but neither seven wicked
spirits, nor seventy times seven, can harm the heart fortified by the
towers and bulwarks of faith. It is written, " He that is begotten of
God keepeth himself, and that wicked one toucheth him not," (1 John
v. 18.) And how does he keep himself? He remembers his Lord's
command, " Watch and pray, that ye enter not into temptation."

Evening Scripture portion. 1 Sam. XXVIII. The witch of Endor.

MATT. XII. 46 to end. He describes who are his mother and his

brethren.

SUCH were the gentle words which our Saviour added to a discourse
containing many severe reproofs and awful warnings. The forme -
discourse, recorded in Matthew xi., also ended with sweet encourage-
ment : " Come unto me, all ye that are weary and heavy laden." But
the passage we have just read is still more condescending ! Who can
value enough the honor of being mother, brother, and sister of the
Lord of heaven and earth ! How wonderful it is that sinners like our-
selves should be raised to the enjoyment of such a privilege !

What was the occasion on which the Saviour uttered the blessing to
which we have just alluded ? His mother and brethren desired to
speak with him, but were unable to approach on account of the crowd
that surrounded him. By the term " brethren," we must understand
not only those whom we call brethren, but also more distant relations.
It is probable that they wished from motives of affection to interrupt
his labors, which appeared too severe for his strength. Why would
not Jesus comply with their request ? Because he saw multitudes of
precious souls thronging around him, eager to hear the words of eter-
nal life. Instead of admitting his relations immediately to his pres-
ence, he pronounced a blessing on his own disciples ; saying, " Behold
my mother and my brethren."

We must not suppose that he felt no regard for his mother, or for

APRIL 7.] CHRIST'S MOTHER AND BRETHREN. 175

any of his relations, for \ve know that he bore to his mother such af
fection, that when hanging on the cross, he commended her with his
expiring breath to the care of his beloved disciple. But by this ex-
pression, " Who is my mother ? and who are my brethren ?" he taught
us, that those united to him in spirit are nearer to him than those re-
lated to him in \heflesh. His mother, indeed, was spiritually con-
nected with him, for she was a true believer. Before the birth of her
divine Son, she said, " My spirit hath rejoiced in God my Saviour ;"
therefore he loved her both as his mother, and as his own redeemed.
But he did not love her alone ; he loved all those who did the will of
his Father in heaven.

It was to do his Father's will that he came down from heaven ; as
he said, " I came down from heaven, not to do mine own will, but the
will of him that sent me ;" (John vi. 38;) and he always did it per-
fectly. On one occasion he declared, " I have kept my Father's com-
mandments, and abide in his love." How different is the state of the
world ! Every one by nature does his own will. Children soon be-
tray their evil nature by striving to do their own, and not their parents'
will. When they grow older, and hear the commandments of God,
naturally they show no inclination to obey.

As soon as a person is converted, he begins to desire to do God's
will. The 119th Psalm shows us how earnestly David sought to
please his heavenly Father : " O that my ways were directed to keep
thy statutes," (verse 5.) " Behold I have longed after thy precepts ;
quicken me in thy righteousness," (verse 40.) But why did David
utter these prayers ? Because he felt that he could not of himself do
God's will ; therefore he prayed for grace from on high.

The holy apostle Paul could say, " I delight in the law of God after
the inward man." Yet the sin of his nature troubled him. He said,
" I see a law in my members, warring against the law of my mind."
All the children of God endure the same inward struggles that Paul
and David endured. Each of them can say,

"Though I fail, I weep;
Though I halt in pace,
Yet I creep
To the throne of grace."

But though they do not keep the Father's commandments perfectly,
as Jesus did, they are comforted by knowing that He loves them.

It must have been delightful to hear him say on earth, " Behold
my mother and my brethren !" How endearing was his attitude when
he stretched forth his hands, to point out the objects of his love ! The
day will come when he will enclose his redeemed family in his ever-
lasting arms, and declare, " Behold my mother and my brethren."

Evening Scripture portion.
Ps. CXIX. 1-32. Prayers for grace to do the will of God.

176 THE PARABLE OF THE SOWER. [APRIL 8.

MATT. XIII. 1-18. -Christ relates the parable of the sower, and ex-
plains why he spake in parables.

WE have much reason to rejoice that our blessed Saviour explained
the parable of the Sower ; for had he not done so, many different opin-
ions respecting its meaning would have been held, but now the signi-
fication is fixed and certain. We will, however, defer the considera-
tion of it until we read our Lord's explanation.

After Jesus had finished his public discourse, he conversed privately
with his disciples. In this conversation he declared some truths which
have been much objected to by the world. His disciples inquired why
he spoke in parables. In his reply, their Master unfolded some of the
secrets of his Father's government. Can any thing be so interesting
as the ways of God towards man ! In this passage some light is shed
upon them.

Jesus said to his disciples, " Unto you it is given to know the mys-
teries of the kingdom of heaven, but to them it is not given" We
learn from this declaration that heavenly knowledge is the gift of God.
All men by nature are without the knowledge of their Maker, as it is
written, " There is none that understandeth ; there is none that seeketh
after God." When Adam sinned, he lost the knowledge of his God,
and all his children are bora in this state of ignorance. They are not
only ignorant of God : ,they have no desire to know him. There are
many things of which we may be ignorant, yet which we should much
like to learn. If a man well skilled in some useful art were to offer to
teach gratuitously all who wished to learn, many would flock around
him and become his scholars : for we naturally desire to learn useful
arts. But though God offers to teach all who are willing to be in-
structed, very few come to him and say, " Teach me to do thy will."
Nor would any come and make this prayer, unless God first, by his
Holy Spirit, put the desire into the heart. When this desire is felt,
then the prayer is made, and the longing soul is taught. This is what
Jesus meant when he said, " Whosoever hath, to him shall be given,
and he shall have more abundance." There is an interesting account
contained in a tract called " Jejana," of a little Hottentot girl who ear-
nestly desired to know God. A black man, who knew but little
himself, directed her to make this prayer, " Lord, help me ; Lord, teach
me." This prayer she often uttered when she knelt alone in some
thicket. Such was her simplicity, that she added, " For David says
thou wilt." The pious black man's name was David. And did God
fulfil his promise to this poor child ? Assuredly he did. She became
known to a faithful missionary, who took her into his service, and fully
instructed her in the gospel of Christ.

Such is God's goodness towards those who desire to know him.
The Pharisees, far from having this desire, were determined to reject
the warnings of the Saviour; therefore God gave them up to the

APRIL 9.J THE PARABLE OF THE SOWER. 177

blindness and deafness that they loved. Every warning they rejected
closed their eyes in deeper night.

How awful was their condition ! But all are in danger of falling
into it, who are not obeying the gospel call. Those who hear the
Bible read from day to day who listen to the preacher's earnest en
treaties from Sabbath to Sabbath, and who yet make no effort to go
to Christ, are becoming more hardened and more difficult to be con-
verted. How blessed might our eyes be, for round us the true light
shines ! Yet how doubly cursed will these eyes be, if we wilfully
close them against that light.

Evening Scripture portion. Ps. XXV. The secret of the Lord.

MATT. XIII. 18-21 . The explanation of the former part of the para-
ble of the sower.

THERE is one circumstance which renders this parable peculiarly
interesting. It describes the characters of all persons who hear the
gospel ; therefore it must describe ours. Let us endeavor to discover
by the help of God to which class we belong.

First : there are the way-side hearers : these seem to be careless
persons, whose minds are so trifling that though they hear the words
of the preacher, they do not reflect upon their meaning. We know
that the seed represents the word of God, whether spoken by faithful
ministers and parents, or instructors or friends, or in whatever way
conveyed to the mind. But though the seed is good, it does not spring
up in every heart. Why does it not ? Because every heart is not
prepared to receive it. As a beaten path is a soil not prepared to re-
ceive seed, so a heart full of trifling thoughts is not prepared to receive
the gospel. Such a heart finds religious instruction a weariness, and
rejoices when the sermon is over, and the chapter is finished.

It is to be feared that every congregation contains many of these
careless hearers, who hear the sermons with little interest ; but even
on the way-side, a seed might occasionally spring up, were it not for
the passers by who tread it down, and for the birds who pick it up.

How can we calculate upon the amount of good that is prevented
by those spirits that throng the air ! They are all marshalled under
one experienced commander, even that old serpent who tempted our
first parents. Satan knows how to choose the most favorable oppor-
tunities for exerting his power. It is after faithful sermons have been
preached that his hosts are on the alert to efface any impression that
may have been made. The persons who lie most exposed to his at-
tacks are the inconsiderate, who have offered up no prayers for a bless-
ing on the instructions they have received. What havoc is made every

178 THE PARABLE OF THE SOWER. [APRIL 10.

Sabbath night and every Monday morning in the paths where the
faithful preacher was seen sowing just before ! If .Satan found people
endeavoring to fix the sermon in their hearts by prayer and meditation,
he would not have such great success. But is it surprising that he
succeeds, when he finds so many who neglect secret prayer !

The next class of hearers appear at first sight more hopeful than the
wayside hearers. The seed sometimes falls on stony ground, where
there is a little light, though dry earth ; it soon springs up, but is
soon withered by the heat of the sun.

The stony ground hearers receive the word with joy. When they
hear the gospel, they attend, they remember, they are delighted, they
determine to be Christians ; they begin to do many things that are
right, but when they find difficulties in their way they change their
minds, and become as worldly as before. What is the reason of this ?
It is that their hearts were never softened by the" Holy Spirit. They
never were convinced of sin, they never repented. Repentance is the
beginning of religion. Our Saviour's first sermon was, " Repent."
If we think we can be Christians without repentance we are mis-taken
We must be brought to see what ungrateful creatures we have been to
our best Friend. We must be led to mourn over such ingratitude,
and to entreat for pardon and grace. Paul sat three days after his
conversion fasting, before Ananias came and said, " Arise and be bap-
tized, and wash away thy sins." Christians may feel different degrees
of grief; but they all grieve. Those who have felt no godly sorrow
will easily be induced to return to the world ; they will never consent
to make any great sacrifice for Christ's sake. They cannot resolve
to give up a brilliant prospect, or to lose an advantageous situation, or
to forfeit the favor of honorable persons. No ; they will sooner give
up their religious profession, lose their hopes of heaven, and forfeit the
favor of the glorious God.

Evening Scripture portion. 2 Tim. IV. Demas.

MATT. XIII. 22, 23. The explanation of the latter part of the
parable of the sower.

LET us now consider the two latter kind of hearers which our Sa-
viour has described.

One is the thorny ground hearer : the soil of his heart is not so dry
and barren as that of the stony ground hearer. The word sinks into
it, and springs up, and blossoms, and buds, and produces fruit ; but,
alas ! not good fruit. What is the reason of this failure ? Thorns
have grown up with the good seed, and have injured the heavenly
plants. The thorns may have appeared very small and insignificant

APRIL 10.J THE PARABLE OF THE SOWER, 179

when first the seed was sown, but they increased in strength, and at
length destroyed the hopes of the husbandman.

We cannot be at a loss to discover what the thorns represent ; for
our Lord distinctly declared them to be cares, riches, pleasures, and
the lusts of other things. There are some people, who, when they
hear the word, are arrested, touched, convinced, persuaded. They
acknowledge they are sinners, they see Christ is the only Saviour ;
they feel the value of their souls, and they desire to lead a religious
life. But their affections are drawn off from God by worldly things.
The stony ground hearers were induced to abandon their profession
through fear of persecution ; the tliorny ground hearers, while they
continue to make a profession of religion, are enslaved by the love of
the world. They attempt to serve God and mammon. What must
be the result of such an attempt ? Destruction. " For if any man
love the world, the love of the Father is not in him.".

The world wears many different forms, and tries to win us under
various disguises. According to our age, our dispositions, and our
circumstances will be our temptations. Pleasure allures the young,
and care entangles the old : reputation is the desire of one, ease is pre-
ferred by another ; but each of these is a thorn, and will prevent the
good seed flourishing in the heart. What then can we do to avoid
making a fruitless profession ? We must apply to God to take the
thorns out of our hearts ; we cannot do it ourselves, but God is willing
to do it for us. He can quench every inordinate desire, he can over-
throw every earthly idol ; he can come with sovereign power, and
reign in our hearts. '

No heart by nature is an honest and good heart. " There is none
that understandeth arid that seeketh after God." Every heart of na-
ture is like the way-side, the stony ground or the thorny ground. God
alone can prepare sinners to receive his word. He can plough up the
way-side, can take away the stones, and can pluck out the thorns.

There is a gracious promise in the Scriptures that He desires us to
remember : " I will take away the stony heart out of your flesh, and
I will give you a heart of flesh." Let us plead this promise in prayer.
There is abundance of good seed scattered all over this land thou-
sands of Bibles, and millions of tracts. Why are not more souls con-
verted ? The hearts of men are unprepared.

Has God graciously prepared our hearts ? Have we received the
word, and brought forth fruit ? If it be so with regard to any of us,
to Him be all the praise who softened our hard hearts. Perhaps we
can remember the time when sermons made no impression upon us,
when holy counsels were disregarded, and even a mother's entreaties
despised. And how did God prepare our hearts? Did He make us
eat the bitter fruits of our works, till, like the prodigal, we said, " I
will arise and go unto my Father ?" Or did He subdue us in a sudden
manner, as He did Paul, when He stopped him in the midst of his
wicked career, ploughing up his heart by the Spirit, as the seed was

180 THE PARABLE OF THE WHEAT AND TARES. [APRIL 11

cast in, * Saul, Saul, why persecutest thou me ?" Or did He lead us
by gentle and gradual methods to seek his face, watering the ridges
of our hearts, settling the furrows, making it soft with showers, and
then blessing the springing of His word ? (Ps. Ixv.)

Evening Scripture portion. Ez. XXXVI. 22 to end. The heart of flesh.

MATT. XIII. 24-30. The parable of the wheat and tares, with the
explanation contained in ver. 3-43.

THE parable of the wheat and tares in some respects resembles that
of the Sower of the seed, but it differs from it in this respect. In
the parable of the Sower we heard only of good seed ; here we read
also of bad seed. While Christ, by his faithful ministers, sows good
seed, or the pure gospel, the devil by his servants sows bad seed, or
false doctrines.

The good seed, where it takes root and prospers, produces the
children of the kingdom, or true believers, while bad seed produces
hypocrites, formalists, heretics, and other wicked characters, who are
the children of the devil. We here behold the great danger to which
we lie exposed, of having bad seed sown in our hearts. If we re-
ceive not the gospel, we shall receive some false doctrine. We all
must have some kind of religion, and if we do not receive the truth in
the love of it, we shall cling to our own foolish imaginations, or to
some errors that we have heard ; and shall flatter ourselves with the
hope of reaching heaven by some other way than the Scriptures have
revealed.

The bad seed is sown cunningly by the great enemy. Often he
employs persons who appear religious to sow it ; so that the hearers
are deceived, and fancy that they are receiving good seed. But no
seed is good but the doctrine of Scripture. How carefully we ought
to study the Scriptures ! reading them daily, endeavoring to under-
stand their meaning, asking the help of pious people ; above all, upon
our knees entreating to be taught of God. We ought to believe no
doctrine that cannot be clearly proved from the Scriptures ; for, if it
cannot be found there, it must be bad seed.

We see also from this parable, that the wheat and lares often re-
semble each other so much, that it is difficult to distinguish between
them. For why did the lord of the field forbid his servants to pull up
the tares ? It was for fear lest they should mistake, and pull up
wheat instead of tares. The servants represent ministers ; they can-
not always distinguish between true and false believers. It is God
alone who knows the heart ; he knows them that are his, and he alone

APRIL 12.] JESUS ENCOURAGES HIS DISCIPLES. 181

knows it with certainty. The disciples did not know that Judas
was a devil ; but Jesus knew it from the beginning. When Saul of
Tarsus was first converted, the disciples at Jerusalem did not know
that he was sincere, and were for some time afraid to receive him.
We should not therefore be too much delighted with the approbation
of our fellow-Christians, nor too much disquieted by their suspicions.
We should come to God, and entreat him to examine our hearts.
Like David, each should say, " Search me, and try me, and see
if there be any wicked way in me, and lead me in the way ever-
lasting."

But though true and false believers may appear so much alike in
this world, the hour will arrive when their true characters will be
made known. There is really the greatest difference between the
character of the weakest child of God and the most plausible hypo-
crite. The hypocrite may appear even better than the child of God ;
but there is a difference in their hearts, which will cause them to be
separated from each other to all eternity. God will give his angels
wisdom to discern between the righteous and the wicked : they will
separate many who have partaken of the same ordinances and lived in
the same family.

The wicked shall be bound in bundles. Perhaps this expression is
intended to show how they will add to each other s misery by mutual
reproaches. The righteous will shine forth as the sun without one
spot of sin to darken their brightness. It has been well said that
three things will surprise us, if we enter heaven : first, to see so many
there whom we did not expect to see ; secondly, to miss so many
whom we did expect to see ; and thirdly, to find ourselves there ; yes,
ourselves, we who are so unworthy lifted up from the dust, and ex-
alted to a throne. O ! may this surprise be ours ! for there is another
surprise that awaits many seeming Christians, who will confidently
cry out, " Lord, Lord, open to us." Now, therefore, let us judge our-
selves, that we may not be condemned with the world.

Evening Scripture portion. 2 Tim. II. False doctrines.

MARK IV. 21-29. Jesus encourages his disciples to communicate the

word.

Tins is part of a private conversation between our Lord and his
apostles. If our minds were in a right state, how much more deeply
should we be interested in such scenes than in the worldly trifles that
surround us.

What did our Saviour say in these confidential moments ? He

182 . JESUS ENCOURAGES HIS DISCIPLES. [APRIL 12

compared his disciples to a candle which he had lighted by his in-
structions, and was going to make burn still brighter by his explana-
tion of the parables he had related in public. For what purpose did
he give them light ? that they might conceal it ? No ; but that they
might set it upon a candlestick, and in public proclaim their Lord's
secret communications. Jesus said, " There is nothing hid which
shall not be manifested." He hid many holy truths under parables,
but these truths were to be made manifest by the apostles' preaching.
This command was fulfilled after his ascension. Then the apostles
could say, that their sound had gone forth to the ends of the world.
Then was fulfilled the prophecy, " How beautiful upon the mountains
are the feet of him that bringeth good tidings." We hear these
glorious secrets : they are contained in the 'epistles, where the secret
counsel of God is revealed. Do we attend to these things ? Do we
look into them, as the angels do ? or are we indifferent ? Have we
need of the rousing command of our Saviour ? "If any man have
ears to hear, let him hear."

The Lord encouraged his disciples to preach the truth, saying,
" With what measure ye mete, it shall be measured to you again." If
they meted out, or gave the truth which they had received, abundantly
to others, they should themselves receive abundantly from Christ, spir-
itual blessings. And so it is now : " He that watereth others, shall be
watered also himself." In trying to do good to others, we gain a bless-
ing on our own souls.

Our Saviour then related a short parable to encourage his disciples
still more to sow the seed of the word. He spoke of a man who sow-
ed seed, and who slept and rose night and day ; that is, who, after sow-
ing the seed, went about his, usual business, sleeping at night and
rising in the day ; and who, after some time, found the seed had sprung
up, but not by his own power, for he could not even tell how it had
sprung up. God, who had made it spring up, made it grow also with-
out his assistance, till it was ripe and fit to be cut down.

Thus a minister, after sowing the seed of the word, is obliged to
leave the success with God ; for he cannot make it spring up in the
heart, neither can he even understand how souls are converted ; for
the manner in which men are born of the Spirit is even a greater mys-
tery than the way in which the seed is quickened in the earth. Yet
the hearts of ministers are often rejoiced by seeing the effects of the
words they have spoken. Sometimes, however, the seed they sowed
does not spring up till after their death ; nevertheless, at the harvest of
the last day, souls who heard their words shall be their crown and re-
joicing. Now is the time to sow, though in tears, knowing we shall
reap in joy.

Let all who know the word seek to sow it also, though it be only in
the heart of a little child ; for sowers on earth shall certainly be reap-
ers in heaven. But let us remember that the seed sown does not come
to perfection immediately : first, the blade appears, then the ear, at last

APRIL 13.] THE MUSTARD-SEED AND THE LEAVEN. 183

the full corn in the ear. We must, therefore, be patient with young
converts. If we ourselves know any thing of Christ now, do we not
feel that we have been grown very slowly ?

It is refreshing to behold a^Christian who is like full corn in the ear.
Perhaps we have had the privilege of seeing such a person. It may be
some poor destitute creature, lodging in a garret, has breathed a spirit
that we longed to imbibe, and we have felt, while listening to her heav-
enly words, " It is good to be here." Do we desire to grow in grace?
It is a good desire. The Lord will answer prayer, and give us more
faith and love, and every heavenly grace, and then treasure us up in his
eternal garner.

Evening Scripture portion. Eccl. XL Sowing seed.

MATT. XIII. 31-35. Parables of the mustard-seed and of the leaven.

WE will now consider several short parables that our Saviour rela-
ted, but of which he gave no interpretation ; still we may endeavor
from other parts of Scripture to discover their meaning. The seed of
the mustard-tree is smaller in proportion to the size of the tree it pro-
duces, than any other seed. In eastern countries the mustard-tree has
immense spreading branches, which afford a fit shelter for the birds.

The religion of Christ was very small in its beginning. Behold the
stable in Bethlehem, and that weak babe sleeping in the manger.
From him shall spring a multitude that no man can number, of glorious
saints, who throughout eternity shall surround the throne of God.
These his spiritual children shall exceed the stars in multitude. Al-
ready how wonderfully has the Christian religion spread ! though
preached at first by twelve poor unlearned men the kings of many
nations profess to believe in it. It shall spread yet further, till men shall
not merely profess the name of Christ, but till all shall praise him with
unfeigned lips till all shall know the Lord from the greatest unto the
least.

The next parable, of the leaven that leavened by degrees a large
quantity of meal, much resembles the parable of the mustard-tree, and
it has been generally supposed to have nearly the same meaning.
There is one great difference between the parables ; the growth of the
mustard-tree is open; the effects of the leaven in the meal are secret.
Some persons have thought that while the growth of the mustard-tree
represents the progress of the gospel in the world, the leavening of the
meal shows its influence in the heart. The leaven is generally consid-
ered to signify the word of God, which works gradually and silently in^
the heart, as leaven works in meal.

But a learned writer* has lately suggested, that as leaven is used in

* Rev. Alfred Jenour.

184 THE HIDDEN TREASURE. [APRIL 14.

other places to represent wickedness, it may represent it here also. St.
Paul says, in his epistle to the Corinthians, " Purge out therefore the
old leaven, that ye may be a new lump." (1 Cor. v. 7.) And Christ
once said to his disciples, "Beware of the leaven of the Pharisees and
of the Sadducees ;" by which he meant their false doctrine. (Matt, xvi
12.) If leaven represents wickedness in this parable, then we learn
from it how artfully Satan corrupts the pure religion of Christ ; just as
he sows tares among the wheat, so he mixes falsehood with truth.

By relating parables, our Lord fulfilled the prophecy of the seventy-
eighth Psalm : " I will open my mouth in sparable ; I will utter dark
sayings of old." If we refer to that psalm, we shall find that it con-
tains a history of the deliverance of the Israelites from Egypt, and of
their passing through the wilderness. Was this history a parable ?
Yes, it was a parable, or dark saying, for all that happened to Israel
had a hidden meaning. The apostle Paul, speaking of the afflictions
of Israel, declares " All these things happened unto them for ensam-
ples ; and they are written for our admonition upon whom the ends of
the world are come." (1 Cor. x. 11.) There is one event especially
that took place in the wilderness, which is full of the richest instruc-
tion. That event is the lifting up of the brazen serpent. Few, per
haps, understood at the time what it signified. But we see in that ser-
pent the image of Jesus in the likeness of sinful flesh, crucified for
our iniquities.

The Bible is full of dark sayings like this. Men naturally love mys-
teries and wonders. Why do they not love the Bible ? Why does
it lie neglected, while many foolish and hurtful books are eagerly de-
voured ? Because men love sin, and the Bible speaks against it.
Therefore St. Paul exhorts us to lay aside all malice, and guile, and hy-
pocrisies, and envies, and evil speakings, that as new-born babes we
may desire the sincere milk of the word. We cannot relish the Bible
while we delight in sin.

Evening Scripture portion.
Ps. LXXVIII. 1-33. God's dealings with Israel

MATT. XIII. 44-46. The parables of the hidden treasure and of the

pearls.

WE should be much astonished if a man were to show such eager-
n^ss to possess a common field, that he was willing to give any price
for it. But if we afterwards found that he had discovered in it a mine
of precious ore, we should not be surprised at his anxiety to obtain the
field, even at a very high price.

APRIL 15.] THE PARABLE OF THE FISHING-NET. 185

Now it is in like manner that the world wonders at the eagerness of
the believer to secure heavenly blessings. They see no such attraction
in religion as to account for his earnestness, and they are ready to con
sider him a fool and a madman. But they have not discovered the
treasure which he has discovered. Not that he hides it from them,
(as the man in the parable did,) but he cannot persuade them to be-
lieve his testimony. In vain he assures them that true joy is to be
found in Christ alone ; they reply that religion is full of gloom and
restraint, and that it is only fit for the sick, or the sorrowful. The be-
liever knows well that the favor of God is of infinite value ; he buys
the field, he secures the treasure, and rejoices in his possession. Now
is the time when the field may be bought. That time will soon be
past. Awful and endless will be the regrets of those who icglected
the opportunity of laying hold on eternal life.

In the next parable, a man is represented seeking goodly pearls.
By nature we all seek for happiness ; but we can never find it, except
in the knowledge of Christ ; nor can we find it there, unless we are
willing to renounce all sinful pleasures for his sake. Augustine, the
African bishop, (who lived four hundred years after Christ,) endured
many sharp struggles before he would consent to part with his sins.
But at length the grace of God subdued his stubborn heart. He cast
himself down before the Lord under a fig-tree, and prayed, saying,
" How long, Lord, wilt thou be angry ? Forever ? Remember not
my old iniquities. How long shall I say ' To-morrow ?' Why should
not this hour put an end to my slavery ?" God, by whose Spirit this
prayer was suggested, answered it and revealed Christ to Augustine's
soul. Then this man, once so miserable, could say, " How sweet
was it in a moment to be free from those delightful vanities, to love
which had been my dread to part with which was now my joy !
Thou didst cast them out, O my true and highest delight ; and then,
O sweeter than all pleasure, enteredst in their room. How was my
mind set free from the gnawing cares of sinful passions, and I conversed
intimately with Thee, my Light, my Riches, my Saviour, and my
God." Surely this penitent sinner had now found the Pearl of great
price. Can we say that Jesus is precious to our hearts ? Upon a
dying bed we should feel that none but He could comfort or save us
what should we do, if we had not found him then ?

Evening Scripture portion. Job XXVIII. The preciousncss of wisdom.

MATT. XIII. 47 to 52. The parable of the fishing -net.

THE parable of the net cast into the sea was calculated particularly
to interest the disciples, many of whom were fishermen. They were

186 THE PARABLE OF THE FISHING-NET. [APRIL 15

accustomed, after the toils of the day, to sort the fishes they had taken
This employment affords a lively image of the distinctions that will
be made at the last day. The net represents the word of the Gospel,
which is preached to many, and which many profess to believe. The
disciples were shortly to begin the work of preaching it. Great suc-
cess would accompany their endeavors ; but yet that success would
be attended by much disappointment. Many to whom they preached
would prove hypocrites. Some of these would be detected in their
lifetime, but others not till the judgment-day.

Unbelievers have urged, as an objection against the Christian religion,
that hypocrites are found among professed believers ! But this is rather
a proof of its truth, than an objection. If no hypocrites existed, how
could we account for our Saviour's declaring 'that they would arise in
the church ?

A striking instance was afforded of the truth of our Lord's words in
the history of seven missionaries who labored many years ago in Tahiti.
Would you not have concluded that men who had sacrificed country
and friends in order to instruct savages, must have been true Christians ?
But out of these seven two proved reprobates. The force of tempta-
tion brought their real character to light. Had they remained in their
own country, it is possible that no temptation might have arisen strong
enough to entice them into open sin ; but surrounded by savages, they
became immoral in their lives, and, it is to be feared, continued im-
penitent till death. What a lesson does this fact afford ! Should it
not lead us to examine ourselves, and to call upon God to search us
and try us, lest we should deceive ourselves by a mere form of godli-
ness ? Such a deception can last but a short time. The great sorting
day approaches ; then angels will divide the good from the bad, the
true believer from the empty professor.

When our Saviour had concluded his parables, he asked his dis-
ciples whether they understood them ; for he had not interpreted them
ALL. They replied, Yes, Lord. Then he reminded them of the use
they should make of the things they had learned ; they should store
them up in their minds, that they might have them ready upon every
occasion ; even as a master of a family provides all things necessary
for different circumstances, and produces them when wanted. The
teachers among the Jews were called Scribes. The disciples were to
become teachers, and would need a great store of truths for the in-
struction of others. Some of these truths might be called " new" truths,
because not known to them before, and some might be called " old"
truths, because already familiar to their minds.

We ought to be storing up in our rninds the things we have heard,
gaining fresh knowledge of the Scriptures and deeper insight into their
meaning. We cannot tell how soon we may need them for our own
support in trial, or how useful we may find them in enlightening the
ignorant, in strengthening the tempted, and in comforting the afflicted.
It is very distressing when we see those we love sinking under trouble,

APRIL 16.] CHRIST SLEEPS IN THE STORM. 187

to feel that we are not able to give them solid comfort. An affection
ate child has sometimes beheld a parent groaning under a burden of
wo, and has felt, " I know there are consolations that might assuage
her grief, but I cannot impart them ; for I have neglected the word of
God." Then let us for the sake of others, as well as for ourselves,
store our minds with the holy truths of God, that we may produce them
when most needed.

Evening Scripture portion.
Acts XX. 17 to end. The apostle Paul's parting discourse to the elders at Miletus.

MARK IV. 33 to end. Christ sleeps in the storm and awakes to still it.

IT was in this manner that the Lord Jesus ended a day of great la
bor. His friends in the midst of it had desired him to desist, but see
ing multitudes assembled to hear the word, he continued to teach, in
order to be seen and heard more conveniently, he removed into a ship.
The parable of the sower, and many others, were spoken by Jesus while
he sat in a ship on the lake of Gennesareth. (See Mark iv. 1.) Af-
terwards, he had a private conversation in the house with his disciples,
when he explained his parables. In the evening he crossed the lake in
a ship.

Doubtless he knew of the approaching storm, though it appears that
there were no signs of it observed by others, for many little ships
accompanied him on his voyage. But he was not deterred by his
knowledge of the coming storm from setting out, for he intended by it
to teach his disciples an important lesson.

They knew little of their Master's power, and still less of his
love. The storm ought not to have alarmed them, because they were
with Him. God intended to alarm Jonah by the storm that arose on
the way to Tarsus, for the prophet was fleeing from his presence. We
must not suppose, because difficulties and troubles arise, that we are
doing wrong. Before we take any important step in life, we should
examine the word of God with prayer, and ask pious persons to help
us to discover from the Scriptures, whether it is a right step ; and if
we feel assured that it is, no difficulties in the way ought to alarm us.
Christians have observed that they have met with most hinderances in
setting about those works which in the end have been most richly
blessed. A vessel laden with missionaries has been captured by the
enemy. Was that calamity a sign that God disapproved the holy
purpose of his servants ? Assuredly not. Those who are walking in
the commandments of the Lord, may walk without fear, and say in the
midst of troubles, " None of these things move me."

Our Saviour was displeased with the disciples' behavior in this storm.

188 CHRIST DELIVERS THE DEMONIAC. [APRIL 17

He was displeased by their want of faith. They doubted his love,
and said*, " Carest thou not that we perish ?" Because He slept, they
thought he was indifferent to their distress. These are the thoughts
that too often arise in our minds. Conscious that we are apt to forget
the Lord, we fear that He has forgotten us ; for we naturally attrib-
ute to others the feelings that we ourselves experience. Now his de-
livering mercies are intended to remove these unbelieving thoughts,
and to convince us of his exceeding power and love. For this purpose,
he brings his children into straits, and to the very edge of destruction,
that he may appear to their rescue in the last moment, and thus force
them to believe in his fatherly tenderness.

This is the meaning of the apostle in Rom. y. 3-5 : He says that he
glories in tribulations. Why ? Because they work patience, and pa-
tience, experience. Experience of what? Of God's power and love.
And experience worketh hope. God's deliverances are intended to
strengthen our hopes of his mercy, and to convince us that he never
will forsake us. And shall this hope be disappointed ? No ; this hope
maketh not ashamed ; it shall never prove vain.

The stilling of the storm on the lake of Gennesaret is calculated to
lead our thoughts to another scene, and to remind us of that storm of
God's wrath against our sins which Jesus stilled, not by his word, but
by the sacrifice of himself. If we are enabled to trust in him, as our
Saviour from hell, we need not fear any storm that can arise. Let us
never say, or even think, " Carest thou not that we perish ?" It is a sin
to entertain such a thought of Him who endured the cross that we
might not perish forever and ever. He cares for us more than we care
for ourselves ; he numbers the hairs of our heads, and watches over us
with unceasing, unwearied love.

Evening Scripture portion. Romans V. God's love to man.

MARK V. 1-20. Christ delivers the demoniac who dwelt among the

tombs.

THE history of the poor demoniac affords a striking instance of
the malice of devils, of the power of Christ, and of the wickedness
of man.

How great was the malice of the devils that assaulted this poor
man ! They led him to dwell in solitary places among the tombs ;
for in those days tombs were generally made in lonely spots, among
barren hills and rocks. Cut off from the company of his fellows, he
spent his miserable days in crying, and cutting his own flesh ; and
when his friends mercifully bound his hands in chains, and his feet in

APRIL 17.] CHRIST DELIVERS THE DEMONIAC. 189

fetters, he burst through these restraints and again escaped to his
desolate abode. Thus he became a terror to the neighborhood, and a
torment to himself. ,

This is the state to which devils would reduce all men, if they were
permitted to vent their malice. They do reduce numbers to a spiritual
state which resembles that of the demoniac, tempting them to flee
from God and his saints, to dwell among the wicked, and urging them
to resist all attempts to do them good, and make them happy.

Nor is the malice of devils confined to men. They love to torment
even the brutes. These devils earnestly desired to enter into the
swine, and then hurried them over the precipice, and plunged them in
a watery grave. By this act they showed what they would have
done to the man, had they not been restrained ; they would fain have
hurled him into the pit of eternal destruction. There is not one
single soul that could escape perdition, if it were not for the power of
Christ. Even the devils were obliged to acknowledge his power.
They believed and trembled. They could do nothing without his
permission. They saw in him their future judge, who would at last
condemn them to imprisonment in the lake of fire. In the mean
while they had great wrath, knowing that they had but a short time
in which to vent their malice, (as we read in Rev. xii. 12.) That
short time is shorter now, and Satan continues to be diligent in using
this short space in making efforts to enlarge his kingdom.

We see in the conduct of the owners of the swine an instance of
the wickedness of man. Untouched by the sight of him, who, lately
a spectacle of terror, was now become gentle and peaceful, they only
thought of the loss of their property.

Does not the same disposition prevail now? People will often
show zeal for religion, as long as it does not interfere with their gains ;
but as soon as they are in danger of suffering the slightest loss, through
the spread of the gospel, they complain, and would sooner let souls
perish than become poorer.

Jesus was not astonished at this awful* instance of human de-
pravity ; for he knew what was in man. So great was his compassion
for these wicked men, that he bade the poor creature he had de-
livered, endeavor to reclaim his unfeeling countrymen. With the
same compassion ought we to view every proof of man's fallen
nature. Have we not ourselves in times that are past desired Jesus
to depart from us, fearing lest he should interfere with our worldly
schemes ? How patiently has he borne our insults ! If now we
feel the value of our souls, we are dismayed at the remembrance of
those days when we preferred a prosperous earthly lot to heavenly
knowledge. And if we now love the merciful Saviour, we cannot
bear to think of the time when we cared not for his presence, for
that presence which we now esteem our supreme happiness.

Evening Scripture portion. Acts XIX. 21 to end. Demetrius the silversmith.

190 THE CALLING OF MATTHEW. [APRIL 18.

MATT. IX. 9-13. The calling of Matthew and the publican's feast.

WE have great reason to be interested in the calling of Matthew,
for it was he who wrote the history of our Lord which we are now
reading. It is supposed that his calling took place some time before
the events we have lately considered ; but we have deferred noticing
it, because the feast to publicans and sinners was given at this period
of the history ; and it seemed most convenient to consider the calling
and the feast at the same time.

The other name of Matthew was Levi, and that name is used by
two of the evangelists. He was a publican; or tax-gatherer. Persons
of this class were detested by the Jews ; because, as the taxes
were paid to the Romans, by whom the Jews had been conquered,
none but the worst kind of people would undertake the odious office
of collecting them ; and these people rendered themselves still more
hateful by their dishonest practices. To this despised order of men,
Matthew belonged at the time Jesus called him. He was found sitting
by the sea-shore, receiving the duties upon the goods that were
landed or embarked. Jesus saw him at the table, which was covered
with moneys, and inclined his heart to obey his call, to leave all and
follow him.

And why did he choose a publican to be one of his apostles ? Did
he not, by exalting those whom the world despised, intend to stain the
pride of all human glory ?

Matthew made a feast to his old companions in office, (and who
were probably his companions in iniquity also,) that they might par-
take in the high privilege of hearing the Lord converse. Nor did
that gracious Lord turn away from these guests, polluted as they were
by long habits of unrighteousness. The proud and envious Phari-
sees scoffed at him for keeping such company. But he answered
their taunts by a divine w lesson and reproof. He taught them in a
short parable his object in associating with men ; it was not to please
himself, but to save them.

How does he save them ? By healing their spiritual diseases ;
therefore he is called the Physician of souls. Would we obtain his
notice, we must come and spread our sins before him. A good
physician will not waste his time in visiting the healthy, however
honorable, but flies to the relief of the poorest creature that is
dangerously ill. Neither will the Lord grant his presence to the self-
righteous, however high in man's esteem ; but he will come and bless
the humble and contrite soul, however deeply stained by crime, and
degraded in the eyes of his fellow-creatures.

Do we understand what that mearieth ? "I desired mercy and not
sacrifice," (vi. 6.) It is a verse in the prophet Hosea. The Phari-
sees knew the words well, but they understood not their meaning.
Their behavior showed they understood it not. They blamed Jesus

APRIL 19.] CHRIST EXPLAINS BY PARABLES. 191

for showing mercy to perishing sinners ; and instead of showing any
themselves, they only gave God sacrifice, or outward service. And
why did they act thus ? Because they thought they were righteous.
If they had really been righteous, they would have felt compassion
for sinners. The angels, those spotless beings, take a deep interest
in our fallen race, and rejoice over each sinner who repents. Though
they have never felt the working of evil in their own hearts, yet they
do not turn away from us with contempt and disgust. But men never
feel compassion for their fellow-sinners, till they discover the wicked-
ness of their own hearts. When David was deeply humbled by his
transgressions, he felt anxious to save perishing souls. This was his
prayer, " Restore unto me the joy of thy salvation, and uphold me
with thy free spirit. Then will I teach transgressors thy way, and
sinners shall be converted unto thee."

The missionary Vanderkernp gave a beautiful example of the same
spirit. Not only did he go out as a missionary to the heathen, but he
desired to make the voyage to Africa in a convict-ship. His wish was
granted. He went with a depraved troop ; but many of their hearts
were melted during their voyage : some who had secretly filed off
their chains, confessed what they had done, and quietly submitted to
have them again riveted upon their hands and feet. Thirty-five died
of putrid fever on the passage. Vanderkemp attended them in their
last hours, and saw not a few, before they departed, full of joy and
peace through believing in a crucified Saviour.

Evening Scripture portion. Micah VI. Mercy better than sacrifice.

LUKE V. 33 to end. Christ explains by parables why his disciples

did not fast.

THIS is a difficult passage, and it has been explained in different
ways ; so that we can scarcely forbear wishing that our Saviour him-
self had given an explanation of these parables. Yet surely he would
not have left them unexplained, if it were not possible by attentive
consideration to unravel their meaning.

It was the disciples of that imprisoned saint, John the Baptist, who
inquired why the disciples of Jesus never fasted. The Pharisees
fasted often. As one of them boasted in his prayer, " I fast twice a
week." These fastings were part of that righteousness by which they
excited the admiration of the people, and by which they hoped to pur-
chase heaven. John the Baptist had not taught his disciples to fast
with such views. It was in grief for their sins that they fasted ; and
it was with the same holy feelings John himself fasted. Jesus, how
ever, did not fast openly : how much he may have fasted in secret we

192 CHRIST EXPLAINS BY PARABLES. [APRIL 19.

know not ; but he was seen to eat and drink in the usual manner, and
on that account was called a gluttonous man and a wine-bibber. We
know this accusation was false, and that the holy Jesus set an ex-
ample of temperance, as well as of every other virtue. Once, when
very weary, he refused to eat, saying, " My meat is to do the will of
him that sent me, and to finish his work."' And at other seasons he
" had no leisure so much as to eat," (Mark vi. 31.)

The Lord related several little parables to explain his reasons for not
teaching his disciples to fast. In the first parable he compared him-
self to a bridegroom. This was a title that John himself had given
him, saying, " He that hath the bride is the bridegroom." The Church
was the bride : Christ was the bridegroom. The disciples, the min-
isters, were compared by Jesus to the children of the bridechamber,
or to the friends of the bridegroom, who could not mourn at the wed-
ding. The disciples were too full of joy to fast when they were fol-
lowing their Master from place to place, witnessing his miracles, and
listening to his discourses. But the days would come when they
would no longer enjoy the presence of the bridegroom, and when they
would be called to endure heavy trials, to suffer hunger and thirst, and
to be in fastings often.

Jesus prepared his disciples, just before he left them, for the afflic-
tions that awaited them. He said, " The time cometh that whosoever
killeth you will think that he doeth God service," (John xvi. 2-4.)
And he added, " These things I said not unto you at the beginning,
because I was with you." In the same manner he often now protects
a new convert from heavy trials. It is very common to find the en-
trance upon a religious course fraught only with delight : the new con-
vert is sometimes inclined to think that he shall weep no more, but
pass his days in a course of uninterrupted usefulness and joy. But
trial comes at last.

The homely employment of mending garments was the subject of
one of the Lord's parables. Every one who has ever repaired woollen
garments, knows that it would be unwise to mend them with stiff un-
prepared cloth. Another parable was taken from the eastern custom
of putting wine into bottles of skins. These skins, when they were
old, were unfit for new wine, because they were then too weak to bear
its fermentation. These two parables seem to have a similar meaning.
Did they not allude to the present weakness of the disciples ? They
were new converts, and not able yet to suffer great trials. For
though garments and skin-bottles are strong at Jirst and weak after-
wards, it is just the contrary with believers ; they are weak at first and
strong afterwards. Peter was so weak at first, that he was induced by
a few scornful speeches to deny his Master ; but he was so strong af-
terwards, that he was able to bear crucifixion for his sake.

The Lord concluded his discourse with another parable : " No man
also having drunk old wine, straightway desireth new : for he saith,
The old is better." The gospel is like the best wine. Jesus gave

-1PRIL 20.] CHRIST HEALS THE WOMAN. 193

this wine to the weeping penitent, when he said, ' Thy sins are for-
given thee." He gave it to his beloved disciples when he said, " In my
Father's house are many mansions : I go to prepare a place for ycu."
He gave it to the dying thief, when he said, u To-day shalt thou be
with me in Paradise." Has he given it to us ? He has offered it to
us. These are his words : " Look unto me and be ye saved, all the
ends of the earth," (Is. xlv. 22.) If we have obeyed this call, and be-
lieved in Jesus with our hearts, then we have tasted the best wine ;
then we enjoy true happiness, and shall enjoy it forever ; for " Blessed
are they whose iniquities are forgiven, and whose sins are covered
Blessed is the man to whom the Lord will not impute sin." To whom
does this blessedness belong ? Not to those who are striving by their
good works to gain God's favor, but to those who " believe on Him
that raised up Jesus our Lord from the dead ; who was delivered for
our offences, and was raised again for our justification"

Evening Scripture portion. Rom. IV. Justification by faith.

LUKE VIII. 40-48. Christ heals the woman who touched him in he

throng.

THOUGH the Gadarenes desired the Lord Jesus to depart out of their
coasts, there were others who gladly received him. So it is now:
while some find religious privileges a burden, there are others who are
longing to possess them. While some occupy seats in the house of
God, and count the service a weariness ; there are others, confined at
home by various causes, envying, as David did, the happiness of the
swallow, who builds his nest on God's altars.

The people on the opposite coast of the lake soon found the advan-
tage of having the presence of Jesus. A ruler bows before his feet,
laid low by sore distress respecting his only child.

On his way to the ruler's house, people thronged around the blessed
Saviour. How patient was the love that led him to submit to every
inconvenience ! Each step he took was encumbered by an oppressive
crowd ; yet he complained not of the heat and the noise of the throng.
As he went, very many touched him, but only one did so in faith and
with intention. Even so it is now ; thousands offer prayers, yet few
offer them with intention and with expectation of relief. Yet no other
worshippers are noticed by Jesus. No other touch was noticed by
him but that of the poor woman who said to herself, " If I may but touch
his clothes, I shall be whole." Is it in this spirit we come to Jesus ?
Do we expect an answer to our prayers ?

Our case by nature is desperate, like that ,)f the woman. She had
applied to many physicians, and had reduced herself to poverty, yet

194 CHRIST RAISES JAIRUS' DAUGHTER. [APRIL 21,

had obtained no relief ; and having now spent all her money, her hope
of human assistance must have failed her. Thus some persons who
have been convinced of their sinful state, have tried to obtain relief by
multiplied services, and good works, but have never found peace till
they came to Jesus.

Let us observe the Lord's condescending approbation of true faith,
however weak. There was much ignorance mixed up in the faith of
this woman. She thought that she might touch Jesus unperceived.
She knew not that he saw her thought afar off, and that her inward
groaning was not hid from him. But Jesus does not despise weak
faith, or quench the smoking flax.

Though he healed the woman upon hei<secret application to him, he
desired her to make a public acknowledgment of her cure. He de-
sires every sinner to do the same. " With the heart man believeth
unto righteousness, and with the mouth confession is made unto salva-
tion." The woman willingly made this confession, when she found it
was required by her benefactor. Gratitude to Jesus should overcome
every other feeling in our hearts, and make us willing to acknowledge
what he has done for our souls, and from what a depth of misery he
has delivered us. The saints above are not ashamed to acknowledge
their obligations to the Saviour. They are willing that their past sins
should be known, in order that his power and love may be exalted.
The song of the blessed is, " Thou wast slain, and hast redeemed us
to God by thy blood." They own that blood was required to atone
for their guilt. If we join that happy throng, we shall appear among
them as sinners saved by grace. We shall not desire to conceal from
our heavenly companions that we were once polluted. We shall only
desire that the wonderful power of our Redeemer may be made known
among the assembled multitude. The thief who repented on the cross
will extol the grace of his crucified Lord, who atoned for his flagrant
crimes. And though we may not have committed the same kind of
sins as that thief, we have all committed sins which, but for faith in
the blood of Christ, must sink our souls into everlasting wo.

Evening Scripture portion. Ps. LI. Confession of sin.

MATT. V. 3* to end. He raises Jairus 1 daughter.

WITH what eagerne&rs the ruler must have watched the Saviour's
progress towards his house ! It must have been a trial to him to see
the steps of his deliverer retarded by the surrounding crowd. But
what a blow it was to hear his child was actually dead ! Those who
brought the message thought that Jesus could not now relieve the poor
father. They said, " Why troublest thou the Master any further ?'

*PRIL 21.] CHRIST RAISES JAIRUS' DAUGHTER. 195

Yet why did they speak thus ? Is there any thing too hard for the
Lord ? If he could heal by his power, could he not also restore life
by the same power ?

Probably the ruler partook of the doubts of the messengers ; for
Jesus immediately encouraged him, saying, " Be not afraid, only be-
lieve." How apt we are, though we know that Jesus is almighty, to
think, that while he can relieve us in a small trouble, he cannot help
us in a great one ! How apt we are to imagine that there are some
cases too hard for him. Does not this show that our faith is very
weak? The truth is, that God delights in showing the greatness of
his power by delivering us out of the most overwhelming distresses.
If we believed in him more, we should see more of his wonderful
works. And though he does not now raise the dead, it is not because
the work is too great for his power, but because the time is not yet
come.

When Jesus came to the ruler's house, he shut out of the room the
scoffing attendants, and only permitted the parents of the child and
three of his apostles to witness the miracle. There are wonders of
his love and power, which Christ displays to his believing people alone.
The parents would not have been admitted into their daughter's cham-
ber, had they been disposed to scoff at the Saviour's words. Their
sorrowful hearts must have been looking and longing for deliverance.

How many who have expected deliverance in trial, have received it !
A way has been opened in a manner least expected. Thus Abraham,
when he had lifted up the knife to slay his son, believed that God
could raise him ; and his faith was rewarded. He called the mount
Jehovah Jireh ; or, " in the mount of the Lord it shall be seen ;" that
is, " the Lord will see, or provide ;" thus leading all believers to look
for similar deliverances in the hour of extreme distress.

Can the parents who beheld the glorious deed have regretted the
sufferings they had endured ? If they had suffered less, they had seen
less of the power of the Lord. When Christians come out of their
afflictions, they have wonderful histories to relate concerning God's
faithfulness, which they would never have known had they remained
at ease. But there are proper seasons in which to relate these histo-
ries. The time was not yet come for publishing abroad the miracles
that Jesus had wrought. When he himself had risen from the dead,
then it was the duty of his followers to declare all they had seen. His
wonderful works have been recorded, and handed down to us. Do we
believe that Jesus will raise the dead at the last day ? Then we can
lay our beloved ones in the tomb without that distracting, hopeless
sorrow, which the unbelieving world experience.

Evening Scripture portion. Gen. XXII. The tffertoig up of Isaac.

196 CHRIST GIVES SIGHT TO TWO BLIND MEN. [APRIL 22

MATT. IX. 27-34. Christ gives sight to two blind men, and speech

to a dwnb man.

IT appears that the Lord Jesus put the faith of the two blind men
to a short trial ; for he did not cure them as soon as they asked him ;
he waited till he was come into the house before he granted their pe-
tition. But how well they were rewarded for waiting, by their con-
versation with their Lord in the retirement of the house ! The blind
men spoke but .little : "Yea, Lord." Those were their words ; but
these simple words pleased Jesus, for they were sincere words. What
could we reply, if the Lord were to ask "us whether we believed that
he was able to do every thing ? Could we reply, " Yea, Lord." Let
us in times of trouble remember that Jesus can do every thing.

After the Lord had left the house, he cured a dumb man. This
miracle he performed publicly, in the presence of his enemies. The
poor man was an object of great compassion, for he could not (like the
blind man) plead for himself: others brought him to Jesus. Should
not this teach us that we should pray for those who, through the power
of Satan, are dumb unto God, and cannot pray for themselves ? This
cure excited much astonishment, and caused men to exclaim, " It was
never so seen in Israel." There had been other prophets, such as
Elijah and Elisha, who had done miracles, but not such great, or nu-
merous miracles as Christ performed. .

Jesus now perfoims wonders on men's souls, which cause many to
exclaim, " It was never so seen before." The gospel produces effects
which nothing but the gospel can produce. What has it not wrought
in the South Sea Islands ! It has changed thousands of blind idolaters
and murderers into sons of truth and peace. In England, the preach-
ing of the gospel has oftentimes transformed the most abandoned char-
acters into holy men. Yet these wonders do not silence the enemies
of Christ. The Pharisees were so wicked as to exclaim, " He casteth
out devils through the prince of the devils." They knew that they
spoke falsely, but they hated Jesus so much, that they used any means
to hinder the people from believing on him. There are still persons
to be found who will slander the servants of God even when they know
them to be innocent. There lived in the last century a pious curate
named Maddock, who converted many souls by the preaching of the
gospel. Those who hated his doctrine invented slanders concerning
him, and so shook his spirits, as to cause him to fall ill and to resign
his curacy. But some time afterwards two of his bitter enemies re-
lented, and acknowledged that the reason of their wicked conduct was,
that they could not endure the doctrine he had preached to them ; and
that they had never believed the reports they had spread. And what
were the feelings of this holy man upon the occasion ? He wrote in
his journal, " Now my enemies have confessed their enmity against
God, and his word, and against me for preaching it. O Lord, by this

PHIL 23.] CHRIST'S SECOND VISIT TO NAZARETH. 197

onfession ihou hast greatly eased my mind. Thou hast made mine
inemies confess that they have persecuted thy servant out of malice.
Remember, I beseech thee, their blindness and ignorance, and pardon
them freely for thy dear Son's sake." Like his blessed Master, this
pious minister pursued his work in other towns and villages, and con-
tinued to the end of his days to heal sin-sick souls.

Evening Scripture portion. Is. XXXII. The blessed effects of the gospel.

MARK VI. 1-6. Christ 1 s second visit to Nazareth.

THIS is the second visit that we read of Jesus making to Nazareth
after he had begun his ministry.

In his fast visit there he had been shamefully treated, for his cour try-
men had attempted to hurl him headlong from the hill ; yet he was so
forgiving that he made a second visit to the ungrateful city. Jesus
does not hastily give up any sinners whom he once has favored. Even
when the first offer of mercy has been rejected, he vouchsafes another,
and perhaps another still ; for He is the God of patience. While he
was preaching, very contemptuous thoughts arose in the people's
hearts. None could deny that he had done mighty works, and that he
spoke with extraordinary wisdom ; but yet, because the people re-
membered him as the carpenter, and because they knew his relations
to be poor persons, with whom they were familiar, they would not
listen to his words. What an instance their conduct affords of the
greatness of human folly !

As it was then, even so it is now ; people are apt to consider, not so
much what is spoken, as by whom it is said. The servants of God
are still despised when they are poor and unlearned, and their message
is often rejected on these accounts ; but those who despise them sin
against their own souls. How foolish we should consider that person,
who, though dying of thirst, refused a draught of water, because it was
contained in a common earthen cup ! No thirsty person ever acted in
so absurd a manner ; but many ignorant souls have displayed still
greater folly. When faithfully warned by a true believer, they have
taken no heed to his words, because he did not possess the learning,
or honors of this world. They have said, " How should this man be
able to teach me ?" Yet perhaps that man had been taught of God.
Such persons would surely have despised their Saviour when he was
upon earth.

Great was the loss that the men of Nazareth brought upon them-
selves by their conduct. They would not even come to Christ to be
healed ; that was the reason that Jesus could do no mighty work there.

198 CHRIST'S COMPASSION FOR THE MULTITUDE. [APRIL 24

He marvelled at their unbelief ; as he had once marvelled at the faith.
of the centurion.

The Nazarenes abused singular privileges. They had beheld for
a long period the spotless example of the Son of God. They had
witnessed the lovely qualities that adorned his childhood, and which
grew brighter and brighter during the years of his youth and early
manhood. Could they refrain from loving a being of such perfect ex-
cellence, and whose excellence they knew so well ? Yes. His faith-
fulness in reproving sin caused them to hate him. Hatred produced
contempt, and contempt confirmed them in unbelief.

We never can expect to meet with a human creature faultless like
the Lord Jesus ; but all Christians in a degree resemble their Master ;
and some resemble him more than others. It may have been our
privilege to know some eminent saints. They may now be in their
graves ; but the very remembrance of them is blessed. We shall meet
them again at the judgment-seat of Christ. If we rejected their coun*
sel while living, let us attend to them now they are departed, that we
may not incur the guilt and misery of the men of Nazareth.

Evening Scripture portion. Jer. XI. The persecutions of Jeremiah.

MATT. IX. 35 to end. His compassion for the multitude.

THE Lord Jesus was permitted to teach in the synagogues, but ho
did not confine himself to them ; nor did He preach only on the Sab-
bath. He taught in all places and at all times. There have been faith-
ful men, who have : closely copied his example, and have proclaimed
their Master's name with an untiring zeal. They have been much de-
spised, but they have turned many sinners unto the Lord ; for the
preaching of the gospel is the most effectual means of converting
souls.

Great multitudes followed Jesus from place to place. When he be-
held them he was moved with compassion. What constant proofs we
find of the tenderness of his heart ! He could not see the multitude
fainting from hunger and weariness without feeling for their bodies ;
neither could he consider their destitute spiritual condition without feel-
ing still deeper compassion for their souls. They seemed to him like
sheep without a shepherd. There were indeed appointed teachers in
every city and village ; but these teachers were unfaithful, and did not
feed the sheep with the knowledge of God, but misled their minds by
false explanations of the Scriptures. Such teachers Jesus would not
acknowledge to be true shepherds ; for they only poisoned the flock.

He then made another comparison. He likened the people to a
field of corn ready to be reaped, and he declared there were few reap

APRIL 25.] CHRIST SENDS OUT HIS TWELVE APOSTLES. 199

ers prepared to reap it. There were many persons ready to come into
the kingdom of God, and but few able to lead them into it ; there-
fore he desired his disciples to entreat the Lord of the harvest to send
forth laborers into the field. The world is still in the same case :
there are but few laborers compared with the number f f persons willing
to be taught. In some countries, the people have case away their idols,
and are longing and praying for teachers.

When Christ ascended on high, he gave gifts unto men. And what
were those gifts ? Apostles, teachers, pastors. It is not only blind
idolaters who need their instructions. Israel of old needed teachers
to stir up their hearts to love God. All of us require the exhortations
of faithful ministers, lest we be hardened by the deceitfulness of sin.
Those who try to live without the blessing of a good minister, (when
they can obtain one,) suffer greatly from the attempt; their souls grow
cold, their steps turn aside, and, even in old age, they often slide into
error.

What gifts to perishing sinners can be so great as the gift of faithful
pastors ? To patients in a hospital, no boon could be so great as able
physicians. Do we ever pray to God that he will raise up faithful
ministers to feed his church ? If we felt the compassion that Jesus
felt for immortal souls, we should pray earnestly and constantly that
ministers might be sent to show them the way of salvation. It is God
alone who can send forth faithful laborers ; He alone can make men
able to teach others.

Evening Scripture portion. Zee. XIII. Fountain for sin.

MATT. X. 1-7. He sends out his twelve apostles.

THE Lord Jesus had exhorted his disciples to pray that God would
send laborers into his harvest. He had scarcely given the command
before he answered the prayer by appointing these twelve disciples to
preach the word. He sent them forth by two and two, that they might
have a counsellor, a companion, and a friend upon the journey. It is
well not to enter upon difficult undertakings alone. We are creatures
that need sympathy. Fellow-laborers in Christ's vineyard have often
found great comfort in each other, and become mutually endeared.
None but Christians know the love that binds those together who work,
with a single heart, in the same spot for the same Master.

It must have been a time of great anxiety to the twelve when they
were called to leave their gracious Master's side, and enter without
him upon the labors of the ministry. Hitherto they had been shel-
tered beneath his wing ; but now they were to encounter the enemy
alone ; yet not alone, for though invisible, they would still be watched

200 CHRIST SENDS OUT HIS TWELVE APOSTLES. [APRIL 25

over by their ever-present Lord. Jesus endowed them with a measure
of the same powers that he possessed himself; for having a new mes-
sage to deliver, it was necessary that they should confirm it by wonderful
works Yet sometimes they could not exercise these powers from want
of faith. We do not know whether they ever raised the dead till after
Jesus was ascended on high.

Before they set out, their Master gave them some counsels. How
deeply these counsels ought to interest us ! they are full of the wisdom
of God, and show us his mind and will.

Jesus first told the disciples to whom to go to the Jews only, not to
the Gentiles, or to the Samaritans, (who were a mixed people, descend-
ed from Jews and Gentiles,) but to the Jews. What was his reason
for this command ? Did He not afterwards desire his apostles to
preach the gospel to every creature ? It appears that he chose to give
the first call to the Jews ; because they were beloved for the fathers'
sakes. Abraham, Isaac, and Jacob, had been the sheep of his fold.
Their sinful children had wandered from that fold ; therefore the Sa-
viour viewed them as lost sheep. Our God is very slow to give up
those whom he has once favored. It is not till after repeated provoca-
tions, and the most obstinate negligence, that he forsakes them. Has
he granted us, as He once did the Jews, many spiritual privileges ?
Then he will not lightly leave us. He will dig about the fig-tree be-
fore he cuts it down ; he will trim the lamp again and again before he
puts it out in obscure darkness. But O ! terrible will be his wrath
when once it is aroused ; for he will then execute strict justice upon
those who have rejected abundant mercy.

Jesus directed his disciples, not only to whom to preach, but also WHAT
to preach. They were to say, as he had said, and as John the Baptist
had said, " The kingdom of heaven is at hand." These words con-
tained a solemn warning ; they signified that the opportunity of enter-
ing the kingdom was afforded, and might soon be over. A door was
opened, the promise of pardon and of grace was offered, and all might
enter in by this door to escape the judgment due to their sins ; but it
would at length be closed, and then, wo to those who had lost the pre-
cious opportunity. It is still true, that the kingdom of heaven is at
hand ; an opportunity of obtaining life is afforded to us : " Now is the ac-
cepted time ; now is the day of salvation." Ministers proclaim with
uplifted voice, and sometimes with tears which they cannot restrain,
the unbounded mercy of our God. They entreat us to accept his
offers of pardon through the blood of Christ. Some listen to their en-
treaties, fall down before the Son of God, and call upon him to save
them. Have we thus humbled ourselves, and pleaded for mercy ?
Here is a gracious promise for our encouragement. God has said,
" To this man will I look, even to him that is poor and of a contrite
spirit, and trembleth at my word." (Is. Ixvi. 2.)

Evening Scripture portion. Acts XXVIII. The gospel rejectei by the Jews.

APRIL 26.] JESUS DIRECTS THEM WITH WHOM TO ABIDE. 201

MATT. X. 7-15. He directs them with whom to abide during their

journey.

BEFORE the twelve disciples set out on their journey, their Master
gave them many directions respecting their conduct. He desired
them to make no provision for their wants, to take no money in their
purses or girdles, no food in their scrips or bags, and no new clothes
to supply the place of the old when worn out. How then were they
to be supported during their travels ? Jesus appointed that the people
to whom they preached shcv\l supply their wants ; for " The work-
man," he said, " is worthy of his meat." Pious persons would con-
sider it a privilege to supply the wants of their teachers. The
apostles, by accepting their gifts, would imitate the humility of their
Master, who, though he could have turned stones into bread, and did
turn water into wine, chose rather to accept the gifts of his pious fol-
lowers. How many of God's most devoted servants in all ages have
been placed in circumstances of dependence ! But God has never
forgotten his children when reduced to deep poverty. He has always
put it into the hearts of some charitable persons to help them
in their need, or by some other means He has supplied their ne-
cessities.

It is recorded of an excellent minister, who lived nearly two
hundred years ago, that once when obliged by persecution to leave his
family, he set out without any money in his pocket, and not knowing
where to go. He suffered his horse to take its own course, and
towards evening he found himself at the door of a small farm-house.
He requested the mistress to allow him to take shelter beneath her
roof, but frankly told her he had no money with which to reward her
hospitality. Both she and her husband kindly entertained him. In
the course of conversation they inquired after a minister, named
Oliver Heywood, whom, they had heard, was persecuted with great
bitterness. After some time, the traveller acknowledged that he was
the very person they spoke of. Great was the joy of his pious hosts.
They called their neighbors in, requested their honored guest to speak
to them from the word of God, and afterwards made a small collection
to help him on his way.

In this manner God has often unexpectedly relieved his suffering
servants. No doubt the apostles, during the course of their journey,
experienced the same providential care.

But though the Lord promised to provide for their wants, he warned
them against indulging a covetous disposition : " Freely ye have re
ceived, freely give." He forbade their making a gain of their power
to heal. They might easily have amassed large fortunes by their
cures ; but riches so acquired by ministers of his word would have
been a curse.

Jesus directs his apostles to whom to go in each city " To the

202 CHRIST PREPARES THEM FOR PERSECUTION. [APRIL 27,

most worthy." They were to make inquiries respecting the character
of the inhabitants of each place they visited. Probably the neigh-
bors would speak most highly of the most upright and benevolent in-
habitants of the village. In general, it would be found that the
person who bore the best character was also the most godly. What
a blessing he would enjoy who would obtain the company of the
apostles, and have the opportunity of hearing their instructions ! It is
considered an honcr to entertain princes ; but it is a far higher honor
to receive the servants of God. When they have departed, the
remembrance of their words, and of their spirit, leaves a holy fra-
grance on the mind. But sometimes the apostles would enter the
door of an unworthy host, perhaps of some hypocritical Pharisee,
who had succeeded in establishing a good reputation among men.
Still they were to pronounce the blessing of peace upon the house.
But that blessing would not descend upon an unworthy head. No;
it would return into the bosom of those who uttered it. Thus we
perceive, that if we are deceived in the characters of others, and
bless those whom God has determined not to bless, yet still the blessing
shall not be lost.

The Lord prepared his apostles to find some who would refuse to
hear their message. It would be their duty solemnly to warn these
despisers of the awful guilt they incurred. The sin of rejecting the
gospel is far greater than any sin that the heathens can commit. Men
may think that the idolater who leaves his aged parents to starve, or
who cruelly slaughters the innocent children of his enemies, is the
most wicked of the human race. But the Bible declares that the
man who refuses to accept the merciful oifers of the Son of God, is
far worse than any of the heathen, and that he shall suffer the hottest
wrath of his insulted Redeemer. Shall God speak, and man refuse
to listen ? Shall God stretch out his hands in merciful entreaty, and
shall man turn away and despise the gracious invitation ? How awful
is the threatening denounced against such scorners. " I will also
laugh at your calamity ; I will mock when your fear cometh."
(Prov. i. 26.)

Evening Scripture portion. Prov. I. The doom of those who reject God's mercy.

MATT. X. 16-26. He prepares them for persecution.

OUR Saviour fully prepared his disciples for the treatment they
would receive from the world. He compared ungodly men to wolves,
and his apostles to sheep. He described the manner in which these

APRILS?.] CHRIST PREPARES THEM FJ., P,;.; LCJTiON. 203

wolves would treat his sheep in thought, word, and deed. The
thoughts of ungodly men towards the apostles would be thoughts of
hatred. Jesus said, "Ye shall be hated of all men." (verse 22.)

The world has ever hated the children of God. There is nothing
more painful to our feelings than the ill-will of our fellow-creatures.
No abundance of possessions can make amends for hatred ; while
love can console in the midst of trials. Jesus therefore warned his
disciples against being turned back from him by the hatred of
the world, saying, " He that endures to the end (in spite of these
trials) shall be saved."

The hatred men felt in their hearts would lead them to utter hateful
words against the disciples of Jesus. They had called the Lord
Jesus himself Beelzebub. Ought his disciples to expect better treat-
ment 1 Was it not enough if the servant was not worse treated
than his Lord ?

Christi&ns have always been slandered ; they have been accused of
hypocrisy, as well as of secret crimes. Jesus comforts his disciples
under their accusations by this assurance in verse 26 : " There is
nothing covered that shall not be revealed ; nor hid, that shall not be
known." Would it not comfort those who are falsely accused,
to know that the day is coming when the truth would be made
known ? Such comfort all Christians possess, when slandered by their
enemies.

Men would not only speak words against the disciples, but would
commit cruel actions against them. They would imprison them and
scourge them, and even cause them to be put to death. Yea, parents
would turn against their own children, and persecute them in the most
unnatural manner.

All these trials did not come upon the disciples during their
first journey ; but as Jesus knew they would come upon them after
his ascension, he directed them how to behave under these trials.
They were to do every thing to avoid persecution, except concealing
the truth. In their characters they were to resemble serpents and
doves ; serpents in caution and prudence, doves in gentleness and in-
offensiveness : they were not to be malicious as serpents, or silly as
doves, but wise as serpents, and harmless as doves. Yet notwith-
standing all their endeavors, they would be persecuted for preaching
the gospel.

One great advantage would arise from their being brought before
kings and judges; they would have an opportunity of declaring the
truth to those high personages ; as Paul did to Felix, who trembled on
his judgment-seat. Jesus bade his disciples take no thought what
they should speak when examined by their judges. Though they
could not foresee what perplexing questions would be put to them,
they were not to be disquieted with the fear lest they should not be able
to answer well ; for God would assist them with his Spirit.

Peter and John were the first among the apostles who were brought

204 JESUS ENCOURAGES THEM TO BE FAITHFUL. [APRIL 28.

before rulers for their Master's sake. It is written, that when Petei
was called upon to defend his conduct in healing the lame man, he
" was filled with the Holy Ghost." He spoke with such power, that
his judges could make no reply. " When they saw the boldness of
Peter and John, and perceived they were unlearned and ignorant*
men, they marvelled." (Acts iv. 13.)

In later days many poor uneducated men have been questioned by
learned judges, and have been able to give answers which have quite
confounded their enemies. In Foxe's Book of Martyrs, there are ac-
counts of many such men who suffered death in this country, because
they would not worship the Virgin Mary and the saints, or profess to
believe Roman Catholic errors. And it has been remarked, that some
of the least learned of the martyrs spoke with the greatest power ;
because they relied most simply upon the help of God, and appealed
only to his Word.

Though we may never be called upon to stand before an earthly
judgment-seat, yet we must be willing to confess our faith whenever
an opportunity occurs. It is written in the first Epistle of Peter,
" Be ready always to give an answer to every man that asketh you a
reason of the hope that is in you, with meekness and fear." We may
trust in God to teach us on such occasions how to reply. Let us lift
up our hearts to Him before we speak, and our answer may be made
the means of converting the unbelieving inquirer.

Evening Scripture portion. Acts XXIV. Paul before Felix.

MATT. X. 27-39. Jesus encourages them to be faithful.

THE Lord Jesus had declared that his disciples would be exposed
to great sufferings through preaching the gospel that they would be
scourged, imprisoned, and even put to death. Would not this pros-
pect be a great temptation to conceal the truth ? Yes, it would ;
therefore Jesus taught them by commands, warnings, and promises,
to preach the gospel openly.

First, he gave them a command. He said, " What I tell you in
darkness, that speak ye in light ; what ye hear in the ear, that preach
ye in the housetops." He had told his disciples many doctrines
privately, that they were to preach publicly. How anxious Paul
afterwards was that he might open his mouth boldly, and speak the

(* Private, not official persons.)

APRIL 28.] JESUS ENCOURAGES THEM TO BE FAITHFUL. 205

gospel as he ought to speak it, concealing no part of the truth, how-
ever men might dislike to hear it !

Jesus not only gave a command, he added warnings, reminding his
disciples that God was able to kill both their bodies and souls in heil ;
declaring that he would deny them before his Father, if they denied
him before men ; and asserting that " he that findeth his life shall
lose it ;" that is, that he that saves his life by forsaking Christ, shall
perish. But perhaps some may ask, "Did not Peter deny Christ?
Will Christ deny him before his Father ?" Assuredly not ; for Peter
repented of his sin, and obtained mercy, and no sin repented of and
forgiven, shall be punished at the last day.

Christ also gave promises to his disciples to encourage them to
preach his gospel. He told them that their hairs were all numbered,
and that they themselves were of more value in God's sight than
many sparrows. He did not promise that his disciples should be pre-
served from sufferings or from death by their heavenly Father ; but
he assured them that their trials were all appointed by a loving parent.
The ungodly will sometimes say in trouble, " It is all for the best ;"
but it is not all for the best with those who do not desire to please
God ; sufferings only add to the guilt of those who do not repent of
their sins. The children of God alone may feel assured that all that
befalls them is for the best ; sickness and health, riches and poverty,
life and death, are all made to promote their everlasting welfare.
"We know," says the apostle* Paul, "that all things work together
for good to them that love God" (Romans viii. 28.)

Jesus prepared his disciples for occasioning a great deal of con-
fusion by the preaching of the gospel. He said, " Think not that I
am come to send peace on earth." It was natural that the disciples
should suppose that he came to send peace. Isaiah had called him
the Prince of Peace. At his birth angels had sung, " Glory to God
in the highest, on earth peace" He did, indeed, come to bring peace
in the end, but persecution and confusion first. It would be wicked
men who would create this confusion by their hatred of the Saviour.
How many families have been divided by the gospel ! one member
has become religious, has turned to God in earnest, and the rest have
turned against him. But should these trials prevent any from com-
ing to Christ? O no; we ought to love the Saviour better than our
dearest relations better than father or mother, son or daughter. Nor
must we in any thing disobey him, in order to please a dear friend, or
connection. There are many children who are unkindly treated by
their parents on account of their religion, and there are many parents
who are despised by their children for the same reason. It is a great
temptation to an affectionate parent to indulge children by allowing
them to taste pleasures which are forbidden in the holy Scriptures
But to do this is to be unfaithful to God. We should always re-
member that Jesus is nearer to us than parent or child can be. He
is our God. The Lord said to Abraham in ancient days, " I will be

206 CHRIST PRONOUNCES BLESSINGS. [APRIL 29.

a GOD unto thee." This is more than if He had said, ' I will be
a Father unto thee." David said unto the Lord, "Thou art my
God!" (Ps. cxl. 6.) When any who are near and dear to us would
entice us to forsake Him, let us remember that He is our God.

Evening Scripture portion. Deut. XIII. Fidelity to God.

MATT. X. 40 to end ; XL 1 . He pronounces blessings on those who
show kindness to his disciples.

THE Lord Jesus had forbidden his apostles to take any thing with
them in their journey, either scrip, (that is, bag of provisions,) or
money in their purses ; and He had desired them to go to the house
of the most worthy person in each town, though that person might
also be the poorest. It must have been a great comfort to the apostles
to know that a rich blessing would rest upon those who received them
into their houses, and that their kindness would be repaid at the res-
urrection of the just.

St. Paul felt this comfort when the Philippians sent gifts to him in
prison. He could not repay them, but he said, " My God will supply
all your need according to his riches in glory in Christ Jesus."
(Phil. iv. 19.)

But is it not possible that a wicked man might receive a servant of
Christ and treat him kindly ? Yes, doubtless it is possible. Would
he receive a heavenly reward ? We must consider the motive of ev-
ery action, before we can pronounce it to be good or bad. It is only
those who receive a prophet in the name of a prophet, (that is, because
he is a prophet,) who shall receive a prophet's reward. He who re-
ceives a prophet because he is an admired preacher, or an amiable man,
or an old acquaintance, he will not receive a prophet's reward for his
hospitality. The motive in receiving him must be, because he is a
servant of Christ. If that is the motive, all faithful prophets will be
treated with kindness, and not only some favorite prophet. The bless-
ing, we perceive, is pronounced not only on those who receive prophets,
but also on those who receive righteous men who are not prophets ;
and also on those who are kind to Christ's little ones, or to the weakest
believers.

In these days it is often difficult to discover whether any kindness
we show to God's people proceeds from the right motive. It is now
so easy a duty, that many practise it, who would not incur any danger,
or make any sacrifice for the sake of Christ and his people. In for-
mer days the case was different. Then it was often dangerous to show
kindness to true Christians. Those who visited them in prison, or
who harbored them in their houses, drew upon themselves persecution.

APRIL 30.] THE DEATH OF JOHN THE BAPTIST. 207

Even in this country, at the time people were beginning to turn from
popery, both men and women were often put to the rack to induce
them to confess the names of those who had been kind to them. If a
person were known to have sent money to a poor prisoner, or if he
were seen giving him a loaf through the prison bars, the enemies of
the truth would send to apprehend him. It was not an easy duty in
those days to befriend the people of God. Few, if any. would do it
who did not love Christ sincerely.

Bat even in these happier days, some of the saints are held in gen-
eral contempt. If we countenance and encourage all those who serve
our Master, we also shall be despised. But if we would be faithful to
Christ, we must not consider to what sect or party men belong, but
only, " Do they serve our Lord ?" and if they do, we ought to receive
them, and help them ; we ought to defend their characters when as-
persed, to bear with their infirmities, arid to forgive their offences.
This will be a sign that we should not have despised the Lord Jesus,
if we had lived when he was upon earth. The feelings of the true
believer are well expressed by a Christian poet, in the following lines :

Thy people by the world abhorr'd,

I for my people take,
And serve the servants of my Lord,

For their dear Master's sake.

Evening Scripture portion. 1 Kings XVIII. 1-20. Obadiah.

MARK VI. 12-29. -The death of John the Baptist.

VERY little is related concerning the events that happened while the
apostles were absent from their Lord. This however we know ; Je-
sus continued to preach, and to perform miracles. His fame was so
great that it reached the ears of Herod, the governor. It may appear
surprising that Herod had not heard before of his miracles ; but the
great are often ignorant of the things passing around them among the
poor ; and sometimes they do not even know the names of the most
eminent of God's servants.

When Herod heard of the miracles of the Lord, he supposed that
John the Baptist was risen from the dead ; and though John in his life-
lime had performed no miracles, he imagined that if risen from the
dead, he could do mighty works. Amid all his splendor and his power
the wicked monarch could not forget his faithful reprover. He had
silenced the prophet long ago by committing him to prison ; but he
could not silence his own conscience, which upbraided him with the
murder of the holy man. If before sin was perpetrated, it could be
known what would be the state of mind afterwards, many would trem-
ble to do the deed.

208 THE DEATH OF JOHN THE BAPTIST. [APRIL 30.

Herod was a miserable man ; for he had a guilty conscience and an
impenitent heart. His crimes were so flagrant, and so presumptuous,
that they haunted him in his palace. But they were not followed by
repentance. If Herod had really lamented his wickedness, he would
have desired to acknowledge it to him, whom he supposed to be the
murdered prophet. He would have found in him the only being who
could take away his guilt, and give peace to his conscience. But
when at last he did see Jesus, it was to insult him, and to array him,
just before his crucifixion, with a gorgeous robe, that ill-became his
wounded, bleeding form.

And by what steps did Herod sink into this depth of depravity ?
Once he had heard John the Baptist gladly, and had attended to his
words, and had reformed many parts of his conduct. But he had in-
dulged one darling sin ; he had refused to part with Herodias, his
brother Philip's wife ; and had imprisoned the man who rebuked his
wickedness. This act hardened his heart, and prepared him for great-
er crimes. While the prophet languished in a gloomy prison, the un-
feeling tyrant revelled in his palace. The elegant dancing of Salome
enticed him to make an imprudent promise. He intended not to mur-
der the prophet ; perhaps he intended some day to release him from
prison ; at all events, he was reluctant to shed his blood. But having
made an oath, he feared lest his guests should despise him if he broke
it. He dreaded their scornful smile more than the angry frown of an
offended God. But he soon experienced that it is an awful thing to
provoke the Almighty We learn from history, that Herod, with his
idolized Herodias, was at length expelled his kingdom, and that he died
in banishment and disgrace.

For a moment it seemed as if the devices of a malicious woman had
prevailed against God's faithful servant. But was not early death a
welcome boon to the holy Baptist ? Was not the executioner an ac-
ceptable visitant in his prison ? The messenger who fetched Joseph
from his dungeon to the presence of Pharaoh, was not so welcome as
the executioner who removed John from his prison to the presence of
his God. He had done the work which was appointed for him to do ;
he had announced the coming Saviour to rebellious men. The ser-
vants of God have various posts assigned to them. Each has some
commission to perform, and when it is executed, he is recalled It
may appear that he has died in the midst of his work ; but this cannot
really be the case. God will raise up others to carry on his labors ;
even as He appointed the apostles to continue to preach that gospel,
which John the Baptist had begun to proclaim.

The disciples of the martyred prophet were permitted to enjoy the
melancholy satisfaction of burying his headless corpse ; for Herod,
who would gladly have spared his life, did not withhold his body from
them. They must have viewed the early, sudden, and cruel death of
their revered Master, as a mysterious event. To lose a friend by the
hand of violence is far more bitter than to lose him through disease or

MAY l.J CHRIST FEEDS FIVE THOUSAND. 209

accident ; for it is more difficult to see God's hand in the loss when
man's cruelty has had a share in it. With bursting hearts, these be-
reaved disciples went and told Jesus of their trouble, (Matt. vi. 12.)

He could have explained the dark perplexing event. He knew that
John was taken away from the evil to come, and was spared the sight
of his own ignominious death. But we do not know what He said
to comfort these mourners. None can sympathize with the sorrowful
as the Son of God can. He came " to comfort all that mourn." His
sympathy is not only tender ; it is powerful. He is not only touched
with the feeling of our infirmities, he can succor us when tempted.
He can pour consolation into the heart. No wound was ever really
healed, except by His touch. He declares, " I wound and I heal."
Though the death of John the Baptist was his appointment, yet He
alone could comfort the bereaved disciples. Israel in her distress ap-
plied to a foreign king. But did she obtain relief? God said, "Yet
could he not heal you, or cure you of your wounds." (Hos. v. 13.)
But the saints can say, " He healeth the broken in heart, and bindeth
up their wounds." (Psalm cxlvii. 3.)

Evening Scripture portion. Phil. I. Paul's desire to depart.

MARK VI. 30-44. Christ feeds Jive thousand with Jive loaves and

two Jishes.

BEHOLD another instance of the compassion of our Lord. See how
ready he was to sacrifice his own ease and comfort that he might pro-
mote ours.

It appears that he longed to rest awhile with his disciples, and to
hear them relate the things that had befallen them during their travels ;
and that for this purpose he crossed the lake, intending to land at some
desert place ; but the multitude, who saw him embark, ran round the
lake, and were waiting to receive him at the place where he landed.
Was he provoked by this interruption ? No ; he was moved with
compassion for the destitute state of their souls. He regarded them
as sheep without a shepherd, because their public teachers were igno-
rant of God. There is no outward deprivation which he pities so much
as the want of a faithful ministry, and there is none which we should
lament so much. A famine of the word of the Lord, is far worse than
a famine of bread.

When evening came, the apostles wished to send the people away ;
but the people were willing to remain without food rather than to
leave Jesus. They were rewarded for their anxiety to be with him
by obtaining nourishment both for their bodies and souls.

210 CHRIST FEEDS FIVE THOUSAND. [MAY 1.

Before Jesus brake the bread, he looked up to heaven. He knew
whence every good gift came. Have we not often eaten our food
without thinking of the Giver, and without considering his kindness in
supplying our daily need ?

Christ did not distribute the food himself, but employed the apos-
tles in that service. This bread was an emblem of his own flesh,
which he gave for the life of the world. The apostles were appointed
to proclaim the crucified Saviour to perishing sinners. It was neces-
sary that they should believe that He could save by his death the souls
of all believers. They now saw with their own eyes that He could
make a little bread sustain a vast multitude. They would remember
this in future days, when preaching his name to assembled thousands.
This simple truth, that Jesus gave his flesh for the life of the world,
has fed innumerable souls, and will feed innumerable more till the
multitude without number are gathered around the throne ; and then
the Lamb himself will feed them through eternity with food which we
know not of.

After the simple meal was ended, Jesus bade the apostles gather
up the remains. By doing this, it was made evident that the hunger
of the multitude had been fully satisfied, and the greatness of the mira-
cle was thus proved. But Jesus gave another reason for the com-
mand ; he said, " Gather up the fragments that remain, that nothing
be lost." (John vi. 12.) By this command He showed us how pre-
cious he esteemed even the least of the works of God, that we might
not dare to waste the food that our heavenly Father has provided.

But if earthly bread is too precious to be wantonly trampled under
foot, how inestimably precious must heavenly bread be ! Every
word that cometh out of the mouth of God is bread for the soul. Yet
how much is suffered to fall to the ground ! How carelessly we some-
times read the Scriptures ! How many heart-stirring sermons have
we heard, and then immediately forgotten ! It is not that our memo-
ries are too weak to retain them, (for we can recollect the news of the
town, or the village,) but it is that our hearts are too indifferent. It
would be a blessed custom, after reading or hearing, to gather up the
fragments ; that is, to recall to our minds what we have heard, and to
apply them to our consciences, " that nothing be lost."

It appears that the twelve baskets contained more bread than there
was at first, and that the store had been increased by distribution. In
the same way, by feeding the hungry we shall often enrich ourselves ;
for God will bless our earthly substance, as He did in the case of the
widow who fed Elijah. But how much more will he bless those who
feed souls with the word of God ! Those teachers who in a humble
spirit search the Scriptures, that they may scatter the crumbs among
poor little ignorant children, find rich nourishment for their own souls

Evening Scripture portion.
Amos VIII. A famine of hearing the words of the Lord.

MAY 2.] CHRIST WALKS UPON THE SEA. 211

MATT. XIV. 22 to end. He walks upon the sea.

THIS history contains a beautiful instance of the care of our Saviour
over his people. On another occasion the disciples were alarmed, be-
cause Jesus was asleep when a storm arose. How much more alarm
they probably felt now he was absent ! Yet it ought to have comforted
them to remember that he himself had constrained them to enter into
the ship. They were evidently in the path of duty. How then should
any evil befall them ! It is a great comfort to us when we can feel
sure that we are doing the will of God ; for whatever trouble may
threaten us, we can trust Jesus to bring relief in the storm. On the
contrary, when we are acting wilfully, we have reason to be alarmed
at every difficulty that occurs, and to be apprehensive that God will
punish us for our waywardness.

Yet the faith of the disciples was so weak, that, though they knew
they were in the path of duty, they were alarmed by the storm ; and
when they beheld Jesus walking on the sea, they were still more ter-
rified, thinking that he was a spirit. They knew not that while he was
praying on the mountain, he had seen them, " toiling in rowing," and
was come in the most wonderful manner to their rescue.

Peter, who possessed a warm, eager disposition, said, " Lord, if it
be thou, bid me come to thee on the water."

Why did Peter make this request ? Love suggested it ? Did he
not affectionately desire to be with his Lord ? Faith enabled him to
comply with the command, " Come." Yet this love, and this faith,
were mixed with self-ignorance and self-confidence. He knew not the
weakness of his own heart ; he fondly imagined that he loved the
Lord more than his brethren loved him, and that his faith was stronger
than theirs. Upon the waves he learned a humiliating lesson. His
mind was not resting solely upon Christ ; he partly gloried in himself,
and soon the tumult of the winds and waves shook his faith, and he
began to sink. But his faith, weak as it was, did not fail, for he called
on the Lord to save him.

If Peter had taken a lesson from this event, he might have been
spared the sharp sorrow, as well as awful sin, ot denying his Lord.
Had he learned upon the waves, to distrust his own heart, he had not
in the hall experienced its deceitfulness. If we reflect upon the events
of Providence, we shall find that God often causes those events to oc-
cur in miniature, which happen afterwards upon a larger scale. An
act of wilfulness in youth is permitted to produce evil results ; but the
same wilfulness at a later period is again displayed, and is followed by
worse consequences. The deceit that David practised at the court of
Achish entangled him in many difficulties ; but the Lord extricated him
from them all. He was guilty of a deeper and fouler deceit in the
matter of Uriah, and was entangled in a net from which he was never
extricated in this life. It is very profitable to review our past conduct,

212 THE MULTITUDE SEEK JESUS. [MAT 3

that we may learn the lessons the Lord would teach us,, and avoid th&
evils we have already experienced.

Are we, like Peter, disposed presumptuously to venture into scenes
of temptation, and to desire trials of our faith ? Does not past experi-
ence show us how weak and foolish we are ? It is those who dread
temptation, who are supported when exposed to it ? It is those who
feel their unfitness to occupy important stations, who are strengthened
when exalted to them. Let us not rashly ask Jesus to bid us come
unto him on the water ; but ask him rather to come unto us in the
ship. Yet the Lord does not forsake his servants, even when theii
own temerity and want of faith have brought them into difficulty. No
even then he hears them when they call. He who stretched out hi&
hand to sinking Peter, will extend his mercy to each of us- in every
trouble. The cry, " Save me or I perish," touches the Saviour's heart,
even as the infant's cry awakens the mother's tenderness. Never then
let us be discouraged from looking to Christ for help. No past folly
of ours can harden his heart against us, when by faith we come to him
in our distress.

Evening Scripture portion. Job. IX. God treads upon the waves of the sea.

JOHN VI. S2.-29. The multitude seek Jesus from interested motives.

IT must be remembered that when Jesus walked on the sea to his
disciples, he left a great multitude on the other side of the lake. These
people had been fed by him in the evening ; but afterwards many of
them had remained near the mountain, to which he had retired to pray.
They had seen with pleasure the disciples embark without their Mas-
ter, in the only ship then upon the sea ; and had felt certain of finding
him near them in the morning. But what was their consternation,
when morning came, at not being able to find him ! They were at a
loss to imagine how he could have departed.

While they were in this state of perplexity, some boats arrived. In
these they joyfully embarked, and crossing the lake, soon reached the
city of Capernaum. They sought there for Jesus, and found him
teaching in the synagogue, (v. 59.) They expressed their surprise at
the meeting, saying, " Rabbi, when earnest thou hither ?" Jesus, how-
ever, did not satisfy their curiosity, by answering their inquiry, but
proceeded to unveil their hearts, and to expose the selfish, earthly mo-
tives that led them to seek him so earnestly. Could we have sup-
posed that a meal of bread and fish was more valued by them than the
precious words of the Saviour ! Yet this was the case. Thougt
Jesus was the Son of God. and had the most valuable gifts to bestow

/KAY 3.] FROM INTERESTED MOTIVES. 213

the earthly refreshment he had afforded was more prized by the grovel,
ling multitude than heaven and all its blessings.

The Saviour reproved their earthly-mindedness by saying, " Labor
not for the meat which perisheth, but for that which endureth unto
everlasting life." Did he mean to forbid honest labor for our living?
By no means. It is commanded that if any will not work, neither
sh'ould he eat. The expression signifies, " Labor not so much for the
meat which perisheth, as for that which endureth unto everlasting life.
Labor not at all for it in COMPARISON with the earnestness with which
you labor for heavenly blessings." Do we obey this direction 1 Are
we indeed much more eager and anxious about eternal things than
about earthly pleasures, or comforts? What we are most anxious
about will be uppermost in our thoughts. What is uppermost in our
thoughts ? Perhaps we are not as poor as these people were, and are
not therefore as anxious as they were about one meal. But if it be
wrong to be so much engrossed about necessary food, surely it is much
more wrong to be engrossed by unnecessary earthly things such as
pleasures, even harmless pleasures the favor of men the increase of
our property or the success of our studies ! There is one thing
needful : the meat which endureth unto everlasting life.

Yet we, helpless, sinful creatures, never could obtain this by our
most earnest strivings, were it not intrusted to the Son of God to bestow
upon us. God the Father hath given eternal life to the Son for us,
and sealed the Son. A king places his own seal upon his written com-
mands, that men may know they are his ; so God the Father sealed
his Son, by enabling him to do miracles, and thus showed men that
He had sent him. Our duty is to believe upon this Son, who can give
us eternal life.

The people asked, in a self-righteous spirit, " What shall we do that
we might work the works of God ?" They seemed to think that they
could do something to entitle themselves to eternal life. This was
impossible. Guilty, polluted creatures can do nothing really good.
But there is a Saviour to whom they may apply for pardon and grace.
Jesus directed them to Himself when he said, " This is the work of
God, that ye believe on him whom he hath sent." He calls believing
a work^ et it is not a work of merit ; for it is the beggar coming
to the king for alms ; it is the criminal suing to the judge for mercy.
This is the first work that each of us must perform. There is one
who is able to save and to destroy : He is the Son of God. All power
is committed unto him. Do we earnestly apply to him for salva-
uon ? How foolish only to ask Him for fading flowers, when he
could bestow a crown of life ! How foolish only to fear the pricking
of the thorns and thistles, when the sword of eternal wrath is in his
toand ! Let us not insult this Saviour by seeking his lesser gifts, while
we neglect to implore that gift which he bought for us with his blood r

.Evening Scripture portion. Ps. XIX. The preciousness of God's word

214 THE MULTITUDE ASK BREAD. [MAY 4

JOHN VI. 30-34. They ask him to give them bread.

OUR Lord frequently took occasion from circumstances to explain
spiritual truths. Once, when sitting by a well, he instructed a woman
who came to draw water, and exhorted her to seek for living water.
Now Jesus was speaking to persons who had shown a great anxiety
for bread, and he took the opportunity to direct their attention to the
bread that came down from heaven.

There was much unbelief and ignorance displayed by the Jews in
this conversation. They pretended that they had not received suffi-
cient proof of his authority, and said, " What sign showest thou then,
that we may see and believe thee ?" He had already given them a
most wonderful sign in the miracle of the loaves, yet they required
more evidence ; but this was not granted to them. They even ven-
tured to dictate to the Saviour what he ought to do, and referred in an
insolent way to the miracle of the manna, as if they wished Him to
understand that Moses, in giving bread from heaven, had wrought a
greater miracle than himself. Jesus took no notice of the bad spirit
they displayed, but showed them they were mistaken when they said
that Moses had given them bread from heaven. The manna had not
come from the heaven of heavens, where God's glory is manifested,
but from the lower regions of the skies ; besides, Moses did not give
that bread ; he did not create it : nor was it living bread ; it would not
give life to the dead, or even preserve the life of the living. But there
was a bread that could both give life to the dead, and preserve life for
evermore : this bread was the Son of God.

The people understood not what Jesus meant, when he spoke of the
" Bread of God ;" but ignorantly cried, " Lord, evermore give us this
bread." How many have made prayers as ignorant as this, and have
received answers that they little expected ! The woman of Samaria
knew not what she asked when she said, " Give me of this water, that
I thirst not, neither come hither to draw." But her petition, so blindly
offered, was graciously granted, for she soon received the water of the
Holy Spirit into her heart. We may also believe that those who ig-
norantly asked for heavenly bread, were satisfied beyond their expec-
tations. If God did not deal thus graciously with sinners, who could
be saved ! For we are all found by Him in a state of ignorance and
enmity : our first prayers resemble the cry of this people : " Lord,
evermore give us this bread." Some of us perhaps can remember our
feelings just before we turned to God. We felt the misery of our state ;
we longed to find something better than we had found ; but we knew
not what we needed. We had heard that there was help in God ; we
cried to him, but in such a manner that any Being less gracious than
Himself would have disregarded us. But his ways are not as our
ways, nor his thoughts as our thoughts. He pitied us in our low es-
tate, and led us by ways that we knew not, to a knowledge of his Son.
Evening Scripture portion. Ex. XVI. 1-21. Manna given.

MAY 5.] CHRIST THE BREAD OF LIFE. 215

JOHN VI. 35-40, Christ declares himself to be the bread of life.

AMONG the crowd who surrounded the Lord while he taught in the
synagogue, there were some who believed not, (v. 64.) But there
were some who would corne to him, and be his crown forever. This
he knew : this was his consolation among all the taunts and jeers of
the multitude while in the synagogue, and even afterwards when he
was on the Cross.

It was to those people, who did, or would believe on him, that Jesus
referred when he said, " All that the Father giveth me shall come unto
me." They had not all yet come unto him, but he knew they would
come unto him, for his Father had given them to him. O what a gift
it was ! Polluted, guilty, helpless sinners were the gift the Father
bestowed upon the Son as the reward of all his sufferings. It was the
compassion of his heart that made the Saviour value such a gift.

A family of poor children was once bequeathed by a dying parent to
a rich man. The legacy was accepted. Many were astonished at the
kindness and condescension of the rich man. What trouble, and care,
and expense such a gift involved ! The children must be fed, and
clothed, and educated, and provided for : the rich man was willing to
do it all ; and he did it all. And what will not the Saviour do for
those whom the Father has given to him ! He will receive them, even
as he said, " Him that cometh unto me, I will in no wise cast out."
When they come to him, however helpless and diseased and destitute
they may be, he will graciously welcome them into his house of mercy,
and place them at his children's table.

Nor is this all ; he will raise them up at the last day. It is ap-
pointed unto all men once to die, (whether they believe in Jesus, 01
not ;) but it is also appointed that some shall rise to everlasting life.
Jesus promises to be with his children as they pass through the val-
ley of the shadow of death, to receive their souls into paradise, to
watch over their sleeping dust, and then at the sound of the last trump
to raise them from their graves, to clothe them with glorious bodies
like his own, and to welcome them into mansions of everlasting bliss.
All this will Jesus do for every one that comes to him.

And why will he do all this ? He himself tells us why. Because
it is the will of the Father that sent him. " This is the will of him
that sent me, that every one that seeth the Son and believeth on him,
may have everlasting life ; and I will raise him up at the last day."
The Son delights in doing 'his Father's will, even more than he does
in showing mercy to sinners. It was the Father who appointed him
to be the Saviour of the world ; and the Father knew how much the
Son delighted in the work. When a person we love exceedingly gives
us a command, we are ready to obey that command, however painful
it may be ; but when the work he appoints is that in which our soul
delights, there is a double joy in obedience.

216 CHRIST PROMISES HIS FLESH AND BLOOD. [MAY 6.

Ought we not to be astonished to think that the Father and the Son,
who fill heaven and earth, should have interested themselves in our
wretched race, should have cared for you and me ! How guilty we
must be, if we reject such wonderful mercy ! We can have no excuse
for not corning to Jesus, when we are so fully assured of a gracious
reception. We shall not be repulsed, we shall not be upbraided, we
shall not even be coldly received. Why then need we fear to come ?

Evening Scripture portion. Ex. XVI. 22 to end. Manna laid up.

JOHN VI. 41-58. He promises to give his flesh and blood for the

world.

To what unbelieving earthly hearts Christ addressed this heavenly
discourse ! The Jews murmured, because they could not understand
the truths he declared. They said that Jesus did not come from
heaven, and the reason they alleged for thinking so was, that Joseph
was his father. Had they inquired into his history, or meditated upon
the prophecies, they could not have urged this objection.

They said also that Jesus could not give them his flesh to eat. The
Lord did not attempt to answer their objections, because he knew they
were not in a fit state of mind to receive his words. He replied to his
enemies in a very different manner from that which might have been
expected. (See v. 44.) "No man can come unto me, except the Fa-
ther which hath sent me draw him." He quoted also this verse from
the prophet Isaiah : " And they shall be all taught of God." Who
shall be taught of God ? His children. Whom does a father teach ?
His own children. God also teaches His children. What does he
teach them ? He teaches them their need of a Saviour. None will
come to Christ till they have been taught that they cannot do without
him. It may appear strange that men do not find out this by them-
selves. But they do not. Starving people know that they are star-
ving ; but starving SOULS do not know that they are perishing, till God
teaches them. They feel uneasy ; but they do not know the cause of
the aching void in their own hearts ; and even when the bread of life
is presented to them, they refuse it. But when God by his Holy
Spirit has convinced them that they are in a perishing state, and thai
none but Christ can save them, then they thankfully accept the living
bread. Has God taught any of us to feel our need of the Saviour ?
Then may we say in the words of the poet :

Why was I made to hear thy voice,
And enter while there's room j
When thousands make a wretched choice,
And rather starve than come ?

MAY 7.] SPIRITUAL MEANING OF THIS DECLARAT/ON.

But Jesus spoke not only of bread, he spoke also of flesh and blood.
He said, " Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you," (v. 53.) The Jews were forbidden to
taste blood, because it was the life of the animal. What did Jesus
mean by eating his flesh and drinking his blood ? He spoke of his
own death. By his death sinners have life. Man has long been ac-
customed to kill beasts to preserve his own life. It seems fit that such
creatures should die, in order that we may live. But how wonderful
it is that the Son of God should die, that worms of the earth, such as
we are, should live eternally. It would not be right that a man should
die in order that beasts should live. Yet the Son of God laid down
his life for us.

But his death will not save us, unless we believe in him. Believing
in him is compared to eating and drinking. His flesh has been broken
on the cross ; his blood has been shed on Calvary ; but has each of us
believed in him ? Have / believed in him ? Have you believed in
him ? Eating bread and drinking wine at the Lord's supper will not
save us. The sacraments are only signs of something greater than
themselves. It was not till long after Jesus had spoken these words,
that he ordained the holy communion of bread and wine, saying, " Do
this in remembrance of me." He did not speak of that communion,
when he said, " Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you." No ; he spoke of faith in his death.
There is a supper to which he invites you : it is not administered in a
church ; it is not bestowed by human hands ; it is not received into
the mouth. This supper is spoken of in this passage of the Revela-
tion : " Behold I stand at the door and knock : if any man hear my
voice, and open the door, I will come in to him and will sup with him
and he with me." (Rev. iii. 20.)

Evening Scripture portion. Rev. III. Supping with Christ.

JOHN VI. 59-65. He explains the spiritual meaning of this declara-
tion.

WE find that many of the disciples of Jesus were offended by his
discourse concerning his own flesh and blood. We must remember
that all the followers of Christ were called disciples, whereas only
twelve were called " apostles." The twelve apostles are not meant by
the word disciple in this passage. Why did these disciples murmur ?
Because they could not understand how Jesus could give them his flesh
to eat. They thought he meant that his flesh must literally be eaten ;
whereas he spoke of a spiritual thing ; of obtaining life through faith
in his death.

218 SPIRITUAL MEANING OF THIS DECLARATION. [MAY "

He told them that they would be still more astonished when he as-
cended up where he was before, even into heaven ; for then it would
be clearly seen that he did not speak of his real flesh and blood, as
they would be changed, and return to heaven. " What and if ye shall
see the Son of man ascend up where he was before !" What would
you say then ? Jesus proceeded to explain his words, as far as they
could be explained.

He said, " The Spirit quickeneth, or gives life." Bread and wine
cannot give life. No, the Spirit alone gives life. " The flesh profiteth
nothing." By "flesh" forms and ceremonies are meant. They can-
not profit the soul by any power in them. It is right to keep the ordi-
nances of Christ, and to partake of the Supper he has ordained in re-
membrance of his death. Believers account it an unspeakable privi-
lege to approach their Lord's table ; but no ordinances, not even those
of divine appointment, can impart spiritual life. Jesus directs us to
his Father as the only source of life.

When he saw men did not believe, he told them, " No man can
come unto me, except it be given unto him of my Father." Why did
he declare this doctrine ? Has it not often furnished unbelievers with
an excuse for not coming to him ? His reason for declaring it was that
he might convince man of his danger and helplessness. Many have
been alarmed from hearing it, arid have been led to call out, " What
shall we do to be saved ?" A reasonable creature is often led to think,
" Am I indeed in a state of death ! And can I not raise myself from
it ? What will become of me, if the Father do not lead me to believe
in Christ !" These are profitable thoughts, and often induce the sin-
ner to call with earnestness upon God. A few years ago, the son of
pious parents entered into a church. He had lately lost a praying
mother, and his heart was softened by the event : but he had not turn-
ed to his mother's God. The preacher set before his audience the de-
claration of the Lord Jesus, " No man can come unto me, except the
Father which has sent me, draw him." The youth was alarmed, " What,
is my mother dead," thought he ; " is her voice silent, and am I still
unconverted ? And what if God should never bestow upon me his
converting grace ?" He offered up earnest prayers. The Lord heard
him, blessed him, and chose him to be one of his faithful ministers.

What ought to be the feelings of believers when they reflect that
they never could have come to Christ, if it had not been given unto
them of the Father. Have we believed ? Then what thanks can we
render for our escape from perdition, and for our hope of glory ! We
would ever be " Giving thanks unto the Father, who hath made us
meet to be partakers of the inheritance of the saints in light, who hath
delivered us from the power of darkness, and translated us into the
kingdom of his dear Son."

Evening Scripture portion. Col. I. Thankfulness for conversion.

MAY 8.] WILL THE APOSTLES ALSO GO AWAY. 219

JOHN VI. 66 to end. He asks the apostles whether they will go away.

No minister ought to be surprised when people are offended by his
sermons, seeing that some were so much displeased with this discourse
of the blessed Jesus, as to walk no more with him. What was the
doctrine that gave offence ? It was this, " No man can come unto me
except it be given him of my Father." This truth wounds the pride
of man. It shows him that he cannot repent when he chooses, or turn
to God at his own time. Proud sinners do not like to find that they
are so utterly dependent upon God T s mercy. Yet are we not depend-
ent upon God for every thing? For life, for food, for raiment, for
health, for earthly happiness ? Surely, then, upon God we must be
dependent for eternal life and heavenly bliss. Happy dependence ! for
has not God promised to give these blessings to all who ask him ?

Great was the folly of the disciples who forsook the instructions of
infinite wisdom ! Could the compassionate Jesus behold their conduct
without feeling grief on their account ! He looked at the little flock
that still remained faithful, and addressed to them this tender appeal :
" Will ye also go away ?" We may well conceive that it was in a
tone of fatherly affection these words were uttered. They went to the
heart of the frank and generous Peter, and drew from him (on behalf
of the rest as well as himself) this earnest declaration : " Lord, to
whom shall we go ? Thou hast the words of eternal life, and we be-
lieve and are sure that thou art that Christ, the Son of the living God."
Peter's warm expressions of love and fidelity were acceptable to his
Divine Master. Though the world may deride professions of attach-
ment to Christ, they were never reproved by the Lorct himself.

There was no insincerity in Peter's assurances, but there was more
weakness in his heart than he was aware of. No temptation had yet
occurred to induce him to forsake his Saviour ; but Jesus well knew
that the day would come when all that little band would leave him in
the hands of his enemies. The doctrines that He had declared had
not offended them, but the sufferings that he must undergo, these
would prove their stumbling-block. Peter, who was loudest in his
professions of attachment, would not only forsake, but also deny his
Master. Could he at that moment have foreseen his base conduct in
the judgment-hall, he would have added petitions to his professions.
In the Epistles he wrote many years afterwards, he speaks of the saints
as " kept by the power of God through faith unto salvation." He
found to his cost that he could not stand by his own power. In the
same epistle he warns believers against the enemy who had nearly de-
stroyed him, and says, " Be sober, be vigilant ; for your adversary the
devil walketh about, as a roaring lion, seeking whom he may devour."

Do our hearts at this moment glow with grateful affection to our
Saviour ? Are we ready to exclaim, " To whom shall we go, if we
forsake him ? No other teacher can show us the way of life ; no other

220 JESUS EATS WITH UNWASHEN HANDS. [MAY 9.

friend can comfort us in the hour of sorrow ; no other advocate can
plead for us in the day of judgment !" Yet let us remember that this
love, we think so strong, will be tried. In what manner it will be
tried, we cannot foresee. The devices of Satan are innumerable. He
knows our characters, and understands how to assail us to the greatest
advantage. He has succeeded in causing eminent saints to forsake
their God for a while. Jerome of Prague, and our Cranmer, as well
as the apostle Peter, were tempted to deny the Master they loved ; yet
at last all three laid down their lives in his cause ; for the children of
God are brought back by their loving Shepherd's rod into the fold
whence they have wandered.

Jesus knew that all his beloved apostles would be restored, ex-
cepting one, who was " a devil" Judas was distinguished from his
brethren by this dark token, " indifference to his Lord." It was he
who so strongly objected to Mary's memorable act of love, the pour-
ing the precious ointment on her Saviour's head. Yet he so far suc-
ceeded in deceiving his fellow apostles, as to be intrusted with the
bag containing their little all. The love and esteem of professed
Christians for each other, are often very much misplaced. We
ought not to solace ourselves with the thought that the best of men
approve us, if our hearts are conscious that we do not love the
Saviour. Jesus is loved by all the saints in earth, even by the
weakest : he is still more loved by the saints in heaven ; he has been
ever loved by the innumerable hosts of glorious angels. By whom
then is he not beloved ? By devils in hell ; and by some un-
grateful men, who, though they know he died for them, yet refuse to
love him.

Evening Scripture portion. 1 Cor. XVI. Lote to Christ.

MATT. XV. 1-20. Jesus eats with unwashen hands.

IT has often been observed, that in the character of Jesus, opposite
qualities were united. We seldom (or perhaps never) see a man
remarkable at once for meekness, and for boldness. Yet our Lord
was remarkable for both. The incident we have just read, affords an
instance of his boldness in dealing faithfully with his powerful and
malicious enemies.

He would not countenance the custom of washing the hands before
taking food. Yet was not this a harmless custom ? Why did he not
comply with it ? Because, though harmless in itself, it was enforced
on the people as a religious duty. The Jewish teachers taught the
people that food defiled them unless eaten with washen hands. Now

MAY 9.] JESUS EATS WITH UNWASHEN HANDS. 221

this was not a doctrine of God's word. These elders (or teachers)
ought to have taught the truths contained in God's holy word. It was
their office to explain the Scriptures to the people ; but instead of
doing this, they added commandments of their own. Jesus expressed
his disapprobation of their conduct by not observing these human
commandments. The custom of washing the hands before eating was
innocent in itself ; but there were other commandments taught by the
elders that were very pernicious. Jesus gave an instance of one
of these. God had commanded children to honor their parents. A
child who honors his parents will provide for them in old age. But
the Jewish teachers taught the people, that if they gave some money
to the priests for the service of the temple, that then they might be
excused from supporting their aged parents. They instructed children
to say to their decrepit parents, " It is a gift ; what I should have
given you has been bestowed upon the temple ; so that I can do
nothing for you." Such conduct was exceedingly wicked ; yet the
Jewish teachers said it was right.

We see from this instance that it is very dangerous to follow the
opinions of men concerning what is wrong, or what is right. What
God commands is good what he forbids is evil ; and the word of
God is the only rule of good and evil.

Of course the Pharisees were extremely enraged against Christ
for exposing their false instructions. But Jesus had so much com-
passion for the poor ignorant people, that he chose to undeceive
them ; though by this line of conduct he increased the hatred of his
enemies. Had we more compassion for the ignorant, we should have
less fear of man. A father would not stand by and see his child
poisoned, whomever he might offend by his opposition.

Jesus explained clearly to the people in the presence of theii
teachers, in what respect they were deceived. He called them, and
said, " Not that which goeth into the mouth defile th a man ; but thai
which cometh out of the mouth, that defileth a man." Yet even the
disciples could not understand this simple truth, and Peter called it a
"parable" and asked Jesus to explain it. It is very hard to get rid
of prejudices which have long darkened the mind. The heathen,
even when converted, are apt to retain many superstitious ideas im-
bibed in their infancy. We are all naturally disposed to think that
ceremonies can profit our soul ; whereas none can sanctify us but the
Spirit of God, and nothing can defile us but sin. Neither is it the
sinful action only that pollutes : the sinful thought (which gives rise to
the action) pollutes far more. It is not the act of stealing only, but
the desire to possess our neighbor's property, that defiles ; it is not the
words of the lie merely, but the WISH to deceive, that stains the man;
it is not so much the blasphemous expressions, as the irreverent
feeling towards God, that constitutes the essence of profaneness.
We perceive, therefore, that even if we have not committed gross and
open transgressions, we are, notwithstanding, deeply polluted. Such

THE WOMAN OF TYRE. [MAY 10.

defilement, no ceremonies can remove. Water cannot wash the
heart. The blood of Christ alone can cleanse the inner man. It is
a spiritual washing that we need ; Jesus himself must wash us or we
perish. He is gracious, and will pardon the vilest sinner that im-
plores his mercy ; he will not only pardon him but sanctify him, and
give him a new heart full of holy desires.

Evening Scripture portion. Is. XXIX. 1-19. Hypocrisy.

MATT. XV. 21-28. The woman of Tyre.

IT is very interesting to observe the various ways in which Jesus
behaved to afflicted persons. Some, he offered to relieve ; saying to
one at the pool of Bethesda, " Wilt thou be made whole ?" and to
another with a withered hand at the synagogue, " Stretch forth thy
hand." Others he restored on their FIRST application to him ; while
he suffered the woman of Canaan to plead long and earnestly before
he showed her mercy. Yet even this delay was the cause of her ob-
taining greater favor in the end ; for it gave her the opportunity of
proving the strength of her faith. Before he exposed her to this test,
he knew that she could endure it. The compassionate Saviour pro-
portions our trials to our strength, and will bring upon us no tempta-
tion greater than we are able to bear. A sharp trial is often a sign
that he confides in our fidelity. Had a weak saint been tried as Job
was, he would have been overwhelmed ; but God knew that his ser-
vant would prove faithful.

When we consider who this woman was, we have reason to be
astonished at the attainments she had made. She was a Canaanite, a
daughter of the cursed race. She was not descended from Abraham,
the friend of God ; she was not one of the nation of Israel. No ;
she was descended from ignorant heathen. She resided in the wicked
city of Tyre ; and she had been brought up in the Greek or heathen
religion ; yet it appears evident that she had obtained some knowledge
of the true God, and that she possessed a hearty faith in his name.
How could she have called Jesus the Son of David, had she not
heard of the prophecy made unto David concerning One who should
sit upon his throne ? She was evidently a child of God, born again
of the Holy Spirit, and bringing forth the fruits of the Spirit, faith,
patience, and humility. She had such faith, that she believed that
Jesus would have mercy on her, in spite of his apparent unkindness ;
she had such patience that she continued, notwithstanding repeated
denials, to press her suit ; and she had such humility, that she could
bear to be called a dog.

MAY J 1 .] THE DEAF AND DUMB MAN. 223

Let us now observe Christ's conduct towards this woman. The
disciples in a spirit of selfishness, and not of compassion, entreated
their Master to send away the poor suppliant. Jesus is never weary
of the cry of distress ; above all, the voice of faith, though choked
with tears and sighs, ever sounds sweet in his ears. The mother is
glad to hear those cries which prove that her babe lives ; and the
Saviour rejoices to hear those petitions which are the tokens of spirit-
ual life.

Have we ever prayed as this woman did ? Have not we as great
requests to make as she had ? She implored a temporal blessing,
and received an answer. Had she never prayed for spiritual bless-
ings ? Her faith, her patience, her humility, prove that she must have
prayed for them whether beneath some fig-tree, as Nathanael did, or
in some chamber of her heathen home, we know not. She was a
true believer, and therefore must have been a secret worshipper. She
had learned to trust in her God from his dealings with her in times past,
and therefore she was not dismayed by her Saviour's seeming stern-
ness. We also must have secret transactions with our God. When
we have experienced his pardoning mercy, we shall be able to trust
him with all our concerns. It is indeed a comfort to a mother, when
a child is sick, to have a God in whom to confide. Sometimes he
may see good to take her child away ; but He will in the end reward
believing prayer by imparting unspeakable consolation.

Evening Scripture portion. Job I. Trials.

MARK VII. 31 to end. The deaf and dumb man.

WE here find the Lord Jesus again visiting Decapolis on the bor-
ders of the lake. On a former occasion he had healed two poor de-
moniacs, who dwelt among the tombs. The treatment which he had
received from the owners of the swine, did not prevent him from again
visiting their shores. There were many sufferers there whom he de-
signed to relieve and to bless. It is probable that his way had been
prepared by that poor man who had desired to accompany him, but
who had remained behind that he might tell " what great things the
Lord had done for him." With what warmth that man must haye
spoken to his countrymen of the compassion of his Lord ! Those who
have lately experienced the loving-kindness of the Saviour cannot
speak of him with coldness. The testimony of one such person often
produces a great effect upon the minds of many.

We know not by what means the friends of the deaf and dumb man
were induced to apply to Jesus. Though deprived of two valuable
faculties, the afflicted man possessed the blessing of affectionate friends,

224 CHRIST HEALS THE MULTITUDE [MAY 12

who besought the Lord to heal him. We read of a paralytic at the
pool of Bethesda, who had no friend to help him in his weakness.

The Lord did not relieve the deaf and dumb man immediately ; he
first took him to a retired place, where he might perform the miracle
unseen by the multitude. He healed him in a remarkable manner.
Before he uttered the words, " Be opened," he put his fingers in the
man's ears, spit, touched his tongue, looked up to heaven, and sighed.
These actions were, no doubt, designed to instruct the deaf and dumb
man. Though this man could not hear, he could feel the sacred touch,
he could see the eyes uplifted, and perceive the deep-drawn sigh.
The touch taught him that it was through the power of Jesus he was
healed ; the upward look that* it was by the will of his Father in
heaven, and the sigh, that the Saviour felt compassion for his infirmities.

Had this man been cured by natural means, he would have had to
learn the use of language gradually ; but those whom Jesus healed
were endowed with the power of using their restored faculties imme-
diately. The dumb man spake plain. Thus the prophecy of Isaiah
was in one instance fulfilled, " The ears of the deaf shall be unstopped,
and the tongue of the stammerers shall be ready to speak plainly."

We have seen, in this miracle, that Jesus adapted the mode of cure
to the circumstances of the afflicted man. By what various means he
now cures the spiritual infirmities of men ! He knows how to treat
each case in the most suitable manner. There are many different
states of mind to be found among the unconverted, and all seem to us
cases very hard to cure. The wisdom of Jesus enables him to meet
the difficulties of each case that he undertakes to relieve. He knows
how to solemnize the light mind of one, and how to abase the proud
spirit of another ; how to tame the violent temper, and to enlarge the
selfish heart. It is very interesting to consider the peculiar circum-
stances attending the conversion of each sinner to God.

" By what way has the Lord brought you to listen to his voice ?"
Have you indeed been brought to listen to it ? Or are you still deaf
to his gracious invitations ?

Evening Scripture portion. Job XXXIII. God's dealings with men.

MATT. XV. 29-31. Christ heals the multitude on the mountain-top.

THE miracle wrought upon the deaf and dumb man brought a host
of suppliants to the feet of Jesus. The mountain-top was his throne
of mercy, and thence he rebuked the diseases of the imploring multi-
tude. Could any occupation have more gratified his loving heart !
Yes ; there was one which would have been still more delightful to
him. Had penitents implored his pardon as earnestly as these suf-

MAY 12.J ON THE MOUNTAIN-TOP. 225

ferers besought his healing mercy, he would have felt a deeper joy.
The day shall come when all men shall apply to Him for the forgive-
ness of their sins ; with weeping and with supplication shall they come,
each one mourning for his iniquity.

It is to be remarked, that the poor sufferers were brought by their
friends, who cast them down at the feet of Jesus. The afflicted crea-
tures were not able to come alone. How could the lame have climbed
the hill ? How could the blind have found the way, arid how could
the dumb have sued for mercy ? But by the kindness of their friends
they reached the blessed spot, and made known their wretched state.
It may be we ourselves owe to the kindness of our friends, under God,
in times past, the salvation of our souls. Was there no affectionate
relative who expostulated with us in the days of our folly, who per-
suaded us to accompany him to hear some faithful preacher, and who
encouraged us to forsake the world, and to serve the Lord ? In some
instances it was a mother's prayers, long offered to God in secret, with
many tears, that drew down upon the soul eternal blessings. How
much do we owe to such friends for all their love to us, and all their
exertions for our good ! We ought to show the same kindness to
others, that they once showed to us. Have we no unconverted rela-
tives to cast at the feet of Jesus tjy secret supplications? Have we
none to whom we might send a letter of entreaty, or a book adapted to
their case ? Are there none whom we might draw to the house of
God, to hear the gospel preached with fervor and with power ? These
services of love bind the hearts of the children of God to each other.

You may conceive how much the sufferers who had been cast at
the Saviour's feet must afterwards have loved those who had laid
them there. When restored, did they not go to seek for others,
afflicted as they once had been? There was no room here for strife
and contention ; there was enough virtue in Jesus to heal all who
came. When men bestow gifts, there must be a limit to their
extent, and this circumstance gives rise to competition and jealousy ;
but Jesus is like the sun in the heavens, who has shed his beams for
ages upon benighted worlds, and is still as full of glorious light as
when he first began to shine. There is no" rivalry among penitent
sinners. There is a fountain in which all may wash, and be clean ;
there is a heaven to which all may go, and be happy. In that abode
of bliss, benefits received from our fellow-creatures upon earth will
not be forgotten. There will exist in those worlds stronger ties than
the nearest known in this. The converts who form the joy and crown
of the blessed apostle Paul, are nearer and dearer to him than children
are to any father upon earth.

But if saints entertain a grateful love towards each other, what must
they feel for the Saviour who died for them ! Surely the dumb, the
blind, the maimed, whom Jesus healed, must have loved their
gracious benefactor. It is recorded of a poor blind boy, that such
was his affection for the physician who had couched his eyes, and re-

226 CHRIST FEEDS FIVE THOUSAND WITH SEVEN LOAVES. [MAY 13

stored his sight, that he never saw him without shedding tears of joy ;
and that when disappointed of an expected visit, he could not forbear
weeping. The saints on earth begin to feel this love for their
Saviour ; but now they love imperfectly. In heaven this love will be
the spring of all their thoughts. It is written upon the tomb of one
of God's servants,* this saying, which he had expressed in his life-
time : " To love is heaven ; to love a little less imperfectly is the fore-
taste of heaven."

Evening Scripture portion. Ps. CIII. The Lord's mercy.

MATT. XV. 32 to end. Christ feeds Jive thousand with seven loaves.

FOR three days seated upon a mountain, surrounded by the afflicted
and the ignorant, our blessed Lord had manifested his compassion for
our fallen race. At the end of that period, he displayed his benefi-
cence by feeding the multitude. He had refused to feed them when
they came because of the loaves ; but now that they had been gathered
together from other motives, he provided for their wants. It is so
now. The Lord does not promise to provide for the temporal wants
of those who attempt to serve him from interested views, but only for
those who seek first the kingdom of God and his righteousness.

Is it not surprising that the disciples should say the second time,
" Whence should we have so much bread in the wilderness, as to fill
so great a multitude ?" How soon they had forgotten the five loaves
and the five thousand ! But can we remember no similar instance of
forgetfulness in our own history ? Has not the Lord on many oc-
casions in times past gone beyond our highest expectations ? And yet
are we not prone in every fresh difficulty to doubt his power and his
faithfulness ? David ^remembered that God had delivered him out of
the paw of the lion and the bear, and therefore he believed that He
would deliver him out of the hand of the mighty giant. Whenever
we find ourselves placed in difficulties, we should remember the
" years of the right-hand of the Most High ;" that is, we should re-
member the events of past years, and the deliverances we have
received. How many fears have we entertained ! Have they been
realized ? Has not the Lord been better to us than our fears 1 and
better than our hopes too? The Lord, who fed the multitude, can
supply the largest family with bread. The pious parent may trust
Him to send provision for all his little ones. The affectionate
daughter may feel assured that the Lord will help her to sustain her

* See the Life of Gonthier, the Swiss Pastor.

A! AY 14.] CHRIST REFUSES TO GRANT A SIGN 227

widowed mother. The weak in health, and declining in years, may
confide in the Lord not to leave them to pine neglected and forlorn ;
for the eyes of the Lord are over the righteous, and his ears are open
unto their prayers.

The Lord is able to supply his perishing creatures with more en-
during food than bread. The disciples ought to have known that the
bread they distributed signified that flesh which Jesus would give for
the life of the world ; for they had lately heard their Master discourse
upon this subject. The Lord has already raised up many faithful
ministers who proclaim to his people the crucified Saviour. This was
his promise in days of old : " I will give you pastors according to
mine heart, which shall feed you with knowledge, and with under-
standing," (Jer. iii. 15.) If all congregations had the same appetite
for the bread of life that this multitude had for common bread, how
joyfully would pastors exercise their ministry ! But of what congre-
gation can it be said, " They did all eat and were filled ?" Too
many persons have no appetite for the heavenly feast ; they sit as
God's people sit, but they partake not of the sacred fare : they go
away to feed again upon ashes, and at length die without having
tasted of that bread, which if a man eat, he shall live forever. But
there is a congregation above, in number far exceeding four thousand,
or one hundred and forty-four thousand a multitude that no man
can number, who are fed by the Lord himself with heavenly manna.
They hunger no more, because the Lamb which is in the midst of the
throne feeds them.

Evening Scripture portion. Ps. XXXIV. The blessedness of trusting in God.

MATT. XVI. 1-4. Christ refuses to grant a sign to the Pharisees
and Sadducees.

IT is not certain what the sign from heaven was that the Pharisees
and Sadducees desired to see ; probably it was some display of
Christ's glory, such as he afterwards gave to his most favored dis-
ciples upon the mount. But whatever the sign required might be, the
motive that led these men to ask for it was a very evil one it was the
desire not to believe. And why did they entertain this desire ? Be-
cause they hated Jesus. It is our desires and our feelings that mark
our characters in God's sight.

And what were the feelings of the Saviour on this occasion ? St.
Mark records a circumstance which shows us what they were. In
Mark viii. 12, we read, " And he sighed deeply in his spirit." The
hardness of men's hearts grieved the Saviour more than all the

228 CHRIST REFUSES TO GRANT A SIGN. [MAY 14

sufferings of his life. It is a sign of grace in the heart when a man is
deeply grieved by hearing of sin committed against others ; but it is a
still better sign when he is grieved, rather than angry, at sins com-
mitted against himself. There are some to be found among the
followers of Jesus, who have imbibed this feeling from their Master.
The most cutting reproaches have excited no other emotion than this
regret : " Alas, he who hates me is blind, and knows not what he
does."

The Lord condescended patiently to argue with these unbelievers. He
proved that their doubts respecting his being the Son of God did not
arise from want of understanding ; for they showed their understand-
ing by knowing the signs of the weather. Their understandings were
good enough to enable them to know that he was the Son of God, be-
cause all the signs the prophets had described, had come to pass. We
cannot now consider what these signs were. The miracles Jesus per-
formed were among them ; for Isaiah had prophesied that the tongue
of the dumb should sing when the Saviour came, that the ears of the
deaf should be unstopped, and that the lame man should leap as an
hart, (Is. xxxv.)

Jesus declared that one sign only should be given to these unbeliev-
ers, the sign that God once gave to the Ninevites.

Jonas was cast into the sea, and was swallowed by a whale. Thus
Jesus would be cast into the grave, and lie hid in the tomb. As Jonas
was delivered from the whale, so Jesus was raised from the tomb. As
Jonas warned the people of Nineveh that their city would be destroyed
in forty days, so Jesus warned the people of Jerusalem that their city
would be destroyed in forty years ; that is, before that generation would

ass away. But whereas the Ninevites repented at the preaching of
onas, the Jews did not repent at the preaching of the Lord and his
apostles.

The words which are recorded in the conclusion of this passage
(verse 4) are awful : " Jesus left them and departed," left them in
mingled sorrow and displeasure. To be left by Jesus is almost the
greatest calamity that can befall a human creature ! There is one ca-
lamity greater, which is this to hear Jesus say, " Depart from me."
If left by Jesus, we may implore his return; but when he says
" Depart," we never can be admitted any more into His presence.
Some, who have despised religious privileges while they possessed
them, have learned their value after they have lost them ; and some-
times God has graciously restored the blessings they had forfeited.
But it too often happens that when Jesus leaves a people, he leaves
them to their impenitence and hardness of heart, and that when they
see Him again, it is to hear Him say, " Depart from me, ye cursed,
into everlasting fire."

Evening Scripture portion. Jonah I II. The whale.

MAY 15.J CHRIST WARNS HIS DISCIPLES. 229

MATT. XVI. 5-12. He warns his disciples against the leaven of the
Pharisees and Sadducees.

WE often find that people did not understand our Saviour when
he spoke of spiritual things under the image of earthly ones. Thus,
when he spoke of living water to the woman of Samaria, the woman
did not understand him. Neither did his disciples now understand
him when he spoke of leaven. He did not reprove the woman of Sa-
maria for not comprehending his meaning, because she had never en-
joyed opportunities of instruction ; but he expected better things from
his own disciples, and he rebuked them, saying, " How is it that ye do
not understand that I spake it not to you concerning bread ?" And how
was it that they did not understand ? Had they not lived long enough
with their Master to know his way of discourse ?

It was unbelief which clouded their minds. Because they had ta-
ken no bread with them in the ship, they feared that they should suffer
from hunger ; though their Lord was in the ship, and though He had
promised to supply all their need.

They did not express these unbelieving thoughts aloud ; but their
Master knew they cherished them in their hearts. Who ventures to
go to God to express in words his secret unbelief? Who could say in
prayer, " We cannot trust thee in time to come ? We think it likely
that thou wilt forsake us, that thou wilt not care for our tears, or heed
our cries." We dare not speak thus to our heavenly Father. Why
then should we think what we dare not speak ?

Jesus was displeased with his disciples on two accounts : for their
want of faith, and for their want of spiritual understanding. How
could they suppose that the earthly leaven of the Pharisees was worse
than any other leaven ? Leaven could not be the worse for belonging
to wicked men. Jesus had lately shown his disciples that nothing but
sin could pollute ; yet their minds were so much darkened by early
prejudices that they could not receive this simple truth.

And what was the leaven of which the Saviour bids his disciples
beware ? It was the false doctrine, or teaching, of the Pharisees and
Sadducees. Both these sects taught errors ; but opposite errors.
The Pharisees added to the word of God ; the Sadducees took from
it. The Pharisees added to it commandments of their own invention ;
the Sadducees took from it all but the five books of Moses, and even
these they did not fully believe, for they would receive nothing that
they did not understand. The Pharisees were superstitious, the
Sadducees were skeptical. The world is now full of persons, who,
though bearing different names, preach doctrines like those of the
Pharisees and Sadducees. Papists resemble the Pharisees, and infi-
dels the Sadducees.

Were even the disciples in danger of being tainted by bad doctrine ?
Ought we not to fear its evil influence ? Bad doctrine, like infected

230 CHRIST CURES A BLIND MAN [MAY lo.

air r finds entrance through the smallest aperture, and unseen spreads a
pestilence all around. As leaven will change the nature of a whole
lump of flour, so bad doctrine will injure all the powers of the mind,
and all the .feelings of the heart. The venerable Howells used to
say, " Error in. principle is the parent of vice in practice." If it be so,
how carefully we ought to shun bad doctrine ! Though we may be
well instructed in the truth, yet we are liable to be corrupted by false
teachers. There are some melancholy instances of persons who had
instructed thousands by their pious writings, receiving in their advan-
ced years false principles into their minds, and attempting to pervert
those whom once they had edified. Our constant prayer ought to be,
" Hold thou me up, that my footsteps slip not."

By what mark may we distinguish good doctrine from false ? By
this mark ; the true doctrine exalts Christ, and humbles man ; it is
summed up in these words : " Israel, thou hast destroyed thyself;
but in me is thy help," (Hosea xiii. 9.)

Evening Scripture portion. 1 John IV. The truth.

MARK VIII. 2226. He cures a blind man by touching' him twwe.

THERE is one circumstance in this miracle which we do not meet
with in any other it is the gradual manner in which the cure was ef-
fected ; the blind man was not suddenly restored to sight, but by
degrees.

There are several other interesting circumstances connected with
this miracle, though they are not peculiar to it. It is evident that this
man did not belong to the town of Bethsaida, for after he was cured,
Jesus desired him to return to his house, but not to enter the town.
Bethsaida was one of those cities most highly favored, and most deeply
guilty, for it repented not at the preaching of Jesus. On this account
a wo was pronounced against it. " Wo unto thee, Bethsaida."
The friends of the blind man heard that the Lord was arrived at Beth-
saida, and they went thither, and besought mercy for the afflicted
creature.

It often happens when the gospel is preached in a town, that while
it is despised by the inhabitants of the place, it is valued by those who
live in distant villages. The Lord showed his displeasure against the
people of Bethsaida, by leading the blind man out of the town before
he cured him, and by forbidding him to return there afterwards. Those
who hate the gospel often take great pains to avoid hearing it, and God
sometimes meets their wicked desires by taking measures to prevent
their being troubled by the unwelcome sound.

How touching is the account of the kind manner in which Jesus

MAY 16.] CHRIST CURES A BLIND MAN. 231

conducted the blind man out of the town ! " He led him by the hand."
Behold the Son of God leading the blind by a way that he knew not, to
the retired spot in which he intended to restore him to sight. Perhaps
this blind man was but little acquainted with his benefactor, and was
not fully aware of his power to cure his blindness. Thus many are
led by Jesus to the place where they are converted. They know not
whither the events of Providence are guiding them ; they know r not
why they are removed from one place to another ; why one path is
blocked up, and another opened before them, till at length they find
that all was arranged to bring about this blessed end, the opening of
their blind eyes.

Jesus cured this blind man by the use of outward means, and not by
his word alone ; He spat on his eyes, and touched them. Perhaps he
did so that he might more fully convince him that He alone was the
author of his cure ; there was a virtue in his touch, a power in the
simplest means when applied by Him, that could remove blindness.
Thus it is now. The most trifling circumstances are made by the
power of Christ effectual to open the eyes of unbelievers.

A few years ago, an infidel saw a child reading the Bible, and said
to him, in a scornful manner, " You cannot comprehend that book, why
do you read it ?" The child replied, " I delight in it, and therefore I
try to understand it." This simple answer struck the infidel so power-
fully, that he was led to reflect seriously on the cause of his unbelief,
and to apply to God for his Holy Spirit.

This blind man, it appears, had not been born blind, for he knew
the names of surrounding objects. His sight was so imperfectly re-
stored at first, that it was only by their movements that he could dis-
tinguish men from trees ; he knew that those were men that he be-
held, because they walked. Jesus would not suffer him to remain in
this state, but soon completely restored his sight. He laid his hand
upon him the second time. Are not we reminded by this account of
our own case ? Has spiritual light been bestowed upon us ? Is that
sight perfect? Can we understand spiritual things distinctly and
fully ? We must reply, " No, we see through a glass darkly." Not
through such a glass as in these days admits light into our rooms ; but
we see spiritual truths in the same confused manner that objects are
seen reflected upon ancient mirrors, which were only made of polished
brass. This is the state of the most enlightened Christian ; he sees
eternal things " darkly." How much more is it the state of new con-
verts ! They can just discern (though faintly) what it is most neces-
sary to know ; they see that sin is hateful, that God is holy, and that
Christ is precious ; but there are many important truths they cannot
distinguish ; and when they meditate on them they are perplexed and
distressed.

What is the only remedy for the darkness of our minds ? The touch
of Jesus. Let him touch us by his Spirit the second time, and the
third time. Let him continue to touch our eyes with his divine eye

232 CHRIST PRONOUNCES A BLESSING [MAY 17.

salve, till we can see him as he is, that we also may be like him
When the apostle Paul wrote to the Ephesians, though he knew they
were converted, yet he told them that he constantly prayed that the
eyes of their understanding might be enlightened, that they might
know the hope of their calling, and the riches of their glorious inherit-
ance. (Eph. i. 18.) These are the things that we so dimly discern.
We do not behold the excellency of heaven with sufficient clearness.
But the day shall come when those who now see imperfectly shall see
face to face, shall know even as they are known.

" O glorious hour, O blest abode,
I shall be near and like my God,
And flesh and sin no more control
The sacred pleasures of the soul."

Those are indeed miserable who say, " We see," though they see not.
Let us continually cry, " Anoint our eyes, that we may see more and
more of thy divine glory, O blessed Lord !"

Evening Scripture portion. Ex. XXXIII. The request of Moses.

MATT. XVI. 13-20. He pronounces a blessing upon Peter.

IN this passage we are permitted to behold Jesus and his disciples
in sacred retirement. The towns of Caesarea Philippi were situated
at the northern part of the land, where the Lord was in some degree
relieved from the pressure of the multitude. Such seasons he devoted
to the instruction of his beloved apostles. With them he joined in
holy exercises. We never hear of his praying with the multitude ;
but we know that he often prayed alone with his chosen flock. After
his prayer, he conversed with them upon sacred subjects. He asked
them, " Whom do men say that I the Son of man am ?" It appears
from their answer, that the multitude did not believe him to be the Son
of God. But when he asked his disciples who he was, Simon Peter
answered for the rest : " Thou art the Christ, the Son of the living
God."

The Lord was pleased with this bold confession of faith, and he
said, " Blessed art thou, Simon Barjona." When Peter first came to
Jesus, Simon was his name, but Christ gave him the name of Peter
which means a stone. Who was it had taught Peter that Jesus was
the Son of God ? Flesh and blood had not taught him ; that is, no
man had taught him ; but the Father himself. Men can never make
us believe in Christ ; they cannot give us faith. It comes from God
alone. Those who have not been taught by God, may appear to be
religious ; but they will forsake Christ in times of persecution. But

MAY 17.] UPON PETER. 233

Peter would in the end (though not at first) prove firm as a stone.
Christ knew this when he said, " Thou art Peter."

But was Peter the rock on which Christ would build his church ?
No. There is only one rock, that is Christ himself. Peter had just
declared, " Thou art the Christ." By believing this truth, sinners are
saved. Peter, after his Lord's ascension, often proclaimed this truth.
On one occasion, he said before the enemies of his crucified Master,
" This is the stone which was set at naught of you builders, which is
become the head of the corner; neither is there salvation in any other,
for there is none other name given under heaven among men whereby
we must be saved." (Acts iv. 11, 12.) Have we believed in this
name ? Unless we do believe, we must perish.

True believers are called the church. It was of this church that
Christ spoke when he said, " The gates of hell shall not prevail against
it." By the gates of hell he meant the powers of darkness, or Satan
and his angels, who are now trying to destroy the church of Christ ;
but they never can succeed, because it is built upon the eternal rock.

Christ showed great favor to Peter, when he said, " I give unto thee
the keys of the kingdom of heaven." Power belongs to God alone.
He shuts, and no man opens, and opens and no man shuts ; but
Christ communicated some of his own power to his apostles. Before
he ascended to heaven, he breathed on them and said, " Receive ye
the Holy Ghost. Whosesoever sins ye remit, they are remitted to
them, and whosesoever sins ye retain, they are retained." The apostles
proved their authority by the miracles they wrought.

It was not to Peter alone that power was given, but to all the
apostles. We find from reading the book of Acts, that Peter pos-
sessed no authority over his brethren. Why then did Jesus on this
occasion say to him especially, " I give unto thee the keys of the
kingdom of heaven." The reason seems to be, that as it was
Peter who had made the declaration, " Thou art the Christ," it was
to him that Jesus replied. After the Lord had ascended, Paul be-
came an apostle, and though he called himself the least of the apostles,
he was in nothing behind the very chiefest of them ; and he proved
his apostleship by the signs and wonders which he wrought.

The apostles were stewards of the mysteries of God. They had
the keys in their hands, and they unlocked their Lord's treasury, and
distributed among men his unsearchable riches. While many trample
these pearls under their feet, may we count all things but dross for the
excellency of the knowledge of Christ Jesus our Lord.

Evening Scripture portion. Acts III. The apostles heal a lame man.

234 CHRIST REPROVES PETER. [MAY 18

MATT. XVI. 21 to end. Christ reproves Peter.

IN our last reading, Peter was called "blessed," and was promised
many privileges ; now he is rebuked as " Satan." Yes, the meek and

fentle Jesus uttered this severe rebuke, " Get thee behind me,
atan." Thus we see that a true believer is liable to displease the
Lord.

Peter was a true believer ; yet on this occasion he acted the part of
Satan towards his Master, by advising him not to endure suffering.
No doubt he was partly actuated by affection, but his Master did not
overlook the fault on that account. Peter ought to have had the
glory of God more at heart than to have wished the Son of God not
to fulfil his glorious work, even unto death. Christ therefore calls
him an offence, or a stumbling-block. Those are not our best friends,
who endeavor to persuade us to please ourselves, rather than to please
God. We should be afraid to listen to them, and we should prefer
the friendship of those who counsel us to endure hardness, as good
soldiers of Jesus Christ.

Probably there lurked at the bottom of Peter's heart a desire him-
self to escape suffering with a suffering master ; therefore Jesus told
him plainly that he must deny himself, and take up his cross. Nor
did he speak to him alone, but to each of us. " If any man will
come after me, let him deny himself," that is, his earthly desires, for
ease, pleasure, riches, esteem, " and let him take up his cross," thaf
is, let him prepare even to die for my sake. The spirit of a Chris-
tian is the spirit of a martyr ; he is ready to give up all things, even
life itself, for Christ.

Many souls have been converted by this solemn appeal, "What is
a man profited if he shall gain the whole world and lose his own
soul ?" It was a sermon preached upon this text that first led the
missionary John Williams to care for his soul. He was an ungodly
youth at the time he heard it ; but afterwards he gave up the world,
took up his cross, and followed Christ. At length he lost his life in
his service. Having landed upon the island of Erromango, in the
New Hebrides, hoping to preach the gospel there, he was pursued by
the natives. He had just reached the sea, when he fell down, was
overtaken, and bruised to death by the clubs of the savages. His
blood was mingled with the waves, his flesh was devoured by canni-
bals, and his bones made into fish-barbs. But will he regret the
choice he made, in the day when the Son of man shall come in his
glory ? When we consider what the Son of God gave up for our
sakes, how little every sacrifice appears that we can make for him !
Our great motive ought to be "gratitude" to him who shed his blood
for sinners ; and it is the great motive of all true Christians.

What did Jesus mean when he said, " There be some standing
here which shall not taste of death, till they see the Son of man

MAY 19.] THE TRANSFIGURATION. 235

doming in his kingdom." He could not mean that some of his
apostles would live till he came to judge the world ; for he has not
come yet, and they have long been dead. Did he mean that some of
them should soon see him in his glory ? In the next chapter there is an
account of his glorious appearance upon a mountain, in the presence
of three of the apostles. Could men now see Jesus as he will appear
when he comes in clouds as King of kings, and Lord of lords, how
mean and worthless all earthly glory would appear !

Evening Scripture portion. 2 Cor. XI. Sufferings for Christ's sake.

MATT. XVII. 1-4. The Transfiguration.

WE lately read of Jesus conversing with his disciples respecting
his sufferings. Now we read of his unveiling to them his glory.
The prophet Isaiah foretold that his face should be more marred (or
disfigured) than the face of any man. (Is. lii. 14.) No doubt, there-
fore, he wore usually an aspect of care and sorrow ; but on this oc
casion he permitted the glories of his divine nature to shine forth
through his frail earthly tabernacle. Thus he gave us a glimpse of
the glory which awaits all the saints ; for when they shall see Him as
he is, they shall be like Him, and their vile bodies shall be changed
into the likeness of his glorious body.

The mountain upon which this change in the appearance of the
Lord took place, is supposed to be Mount Tabor, in Galilee. This
mountain stands alone, and its top is not pointed like that of most
mountains, but broad and flat, and therefore well-suited for a resting
place. Its height is not great. In one hour it may be ascended. In
this retired and lovely spot our Saviour was praying (as St. Luke in-
forms us) with three of his disciples, when his form underwent a
most glorious alteration. Have not many of his servants in all ages
experienced a like glorious change in their feelings when engaged in
prayer ? Has not the gloom that oppressed them when they began
to pour out their souls before God, been succeeded by the light of
heavenly day ?

The Saviour was attended on the mount by two heavenly visitants,
Moses and Elias. Like their Lord, both these holy men, when on
earth, had fasted for forty days in the wilderness. But all their suf-
ferings were over, while the bitterest sufferings of Jesus were yet to
come. These prophets were well prepared, by what they had them-
selves endured, to comfort their Lord in the prospect of his agonizing
death. That death was the subject of their discourse. The Saviour
could obtain no consolation from his apostles ; their minds were still
dazzled by hopes of earthly glory; but he could obtain the most
tender sympathy from the discourse of his glorified servants.

236 THE VOICE OF GOD ON THE MOUNT. [MAY 20

The appearance of those departed saints on the mount, is calcu-
lated to comfort us also in the prospect of death. Are we not led from
this fact, (as from many others,) to believe, that the spirits of the saints
do immediately pass into glory, and that they do not wait for the gene-
ral resurrection to be introduced into the presence of Christ ?

How was it that Peter knew that the glorious persons he beheld
were Moses and Elias ? We are not informed by what means the
discovery was made. But does not this circumstance give us reason
to believe that we shall know the saints in glory, not only our own
friends, whom we loved upon earth, but all the saints ? How delightful
is the prospect ! What will be the raptures of fellowship with such a
company ! And yet this will be one of the lesser delights of heaven,
for the presence of Jesus will be the chief.

Peter was delighted with the scene, and desired that it should never
be interrupted. In the warmth of his feelings, he made an unwise
request ; he asked permission to prepare three tents, for the abode of
Christ and his prophets. It was unwise, because Peter himself was
not fit to continue in such a scene ; flesh and blood cannot inherit the
kingdom of God ; we must therefore all be changed, and this mortal
must put on immortality. Besides this. Peter forgot the unwelcome
truths that his Master had lately revealed ; he forgot that Christ must
be offered as a sacrifice for sin before he could enter into his glory,
and that his disciples must partake of his sufferings, before they could
partake of his glory. But though the request betrayed an ignorant
mind, it showed an affectionate heart. Had not Peter's heart been
full of love to his Lord, he would not have thought it such exceeding
joy to behold Christ and his saints, and to hear their conversation.
No ungodly man would feel satisfied in such company ; he would feel
anxious to escape to his earthly delights, and his congenial society.
He would not say, " It is good for me to be here." It is a sign we
have made one step in religion, if we really prefer the society of the
godly to any other pleasure. Yet there may still be much that is weak
and wavering in our hearts, as there was in Peter's. It is hard to
attain to the feelings of Paul when he said, " I reckon that the suffer
ings of this present time are not worthy to be compared with the glory
which shall be revealed in us." (Rom. viii. 18.)

Evening Scripture portion. Ps. XVI. XVII. Heavenly desires.

MATT. XVII. 5-9. The voice of God on the Mount.

IN the Old Testament, we read of God speaking to Israel from the
top of Mount Sinai. On that occasion there was blackness, and dark-
ness, and tempest, and the sound of a trumpet, and the voice of words

MAY 20.] THE VOICE OF GOD ON THE MOUNT. 237

so terrible was the sight, that even Moses said, " I exceedingly fear
and quake ;" and so terrible was the sound, that Israel entreated that
they might hear the voice of God no more. (Deut. v. 25.)

In how different a manner God spoke to the three favored apostles
on the summit of Mount Tabor ! And what was the reason of this
difference ?

The words that the Father spoke tell us why he laid aside his ter-
rors, and arrayed himself in the mildest beams of celestial glory. He
was well pleased in his beloved Son. His wrath against a guilty
world was displayed upon Mount Sinai ; his delight in his righteous
Son was manifested upon Mount Tabor. Neither was his favor
shown to his Son alone, but to those three trembling apostles who
loved that Son ; for they also entered into the bright cloud. Why
then were they so sore afraid ? Why did they fall on their faces ?
Because, since man became a sinner, he has never been able to bear
the manifestation of the glory of Jehovah. The smoke and the tor-
ments of hell are not the only sights that would overwhelm a mortal
man ; the brightness and the joys of heaven would be more than he
could bear to behold. Now Peter perceived how unwisely he had
spoken when he had requested always to abide on that mountain top.
But God, who knew the weakness of his dying creatures, did not pro-
long the glorious scene. In a little while the apostles were left alone
with Jesus. Though they felt his familiar hand, and heard his well-
known voice, yet at first they could hardly believe that the heavenly
vision was past. St. Mark records that they " looked round about,
and saw no man any more, save Jesus, with themselves."

Who can conceive the feelings with which those three apostles de-
scended the mount ! They had seen heaven come down to earth ;
how could they return to earth again ! They had beheld glorified saints ;
they had heard the voice of the eternal Father ; they had witnessed
the glories of their beloved, yet despised Master. Who can doubt that
their hearts were burning with the desire to describe the wonderful
scene to their brethren at the foot of the mount, and perhaps even to
declare it to the proud enemies that continually assailed them with
taunts and reproaches. But Jesus imposed silence upon them. He
said, " Tell the vision to no man, till the Son of Man be risen again
from the dead." He knew that at this time they would have been dis-
believed, if they had related what they had seen. It was enough for
these blessed disciples that they themselves had enjoyed a glimpse of
celestial glory. The recollection would help to sustain their faith
when they should behold their Lord agonizing and bleeding in the
garden ; for it is remarkable that Jesus chose the same men to be wit-
nesses of his glory and of his agony.

And why did he distinguish these three above their brethren ? Was
it not because they were appointed to endure peculiar trials ? The
Lord foretold that James and John would drink of his cup of bitter-
ness, and be baptized with his baptism of suffering ; and he prepared

238 CHRIST CONVERSES WITH HIS DISCIPLES. | MAY 21

Peter for the painful and ignominious death of the cross. Jesus
knows beforehand what sufferings each of his servants will be called
to endure, and he knows who most needs bright displays of his present
glory, and near views of his past agonies. In acute suffering of any
kind, the thoughts that most sustain the mind are the remembrance of
Christ crucified, and the anticipation of beholding Christ glorified.
How many have said, when in great pain, " What are my sufferings
compared to the sufferings of Jesus for my sins !" How many when
pressed down with sorrow have felt, " How soon will the sight of my
glorious Redeemer make my present grief appear light as air !"

Evening Scripture portion. Ex. XIX. Mount Sinai.

MATT. XVII. 10-13. Christ converses with his disciples respecting

Elijah.

As the disciples descended the Mount of Transfiguration, they
ventured to enter into conversation with their Lord. They knew so
well the condescension of their Master, that they even proposed a
difficult question on a subject that perplexed them. It was this :
" Why say the Scribes that Elias must first come ?" (that is, before
the Messiah.) Their thoughts naturally dwelt upon the wonderful
scene they had just beheld. They had seen the prophet Elijah.
They remembered having heard their Scribes, or teachers, declare
that God would send Elijah before his great and dreadful day. Nor
had the Scribes been mistaken in this declaration, for it is contained
in the last chapter of the Old Testament, in Malachi iv. Yet the
appearance of Elijah on the Mount was not the real fulfilment of that
prophecy. Our Lord himself explained this difficult subject, and
declared that John the Baptist had been prophesied of under the name
of Elijah. It is evident that this explanation surprised the disciples.
Perhaps they had never heard that the angel had told Zacharias, (the
father of John the Baptist,) that his expected son should come in the
spirit and power of Elias. There was a great resemblance between
these two prophets ; their characters, their offices, their habits, their
afflictions, were similar. But in one point the difference between
them was striking their manner of departing out of this world ;
Elijah ascended, like a conqueror, in a chariot of fire ; John was
executed, like a criminal, in a prison. In this one point wherein John
the Baptist differed from Elijah, he enjoyed the far greater honor of
resembling his divine Lord.

The Saviour, after alluding to the treatment John had received,
added, " Likewise also shall the Son of Man suffer of them." The

MAY 22.] THE AFFLICTED FATHER. 239

disciples were unwilling indeed to believe that their Master should
suffer. Though John, who was a mortal man, might fall a victim to
the malice of his enemies, they thought it impossible that the Son of
God should thus end his glorious career. But the Jews always per-
secuted the living prophets. They venerated those who were no
longer on earth ; but they hated those who lived in their own day.
The name of Elijah was much set by ; but the name of the Baptist
was despised. The Jews little imagined that the preacher in the wil-
derness, clad in rough garments, and followed by the poor among the
people, was the representative of the illustrious, the glorified Elijah.
Jesus truly said of John the Baptist, " They knew him not." Even
so it is now. The world knows not the servants of God. They
speak with reverence of some holy men who are dead, such as the
apostles, the martyrs, the reformers ; while they often treat with con-
tempt many of the living who most resemble those departed saints.

In their own day, how were the apostles regarded ? One of them-
selves declares that they were counted as " the filth of the earth,"
and as "the offscouring of all things." (1 Cor. iv. 13.) And how
were the martyrs esteemed in their day ? When that undaunted
sufferer, Bennet, was burning at the stake near Exeter, in the reign of
our eighth Henry, the men and women who stood around, ran with
the alacrity of demons, to gather either a stick, or a bundle of furze ;
that each might have some share in the death of one whom they
esteemed a " vile heretic.*'* Truly " they knew him not."

Evening Scripture portion. 2 Kings II. Elijah's translation.

MARK IX. 14-27. The afflicted father.

WHEN the Lord reached the foot of the Mount, he beheld a scene
of sin, and sorrow, and suffering. There were the scornful scribes,
the weak and wavering disciples, the poor demoniac, and the afflicted
father, with the wondering multitude gathered around them. How
unlike was this scene from that which the three apostles had just
witnessed on the top of the mountain ! There all was light and love,
perfect bliss, and ineffable joy. Angels behold the same painful
contrast, for as they gaze upon the glory of God, they also watch
over the sorrows of men.

It seems as if our Lord must have retained a measure of brightness
upon his countenance ; for it is said that the people were greatly
amazed when they saw him, and it is difficult to conjecture any other
cause for their amazement. At that moment might be seen on one

* S^e English Martyrology, by Charlotte Elizabeth, vol. i. p. 86.

240 THE AFFLICTED FATHER. [MAY 22.

spot the effects of heavenly influence, and hellish power. The Son
of God still shone with some lingering beams of the Father's glory ;
while the afflicted youth was reduced by Satan to the most degraded
condition. How affecting was the sight ! A human being, made in
the image of God, lay on the ground, and wallowed foaming. Each
of us stands now between two opposite states. Shall we ascend to a
fairer world, where Christ and his glorified saints enjoy unspeakable
bliss ? or shall we sink into that place where the slaves of Satan
suffer every sort of degradation and misery ? Now is the time to
apply to Jesus, as the sorrowful father did, that we may obtain
deliverance from our great enemy. The same power that released
this youth from Satan's chain, can free every other captive.

The case was a very inveterate one. It was one of long standing,
and great malignity ; therefore it was the better suited to display the
Almighty power of Jesus. He loves to save where it is most evident
that no other hand but His can afford help.

The prayers of the father showed a weak, though a true faith.
" If thou canst do any thing, have compassion on us and help us." A
severe master would have rejected such a prayer as this. But Jesus
cherishes the tenderest bud of living faith. He answered, " If thou
canst believe, all things are possible to him that believeth." The poor
man was encouraged by this assurance to offer up a still more earnest
prayer than before. He cried out with tears, " Lord, I believe ; help
thou mine unbelief." Did not the Holy Spirit dictate this prayer ?
" We know not what we should pray for as we ought ; but the Spirit
itself maketh intercession for us with groanings which cannot be
uttered." (Rom. viii. 26.) Have our hearts ever been so full of good
desires that we could only speak a few words ? And were these
words half choked with tears and sobs ? God has heard those
prayers. He never despises the broken and contrite heart. He
attended to the prayer of this poor man.

Satan showed his malice against the youth who was, going to be
delivered from his power. The evil spirit rent the youth sore, before
he came out of him, and he left him as one dead. Many have found
that Satan has pursued them with the most painful temptations, just
as they were escaping from his bondage. The tenderness of Jesus is
as striking as the malice of Satan. The Lord took the poor youth by
the hand and lifted him up.

It was the father's faith that had obtained the restoration of his
son. Here is an encouragement for parents. If Jesus showed so
much compassion to one who prayed for a bodily cure for his son,
how much more must he feel for those who implore spiritual bles-
sings for their children !

Evening Scripture portion.
Rom. VIII. 18 to end. The Spirit's intercession.

MAY 23.] ON THE POWER OF FAITH. 241

MATT. XVI]. 19-21. Christ speaks to his disciples on the power of

faith.

IT was very right in the disciples to inquire why they could not cast
out the evil spirit. Whenever we have been foiled in an attempt to
overcome sin, we ought to inquire what is the reason of the failure,
and we shall find that the cause was the unbelief of our hearts. Per-
haps before the Lord came and showed his power in casting out the
spirit, the disciples thought that the obstacle to success was in the
father. But it had been clearly proved that the father was in a fit
state of mind to receive the mercy he implored. The hinderance was
in the disciples' hearts : they had not faith enough in the power of God
to enable them to exercise the miraculous gifts that had been bestowed
upon them.

The Lord, after having told them" of their unbelief, added these re-
markable words : " If ye have faith, as a grain of mustard-seed, ye
shall say to this mountain, Remove hence to yonder place, and it shall
remove ; and nothing shall be impossible unto you." It is supposed
that our Saviour in this declaration made use of the words of a proverb,
well understood among the Jews. A mustard-seed was a term used
to represent a very small quantity ; because a mustard-seed is the
smallest of all seeds, in proportion to the size of the tree it produces.
A mountain was a term used to represent a very great difficulty ; be-
cause a mountain cannot be removed by the power of man. The
meaning of our Saviour's words appears therefore to be this : " If you
have even a small degree of real faith concerning the gifts that I have
bestowed upon you, you will be able to perform astonishing miracles."
It was the duty of the disciples to believe that God would help them
to work miracles. And why was it their duty ? Because Christ had
promised to enable them to perform them. Faith is the belief of God's
promises. It is not our duty to believe that God will help us to work
miracles. And why not? Because God has not promised to give us
that power. But he has given us other promises, exceedingly great
and precious ; and if we possess true faith, which, like a mustard-seed,
will grow continually, we shall at length be able to overcome every
difficulty that stands in the way of our salvation.

What difficulties has God promised to enable us to overcome ? He
has promised to enable us to overcome the world. " Who is he that
overcometh the world, but he that believeth that Jesus is the Son of
God?" (1 John v. 4.) He has promised to enable us to overcome
the body of death, that is sin. St. Paul said, " O wretched man that I
am, who shall deliver me from the body of this death ? I thank God
through Jesus Christ our Lord." (Rom. vii. 24, 25.) He has prom-
ised to enable us to overcome the devil : " Resist the devil, and he will
flee from you." God will fulfil all his promises to us, if we have faith
And how is faith to be obtained, and increased ? By prayer, and, in

242 CHRIST FORETELLS HIS SUFFERINGS. [MAY 24

some cases, by fasting also. It appears the disciples had neglect-
ed to pray and fast. The evil spirit that possessed the youth was of a
peculiarly malicious and violent kind, but still even that kind might be
cast out by prayer and fasting. Let us therefore never complain that
we cannot overcome any sin ; for if we prayed earnestly we should
obtain help according to our need. There is nothing too hard for God
to do, and there is nothing too hard for believers to do, when called and
assisted by the Lord. St. Paul declared, " I can do all things through
Christ which strengthened me."

Evening Scripture portion. Heb. XI. 23 to end. The power of faith.

LUKE IX. 43-46. Christ foretells his sufferings.

THE Lord Jesus took every opportunity to prepare his disciples foi
his approaching death. He knew what a fearful trial it would prove
to their weak faith. When men succeeded in apprehending him, and
in crucifying him, it would appear to human eyes as if he could not
be the Son of God. How could he preserve his disciples' faith from
failing at that very time ? By showing them that he knew beforehand
all he should suffer.

It is in the same way that the Lord now seeks to preserve the minds
of his followers from discouragement. Does it perplex a young con-
vert to find that true religion is despised by the great and the learned ?
Is it not written, " Not many wise men after the flesh, not many mighty,
not many noble are called ?" Is he staggered when he detects hypo-
crites among the professed followers of Christ ? Is it not written,
" Not every one that saith unto me, ' Lord, Lord/ shall enter the king-
dom of heaven ?" Is he dismayed by meeting with numerous tempta-
tions and difficulties in his own path ? Is it not written, " In the world
ye shall have tribulation ?" Thus the Lord has mercifully prepared
his people for every trial of faith that can come upon them.

Yet there is need to say continually to them, " Let these sayings
sink down into your ears." We are disposed to pass over lightly those
things which we do not like to hear. The disciples could not bear to
hear of their Lord's painful and ignominious death. Each display of
his power and glory filled them with fresh hope that nothing but suc-
cess and triumph awaited their beloved Master. Therefore, after every
such display he reverted to the unwelcome, but profitable subject.
When descending from the Mount of Transfiguration, he spoke of his
sufferings ; when he had wrought one of his most splendid miracles,
(the deliverance of the furious demoniac,) he dwelt upon the mournful
topic of his death. Yet the disciples could not receive this truth into
their hearts. They believed it in a degree, for S' Matthew says,

MAY 25. j CHRIST PAYS TRIBUTE. 243

" They were exceeding sorry," but they believed it in a very faint de
gree. Whence arose this dulness of* understanding? The Lord need-
ed not to impress all truths upon them so repeatedly. They under-
stood that he was the Son of God, and that he was able to conquer all
his enemies. They understood these joyful truths, because they loved
them ; but they understood not those mournful truths, because they
did not love them. Their hearts were still full of worldly desires. In-
stead of being humbled by the want of faith which they had lately be-
trayed, they disputed, as they followed their Master, which should be
the greatest.

If our understandings are dull, in spiritual things, it is because our
hearts are sinful. Every wrong feeling is like a film over the eye of
the mind, Till we are converted we can see nothing of the glory of
God ; but even after conversion we see indistinctly ; because much
sin remains in our hearts. If we would grow in the knowledge of
Christ, we must grow in grace. St. Peter concludes his second. epis-
tle with these words : " Grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ. To whom be glory both now and
forever. Amen."

When God would teach his servants, he often first sends them afflic-
tions to subdue their sins, and then he instructs them in his heavenly
truths.

Evening Scripture portion. 1 Thess. III. The Afflictions of believers.

MATT. XVII. 24 to end. Christ pays tribute.

WE now find our blessed Lord returned to his own city, Capernaum,
and to the house where he generally lodged. The collectors of tribute-
money called at that lowly abode, arid seeing Peter near it, asked him
whether his Master would pay the sum required of him. This tribute
was not to be paid to Caesar, the emperor, but to the priests, for the
sacrifices of the temple. Every person above twenty years of age
was required to pay yearly half a shekel, or about one shilling and
threepence of our money. The Lord Jesus> as the Son of God, might
have excused; himself from paying this tribute for the service of his
own Father, because kings do not demand taxes from their own chil-
dren : yet he would not use this privilege, because he knew that it
would be made a matter of accusation against him. The world would
have misunderstood his motives. They would have suspected him of
indifference to the service of the temple. He knew this was an occa-
sion on which to exercise his miraculous powers. His divine attributes
now shone forth in a most glorious manner. He displayed his Om-
niscience, for he described the circumstances of a certain fish then

244 CHRIST TEACHES HUMILITY. [MAY 26

swimming in the lake of Gennesareth. He showed his Omnipotence ,
for he caused that very fish to come to Peter's hook. He showed also
his love for his disciple ; as the piece of money found in the fish was
a whole shekel, (in value about half-a-crown,) and would suffice to pay
Peter's tribute as well as his Master's.

This miracle was calculated to strengthen the apostle's weak faith
under approaching trials. It was evident that He, who knew all about
an insignificant fish, must foresee the manner of his own death ; it was
evident that He, who could direct the movements of that little animal
in the depths of the sea, could escape from his own enemies, if he
pleased to exert his Almighty power.

And surely this miracle must be a comfort to all God's people. The
most minute circumstances concerning ourselves are seen by that eye
which discerned the little fish in the water : the smallest incidents in
our lives are ordered by that hand which brought the fish to Peter's
hook. Why then should we fear ? What evil can betide us, if we
belong to Christ, and trust in him ? We know not what a day may
bring forth ; but He does. We may (like him) be reduced to our last
piece of money, but he can supply us with more at the needful mo-
ment. How can any be so unwise, as not to seek the favor of the Gov-
ernor of the whole universe ? What a privilege it is to belong to his
family ! What a comfort to be under his fatherly care !

Evening Scripture portion. 1 Kings XVII. Elijah miraculoitsly fed.

MARK IX. 33-37. Christ teaches humility by the example of a child.

IT is interesting to hear what the Lord Jesus said to the multitude
in his public discourses ; but it is still more interesting to hear what
he said to his disciples in his private conversations. In these retired
scenes- we behold, and admire, not only his wisdom, but also his pa-
tience.

How displeasing it must have been to the Lord, while he was talking
of his sufferings, to know that his disciples, who were accompanying
him on the road, were disputing who should be the greatest ! Yet he
patiently waited for a seasonable opportunity of reproving them.

When he was come into the house he asked them, " What was it
that you disputed among yourselves by the way ?" Their own con-
sciences told them that they had acted wrong, and they were ashamed
to acknowledge their fault to their Master. What a dignity the Lord
preserved among his most familiar friends ! Though gentle and con-
descending, he made them feel ashamed of sin.

MAY 27.] CASTING OUT DEVILS IN CHRIST'S NAME. 245

Seated among his disciples, as a father among his children, he
began to explain to them their error. What was it he disapproved ?
It was the feeling whence the dispute arose. It was the desire to be
first. Eve ate the fruit with a desire to be as God, We, her
children, inherit this wicked desire. The grace of God alone can
root it out of our hearts.

In order to make a stronger impression upon the disciples' minds,
the Lord took a little child, and set him in the midst of them, as an
example of humility. A very little child has not understanding
enough to desire to be first ; the thought never enters into its mind.
It follows its mother from place to place, caring not whether she be a
queen or a peasant. It never looks for admiration, and shrinks from
the notice of all, but its beloved parents and nurses. The Christian,
also, ought to be indifferent to earthly distinctions. He is, in fact, a
pardoned criminal, and should be too deeply peniten for his trans-
gressions against his Lord, to wish for honor among his fellows.

Observe what affection Christ showed to the young child. He took
him in his arms, and while he still held the little creature in his em-
brace, thus spoke to his disciples: "Whosoever shall receive one of
such children in my name, receiveth me." The humble, the contrite,
and the penitent, are such children. If we wish to please our Lord,
we shall show great tenderness to his humble disciples. Whatever
crimes they may have committed in past limes, we shall forget them,
because the blood of Christ has blotted them out. It is not those
who have committed the fewest open sins that God loves best ; but
those who are the least in their own eyes ; these are his dearest chil-
dren. It is our honor to be allowed to comfort them.

Evening Scripture portion.
Numbers XVI. 1-35. The rebellion of Korak, Dathan, and Abiram.

MARK IX. 38-42. Christ directs his disciples not to forbid the man
who cast out devils in his name.

WHEN our Saviour was instructing his disciples, he permitted them
to ask him questions, and to express their doubts. While he was
teaching them the duty of humility, a doubt occurred to John's mind
respecting his own conduct on a late occasion.

It was frank and ingenuous in the apostle to express this doubt to
his Master. He suspected that he had acted wrong, but he did not on
that account conceal his conduct. How apt we are to conceal from
the friends we most revere, those actions which we fear have been
faulty ! while, if we were frankly to acknowledge them, we might ob-
tain valuable counsel

246 CASTING OUT DEVILS IN CHRIST'S NAME. [MAY ^7

Though it was John only who mentioned the circumstance, yet it
appears that oil the disciples had united in forbidding the man to cast
out devils. Nine of them had very lately, from unbelief, failed in
working a miracle ; and yet they ventured to forbid a man whose faith
was evidently greater than their own. Did not this conduct betray
much presumption ? How dreadful, too, was the calamity from
which this man released his fellow-creatures, even from Satan's
bondage ! Could the disciples see the poor demoniac just before
writhing and foaming, now peaceful and thoughtful, and forbid a
brother to attempt to deliver others from their sufferings ? Yes, they
were so blinded by one false notion, that they overlooked all other
considerations. They imagined their Master would set up a temporal
kingdom, and that it would consist of those only who were called (as
-they had been) to follow him from place to place. But our Lord had
servants who were not required, or even permitted to follow him, as
the apostles did ; yet they also were dear to him. They were dear to
him, because they would not lightly speak evil of him. The world
spoke evil of Christ, of his words, of his works, of his people.
Those who did not speak evil of him, spoke well of him ; for there is
no such thing as being neuter in the cause of Christ.

What did Jesus mean by these words : " He that is not against us,
is on our part ?" He meant, that there is no such thing as being
neuter in religion. All men are on one side, or the other. There are
many who wish to keep neuter. They are afraid of being on
the side of Satan, but they have not resolved to be on the side of Jesus.
The devil reckons these among his most trusty servants ; such cowardly
spirits are less likely to escape from him than those who openly do his
work.

But the man who cast out devils in the name of Jesus was not one
of those undecided characters. At a time when all the rich and great
were joined together against the Son of God, he was not ashamed to
acknowledge him. Such are the men respecting whom our Saviour
declared, that those who give them a cup of cold water shall be
blessed. How careful we ought to be never to discourage the least of
God's servants ! They may not belong to our party, but they may
belong to Christ. They do belong to Christ, if, instead of speak-
ing lightly of him, they take delight in praising him before an ungodly
world ; and especially, if by the power of his word, they release
sinners from the bondage of Satan. We must wish thope to prosper,
who convert sinners from the error of their ways, save souls from
death, and hide a multitude of sins.

Evening Scripture portion.
Numbers XI. 16 to end. Moses will not forbid the prophets.

MAY 28.1 THE NEVER-DYING WORM. 247

MARK IX 43 to end. Christ warns his disciples against the un-
quenchable fire, and never-dying worm.

THE Lord ended his private conversation with his own disciples in
this awful manner. He knew that ambition was not cast out of their
hearts. It was ambition that led them to dispute who should be the
greatest, and that caused them to forbid the man who followed them
not. They were full of self-importance, and of worldly desires.
Though they did possess some living faith and some sincere love ; yet
how weak was that faith, how cold was that love !

Their Master knew that if they continued to cherish a worldly and
proud spirit, they could not obtain a place in his kingdom ; herefore
he earnestly warned them to mortify the sinful desires of their hearts.
He compared those desires to hands, feet, and eyes ; because it is as
painful for a person to mortify a darling passion of the heart, as to cut
off a precious limb from the body.

Are there any desires in our hearts that must be subdued in order
that we may escape eternal fire ? Though we may have tasted
of God's grace, yet we may need these warnings. Do we desire to be
much praised, and highly thought of? Do we desire to rise to a
higher station than that we now fill? Do we impatiently desire
to possess some earthly good which God has seen fit to withhold ? Are
our affections engrossed by some creature, so that we are more anxious
to please that creature than to please God ? Let us carefully examine
our own hearts, and then implore God to give us strength to strive
against these earthly passions. We need not (as Papists often do)
reject the gifts of God, because we are prone to abuse them. We
need not dress in sackcloth, live upon the coarsest fare, or withdraw
from human society, in order to become humble. The evil lies not in
the objects that surround us, but in our own hearts. The struggle
against sin will be severe and painful, but the danger is so terrific that
every effort should be made. An unquenchable fire, an undying
worm, must be the eternal portion of those who continue wilfully to
harbor sinful passions in their hearts. Had -the disciples persisted in
their sins, they would have perished. One of them did persist in sin ;
he still indulged in the love of money, and he perished. He was the
son of perdition.

Our Saviour, in concluding his admonition, uttered these remark-
able words : " Every one shall be salted with salt." What did these
words mean ? The sacrifices, offered in the temple, were salted with
salt. (Lev. ii. 13.) Thus the condemned in hell will be kept from
being consumed, even as things are preserved from corruption by salt.
God's wrath will be as salt, to render them capable of enduring
eternal sufferings. But God's grace is also like salt, it preserves
the soul ; therefore Jesus said, " Have salt in yourselves." It was
grace the apostles needed to keep them from destruction.

248 THE LITTLE ONES. [MAY 29.

Then our Saviour concluded with these words : " Have peace one
with another." No longer dispute which shall be the greatest, but
love and serve each other. If we have the salt of grace in our
hearts, we shall have the fruit of peace in our lives. " Only by pride
cometh contention." (Prov. xiii. 10.) Let us crucify at the cross of
our dying Lord all those evil passions that disturb our peace now, and
which would, if cherished, destroy our souls.

Evening Scripture portion. James IV. Resistance of evil.

MATT. XVIII. 1014. Christ declares how precious the little ones
are in the Father's sight.

THESE verses form part of a most interesting conversation that our
Lord held with his own disciple in his house at Capernaum. Some
passages in that conversation are calculated to alarm the stoutest
heart; but others are of the most soothing and endearing nature.
How delightful it is to know that God regards with the tenderest love
even the little ones of his family !

These little ones are true believers, however weak in faith, and im-
perfect in knowledge. They have angels for their servants. " Their
angels do always behold the face of my Father which is in heaven."
We understand what is meant by this verse, from the declaration of
St. Paul concerning angels : " Are they not all ministering spirits,
sent forth to minister to them who shall be heirs of salvation ?" The
angels are ministering spirits, or servants : they serve the heirs of
salvation, believers upon earth. They may be compared to the
nurses of infant princes ; for they wait upon those who shall hereafter
be greater than themselves. Believers shall, in some respects, rise
above angels in the world of glory ; they shall stand nearer the
throne, and sing that song which none can learn, but those who are
redeemed from the earth, even the song of redeeming love.

Do we believe that each saint has angels for his servants ? Can we
then despise any saint? An unconverted monarch may have lords
and ladies to attend on him ; but a converted beggar has angels to
wait on him. How much higher is his state! These angels shall
shortly convey his soul into the assembly of the saints, and at the last
day shall separate him from the wicked forever and ever.

But there is a still higher light in which we may view the saints ;
as those whom Christ came to seek and to save. Each saint is the
purchase of Christ's blood. As the shepherd with anxious care seeks
for his wandering sheep ; so the Son of God, by his Spirit, has sought
for each believer when wandering among the dark mountains of sin

MAY 30.] TREATMENT OF AN OFFENDING BROTHER. 249

and death, and has brought him into the fold of grace, and has bidden
angels rejoice over him. If we ourselves are among the children of
God, we have been the objects of all this care. There is none of us
that has not gone astray; the holy angels alone have never wandered.
We never should have desired to return, had not God sent his Spirit
into our hearts. We never should have been able to return, had he
not borne us home in his own loving arms. Having taken all this care
for us, will he suffer us to perish ? No ; it is not the will of our
Father in heaven that his little ones should perish.

But for what purpose did Jesus speak of his love to his little ones
on this occasion ? To remind the disciples of the love they ought to
bear to all the saints. The ambition still cherished in their hearts, led
them to despise many other believers, especially those who followed
not with them ; therefore their Master set forth in their hearing the
tender love his Father bears to all true believers. Could they despise
those whom the Father honored ? Whenever we see a believer, how-
ever weak and mean, we should consider, " Here is one whom angels
serve, whom Jesus came down from heaven to save, whom the Father
will not suffer to perish, but whom He guards with his all-seeing eye."

Evening Scripture portion. Gen. XXVIII. Jacob's dream.

MATT. XVIII. 15-17. Christ directs his disciples how to treat an
offending brother.

WHAT a privilege we possess in having these directions how to be-
have towards a fellow-Christian who has done us wrong ! But how
seldom are any of these rules observed ! How much more apt we
are, either to indulge in sullen spleen, or to break out in angry invec
lives, than mildly to remonstrate with an offending brother ! We ought
to go, in the first place, and tell him of his fault alone. That would
be the most probable way to win him. Perhaps we might discover
that we had suspected him unjustly ; or, if not, that he was ready to
change his conduct, when he found that it displeased us.

Directions like these are given in Lev. xix. 17, 18; "Thou shalt
not hate thy brother in thine heart ; thou shalt in anywise rebuke thy
brother, and not suffer sin before him. Thou shalt not avenge, nor
bear any grudge against the children of thy people."

But if the offender should persist in his evil conduct, we are di-
rected to take two or three persons with us ; arid if he should still
persevere, to tell his fault to the Church, that is, to the public congre
gation of believers ; and then the persons we had taken with us would
be witnesses of the truth of our report ; so that, through them, our
words would be established. If the offender should refuse to obey the

250 PROMISES TO UNITED PRAYER. [MAY 31,

church, then he must be cast out of the society of believers, and not
permitted to partake of the Lord's Supper.

We find, from the epistles, that the apostles and the early Christians
pronounced this sentence of exclusion, when great offences were com-
mitted by professed Christians. We read of a man in 1 Cor. v., with
regard to whom St. Paul gives these directions : " In the name of our
Lord Jesus Christ, when ye are gathered together, and my spirit, with
the power of the Lord Jesus Christ, to deliver such an one unto Sa-
tan, for the destruction of the Jlesh, that the spirit may be saved in
the day of the Lord Jesus."

Some, on hearing these directions, may reply, " How can we follow
these commands ?" But do we follow them as far as we can ? When
a professing Christian behaves ill to us, do we in the first place tell
him his fault alone ? There are. many called Christians who take de-
light in exposing the faults of their brethren. Sometimes they will
even tell them to the world. The Church weeps over iniquity, and
prays for the sinner ; the world rejoices, and blasphemes the name of
Christ.

When we have used all the means in our power to reclaim an
offending brother, and all the means have failed, then it is our duty
to show by our conduct that we disapprove the course he is pursuing.
Whether the offence is committed against ourselves, or against another,
or against God alone, we must not encourage sin. It is better thai
the world should know of the sin, than that they should think that
Christians approve of it. The first missionaries in Tahiti acted on this
principle. They refused to hold intercourse with one of their number,
named Lewis, because he had married a heathen woman. The back-
slider speedily came to an awful end : he was cut off suddenly by an
unknown hand.

When an offender repents of his sin, then we ought " to forgive him,
and to comfort him, lest perhaps such a one should be swallowed up
with overmuch sorrow." (2 Cor, ii. 7.)

Evening Scripture portion. 2 Thess. III. Brotherly admonition.

MATT. XVIII. 19, 20. Christ promises to hear the united prayers

of his disciples.

Do the Scriptures contain a more encouraging promise than this ?
" Where two or three are gathered together in my name, there am I
in the midst of them."

There are some promises which are addressed to the apostles in
particular. It was to them that Christ said, " Whatsoever ye shall
bind on earth, shall be bound in heaven ; and whatsoever ye shall

MAY 31.] PROMISES TO UNITED PRAYER. 25 J

loose on earth, shall be loosed in heaven." That promise has been
fulfilled ; the apostles' words have the same authority as those of Christ
himself. Their writings form part of the Holy Scriptures. But did
Christ speak to the apostles alone, when he said, " If two of you shall
agree on earth as touching any thing that they shall ask, it shall be
done for them of my Father which is in heaven ?" This promise is
ours as much as theirs : for it is added, " Where two or three aie
gathered together in my name, there am I in the midst of them." It
is not said where two or three of you are gathered together, but where
two or three. It may be two or three apostles, or it may be two or
three peasants, or two or three women, or two or three children ; yet,
if they are gathered together in the name of Christ, he will be in the
midst of them to bless them, and answer them. Praying together
greatly helps Christians to love each other. If those who live beneath
one roof would meet together, not only in the regular family worship,
but also by two or three, th6y would often find their mutual love in-
crease, and they would live in greater harmony, and enjoy more happi-
ness, and obtain richer blessings.

There are some petitions which are especially suited to be presented
to God by several of his children in united prayer. If one has com-
mitted a fault, then he may confess it to his brethren, and ask them to
accompany him to the throne of grace to plead for mercy. St. James,
in his epistle, says, " Confess your faults one to another, and pray one
for another, that ye may be healed." It is when we wander from
God, and most need his mercy, that we are the least able to implore
it. Then how comforting it is to have a Christian brother to lead us
back to God !

Sometimes a particular favor is desired by the members of one
family. It may be the safe return of an absent brother, or the conver-
sion of an unbelieving relation. Six youthful sisters have met together
every morning to implore a blessing upon an aged parent. They have
prayed that the light of truth might shine into his benighted soul.

When God answers the prayers of several believers, his name is
more glorified than when he answers the prayer of one alone ; for then
there are several witnesses of his truth and faithfulness.

Towards the end of the last century, six or seven pious ministers of
the Church of England, (Mr. Romaine being one,) agreed to meet
together at a certain hour to entreat God to raise up more faithful
preachers of the gospel in their own church. They could not all meet
in one place, for many of them were separated from each other by
great distances, but they all met at one time at the throne of grace.
Before their course was finished, they beheld the answer to their
prayers. Instead of six or seven, there were six or seven hundred
clergymen of the Church of England, of like spirit with themselves.

Evening Scripture portion.
Acts XII. The prayers of the Church for Peter.

252 THE UNFORGIVING SERVANT. [JUNE 1,

MATT. XVIII. 21 to end. The parable of the unforgiving servant.

How odious that servant appears, who after having received sue!
exceeding benefits from his Lord, went out, and acted with such rigor
towards his fellow-servant ! Yet that unfeeling servant affords but a
faint picture of the unforgiving sinner. For what was the obligation
that he had received, compared to that under which we lie to God !
His Lord had forgiven him a debt of ten thousand talents ; but we are
not informed, that in order to do this, his Lord had made any painful
sacrifice. But before our Lord could forgive us, He was constrained
by his own holiness to find an atonement for our sins, and that atone-
ment was the blood of his Son. Now if after having received this gift,
we should go forth, and willingly retain any unkind feeling against
those who have done us wrong, how great would be our guilt !

We should also remember how infinitely greater the debt is that we
owe to God, than any debt our fellow- creatures can owe to us. In
the parable the disproportion is immense ; two millions of pounds in
the one case, and three pounds in the other ; (according to the calcu-
lations of some ;) but there is a still greater disparity between our debt
to God, and man's to us.

Consider these two circumstances, which most aggravate offences.
The repeating of them often, and after having received great benefits.
Have not our offences against God these two aggravations in an emi-
nent degree ? Who can have provoked us so OFTEN as we have pro-
voked God ? from our birth until this moment, we have not ceased to
sin against him in thought, word, and deed ; and yet he is still willing
to be reconciled to us. Who can have received such benefits from us,
as we have received from God ; not only temporal blessings, but the
offer of everlasting life, and the gift of his Son !

If we had a more just idea of the nature and extent of our transgres-
sions against him, we should be ashamed of thinking of the sins of
men against us. Indeed, perhaps, in our quarrels, we may be most in
fault, and may really owe more than is owed to us ; or though we
may have been ungratefully treated by one, we ourselves may have
ungratefully treated some other person, so that on the whole nothing
may be owing to us. How it would quiet the tumult of our passions, if,
when disposed to think of the injuries we have received from our fel-
lows, we were to turn our attention to the insults we have offered to God !

But perhaps we do not feel that God has forgiven these insults. Per-
haps we are still troubled by the dread of his anger for our past trans-
gressions. Nothing would soften our hearts so much, as a sense of
his forgiving love. Let us pray for this blessed assurance. Then we
shall feel the force of the apostle's command, " Forbearing one another
and forgiving one another, if any man have a quarrel against any : even
as Christ forgave you, so also do ye."

Evening Scripture portion. Col. III. Forgiveness of injuries.

JUNE 2.] CHRIST SENDS OUT SEVENTY DISCIPLES. 253

LUKE X. 1-16. Christ sends out seventy disciples.

THIS charge to the seventy disciples very much resembles the
charge to the twelve apostles, that we read some time ago. As it was
necessary that the twelve apostles should be generally with their Mas-
ter, Jesus appointed seventy other persons to preach the gospel in va-
rious parts of the land.

He sent thenf to every place whither he himself would come. Still
he sends his faithful servants before his face. When they appear, we
may expect to see their Master coming soon afterwards in the power
of the Spirit. But as seventy men were too few to instruct all those
who were perishing through ignorance, Jesus commanded them to
pray that God would send forth laborers into his harvest. Is there not
cause still to offer this prayer ? There is too small a number of min-
isters and missionaries scattered over the world. When the Sabbath
dawns, how few rejoice to see its beams !

Before the seventy went forth, Jesus informed them what to expect
in their journeys. They were to expect sufferings, (v. 3,) " I send
you forth as lambs in the midst of wolves." They were to expect
their message to be sometimes rejected, (v. 10,) " Into whatsoever city
ye enter, and they receive you not." Those men who resembled wolves,
would ill-treat the lambs of Christ. They were to expect that God
would incline some to receive them, and to be kind to them. Were
all to frown upon them, their spirits would be utterly cast down. But
the Lord is too tender a Father to suffer his children to remain without
any encouragement. At the needful moment a friendly voice cheers,
and a friendly hand sustains.

The Lord Jesus also instructed his disciples what to do in their
journeys. They were to carry no provision nor clothes with them, but
to trust to God's promise to provide for them, (v. 4,) " Carry neither
purse, nor scrip, (that is, bag,) nor shoes." Missionaries who lived
after Christ's ascension, thankfully received gifts from their converts
before they set out to teach heathen nations. (See St. John's third
epistle, 5, 6.) It is the duty of Christians to provide for the wants of
missionaries ; but these seventy disciples were placed in peculiar cir-
cumstances, and received peculiar aid. They were to use haste in
delivering their message, and to lose no time in showing useless civil-
ities. " Salute no man by the way." They were to pronounce bless-
ings on every one who received them, saying, " Peace be unto thee."
They were to accept the food offered to them ; but they were not to
seek better fare by going from house to house. They were to confirm
the truth of their message by healing the sick. They were to warn
their enemies by shaking off the dust from their feet in departing from
their city.

The Lord concluded his instructions by denouncing woes upon the
favored cities of Chorazin, Bethsaida, and Capernaum. The traveller

254 THE BRETHREN OF CHRIST REPROACH HIM. [JUNE 3

can witness how the Lord's predictions have been fulfilled in the tem-
poral destruction of those cities, for their very names have perished.
Why did he speak to the seventy concerning the guilt of those cities ?
To remind them how he himself, the Son of God, had been rejected by
the cities in which he most frequently preached, and thus to prepare
them for similar treatment. Our proud hearts are ready to rebel when
we find that our instructions produce no effect upon the hearts of men.
But can we repine at want of success, when we remember how our
Lord seemed to toil in vain ? Yet, there were a few who received
him ; the woman of Tyre, the weeping sinner, and the sorrowful father
who cried, " Help my unbelief." How delightful to be permitted to
strengthen one trembling believer, or to reclaim one wretched wan-
derer !

And this we should remember for our comfort, that if we do not
behold the fruit of our own labors, those who come after us will reap
the benefit ; for the word of the Lord shall not return unto him void.

Evening Scripture portion. 3 Epistle of John. Kindness to ministers.

JOHN VII. 1-13. The brethren of Christ reproach him.

SUCH was the conduct of sinners to the Lord of glory when he was
upon earth. His brethren (that is, his relatives) refused to believe in
him, and treated him with scorn. They ventured to dictate to him
who possessed all wisdom, saying, " Depart hence, and go into Judea,
that thy disciples also may see the works that thou doest." And they
insolently hinted, that if he were really a great prophet, he would not
remain in retirement ; for they said, " There is no man doeth any
thing in secret, and he himself seeketh to be known openly." How
trying such conduct in relatives must have been ! We know that it is
easier to bear unkindness from strangers, than from near and dear
kindred. But if the Lord suffered in this manner, his people ought to
be patient under the same trials.

And how did the world feel towards Jesus ? How did the rich,
the great, the learned esteem him ? They hated him ; they hated the
express image of the Father ; they hated the brightness of his glory.
And why did they hate so lovely a being ? Because he testified that
their works were evil. The wicked cannot bear to be reproved. The
most amiable behavior cannot secure a faithful Christian from the
world's hatred. But is it not an honor to share the reproach of the Son
of God?

And what did the people think of Jesus ? They were divided in
their opinions. Some said, " He is a good man." What faint praise
to bestow on him who was goodness itself ! Was this all that they

JUNE 4.] CHRIST DEFENDS HIMSELF. 255

would say for him who was the fairest among ten thousand, and al-
together lovely ? Yes, they were ashamed to say more than " He is
a good man ;" while others dared to accuse him of deceiving the peo-
ple. Thus have the servants of God been faintly praised, and falsely
accused in all ages. How little worth must popular esteem be, when
it is so often given to the worst of men, and withheld from the best !

How bright do the perfections of the Lord shine forth when viewed
in contrast with the base qualities of human creatures ! The Son of
God remained unmoved in the midst of all the conflicting storms of
human passions. His eyes were directed to his Father, whose will
was his only guide, whose favor was his greatest joy. He met his
brethren's insinuations by the calm and dignified reply, " My time is
not yet come." He knew the times that the Father had appointed for
all his actions. The time for him to go forth to meet his enemies, was
not yet come. It came at last, and then he set his face as a flint, and
boldly said, " I am he." But till that time arrived, he avoided danger.
Jesus knew all things that were coming upon him. We, like Paul,
must always confess that wherever we go, we know not the things that
shall befall us there ; but, like him, we may also say, " We know that
all things work together for good to them that love God."

The Christian waits the Lord's time, while unknown, and welcomes it,
when known. The holy martyr Bradford languished long in prison,
not knowing the day appointed for his execution, but patiently waiting the
Lord's time. When he knew it, how joyfully he welcomed it ! One
afternoon the keeper's wife suddenly came up to him, troubled, and
almost breathless, saying, " O Master Bradford, I come to bring you
heavy news." "What is it?" said he. " To-morrow you must be'
burned, and your chain is now a buying." The martyr put off his cap,
and lifting up his eyes to heaven, said, " I thank God for it. I have
looked for the same a long time, and therefore it cometh not to me
suddenly, but as a thing waited for every day and hour. The Lord
make me worthy thereof."

Evening Scripture portion. Jer. XI. Jeremiah's treacherous brethren

JOHN VII. 14-29. Christ defends himself for healing on the Sabbatn

day.

IN these verses we have a fresh instance of the insulting manner in
which Jesus was treated upon earth.

He was despised for his want of a learned education. " How
knoweth this man letters ?" exclaimed the Jews scornfully, " having
never learned !" Soon afterwards their insolence increased, arid they
cried, " Thou hast a devil." This treatment gave Jesus an opportunity

256 CHRIST SPEAKS OF GOING AWAY. ["JUNE 5.

of displaying his meekness. Every circumstance that befalls us affords
the opportunity of cultivating some grace. Disappointment affords the
opportunity of exercising resignation ; enjoyment of showing gratitude ;
when we are praised, then is the time for humility ; when we are in-
sulted, then is the time for meekness ; every temptation to sin fur-
nishes an occasion of manifesting faithfulness to God.

Jesus showed not only great meekness, but also great wisdom, in his
dealings with perverse sinners. He knew what accusation they had
against him, namely, that on the Sabbath-day he had healed the impo-
tent man who lay by the pool. With wonderful skill he unveiled their
inconsistency in accusing him of breaking the Sabbath by 'performing
a work of mercy ; for he said that even they themselves performed the
ceremonies of Moses' law on the Sabbath-day. How easy it is for
Jesus to show men the deceitfulness of their pretences ! At the last
day those who profess to have the best motives for doing the worst
things, will be confounded and speechless in the presence of their
Judge.

What ignorance those people betrayed who said that Jesus could
not be the promised Christ, because they knew whence he was. They
imagined they knew whence he was ; but they were mistaken ; they
did not know he came from God. So Jesus answered them by a ques-
tion; for the words in verse 28 should be regarded as a question,
" Do ye both know me and do ye know whence I am ?" By this he
meant to say, " You think you know whence I am, but you do not
know."

Then Jesus added these words respecting his Father, "I know
him !" How happy are they who can truly say of the Father, " I
know him ;" for the world does not know him, and no man can know
him, except Jesus reveal Himself to his soul. But the meek and
lowly Saviour is willing to teach all those who desire to know
his Father. He came into the world " to bring us to God."

Do we desire to know God ? Is this our chief desire ? It may ap-
pear that we can pass away our time, and enjoy ourselves without
knowing God ; but what should we do at the last day if God should
say, " I never knew you, O ye that work iniquity !"

Evening Scripture portion. Job XXII. Acquaintance with God.

JOHN VII 30-36. Christ speaks of going where his enemies could

not come.

THE discourse our Saviour publicly delivered in the temple, of-
fended his enemies so much, that they sent men to take him. These
men found him preaching. Jesus knew for what purpose they were

JUNE 5.] CHRIST SPEAKS OF GOING AWAY. 257

come, and he uttered an awful warning in their presence, telling them
that he should be with them only a little while, and that then
they should seek him, and should not find him, adding, " Where I
am, thither ye cannot come." The Jews experienced the truth
of these words when the city of Jerusalem was taken, and they
looked in vain for the promised Messiah to deliver them, but found
Ho deliverer

It will also be fulfilled in the experience of every unbeliever, unless
he repent. A time will come to all the ungodly, who die impenitent,
when they will seek Christ and not find him, and when they
will desire in vain to reach the place where he is. Such a day came
to the rich man, when he lifted up his eyes, being in torments, and
saw Lazarus afar off, and heard that there was a great gulf between
them, which none could pass. How awful it will be to see Christ
afar off, and to find the compassionate Saviour deaf to our entreaties !
Such a day is spoken of in Prov. L, " Then shall they call upon me,
but I will not answer ; they shall seek me early, but they shall,
not find me, for that they hated knowledge, and did not choose the fear
of the Lord."

But Christ's enemies did not even understand the warning He had
given. They only expressed to each other their wonder. " Can he
be going to teach the dispersed Jews who live in Gentile countries,"
or can he be going to teach the Gentiles themselves ?

They thought it a thing impossible that Gentiles should be taught ;
they imagined that they were unworthy of the least notice from God,
and that they would be left to perish in heathen ignorance. But God
thought not so ; his thoughts were not as their thoughts ; even then he
had purposes of mercy towards our savage forefathers. He saw
them wandering with painted skins among their forests of oak, and
offering up their children to horrible idols. He saw them, He pitied,
and He sent (if not an apostle) the convert of an apostle, to proclaim
in their untutored ears his glorious gospel. Our fathers sought him,
and they found him, and many of them are now with God. Where
they are, and where Jesus is, we desire to come.

Jesus has not yet said to us, " Where I am thither ye cannot
come." Shall he ever say it? He never will, if it is our heart's
warm desire to be where he is. Has he not said, " Where I am,
there shall my servant be ?"

This was the sweet verse that an aged minister often repeated in his
dying hours :

And when I'm to die,

" Receive me," I'll cry ;
For Jesus hath loved me,

I cannot tell why ;
But this I can find,

We too are so join'd,
He'll not be in glory

And leave me behind.

Evening Scripture portion. Rom. XV. The Gospel preached to the Gentile*.

33 \

258 CHRIST INVITES THE THIRSTY TO COME TO HIM. ~JTJNE 6.

JOHN VII. 37-39. Christ invites the thirsty to come to him.

THE Saviour delights more in promises than in threatenings. In
the presence of his enemies he often uttered most sweet and en-
couraging invitations.

On the last day of the feast of tabernacles, (even on the eighth,) it
was the custom to pour large quantities of water upon the ground, as
a type of God's promise of pouring the Spirit upon man in the latter
days. It seems probable that it was in the midst of this ceremony,
that Jesus stood and cried, " If any man thirst, let him come unto me
and drink." And what is the meaning of this invitation ? Coming
to Christ is believing in Christ ; " drinking" is receiving the Holy
Spirit into the heart.

Since Jesus uttered these gracious words, the Holy Spirit has been

f'ven in large measure ; for when he was glorified and seated at his
ather's right hand, he sent down the Holy Spirit. Till He had pre-
sented an atonement for sin, this great gift could not be bestowed upon
guilty man. Those, indeed, who believed in Christ from the begin-
ning, received a measure of the Spirit ; but not so abundant a measure
as those who have believed in him since he was offered up.

This is the substance of the preaching of every faithful minister,
" If any man thirst, let him go to Jesus and drink." The whole
world is suffering the torments of parching thirst. It is evident that
they feel uneasy by their anxiety to obtain wealth, pleasure, and
honors ; but they know not the only fountain that can quench their
thirst. They little imagine that the Holy Spirit would make them
more happy than all the enjoyments earth can afford.

Not only would they be happy themselves, but they would obtain
the power of making others happy. For out of them should flow
rivers of living water to quench the thirst of their fellow-creatures.
It is an inexpressible delight to make the wretched happy. None but
true believers can do this. Kind-hearted, worldly people often try to
make their friends and neighbors happy, but they never can succeed
The Christian has discovered the secret by which he can assuage
human grief, and quiet the restless heart. None can conceive what
will be the delight of God's faithful servants when they look around
in the abodes of bliss, and behold those who once thirsted upon earth,
but who now thirst no more, and when they remember that it
was their privilege to persuade them first to taste of the fountain of
living waters. But happiness will be as nothing compared to the joy
of the Son of God. This joy cheered his heart when he endured the
cross. He knew that millions of souls would be made blessed for
ever through his blood. It is a pleasure to remember having saved
the life of a fellow creature. Have you ever seen a young person's
eyes sparkle with delight at the thought of having extinguished the
flames that were raging around her companion ? Or have you heard

JUNE 7.] THE ENEMIES OF CHRIST DISPUTE. 259

an old man relate how in former days he snatched a poor child out of
the water ? The satisfaction that they showed may remind us of the
infinite joy the Lord of glory will feel when he looks around upon the
souls that he has blessed forever. " He shall see of the travail of his
soul, and shall be satisfied." (Is. liii. 11.)

Evening Scripture portion. Is. XLIV. The promise of the Holy Spirit.

JOHN VII. 40 to end. The enemies of Christ dispute concerning him.

WE here read of the effect of the discourse Jesus delivered in the
presence of the officers that came to take him. Many people were
there, and they expressed different opinions concerning him. Some
thought he was the prophet, or the messenger that was to be sent be-
fore Christ, to prepare his way. (Mai. iii. 1.) These people did not
know that John the Baptist was that prophet. Others thought that
Jesus was the Messiah. There was another party that made objec-
tions to this belief. They imagined that Jesus had been born in Gali-
lee, though he had only been brought up there ; and they did not know
that he was of the family of David. They remembered that the Scrip-
tures had prophesied that the Messiah should be born in Bethlehem,
of the family of David ; therefore they thought that Jesus could not be
the true Messiah. But had they made diligent inquiries, they would
have found that the reports concerning him were false, and that he had
been born in Bethlehem, and was of the family of David. These peo-
ple were much to blame for their negligence. How many persons
are now in error, because they have not made diligent inquiries ! They
believe the reports they hear against the ministers of Christ ; they
believe the objections that infidels make against the Bible, and they
never examine into the truth of these reports and objections. They
do not consider the importance of the subject, or they would not be
able to rest till they had discovered the truth.

We find that the officers returned to their masters without having
taken Jesus. The reason they gave for their conduct was, " Never
man spake like this man." They had been awed by the power of his
words. When God pleases, he can make the words of his servants
strike awe into their enemies, so that they dare not lift up their hands
against them. Scoffers have sometimes entered into the assemblies
of God's people with an intention to hurt them, and have been con-
strained to give up their designs. A daring sinner once prepared a
weapon with which he intended to murder a holy man who came to
seek the lost among the haunts of vice. He heard him read Isaiah liv.
Struck by the words, " No weapon that is formed against thee shall
prosper," he renounced his purpose, and even confessed his guilt.

260 CHRIST REFUSES TO CONDEMN. [JUNE 8

In the conclusion of the chapter, we find an instance of the power
of divine grace. Nicodemus, who was once so timid as to go to Jesus
by night for fear of the Jews, was grown so bold as to acknowledge
him openly in the midst of the council. He was himself one of that
council, called the Sanhedrim, composed of seventy chief persons
among the Jews. There have always been some among the honora-
ble of the earth who have done homage to the Lord of glory. Such
persons are exposed to sharper trials than those in humbler stations,
and they require a very large measure of grace to enable them to re-
main firm amidst the derision of their equals in power apd grandeur.
But God is with them when they stand up in the midst of their ene-
mies, and he will defend his defamed servants. What would a Father
feel who should overhear one of his children pleading his cause with
rebellious brothers ! Does not our God listen with delight to all who
take his part when men rise up against him ?

Evening Scripture portion.
Jeremiah XXVI. Jeremiah's apprehension and acquittal.

JOHN VIII. 1-11. Christ refuses to condemn a sinful woman.

How much wisdom the Lord Jesus showed in the manner in which
he withstood the artful designs of the Jews ! The Pharisees had in
vain endeavored to seize him by force, and now they sought to en-
trap him by fraud. Nicodemus, in the council, had inquired, " Doth
our law judge any man before it hear him, and know what he doeth ?"
The Pharisees seem to have taken these words as a hint to find some
accusation against the Lord. They thought that by bringing this
woman before him they placed him in a difficulty from which he could
not escape ; because, if he condemned her, they might accuse him to
the Romans of interfering in the government, and if he acquitted her,
they might say he contradicted the law of Moses, by which she was
sentenced to die.

But how completely all their expectations were confounded ! They
desired to hear the Lord pass sentence against the woman, but they
were compelled to hear him pass sentence on themselves. For when
he replied, " He that is without sin among you, let him first cast a
stone ;" the conscience of each accuser was troubled, and one by one
the whole band of enemies retreated ashamed from his presence !

Conscience may slumber long, but it often suddenly awakes. God
can arouse it when he pleases. Sometimes in this life, it stings a sin-
ner and forces him to confess his iniquities: But its power will be
better known at the day of judgment, when all the wicked will be
made to feel the justice of theii own condemnation.

JUNE 9.] CHRIST THE FATHER'S WITNESS. 261

While the guilty Jews were escaping from the temple, the Lord was
stooping down to write upon the ground. It appears that he had not
looked up to observe their confusion. But after they were gone, he
lifted himself up to speak to the sinful woman. There she was stand-
ing in the midst ! How awful was her situation at that moment ! She
was in the presence of one who might have condemned her to ever-
lasting destruction. Instead of condemning, he began to converse
with her, " Woman, where are those thine accusers ? Hath no man
condemned thee ?" Her answer was full of reverence and awe. " No
man, Lord." With what feelings must she have awaited the Lord's
next words ! They were full of mercy, and also of holiness : " Nei-
ther do I condemn thee ; go, and sin no more."

Jesus did not come into the world to act as an earthly judge ; but
hereafter he will condemn the wicked, as well as save the righteous.
This woman will stand before him at the day of judgment ; she will
then hear either that she is pardoned or condemned. We know nothing
of her history after this interview. Was her heart drawn to the Lord
by his merciful treatment, or did she go from his presence to plunge
into new crimes ? It is an awful thing to abuse mercy. Can we re-
member any period in our lives when we seemed to be on the point
of receiving the punishment due to our sins, and when the Lord, in-
stead of dealing with us as we deserved, spared us ? Ought not such
forbearance to win our love ? There was a dying girl who first learned
to love the Saviour from reading the account of his treatment of this
sinful woman. Though she had never committed open transgressions,
she knew she was a sinner, and needed pardon. When she read this
history, she felt that Jesus was infinitely gracious, and she believed
that he would not cast her out.

Evening Scripture portion. Ez. XVIII. 19 to end " Why will ye die ?"

JOHN "VIII. 12-20. Christ declares that the Father is his witness

WE behold our blessed Saviour again surrounded by those enemies
who had so lately retreated ashamed from his presence. The officers
had refused to take him, after hearing him invite the thirsty to come
and drink. But the Pharisees persisted in their wicked designs,
though they heard him say, "I am the light of the world : he that fol-
loweth me shall not walk in darkness, but shall have the light of life."
Instead of following the light, they accused him of speaking false-
hood, and insolently said, "Thou bearest record of thyself: thy
record is not true" They referred to words Jesus had once uttered,
"If I bear witness of myself, my witness is not true," (John v. 31,)

262 CHRIST THE FATHER'S WITNESS. [JUNE 9.

but by this he meant, " If I only bear witness of myself, and have no
other witness, then my record is not true." But He had another wit-
ness, even the Father, who had declared by a voice from heaven that
Jesus was his beloved Son, and who had enabled him to do astonish-
ing miracles.

The Pharisees scornfully inquired, " Where is thy Father ?" How
different from the request which an apostle afterwards made, " Show
us the Father, arid it sufficeth us !" These unbelieving .Jews did not
desire to know the Father ; yet they thought they knew him already.
Jesus told them plainly, u Ye neither know me, nor my Father."
Would He say this to any of us, if He were now to speak to us ? No
reasonable creature can be happy, who does not know his Creator.

If we were not sinful creatures, the first desire of our hearts would
be to know God. A child desires to see his parent. If a mother
were to tell her little son that his father, who had long been absent in
a distant country, would soon return, would not the child be glad?
But if the child were wilful and wayward, and had heard that his
father would restrain him from fulfilling his sinful inclinations, in that
case he would not desire to see him return. Men have heard that God
hates evil, and therefore they do not desire to know Him.

If they were not sinful, they would learn to know him from the
works of creation. It is written, " That which may be known of God
is manifest in them, for God hath showed it unto them." (Rom. i. 19.)
How hath he showed it unto them? " By the things that are made."
By the earth, and sea, the sun, moon, and stars ; by the animals
from the enormous whale that agitates the ocean, down to the tiny in-
sect that floats in the breeze. But men did not gain the knowledge of
God by the works of creation. " They glorified him not as God."

The works of Providence are even greater than those of creation.
It is of those works that David speaks in the Psalms, when he says,
" How great are thy works !" (Ps. xcii. 5.) If men were not sinful,
they would learn to know God from the works of Providence. St.
Paul said to the Athenians, God " hath made of one blood all nations
of men for to dwell on all the face of the earth, and hath determined
the times before appointed, and the bounds of their habitation ; that
they should seek the Lord, if haply they might feel after him, and find
him." (Acts xvii. 26, 27.) But did men feel after him? No: they
wandered farther and farther from him.

But in the fulness of time God sent forth his Son.

And why did He send Him ? That He might teach us to know
God. And all who believe in Jesus Christ know the Father. They
know Him to be the God of holiness, and yet of mercy ; so holy, that
he will not clear the guilty ; and yet so merciful, that he will pardon
the vilest sinner who trusts in the blood of his Son. But they never
could have known Him, if Jesus had not come in the likeness of
sinful flesh, and died upon the cross for their sins.

Do we know God ? Do we desire to know him ? How awful it

JUNE 10.] CHRIST WARNS HIS ENEMIES. 263

would be to hear the Lord Jesus at the judgment-day declaie, "If ye
had known me, ye should have known my Father also." No one will
be able to reply, " I desired to know God, but could not find him."
O no, all who seek to know Him, shall find Him.

Evening Scripture portion. Rom. I. 1-23. The knowledge of God.

JOHN VIII. 21-27. Christ warns his enemies against dying in their

sins.

THE Lord Jesus plainly told his disciples in their retired conversa-
tions, that he should be crucified ; but he did not speak so plainly to
his enemies : he only gave them, hints concerning his approaching
death. When he said, " I go my way," they understood him not. At
last they formed a conjecture concerning his meaning, and said, " Will
he kill himself?" They did not venture to put the question to the
Lord himself, but consulted with each other on the subject. He knew
their thoughts, and by his reply showed that he had alluded to his
death. He would not indeed kill himself. Those who with wicked
tongues now insulted him, with wicked hands would slay him. He
would die upon the cross, but far worse would be the manner of their
death : they would die, perhaps, in a bed, surrounded by weeping
friends, but in their sins.

When the Lord said to his enemies, " Ye are from beneath," he did
not mean to say that they had ever lived with Satan in hell ; but he
meant that they partook of the nature of Satan, and were like him in
pride, and hatred, and unbelief. All the inhabitants of this world are
.divided into two classes : of one it may be said, they are from be-
neath ; of the other it may be declared, they are from above, having
been born again by the Holy Spirit. An old writer observes, that
though the children of different families are mingled in the day, when
night comes on they return home to their fathers' houses. When the
night of death comes, the children of Satan will go to their father's
dark and horrible abode, and the children of God will go to their
Father's light and glorious abode. And whither shall we go ? Re-
member the words of Jesus, " If ye believe not that I am he, ye shall
die in your sins."

There is only one way of becoming the child of God : it is by be
lieving in Jesus. The Jews scornfully inquired, " Who art thou ?"
Let us humbly ask the same question. Let us say as Saul did when
Jesus spoke to him from heaven, " Who art thou, Lord ?" He will
reveal himself to all who desire to know him. He left his Father's
house to seek us who were wandering about this world. He desires
to bring us to his home. There is room for us, as well as for Him, in

264 HE INSTRUCTS THE NEW BELIEVERS. [JUNE 11.

the palace of the great King. He said to his beloved apostles, " In
my Father's house are many mansions." When night comes on it will
be delightful to go to such a home. But what would it be to feel in
dying that we were not going to God ! A woman who had lived a
careless life, expressed no fears on her dying bed, till the last day
and night of her life arrived. Then she was heard to cry out repeat-
edly, " I am going, I am going but not to God."

Evening Scripture portion. Rev. XIV. Judgment and salvation.

JOHN VIII. 28-42. He instructs the new believers.

WE have followed the Saviour through scenes of contempt and in-
sult ; but at length we hear, that while he rebuked his enemies, many
believed on him. The Lord did not overlook these new believers.
As the mother bestows unceasing care, and peculiar tenderness on her
infant, especially when so weakly that its life seems doubtful ; so the
Saviour turned towards those who had just embraced the truth, and
addressed to them words of counsel and encouragement. Are there
any of us who need such instruction? Let us consider the counsels
of the all- wise Saviour to his weak followers.

" If ye continue in my word, then are ye my disciples indeed ; and
ye shall know the truth, and the truth shall make you free." Contin-
uance is the difficulty. To believe for a little while will not save the
soul. There are many stony-ground hearers, who receive the word
with joy. There are many thorny-ground hearers, who bring forth
fruit, but not to perfection. These do not continue in the word.

What blessings are promised to those who, in spite of enemies, and
temptations, and afflictions, continue in the word ! Christ said to
them, " The truth shall make you free." Are we not free by nature ?
Men think they are free that they can do what they will, and be
what they please. But they are deceived. The Jews misunderstood
the nature of the freedom of which Jesus spoke : they thought that he
spoke of national freedom. But they did not even possess that free-
dom ; for though they said, " We were never in bondage to any man,"
the assertion was not true : at that very time they were in bondage to
the Romans, and paid taxes to the Roman emperor.

But it was not of national freedom that Jesus spoke ; he meant the
freedom of the spirit. All sinners are slaves. " Whosoever commit-
teth sin is the servant (or slave) of sin." Satan has power over the
spirits of sinners. He stirs up the evil passions of their hearts, and
urges them to commit sinful actions. God restrains him in the exercise
of his power ; but He has not yet deprived him of it. How then can
sinners be made free ? By believing in the Son of God. Then their

JUNE 12.] CHRIST ACCUSES HIS ENEMIES. 265

chains fall off, their cruel master flees, and their gracious deliverer
adopts them into his family.

A little parable seems to be contained in our Lord's discourse. In
one large house there dwell together a numerous family. God is the
master of this house, and knows the character of each member. This
house contains all those who profess to believe in Christ. But some
of its inmates are really the slaves of Satan, while some are the chil-
dren of God. Shall Satan's slaves always remain in the house? No ;
they shall be cast out. But the children of God shall never quit their
father's roof. " The servant abideth not in the house forever ; but
the son abideth ever." And when the servants of Satan are cast out,
then the children of God shall ascend to the upper room, where their
Father unveils his glorious countenance, and invites his elder sons and
daughters to partake of the heavenly feast.

Evening Scripture portion. Rom. VI. The slavery of sin.

JOHN VIII. 43-50. Christ accuses his enemies of being the children

of Satan.

IT may well excite dismay in the bosom of a human creature to
hear these words ; "Ye are of your father the devil." A faithful
minister once preached from these words in a village church, to a
numerous congregation of very poor people. Great was the conster-
nation with which some of them heard, for the first time, that
those who lived in sin were the children of the devil. Poor neighbors
met one another, and lamented with tears over the awful truth. Nor
did they lament or weep in vain ; for some who were then the children
of wrath, became by faith the children of God. One of these
blessed converts, in extreme old age, would often lift up her withered
hands, and thank God for having shown her the danger she was in.

And what are the marks by which the children of Satan may be
known ? The marks are the features of their father. He was a
murderer and a liar from the beginning, even from that awful and
mysterious hour when he departed from the truth ; for he was
created in the truth. God, who created all things, can create nothing
evil ; therefore Satan and all the wicked angels were originally good.
How evil sprang up in them, no human creature knows ; it is a deep
mystery, not revealed to us. It is sufficient for us to know that
Satan was good that he became evil, and will continue so forever.
After his fall, he was a murderer, and sought to murder the souls of
Adam and Eve, by tempting them to sin, and to murder in them the
whole human race for in Adam all die. So dreadful a crime was

266 CHRIST SPEAKS OF ABRAHAM. [JUNE 13

never again perpetrated upon earth, till Satan's own children, at the
instigation of their father, murdered the Son of God, who came down
from heaven to save sinners.

Satan is not a murderer only ; he is also a liar. He commits his
murders by means of lies : he used a lie to murder Eve, when
he said, " Thou shalt not surely die." And still he murders by lies ;
for he tempts men by deceiving them. He persuades tKem that sin
will make them happy, and that it is not dangerous. Above all,
he speaks lies of God. He endeavored to set Adam and Eve against
their best Friend, by slanders ; for he said that God had forbidden
them to eat of the fruit of the tree, because He feared they should be-
come wise.

Satan still speaks lies of God, representing him as a God whose
service is bondage, whose promises are unfaithful, and whose
threatenings are uncertain. Thus men are induced to keep at a
distance from God. As long as men believe Satan's lies, they cannot
hear God's words, or understand the Bible. But Jesus came to unde-
ceive us, and to defend his Father's character. Why will not men be-
lieve his report? Shall we still be deceived by the lies of Satan,
when Jesus tells us the truth! Satan has deceived all who have
trusted in him ; the Son of God has never deceived one. Who ever
heard of a dying believer exclaiming, " I have been deceived : I
trusted in the Saviour, and I have found his promises vain ?" No true
believer, however afflicted, has spoken thus. All dying Christians
have said by their looks, and many by their words, " He is a faithful
God."

Evening Scripture portion. Jude. The fall of Satan.

JOHN VIII. 51 to end. Christ speaks of Abraham.

ONE of the most -precious promises ever made, was received with
the most insulting contempt. The Lord declared, " If a man keep
my saying, he shall never see death." The Jews replied, " Now we
know thou hast a devil." If they had not been themselves the
children of Satan, they would not have uttered such language. They
did not choose to understand the meaning of the promise. They said,
" The prophets are dead." But to what did our Lord refer when he
said, " If a man keep my saying, he shall never see death ?" He did
not speak of the separation of soul and body. That is not death to
the righteous, for the soul rests with God, while the body sleeps in
the grave. He spoke of another death, called the second death. It
is the separation of soul and body from God forever and ever. That

JUNE 13.] CHRIST SPEAKS O ABRAHAM. 267

is death. None shall taste it who keep Christ's saying. What say-
ing ? His saying concerning himself, that He is the Son of God and
the Saviour of men. For on another occasion he declared, "God so
loved the world, that he gave his only-begotten Son, that whosoever
believeth in him should not perish, but should have everlasting
life."

When the Jews insolently inquired, " Whom makest thou thyself?"
the Lord did not choose to tell them plainly who He was ; but he
told them who they were NOT. They professed to be the children of
God. But Jesus told them that because they said " He is our God,"
they were " liars" How awful is the situation of that man who can-
not say, " My God," without uttering a falsehood ! We pity the
child who cannot say to any living person, " My father," or "My
mother ;" but how much more ought we to pity the soul who cannot
look up to heaven and say, " My God !"

What a testimony Jesus bore to his faithful servant Abraham ! He
said, " Your father Abraham rejoiced to see my day, and he saw it
and was glad." The great joy of Abraham's life was not his beloved
Isaac, but his more beloved Saviour. It was that promised Son who
was the chief object of his faith. When God said, " In thy seed
shall all the families of the earth be blessed," then he looked forward
to the coming of the Saviour of the world. Then " he believed God,
and it was accounted unto him for righteousness." Even Abraham
was saved, not by his own righteousness, but by the righteousness of
another. Like us, he was by nature a child of wrath, and it was by
grace he became the friend of God, and the father of believers.

The Jews continued to distort the words of Jesus. Because he
said, that Abraham had seen his day, they said, " Hast thou seen
Abraham ?" who had lived two thousand years before. And what
was the Saviour's reply ? He did not say, " I have seen Abraham ;"
he said much more than that. He did not say, " Before Abraham I
was" He said more than that. " Before Abraham I am." The ex-
pression " I am," gives the idea of an existence that had no beginning,
and will have no end. Such is God the first and the last. No
human understanding can grasp the idea of existence without begin-
ning and without ending. But let us rejoice in the thought that before
we were God existed. He ever lived. No plans could be formed
against us, before He had arranged every thing concerning us !
" Known unto God are all his works from the beginning of the world."
(Acts xv. 18.)

Evening Scriptu;e portion. Gal. III. The faith of Abraham.

268 THE RETURN OF THE SEVENTY DISCIPLES. [JUNE 14.

LUKE X 17-20. The return of the seventy disciples.

IN the first verse of this chapter it is recorded that the Lord sent out
seventy disciples to preach. Now we hear of their return.

While they had been visiting the towns and villages, their Lord had
been engaged in teaching at Jerusalem. We have heard to what trials
he was exposed in that wicked city from the scoffs of his enemies. How
great must have been the relief to his sorrowful spirit, when he found
himself again in the midst of his attached followers ! The messengers
returned with joy. They rejoiced because the devils had been subject
unto them through Christ's name. The Saviour seems to have par-
taken of their joy when he uttered these mysterious words : " I beheld
Satan like lightning fall from heaven." Could any sight be more
suited to occasion joy to Satan's great enemy and conqueror ? When
a cruel tyrant is slain, the captives in his dungeons are set free. An
interesting account has been written of the destruction of the Inquisi-
tion at Madrid in 1809. The wicked men who ruled over that dread-
ful prison were slaughtered by the French soldiers. At the same time
the dungeons were visited, and were found full of miserable captives.
Those who had been for many years pining under the fear of death,
were suddenly restored to the light of day, and to all the enjoyments
of life. Great was the joy felt by the soldiers who wrought this great
deliverance !

But who can conceive the joy that our Saviour felt when he looked
forward to the consequences of Satan's downfall ! Already the people
of God are delivered from his power. The day shall come when the
old serpent will deceive the nations no more. At the end of the world
he will be cast into the lake of fire and brimstone, and " shall be tor-
mented day and night forever." (Rev. xx. 10.) This deliverance
Jesus obtained for us by his own death.

Christ gave his disciples power to tread on serpents and scorpions,
and over all the power of the enemy. Did He mean literal serpents
or spiritual serpents ? Did He not mean both ? The disciples were
shielded from the attacks of all venomous creatures. In our Lord's
parting charge he said to them : " These signs shall follow them that
believe : they shall take up serpents." (Mark xvi. 18.) In the same
charge he said also, " In my name they shall cast out devils." Christ
must have alluded to Satan and his angels when he spoke of " all the
power of the enemy."

Well might the disciples rejoice in the wonderful gifts they pos-
sessed. Yet they had a greater cause for joy. Their names were
written in heaven. The Lamb has a book of life, in which he has
written the names of all who shall never taste the second death. It
contains not only the names of the apostles, but of all who love Jesus.
As a father writes down in his great Family Bible the names of all his
children, so God writes down in the book of his remembrance the

JUNE 15.J THE SAVIOUR'S JOY. 269

names of all His children. A father may some day have to read, with
a sigh and with a tear, the list of his family ; but Jesus shall never
lose one of the members of His family ; they shall live forever who-
are written in the book of life. Is it our chief desire to have our
names written there ? If this be our supreme desire, we must be
saved. Those who perish, perish because they will not come and ask
for life.

O that this awful sentence might awaken those who are now uncon-
ce'med about their precious souls ! " Whosoever was not found writ-
te a in the book of life, was cast into the lake of fire." (Rev. xx. 15.)

Evening Scripture portion. Rev. XX. The look of life.

LUKE X. 21-24. The Saviour's joy.

A MAN'S character is shown by the causes of his grief and of k.s
oy ! We might learn to know ourselves better than we do, if each
would inquire, " What are the things that please, and grieve me most ?"
We shall find that we are by nature selfish, that we are too much
concerned about the events that befall ourselves, and too little about
those that befall our fellow-creatures. Above all, we are naturally in-
different to the glory of God. None, except those who are converted,
care in the least degree whether God is honored or despised.

The object that lay nearest the Saviour's heart was the glory of his
Father. He rejoiced in spirit, because his Father had revealed to
babes the things concerning Himself, for by this means the glory of
God is increased. If the wise and learned alone were saved, it would
seem as if they had saved themselves by their own wisdom and learn-
ing ; but when it is babes chiefly who are saved, then it is clear that
God saved them by His great power. Those are compared to babes
whom the world esteems foolish and ignorant. Most of the disciples
were chosen from among such people. The world called Peter and
John unlearned. (Acts iv. 13.) The apostle Paul was not unlearned ;
but he did not trust to his own wisdom, but came like a babe to learn
of Jesus. None can explain the manner in which God teaches the
soul. We do know the subject of his teaching it is Himself. We
are by nature unacquainted with God. To know Him is the great
object of life. To die without knowing Him is to perish. The Sa-
viour, in his prayer just before he was crucified, said to his Father,
" This is eternal life, to know thee, the only true God, and Jesus
Christ whom thou hast sent."

No man comes to Jesus till he has heard and learned of the Father.
Then he goes as a penitent sinner to the Saviour. How does Jesus
receive him ? He has declared, " Him that cometh unto me I will in

270 THE GOOD SAMARITAN. [JUNE 16,

nowise cast out." He teaches the sinner to know the Father ; He
shows him the Father's love in sending his Son to be the Saviour of
.the world ; he shows it to the heart, as well as to the understanding.
It is with the heart we know our friends ; it is with the heart we must,
know God. How different is the feeling that we have when we have
become intimate with a person, from that which we experience when
we have only heard him described, and have not known him ourselves !

We may hear a great deal about God, but till we listen to his voice
speaking to our hearts we cannot know Him. It is sweet to hear him
say, " Seek ye my face," but sweeter still to hear him declare, " Thou
art mine." Then the heart, moved by the Spirit, answers as David
did, " Lord, thy face will I seek," and " Thou art my God."

Jesus has observed every desire that has ever entered into the heart
of his creatures, and he remembers those of his servants of old. The
ancient prophets desired to know him ; there were even kings who
esteemed the knowledge of God far above their earthly treasures.
Such were the feelings of the great Melchisedec, and of the victorious
David. But while they were on earth they never knew as much
of God as the apostles did while they lived ; nor did they ever hear as
much as we have heard. Is it our desire to know Him better than
we do ? He observes the desires of our hearts : and he would be
pleased to see in us the same feeling that Moses had, when he said,
" I beseech thee, show me thy glory."

Evening Scripture portion. 2 Samuel XXIII. 1-23. David's chief desire

LUKE X. 25-37. The good Samaritan.

THIS lawyer, who came to Jesus, was a man whose office it was to
study the law of God, and to explain it to others. It was therefore to
be supposed that he understood it well himself. And he did under-
stand the letter of it, but not the spirit. He knew the words of the
law, but he was ignorant of their spiritual application.

He came with the wicked intention of insnaring Jesus, by asking
him questions that should lead him to give some answer contrary to
what Moses had written. But how completely was he foiled in his
design ! Instead of answering his question, " What shall I do to in-
herit eternal life?" the Lord asked him another question, ' : How
readest thou ?" thus showing that he approved what was written by
Moses.

The lawyer gave a correct answer. He said that the duty of man
consisted in the love of God and the love of his neighbor. But what

T UNE 16.] THE GOOD SAMARITAN. 271

is this love ? It far surpasses man's ideas. Let the angels tell us
from their high abodes in glory, what it is to love God. v It is to de-
light in him perpetually, to show forth his praise, and to do his will
without weariness and without fault. What is the love of the neigh-
bor ? Jesus explained it in the beautiful history of the good Samari-
tan. On whom had the Samaritan mercy ? On a Jew a man of a
nation whom he had been brought up to detest. Neither did he act
from a sense of duty alone ; he had compassion on the poor traveller :
he paid him immediate attention : he treated him with tenderness,
binding up his wounds : he expended his property upon him, " pour-
ing in oil and wine :" he incurred fatigue, and perhaps loss of rest, for
he took care of him at night. He made provision for his future com-
fort, by leaving twopence (or two days' wages of a laborer) with the
innkeeper, and promised to pay whatever greater sum might be spent,
putting no limits on the amount, though he could not know how long
the sufferer might languish. And all this he did for a stranger!
What must that man be to his friend and his brother, who treats a
stranger with such generous kindness !

But if we are inclined to think the Samaritan overstepped his duty,
let us remember the words of Jesus, " Go thou and do likewise."
And when we have done it, we shall still be unprofitable servants, and
have only done what it was our duty to do. Remember, remember
what HE did for us, who gives the command. The Samaritan showed
mercy to a stranger, but he showed mercy to his enemies. And what
mercy ! He bore the wrath and curse of God to save us from de-
struction. None of us could bear what he did. But if we have the
Spirit of Christ dwelling in us, we shall walk in his steps.

There are at this moment in South Africa, two Moravian mission-
aries, who have gone to spend their days in a hospital for lepers
among pitiable objects, whose hands and feet are falling off. No one
who ever enters that hospital is permitted to leave it. The mission-
aries saw the door close upon them, and felt content to be banished
from human society for the sake of the poor sufferers within.

Let us not be satisfied with admiring the devoted conduct of these
men ; but let us seek for objects on whom to show mercy. Do we
know of none to whom we can be kind ? Is there no fatherless child
who needs our help? No widow, no stranger, no sufferer, whom we
could comfort ? Perhaps to-day we may meet with one that we never
heard of before. May God put into our hearts the love that dwells in
his own, that we may act kindly to every afflicted person we see this
day.

Evening Scripture portion. Exodus XXIII. Kindness to the stranger.

272 MARTHA AND MARY. [JUNE 17.

LUKE X. 28 to end. Martha and Mary.

WHEN a monarch enters into the house of one of his subjects, his
looks are observed in order to discover what objects pleased him, his
words are treasured up, his minutest actions are noticed and remem-
bered. If the Son of God were to enter into the family of a true be-
liever, with what anxiety would his looks, his words, his actions, be
watched ! Every sincere disciple would seek with trembling eager-
ness to ascertain whether the Lord approved his conduct.

And did not those who loved Jesus when he was on earth, expe-
rience these feelings ? When they saw him approach their dwellings,
they must have longed to obtain his company, and when he was seated
beneath their roofs, they must have used their utmost endeavors to
do him honor. The Lord's visits were, no doubt, hailed with de-
light by the beloved family of Bethany. Both Martha and Mary de-
sired to please their heavenly guest, but they acted in a very different
manner. Martha was so little acquainted with his mind, that she
endeavored to provide a sumptuous entertainment ; while Mary sat
at his feet and heard his word. In the east it is the custom to sit
upon the ground or on low couches ; therefore there was nothing
unusual in Mary's posture. While one sister was listening with
devout attention to the words of Jesus, the other was offended be-
cause she was left alone to prepare the feast. So confident did
she feel of the acceptableness of her services, that she believed the
Lord would reprove her sister for not helping her. She said to the
Lord, "Dost thou not care that my sister hath left me to serve alone ?"
If she had been of a more loving spirit, she would have gladly served
alone, that her sister at least might enjoy the Saviour's instructions

How many Christians fall into Martha's error ! They imagine that
much pomp and parade and splendor in religious worship are honor-
able to God, and they expend strength, and time, and money, in pro-
moting these objects, while they lose many precious opportunities of
growing in the knowledge of Christ : and, not content with acting in
this manner themselves, they often blame those who devote their chief
attention to the word of God.

How beautiful an example does Mary afford to those who are un-
justly accused by their fellow- Christians ! She remained silent, and
left it to her Lord to answer for her. Perhaps Martha was surprised
at receiving reproof instead of commendation. The sister she blamed
was praised, and the conduct she thought so admirable was censured.
The Lord will pronounce many sentences at the last day that will
surprise even his sincere followers. Though Martha was careful, and
troubled about many things, we know that she was a real believer, but
she had not so enlightened a mind or so devoted a heart as her meek
and lowly sister.

JUNE 18.] CHRIST ENCOURAGES HIS DISCIPLES. 27

Mary cared as much as Martha for the comfort and honor of her
Lord. On another occasion she showed her love by expending her
choicest treasures upon his precious body, for she poured the oint-
ment on his head just before his death and burial. But she knew that
the day-spring from on high had visited us, "to give light to them that
sit in darkness and in the shadow of death," and she opened her heart
to receive those living beams.

Do we desire to enjoy the light of life ? Let us get alone with
Jesus, and speak to him in prayer, and hear what he will say to us in
his word.

Evening Scripture portion. Ps. CXIX. 97 to 182. Love to God's law.

LUKE XI. 113. Christ encourages his disciples to pray.

How blessed must have been those seasons in which the Saviour
engaged in prayer with his beloved disciples ! Once we find him pray-
ing with them on the mount of transfiguration ; at another time in
the garden of Gethsemane. On this occasion the name of the place
is not recorded. Surely that was hallowed ground, where the Son of
God offered up on the spotless altar of his heart the pure incense of
prayer and praise.

After hearing his prayers, the disciples felt conscious of their own
inability to pray. They were, like us, compassed with infirmities, and
knew not what to pray for as they ought. In the spirit of little chil-
dren they said to their Master, "Teach 'us to pray." This petition
was pleasing to their Lord : it was immediately granted. The prayer
he now taught them he had uttered in their presence when he delivered
his sermon on the mount ; but the disciples needed repeated instruc-
tions. It is a prayer for all that can make a human soul happy ; nay
more it is a prayer for all that can make the universe happy.

The first three petitions may be called prayers for God, as it is
written in the Psalms : " Prayer also shall be made for Him con-
tinually." (Psalm Ixxii, 15.) The happiness of the universe depends
upon God being established upon his throne. All creation would be
filled with joy, if the name of the great and holy God were hallowed ;
if his kingdom were come ; if his will were done ; as it is written :
" Let the floods clap their hands ; let the hills be joyful together be-
fore the Lord, for He cometh to judge the earth." Were any other
being raised to this exalted state, he would neither be happy himself,
nor would he make his fellow-creatures happy. No Being but God is
fit to be adored, to reign over all worlds, and to do what He will.
Satan once aspired to sit in the seat of God, and what was the con-

274 CHRIST EXPOSES HYPOCRISY. [JUNE 19.

sequence ? He became eternally wretched, and he plunged a host of
his angelic companions in the same misery.

There are some petitions in this prayer suitable for fallen man
alone, in all his weakness and his wo. We are made of clay, and
we need bread; therefore we say, "Give us our daily bread." We
have sinned, and we need pardon ; therefore we say, " Forgive us our
trespasses." We are liable to be conquered by sin and Satan, and we
need deliverance from their power, and we cry, " Deliver us from
evil."

If our hearts are in tune with this prayer, they are right in the sight
of God. The unconverted never feel desirous for the things men-
tioned in this prayer, except for their daily bread. And are they satis-
fied with daily bread ? no ; they are not content with necessary
things, with food, raiment, and a shelter from the storm ; they enter-
tain a thousand exorbitant wishes ; they desire pleasure, or praise, or
wealth, or some other worldly gift which God has not promised to be-
stow. Instead of cherishing these unreasonable wishes, the Christian
longs for the pardon of his sins, and for his deliverance from the evil
one. Will these desires be granted ? Will an ungracious friend arise
to grant a request that is urged in an earnest manner ? And shall a
gracious God refuse to hear fervent prayer ? Will a sinful father give
bread, and not a stone to a hungry child ; a fish, and not a serpent ;
an egg, and not a scorpion ? And shall our Holy Father give hell to
those who ask for heaven 1 Since the beginning of the world He has
never treated one of his children in this manner, and He never will.

Evening Scripture portion. Ps. LXV. The power and goodness of God.

LUKE IX. 37-44. Christ exposes the hypocrisy of the Scribes and

Pharisees .

WE never hear of the Saviour refusing to visit those who besought
his company. Yet no scene could have been more trying to his feel-
ings than a Pharisee's house. The society of publicans and sinners
was less revolting to Him than that of proud self-righteous Pharisees.

One of his first actions gave offence to his host. Knowing that the
Pharisees imagined that washing their hands before dinner rendered
them holy, He purposely neglected to observe this custom. The ruling
desire of the Pharisees was the praise of men. No person can desire
earnestly both the praise of men and the praise of God ; for no man
can serve two masters. Just in proportion as we seek honor from
men, we shall be indifferent to honor from God. The reward the
Pharisees sought was, a high place in the world's esteem. They loved

JUNE 19.J CHRIST EXPOSES HYPOCRISY. 275

the uppermost seats in the synagogue ; (for the most learned and re
spected among the Jews were permitted to read the law on the Sab-
bath-days in their sacred assemblies.) When they entered the market-
place, the Pharisees were gratified at receiving tokens of veneration
from the multitude ; they were constantly seeking the gratification of
their pride ; and whether in the house of God, or in the public throng,
they were thirsting for human honor.

What were the means they pursued in order to obtain it ? They
diligently observed all the forms of religion : they fasted and made
long prayers, and even insisted on giving a tenth of the smallest herbs
to the priests. But they neglected all secret duties. They were so
much occupied in pleasing men, that they never thought about pleasing
God. Secret prayers, secret charities, secret acts of justice, secret
feelings of love to God of all these they knew nothing.

To what did the Lord compare these vain-glorious men ? To cups
and covered dishes, that looked bright outside, but were full of cor-
ruption within : and to graves that were grown over with grass, but
that contained dead men's bones.

Are not each of us conscious that we have, by nature, a strong de-
sire for the praise of men, and no desire for the praise of God ? This
is one of the effects of the Fall. Angels are not coveting the admira-
tion of their companions in bliss ; their eyes are fixed upon their
Father's face, and in His smile they live and rejoice.

What confusion it would introduce into heaven were a creature to
enter there who wishes to be admired ! He would find, that though all
the blessed inhabitants love one another, that they admire God alone,
and are perpetually engaged in singing, " Blessing, and glory, and
honor, and power be unto Him that sitteth upon the throne, and unto
the Lamb, forever and ever." (Rev. v. 13.) How dejected a Phar-
isee would feel in such a scene !

Does our happiness depend upon our being noticed and honored ?
If it do, we are not fit for heaven. Job said, " Behold, I am vile."
Isaiah said, " I am a man of unclean lips." Abraham said, he was
but dust and ashes ; David, that he was shapen in iniquity ; and Paul,
that he was the chief of sinners. Yet these were some of the brightest
saints who ever lived upon earth. Do we feel, as they did, unworthy
of favor and honor ? The wicked boast, " I am not polluted ; I am
innocent." (Jer. ii. 23, 35.) Some even dare to say to their fellow-
sinners, " Stand by thyself, for I am holier than thou." (Is. Ixv. 5.)
What does God say of such proud sinners ? " They are a smoke in
my nose." But of a penitent, washed in the blood of Chrst, and
clothed in his righteousness, He speaks thus : " His beauty shall be
as the olive-tree, and his smell as Lebanon." (Hos. xiv. 6.)

Evening Scripture portion. Job XV. The insignificc nee of man.

276 CHRIST EXPOSES THE LAWYERS. f JUNE 20.

LUKE XL 45 to end. Christ exposes the wickedness of the lawyers

THE meek and lowly Jesus took no pleasure in denouncing woes
upon sinners, but he was too faithful to conceal from them his abhor-
rence of their crimes.

Among the guests at the Pharisee's house there were some law-
yers. They were Scribes of the highest order, whose office it was to
explain the law of God to the people. One of them having heard
Jesus say, " Wo unto you Scribes and Pharisees, hypocrites," (verse
44,) replied, " Master, thus saying, thou reproachest us also." Re-
proof was by him considered as reproach. Instead of confessing his
sin, and seeking pardon, he only desired to justify himself.

The Lord did not leave these Scribes in ignorance of what par-
ticular parts of their conduct he condemned. He mentioned three
glaring sins which they committed.

(Verse 46.) " Ye lade men with burdens grievous to be borne, and
ye yourselves touch not the burdens with one of your fingers." This
was the first sin reproved. These lawyers taught the people that they
must do many difficult things to please God, such as fasting, washing
often, making long prayers ; but they did not trouble themselves to do
the same.

The second sin reproved was " building the sepulchres of the
prophets." But how was this a sin ? It was one branch of the hy-
pocrisy of the Scribes. They did not build the sepulchres of
prophets, because they loved their holy characters, but because they
thought, that by doing honor to the pious dead, they should appear
pious themselves. It was evident they really approved of their
fathers' persecutions of the prophets. And how was it evident ? Be-
cause they persecuted the living prophets. They added to their guilt,
when, while their hearts were burning with anger against John the
Baptist, or against the Lord Jesus, they desired that a monument
should be raised to Elijah, or to some other old prophet. It is easy to
praise the dead ; they cannot offend us by their faithful reproofs, nor
shame us by their holy examples. Many praise the reformers and
martyrs of ancient days, who hate the piety of a brother, or of a
companion.

The third sin of the lawyers was, taking away the key of knowl-
edge. This was worse than binding heavy burdens on the people.
The burdens might oppress, yet they would not destroy ; but without
knowledge, the people would perish. If a man took away the key of
a place where the fire-engines were kept, and if the whole city were
burned through this conduct, how much ashamed he would be to ap-
pear among the poor houseless citizens ! And how much ashamed
will those be at the last day, who have taken away the key of knowl-
edge ! Those are guilty of this sin, who keep the Bible out of the
hands of the people ; and those also are guilty of it who pervert the doc*

JUNE 21.] CHRIST WARNS HIS DISCIPLES. 277

trines of the Bible, and hide from sinners the only remedy for their
guilt, the blood of the Lord Jesus Christ.

A faithful minister takes the key committed to him, and by unlock-
ing the mysteries of God, saves souls from destruction. It is a blessed
thing to go into the kingdom of God ourselves, and it is a more blessed
thing to help others to come in with us. The Lord Jesus has de-
clared, " Whosoever, therefore, shall break one of these least com-
mandments, and shall teach men so, he shall be called the least in the
kingdom of heaven : but whosoever shall do and teach them, the same
shall be called great in the kingdom of heaven."

Evening Scripture portion. 2 Chron. XXIV. Zechariah the prophet.

LUKE XII. 1-12. Christ warns his disciples against hypocrisy.

WE have lately read the Saviour's warnings to the Scribes and
Pharisees ; now we find him addressing' his own disciples. An im-
mense multitude had been collected by his fame, and were eagerly lis-
tening to his wonderful words. Before them all, He plainly said to his
disciples, " Beware ye of the leaven of the Pharisees, which is hypoc-
risy." This was not the first time he had uttered this warning. On
one occasion his disciples had not understood what he meant by the
leaven of the Pharisees; but now all understood, for he explained the
metaphor, and declared that hypocrisy was the leaven to which he
alluded.

And are the sincere disciples of Christ in danger of being infected
by hypocrisy ? Yes, even they may be tainted by this sin, though
they cannot be given up to its power ; for God will preserve them
through faith in his name. Peter, and Barnabas, and several other
Christians, were once guilty of an act that bordered on hypocrisy : it
is called in Scripture " dissimulation." They dissembled with regard
to eatig with the Gentiles, and were publicly rebuked by the apostle
Paul. (See Gal. ii.)

The Lord suggested a powerful motive to guard the heart against
hypocrisy, the discoveries and exposures of the judgment-day. Then
all that has been hid will be known. Not only will the mask be torn
from the deliberate hypocrite, but the veil which has been cast over
any part of the conduct of true believers will be lifted up.

The Lord foresaw all the temptations that would assail his beloved
disciples, and he endeavored to strengthen them to meet their trials.
One of their most powerful temptations would be (NOT to put on, as
the Pharisees did, the appearance of religion, but) to conceal the love
they really felt for their Lord. He knew that bloody crosses and
burning flames would be used by their enemies to induce them to de-

278 THE RICH FOOL. [JUNE 22.

ny his name. How tenderly he addresses those who would be called
to suffer for his sake ! " I say unto you, my friends, Be not afraid of
them that kill the body." He does not promise his disciples to pre-
serve them from death : but he does promise to keep them from hell.
He does not promise to prevent their being brought before rulers and
magistrates ; but he does promise to be with them in the painful hour,
and to teach them by the Holy Ghost what to answer.

How little Peter thought that he should ever be tempted to deny the
Son of man ! How little he knew that there was comfort for him in
these words : " Whosoever shall speak a word against the Son of
man, it shall be forgiven him !" He spoke against the Stu of man
when he said in the judgment-hall, " I know not the man ;" and when
he confirmed his words by oaths and curses. Our Lord knows not
only what trials we shall suffer, but what sins we shall commit. It is
most comforting to think that though all sin will be followed by sorrow,
yet that there is only one sin that cannot be FORGIVEN. It is the blas-
phemy against the Holy Ghost, and consists (as we believe) in contin-
uing to oppose the Gospel from deliberate malice, while, at the same
time, the Holy .Ghost has convinced the mind of its truth. This was
the sin of the Pharisees. Though they were fully convinced that
Christ was the Son of God, they were determined to hinder the people
from believing in him.

Some of Christ's true disciples have been overcome by fear when
placed before the bar of cruel judges, and have been tempted to deny
their Lord. But how bitterly did Jerome of Prague, and our own
Cranmer, bewail their sin ; and how fully did the Lord testify his for-
giveness by the support he afforded them when bound to the stake ! No
human heart can conceive the Lord's tenderness for his persecuted peo-
ple. Could a father forsake a child who had fallen into trouble on
his account? Can Jesus forsake his people when suffering for his
sake?

Evening Scripture portion. Gal. II. Dissimulation.

LUKE XII. 13-21. The rich fool who was suddenly cut off.

WHILE Jesus was instructing his disciples in the presence of the
multitude, he was interrupted by a man applying to him with this re-
quest : " Speak to my brother, that he divide the inheritance with
me." This man's thoughts were engrossed by a perishing inheritance,
while Jesus was pointing to that which fadeth not away.

Had the Lord come into the world to be a judge of temporal
affairs, he would have attended to the administration of justice : but
he had come for a different purpose, and he spent all his strength

JUNE 22.] THE RICH FOOL. 279

and all his time in finishing the work that his Father had given
him to do.

He made the request of this man the occasion of warning his disci
pies against the sin of covetousness. He had warned them against
hypocrisy, one of the chief sins of the Pharisees ; and now he bade
them beware of covetousness, another of their sins. He pointed out
the folly of covetousness by describing the case of a rich man who
was suddenly called away when he had been making plans for future
enjoyment. We often hear of these sudden removals, but we do not
know the secret thoughts of those who are thus unexpectedly cut off.
He, who knows all the thoughts of all the men that have ever lived
upon earth, has revealed to us what passed in the mind of a certain
man just before his death. This man had grown rich through the
fertility of his fields ; his bams were completely filled with corn,
wine, and oil ; and he determined to pull down these storehouses,
and to build larger. He never thought of distributing among the poor
the overflowings of his granary, and it is too probable that much of
his property had been acquired by the oppression of his laborers.
He made plans for his own happiness, but had no desire to make
others happy. He was so foolish as to believe that his soul would be
satisfied by the abundance of the things he possessed. A beast
indeed may be satisfied with a plentiful provision for its body ; but a
human creature has a soul that thirsts for some higher enjoyment than
this world can afford. Sumptuous feasts cannot make him happy ;
nor lovely gardens and splendid houses, nor scientific knowledge and
elegant accomplishments ; no, not even affectionate friends and duti-
ful children. Nothing but communion with God can fill the aching
void of the human soul. Adam was happy when he walked with
God, but when by sin he lost that privilege, he became wretched.
When man returns to God, he feels the first emotions of real bliss.
David knew this, therefore he said, " Return unto thy rest, O my
soul." How different was David's command to his soul from
that of the rich man, who said, " Soul, take thine ease ; eat, drink, and
be merry !"

But even if the things of this world could satisfy an immortal spirit,
there is one circumstance in our present lot that would embitter every
moment. It is the uncertainty of life. Many a rich man remembers
with uneasiness that he must one day (and he knows not how soon)
leave all his possessions. This conviction is like a thorn in many a
downy pillow, and in many a glittering crown. But he, whose history
the Lord related, had contrived to smother this unpleasant recollec-
tion. He was deceived by the fond hope of many years' enjoyment of
his riches. Well did he merit the name by which God called him,
"Thou/oo?/"

How many lost spirits are now execrating their own folly during
the short season granted them on earth ! What an opportunity we
are now enjoying of securing real and eternal happiness ! We might

280 CHRIST WARNS HIS DISCIPLES. [JUNE 23.

now;, during this life, become rich towards God. Those are truly rich
who have faith in the Lord Jesus. God has declared that some of the
poor in this world are rich in faith. (James ii. 5.) Faith is the gold
that Christ offers to bestow on all that ask it : "I counsel thee to buy
of me gold tried in the fire, that thou mayest be rich" (Rev. iii. 18.)
If faith is in our hearts, we shall never hear the summons, " Thou
fool, this night thy soul shall be required of thee." But rather, we
shall hear in God's appointed time a voice saying to our spirits,
" Come up hither." (Rev. iv. 1.

Evening Scripture portion. Eccl. II. Search after happiness.

LUKE XII. 22-34. Christ warns his disciples against worldly care-
fulness.

DOES the history of the rich man, whose soul was so suddenly re-
quired, concern the rich only 1 or does it concern the poor also ?

It was to the poor disciples that Jesus turned after he had related
the striking history, and it was to them these words were addressed :
" Therefore I say unto you, Take no thought for your life, what ye
shall eat; neither for the body, what ye shall put on." Covetousness
led the rich man to say to his soul, " Take thine ease, eat, drink, and
be merry ;" and covetousness might lead the poor disciples to ask,
" What shall we eat, what shall we drink, and wherewithal shall we
be clothed ?"

All sinners are inclined to ouer-value the creature, and to under-
value the Creator. The rich man betrayed this disposition by de-
lighting in his well-stored barns, and forgetting his all-sufficient God.
The disciples were in danger of repining when their scrips were
empty, and of forgetting their all-sufficient God. If you heard a
person lamenting greatly because there was no water in his cup, you
would suppose that he lived in a dry and thirsty land, where water
could not be found ; but if you knew that a fountain was playing at
his door,, then you would be astonished at his lamentations. Is not
God a fountain of good ? and is He not always near, and able to
supply all our need ? He does not even limit his goodness to those
who acknowledge his benefits : millions of thoughtless beings are fed
every day at his table, men who will not thank him, birds and beasts
that cannot. How many He remembers who continually forget Him !
And can He forget those who remember Him ?

Has he not afforded us abundant proofs of his remembrance of
all his creatures ? Every little bird that sings among the branches,
every painted flower that blooms among the grass, is a witness of the
Lord's loving-kindness. Each seems to reproach the child of

JUNE 24. _ CHRIST'S SECOND COMING. 281

God with his unbelieving fears, and to say, " Be r.ot of doubtful
mind."

The Lord has so formed his living creatures that they need con-
tinual supplies of food to preserve their existence. Why has he
formed us thus ? Was it not to teach us dependence upon Himself?
As we behold the throngs of people that pass along the street,
the thought may naturally arise, " How have all these people obtained
their bread this day ?" The reply is, " Through the kind providence
of God." Some of them, indeed, (unwilling to trust to this kind
Providence,) have resorted to wicked means to gain their living ; they
have acted dishonestly and deceitfully. But had they all sought his
kingdom and righteousness, would not their heavenly Father have fed
them from His own hand ? Undoubtedly he would. It is awful to
think what sins people are led to commit through want of trust
in God ; they steal, they tell lies, they break the Sabbath, they sell
pernicious liquors, and corrupting books ; because they believe, that
if they did not use these wicked means of gaining a livelihood, they
would be left to starve.

It is not surprising that those who do not know God should not
trust him. The surprising thing is, that any who do know him should
doubt his watchful care ! Has he promised to give a kingdom to his
little flock, and will he deny them daily bread ? Has God had mercy
on your soul, and will he neglect your body ? Do you believe that
He is love, and do you think that He will treat you as if He hated you ?

In the land of Canada there once lived a mother, who in her eager-
ness to obtain intoxicating drink from a newly-arrived ship, left her
babe upon the landing-place, and forgot to take it up again. It lay
all night neglected and forlorn, and perished before morning. That
mother was counted a monster. The Lord says to his children, " Can
a woman forget her sucking child ? Yea, they may forget, yet will 1
not forget thee." (Is. xlix. 15.) Yet where is the Christian who
places as much confidence in his Heavenly Father, as a little child
places in his earthly parents ?

Evening Scripture portion. Phil. IV. The Lord's care of his people.

LUKE XII. 35-48. Christ exhorts his disciples to watch for his
second coming.

THERE are three short parables contained in the passage we have
just read. In the first of them Christ compares himself to a master,
and his disciples to servants.

He is a master who is expected to return from his wedding to a
feast prepared at his own house. It is the duty of the servants to be

282 CHRIST'S SECOND COMING. [JUNE 24,

ready to receive their lord ; therefore they must have their lights burn-
ing. They must also wait upon him, and therefore they must be
girded, as men in the East are, when about to engage in active em-
ployment.

What a joyful view this parable gives of the coming of Christ !
There is a marriage supper prepared for the Lamb who once was
slain. The servants who are found watching shall be the guests at
that feast, and their Lord shall condescend to serve them : they shall
hunger no more, neither thirst any more, for the Lamb himself shall
feed them.

The next parable compares the coming of Christ to the coming of a
thief, who always endeavors to attack the house at an unexpected mo-
ment. What a dreadful view this parable gives of the coming of
Christ ! How unlike it is to the first parable ! Will the coming of
the Lord be to some like the breaking in of a thief? The apostle
Paul declares that just when the ungodly are saying, " Peace and
safety," then sudden destruction cometh upon them ; and they shall
not escape. " But ye, brethren, are not in darkness, that that day
should overtake you as a thief." We see, therefore, why two such
different parables were used by our Lord to represent the same event.
He intended to teach us that while some have reason to rejoice at the
expectation of his coming, others have reason to tremble at the thought.

It appears that Peter was alarmed by the latter parable : for he
asked this question, " Lord, speakest thou this parable unto us, or even
to all <"' His Lord answered the question by relating another parable
on the same subject as the former. In this parable he spoke of one
servant who was set over the rest, and whom he called a steward, and
who would be most guilty if he betrayed the trust reposed in him.
The apostles were stewards, and all ministers are stewards. The
word of God is the food, which they are to dispense to the rest of the
household. Now, if a steward in his Lord's absence were to begin to
ill-treat the servants, and to waste his master's property in rioting and
drunkenness, how very much displeased his lord would be with him
when he returned ! The Scribes had reason to tremble as they lis-
tened to this parable ; for though it was not spoken to them, it applied
to them.

What idea would lead a steward to conduct himself in a disorderly
and oppressive manner? The idea that his lord would not return
soon. He would say, " My lord delay eth his coming." He might
not go so far as to believe he would never return at all, and say with
the scoffers, "Where is the promise of his coming?" but he would
not be less guilty than those scoffers ; he would be more guilty, be-
cause he is intrusted with more. To abuse confidence is to commit
the worst sort of injury. In human laws the crime is always consid-
ered great in proportion to the trust that had been reposed in the crim-
inal. A servant who betrays his master is counted more guilty than
f he had been a stranger. There will be degrees in the misery of the

JUNE 25.] THE GOSPEL WILL OCCASION DIVISIONS. 283

lost ; and the deepest degree of misery will be endured by him who
abused the highest privileges.

Now let us, like Peter, ask this question : " Speakest thou this
parable unto us . ? " Surely the Lord speaks to us in all these para-
bles : for though we may not be stewards in the same sense that min-
isters are, we all have some charge committed to us. Are we acting
now as we should wish we had done, if to-morrow we were to find
ourselves on the brink of eternity ? Is there any sin we are practising,
which we should renounce if we thought this day was our last ! Who
can say that it may not be our last ! With some persons this is the
last day, with many more it is the last week, with thousands it is
the last month, with millions the last year. Are we prepared to meet
the Lord ? If not, why do we not prepare immediately ? There is a
fountain opened for sin, in which we may immediately wash. Yet
how many have never washed in it ! If Christ were to come now, he
would find them in their sins. Say not, " He will not come yet ;" for
remember it is very dangerous even to think, " My lord delay eth his
coming."

Evening Scripture portion. 1 Thess. V. The Lord's second coming.

LUKE XII. 49-53. Christ foretells that the Gospel will occasion

divisions.

THE Lord Jesus is called the Prince of peace ; yet he did not come
to bring peace upon the earth, but rather division.

Is not this surprising ? How can we understand the song of the
angels, who joined in chorus at his birth, saying, "Peace on earth,
good-will to men ?" The difficulty, however, may be explained.

Jesus came to bring divisions first, and afterwards peace. And
why did he bring divisions first ? Why not peace from beginning to
end ? It was because the wickedness of man opposes the peaceful
doctrines of the holy Gospel.

Can any thing show in a stronger light the depravity of the human
heart than the manner in which the Gospel has been received by the
world ? If any doubt whether man is very wicked, and very/ar gone
from original righteousness, let them reflect on this fact. If pardon
were now offered to the evil spirits in darkness, could they reject the
boon with more contempt than the world in general has rejected the
offer of pardon in the Gospel ? But the world has not been satisfied
with rejecting it they have persecuted those few happy persons who
have accepted it. Even now there is scarcely a large family to be
found, all of whom have embraced the gracious offer. In many fam-
ilies there are none ; in others, there is one or two who have believed,

284 CHRIST REPROVES THE PEOPLE. [JUNE 26.

while the rest despise both the message and those who believe it.
Sometimes it is a pious parent, who is despised by his thoughtless
children : sometimes it is a pious child, who is opposed by his worldly
parent. Nations are divided in the same manner as families. No
wars have been so bitter as religious wars ; no persecution so bloody
as religious persecutions, or, rather, the persecutions OF the religious.
Shall we think ill of religion because it produces these effects ? As
well might we deem the medicines of the physician hurtful, because
at first they often increase the sufferings of the patient. The Lord
Jesus, who foresaw all events, rejoiced that his Gospel would be
preached in every land.

He said, " I am come to send fire on the earth, and what will I if
it be already kindled ?" What is the meaning of these words ?

" What will I ?" Do I wish it to be otherwise ?

" If it be already kindled," if even now the Gospel has begun to
create confusion.

The Prince of peace was willing that for a while confusion should
prevail, in order that happiness at length might fill the earth, and en-
dure forever. He was willing himself to encounter the most bitter
sufferings, in order that afterwards he might be exalted to God's right
hand. The baptism he desired was a baptism of blood. Bathed in
his own blood, he suffered for our sins in Gethsemane and Calvary.
He was straitened till this baptism was accomplished. He longed
to finish his work, and to receive his reward ; and now he longs for
the period when the earth will be no more steeped in blood, but cov-
ered by the waters of righteousness. He has commanded us to pray
for that glorious time, and to say, " Thy kingdom come." In those
days shall " the righteous flourish, and abundance of peace as long as
the moon endureth." (Ps. Ixxii. 7.) When Jesus comes the second
time, he will put an end to all divisions, whether in families or be-
tween nations. " Violence shall no more be heard in thy land, wast-
ing nor destruction within thy borders." For this delightful day the
saint's earnestly hope, and " with patience wait." (Rom. viii. 25.)

Evening Scripture portion. Micah VII. Family divisions.

LUKE XII. 54 to end. Christ reproves the people for not discerning
the signs of the time.

THE long discourse contained in this chapter was addressed to the
disciples, excepting these few words at the conclusion. They were
addressed to the people to the immense multitude who surrounded
the Saviour, and who were pressed so closely together that they trod
upon each other.

JUNE 26.] CHRIST REPROVES THE PEOPLE. 285

The Lord had spoken to his own disciples with tenderness. He
had called them his "friends," (see ver. 4.) " My friends, be not
afraid of them that kill the body." But he spoke to the people with
displeasure. He called them "hypocrites" This was the name he
had given to the Scribes and Pharisees. The people were like the
teachers they admired. Blind leaders have blind followers. Hypo-
critical teachers have hypocritical disciples. The Scribes would not
discern the signs of the time, and the people who reverenced them
would not discern them either. " Like people, like priest." (Hos.
iv. 9.)

As there are certain appearances by which close observers are able
to foretell the kind of weather that may be expected, so there are cer-
tain signs by which reflecting minds might discover the kind of time
that is approaching. When the time for the deliverance of Israel from
Egypt drew nigh, the parents of Moses knew it was near, and Moses
knew it also ; but the Israelites understood not the signs of that time.
When the captivity of Babylon drew nigh, the people of God knew
the time ; but the world knew it not. When the time for Israel's re-
lease approached, Daniel knew it ; but many of the captives knew it
not. When, in the fulness of time, God sent forth his Son, some
were prepared to receive him. Simeon and Anna knew the signs of
the time, and spoke of Jesus to those who looked for redemption in
Jerusalem ; but the world knew not the signs of the time.

Thus it shall be in the last time. It is prophesied in Daniel, that
the wise shall understand, but none of the wicked shall understand.
(See Dan. xii. 10.) The wicked shall go on doing wickedly, just as
the people did before the flood.

Had the Jews of old understood the time, they would have repent-
ed before it was too late. They knew not that their opportunity
would be so short. The Saviour would remain with them but a little
while, the apostles would preach only for a few years, and then their
city would be destroyed, their temple burnt, and their country laid
desolate.

Their compassionate Lord knew that their day of grace was fast
hastening to a close, and he related a little parable (which he had be-
fore related in his sermon on the mount) to warn them of their danger.
He compared the nation to a criminal on his way to the judge. While
on his way, the criminal had the opportunity to entreat his enemy to
be reconciled ; but if he neglected this short opportunity, he would be
tried, condemned, and cast into a prison, whence he would never
escape.

The Lord knows for how long a period we shall enjoy the privi-
leges we now possess : He has numbered our Sabbaths, our meetings
together as a family to read and pray, our interviews with pious
friends, our opportunities of secret prayer. In mercy He often gives
signs before He removes these sacred privileges. Sometimes the
signs are terrible judgments inflicted upon others, and gracious deliver-

286 CHRIST SPEAKS OF TWO AWFUL EVENTS. [JUNE 27

ances granted to ourselves. Thus the Lord said to Israel, " I have
overthrown some of you, as God overthrew Sodom and Gomorrah :
and ye were as a firebrand plucked out of the burning ; yet have ye
not returned unto me, saith the Lord." (Amos iv. 11.) " Prepare to
meet thy God, O Israel." The Lord Jesus is now easy to be en-
treated, and ready to forgive ; but when He is on his throne of judg-
ment, he will hearken to no entreaties, and grant no forgiveness.

In the lone land of deep despair,

No Sabbath's heavenly light shall rise :
No God regard your bitter prayer,

No Saviour call you to the skies.

Now God invites, how bless'd the day !

How sweet the gospel's heavenly sound !
Come, sinners, haste, O haste away,

While yet a pardoning God is found.

Evening Scripture portion. Dan. XII. The time of the end*

LUKE XIIL 1-5. Christ speaks of two awful events that had lately
happened at Jerusalem.

IT is most interesting to us to know what passes in heaven respect-
ing ourselves. In this passage, some of the light of the other world is
let into our dark prison.

The discourses of the Lord were often interrupted by the questions
and remarks of his hearers. On this occasion some of those present
spoke of an awful event that had lately happened in Jerusalem. Per-
haps they thought that this event was unknown to the Lord till they
told him of it. But all things that ever had occurred, or ever would
occur, were known to him, for they were appointed by him. He
knew of this appalling transaction, and he knew its secret causes.

Some of the men of Galilee had lately rebelled against the Roman
power. Pontius Pilate, the governor, had sent officers to apprehend
the rebels. In what place were they found ? In the temple. How
were they engaged ? Offering sacrifices. Though rebels, they con-
tinued to approach God , but their services were odious in his sight.
The Roman officers respected neiin^r the place nor the employment,
but slew the rebels, and mingled their blood with the blood of the
beasts that were ready to be sacrificed. Many persons who heard of
the event concluded that because these men perished in so dreadful a
manner, they were sinners of the deepest dye. But is this the rule of
God's government ? Does he mark out the most signal transgressors
for the most signal judgments ? In human courts of justice it is the
ringleader who is condemned, when his accomplices often escape

JUNE 28.] THE PARABLE OF THE FIG-TREE. 287

punishment. No doubt God also would act in this manner, were this
earth the place of judgment. But there is another place of judgment :
there sinners are punished in exact proportion to their guilt. He that
knew his Lord's will, and did it not, shall be beaten with many stripes.
But in this world some of the most daring offenders live at ease, and
die in apparent peace. The rich man in the parable, who lifted up
his eyes in torments, had lived in luxury and been buried with honor ;
while the faithful Lazarus, covered with sores, had languished at his
gate. Jonathan, the generous friend of David, fell in battle, and his
body, as well as the wicked Saul's, was exposed by the Philistines.
When we hear of shipwrecks, and of fires, we often find the wicked
and the just have shared the same fate. Sometimes one out of a
great number escapes alone. Is he the best, the most approved by
God ? Perhaps he is the most guilty. When Saul slew the priests
of the Lord, one alone escaped. It was Abiathar. Was he a faithful
priest ? No ; he became a rebel and a traitor. Then what are we
to learn from the judgments of the Lord ? To fear THAT God who
CAN destroy all his enemies. It is love that arrests his arm, and
causes him to suspend the blow that is ready to descend.

Though the righteous are slain with the wicked, they are not in-
volved in their destruction. To them sudden death is sudden glory.
Those who have witnessed their behavior in the midst of storms, and
in the approach of death, have testified to their calmness and their joy.
When the Pegasus was wrecked, there was a pious minister on board,
named Mackenzie, whose voice was raised in intercessions for his
companions in danger, till the billows overwhelmed them all. It was
beautiful to behold him, surrounded by the shrieking crew, composed,
and peaceful in the midst of the tumult of the waves. Was sudden
death a judgment to this holy man ? But it was an awful judgment
to those who had despised the gospel, and neglected their own souls.
Whenever we hear of these calamities, God is speaking to us in a
voice of thunder, and saying, " Except ye repent, ye shall perish."

Evening Scripture portion. 1 Sam. XXII. Abiathar the priest.

LUKE XIII. 6-9. The parable of the fig-tree.

WITH this awful parable the Lord concluded his discourse to the
innumerable multitude who were pressed together around him.

It seems to have been uttered as a warning to the whole Jewish
nation. That people had long enjoyed distinguished privileges, but
their greatest had been the ministry of the Lord Jesus. It had now
lasted about three years. How had they profited from it? T
were still " hypocrites" (xii. 56.) But the Lord was unwilling

288 THE PARABLE OF THE FIG-TREE. [JUNE 28.

give them up. During the course of the coming year further efforts
would be made for their salvation. In a few months the great sacri-
fice for sin would be offered, the great triumph of the Son of God by
rising from the dead would take place, and the Holy Ghost would
descend in flaming fire upon the disciples, and the gospel would be
preached in power at Jerusalem. Would the nation repent when they
saw and heard these things ? No, they would not. The sentence
would then go forth, " Cut it down." The sentence has been execu-
ted. That fig-tree, the Jewish nation, has been cut down, but the
ROOTS are yet left in the earth. The words of Job may be applied to
that afflicted people : " There is hope of a tree, if it be cut down, that
it will sprout again, and that the tender branches thereof will not
cease. Though the root thereof wax old in the earth, and the stock
thereof die in the ground ; yet through the scent of water it will bud,
and bring forth boughs like a plant." (Job xiv. 7-9.)

The water from heaven shall at length descend upon the chosen na-
tion, and the dry stump shall send forth green shoots ; Israel shall bud,
and blossom, and fill the face of the world with fruit ; the Jews shall
return to their own land, and worship their crucified Redeemer.

But does this parable apply to that nation alone, and does it not
apply to individuals ? There is not one single plant in God's vine-
yard that is not watched over by the great husbandman. The Lord
exercises great patience towards each ; but at the same time he will
not allow unfruitful trees always to encumber the ground. He had
great patience with Saul, the king of Israel, but after giving him re-
peated trials, and repeated warnings, He took away his mercy from
him. (2 Sam. vii. 15.) We are not permitted to hear the counsels
of heaven respecting ourselves, but we know that our state of heart
and our conduct are observed by Him who seeth all things.

The gardener is slow in determining to cut down a tree that he has
nurtured with care. How much more unwilling is the compassionate
Saviour to cast off those whom he has blessed with great privileges !
Many who pray not for themselves, are prayed for by others ; their
time for repentance is lengthened out, but not for ever. A sudden
stroke often cuts off those who have long refused to hear the gentle
invitations of the gospel : " He that being often reproved, hardeneth
his heart, shall suddenly be destroyed, and that without remedy"

But there are no sinners more provoking to the Lord than those,
who when they hear His threatenings, say in their hearts, " I shall
have peace, though I walk in the imagination of my heart." These
presumptuous transgressors are likened to roots that bear, instead of
fruit, gall and wormwood. And how will God deal with them ? His
anger, and his jealousy, will smoke against them, and he will blot out
their names from under heaven. (Deut. xxix. 18-20.)

Evening Scripture portion. Zeph. III. The punishment and pardon of Israel

JUNE 29.] THE WOMAN WHO WAS BOWED TOGETHER. 289

LUKE XIII. 10-17. Christ restores a woman who was bowed

together.

THE objects that attracted the Saviour's eye were those that the
world overlooks or even derides. A poor creature bowed down, and
in nowise able to lift herself up, would incur many a contemptuous
glance from the thoughtless and unfeeling. Some poor cripples are
afraid of venturing out of their houses, lest they should meet with
scornful looks or hear unfeeling remarks. But this afflicted woman
was not restrained by such fears from entering the public congrega-
tion. With pain and difficulty she must have reached the place of
worship. There are pious persons who love the house of God so
well, that they drag their decrepit frames along the toilsome way,
resting now upon a bank, and now upon a stone, rejoicing when they
reach the threshold, as a voyager when he lands upon a distant shore.
Souls that thirst after God, spare no pains to get a refreshing draught
from the w r ells of salvation.

How must this poor woman have felt when she heard the Lord
Jesus desire her to approach ! She did not apply to him for relief;
perhaps she did not know that he would be at the synagogue ; and as
she could not lift herself up, she may never have seen his gracious
countenance. But when she heard his voice, she refused not to come
near. The Saviour laid his hands upon her and healed her. Her
first act was " to glorify God." There were some present who, in-
stead of being touched by the sight of her joy, were filled with indig-
nation. The ruler of the synagogue was one of these. He had not
dared to prevent the Lord from teaching in the synagogue, because he
knew the admiration in which he was held by the people. But now
he could no longer restrain his rage, and he angrily addressed the con-
gregation, saying, " There are six days in which men ought to work ;
in them therefore, come and be healed, and not on the Sabbath days."
The people had not come to the synagogue in order to be healed ;
they had come to worship God. The ruler knew this, but he only
sought for some pretence to hinder the glorious triumphs of the Re-
deemer.

It was foolish ever to attempt to argue against the Lord of all wis-
dom. By one word he could confound his most subtle adversaries.
He exposed the hollowness of the ruler's heart, by showing that the
compassion exercised towards a beast on the Sabbath-day must surely
not be withheld from a child of Abraham. How many arguments are
now brought forward against various plans of doing good to souls, that
the Saviour would overturn by such an appeal as this !

The same reply that stung the ruler to the quick, must have poured
consolation into the poor woman's heart. The Lord called her a
daughter of Abraham ; and he acknowledged none to be the children

290 THE MAN WHO WAS BORN BLIND. [JUNE 30.

of Abraham except those who did " the works of Abraham." Could
the straightness of her body afford her as much joy as the assurance
of the safety of her soul ?

She discovered also the cause of her affliction. It was the power
of an evil spirit that had bound her for eighteen years. If her faith
was now like that of Abraham, we see it had been exercised by long
and heavy trials. But those trials had not been longer nor heavier
than was necessary for the perfecting of her faith. From the begin-
ning of her affliction the day of release had been known to the Lord,
though unknown to her. The glories of that day must have made her
forget the long period of her sorrow. Was not that day glorious in
which she was called, and touched, and commended by her Saviour?
It seems an emblem of that more glorious day when the people of God
will be made free forever from the bondage of corruption, and will re-
ceive from their Lord the assurance of his everlasting favor. How
light all the afflictions of this life will then appear ! how short their
period ! Whether they lasted eighteen or eighty years, the time will
then appear as a moment.

Evening Scripture portion. Ps. CXLVI. CXLVII. The poor afflicted.

JOHN IX. 1-5. The man who was born blind.

THE disciples asked a very singular question, when they said,
" Who did sin, this man or his parents, that he was born blind ?"
How could they suppose that any sin of the man could cause him to
be born blind ? It appears that they must have entertained a super-
stitious notion common among the Jews with regard to the soul.
Some of them imagined that souls passed from one body to another,
and that when they had acted wickedly in one body, the next time they
were born into the world, they received some punishment. This was
an idea taken from the heathen, and was very false and absurd. How
dangerous it is for men to follow their own imaginations respecting
things unseen ! The Scriptures give us a true account of all things ;
if we would follow them alone, we should be spared many tormenting
ideas. How painful it must have been for men born blind to think
that their blindness was the punishment of sins they could not remem-
ber, and which, in fact, they had not committed ! How it must have
added to the weight of their calamity, to find themselves regarded by
their fellow-creatures as objects of God's especial displeasure !

But the Lord Jesus viewed this blind man with especial tenderness.
Those most afflicted in their bodies are sometimes the most honored,
and the most beloved of God. There are many persons who could

JUNE 30.] THE MAN WHO WAS BORN BLIND. 291

testify that it was through the loss of a limb, or of sight, or of hearing,
they were brought to know the Saviours power and grace.

And why did the Lord take a deep interest in this blind beggar ?
Was it because he felt compassion for one who had never beheld the
light of day? No doubt he did feel this compassion; but there was
another feeling, stronger even than compassion, that filled his heart.
It was the desire for his Father's glory. He knew that in this blind
man his Father's power and grace would be shown forth. Therefore,
when the disciples asked the reason of the poor beggar's blindness, he
told them the reason was, " that the works of God should be made
manifest in him." When affliction is sent, let each of us reflect, " Per-
haps this trial has been appointed that God's power may be shown in
sustaining me under it, or in delivering me from it." If we love
God fervently, we shall be willing to suffer in order to promote his
glory.

One mode of promoting it is by suffering his will ; but there is
another mode, doing his will. When we are not pressed down by
the weight of some affliction, we should be seeking for opportunities
of doing good to our fellow-creatures. How impressive are the Sa-
viour's words : " I must work the works of him that sent me, while it
is day : the night cometh, when no man can work." The Lord Jesus
knew the exact period when the night of death would put an end to
his labors of love upon earth. But we know not at what moment that
night will overtake us, and deprive us of the opportunity of serving
God any more here below. Have we begun to do the works of God ?
The first work is to believe in the Lord Jesus Christ. Are we spend-
ing our days in pleasing ourselves, or in pleasing God ? How many
are now wrapped in the shades of night who rnispent the short day in
which they might have served the Lord !

Sometimes, when night comes on, we remember some business that
we have omitted, and that we ought to have done during the day.
We think to ourselves, " We will do it to-morrow." But when the
night of death is at hand, we shall not be able to make that resolution.
What has been left undone, can never be done at all by us. If the
great business has been left undone, if the one thing needful has
been forgotten, how miserable will be our condition ! But if we have
obtained pardon ourselves, this will not satisfy us. We shall wish
that we had helped our fellow-creatures out of their misery by direct-
ing them to the Saviour. How blessed were the last hours of Count
Zinzendorf ! They were spent in praising God for having converted
so many of the heathen. " I only hoped," said the Count, " to do a
little good, to see a few poor heathen turn to the Lord, and behold
thousands have beueved." It filled him with joy to think he was going
to meet some of them in heaven, Indians, and Negroes, and Green-
landers, whom he had never seen upon earth, but to save whom he had
sent missionaries to distant lands. Many who saw him die were heard
to say, " May my last end be like his."

292 CHRIST DIRECTS THE BUND MAN. [JULY I

If we wish to die as he did, let us now remember the command,
" Whatsoever thy hand findeth to do, do it with thy might." (Eccles.
ix. 10.)

Evening Scripture portion. Eccl. IX. Diligence.

JOHN IX. 6-23. Christ directs the blind man to wash in Siloam.

THERE were many reasons that might have deterred the Saviour
from curing the blind man. It was the Sabbath-day : enemies were
watching his actions, in the hope of renewing their accusations against
him : the blind man did not ask to be healed, neither did the disciples
plead for him. Jesus might have passed on without noticing the poor
beggar, but He would not lose the opportunity of glorifying his Father.
He knew that the restoration of the blind man would be a miracle
that would attract public attention ; because it was generally known
in Jerusalem that the man had been blind from his birth. The means
He used were peculiar to this occasion. The Lord made clay, and
put it over the man's eyes, and then bade him wash in a pool. Who
could have thought that clay could be used as a means of restoring
sight ? But God shows forth his power by employing the most un-
likely means for performing his greatest wonders. His greatest won-
der of all, the redemption of the world, was effected by the most un-
likely means the crucifixion of the Son of Man ; and the preaching
of the cross, though by some counted foolishness, is to them that are
saved the power of God. But the man was not restored by the clay
alone he was commanded to wash in a pool called Siloam, which
signifies Sent. If he had not obeyed the command he would riot have
obtained the blessing. Neither can sinners obtain pardon unless they
obey the command to wash in the fountain of Christ's blood.

When this poor man had received his sight, he did not enjoy the
privilege of beholding his benefactor. He did not know where to find
him, and if he had met him, he would not have known him.

He soon found himself surrounded by enemies, and standing before
the Pharisees to be judged. For, what? Because he was a witness
of the power of Jesus, whom they hated.

What could this poor man do ? There was no one to answer for
him ; his benefactor was not near to defend him, and his parents re-
fused to say a word in his behalf. How did he behave in these diffi-
cult circumstances ? With more courage than the apostles showed
when first placed in similar peril.

When the Jews inquired, " What sayest thou of him ?" he boldly
replied, " He is a prophet." Thus he was faithful to the truth as far
as he knew it. God has promised " to him that hath shall be given."

JULY a.] THE MAN WHO WAS BORN BLIND. 293

Those who follow the convictions of their consciences shall receive
more grace.

How ungenerous was the conduct of the beggar's parents ! They
showed no gratitude for the benefit conferred upon their son, nor were
they willing to run any risk in order to shield their own offspring from
disgrace, but left him to stand alone against the host of his enemies
When asked how he had obtained his sight, they replied, " He is of
age : ask him." How little they thought those words would be re-
corded to their everlasting shame ! They sought to escape disgrace ;
but they have incurred the deepest. They feared lest they should be
put out of the synagogue ; but they considered not the danger of being
shut out of heaven. How the heart of the poor blind man must have
sunk within him when he heard his own parents refusing to take his
part ! It is a heavy trial to pious children when their parents hang
back, and say nothing in their defence ; much more when they join
with an ungodly world in reproaching them. At such a moment they
have need to think of the words of the psalmist ; " When my father
and my mother forsake me, then the Lord will take me up." (Prov.
xxvii. 10.)

Many Christians can remember a time in their lives when they
were desolate when they " looked on their right hand, and beheld,
and there was no man that would know them." Then it was, they
looked to the Lord, and said, " Thou art my refuge, and my portion in*
the land of the living."

Evening Scripture portion. Ps. CXLII. CXLIII. The prayers of the desolate.

JOHN IX. 24-34. The Pharisees cast out the man who was born

blind.

THE conduct of the Pharisees was exactly opposite to that of the
man who was born blind. The Pharisees betrayed their hypocrisy in
every word they uttered, while the poor beggar evinced in all his re-
plies sincerity. They endeavored to cover their hatred against the
Saviour by an appearance of religion. They said, " Give God the
praise : this man is a sinner." But the single and straight-forward
character with whom they argued was not to be deceived by their af-
fectation of piety. He reasoned well ; he kept to facts. He said,
" Whereas I was blind, now I see." This was a fact, a convincing
fact. There are many who can meet all the arguments used against
true religion by this declaration : " Whereas I was a dark, ignorant
creature, a stranger to God and myself; now I know that he is gra-
cious, and that I am a sinner. I rejoice in the light that his gospe]

294 THE RESTORED BLIND MAN CAST OUT. [JULY 2.

has poured into my mind, and I am persuaded that His word is
truth?

Eocperience strengthens the mind against the attacks of infidels,
more than all the philosophy in the world.

The Pharisees became enraged when they found they could make
no impression on the poor man's mind. The inquiry, " Will ye also
be his disciples ?" offended their pride, and provoked them to use in-
sulting language. But the beggar betrayed neither anger nor fear.
He boldly yet calmly answered, " God heareth not sinners." This
was a scriptural sentiment : " The prayer of the wicked is an abomi-
nation to the Lord." The prayers of penitent sinners are heard, but
not the prayers of those sinners who are pursuing a course of iniquity.
If Jesus had been an impostor, God would not have heard him, or
enabled him to do miracles. The poor man did not know that Jesus
was the Son of God, but he felt assured that he was a true prophet. He
believed, as Nicodemus once did, that he was a teacher sent from
God. But how much more courageous he was than Nicodemus !
The ruler came to Jesus by night for fear of the Jews, his equals in
power and authority : the beggar in open day acknowledged Him be-
fore his superiors in rank and station. Nicodemus had much learn-
ing ; he was a master or teacher in Israel ; the beggar having been
born blind, could not even have learned to read. Yet' Nicodemus
knew less of the truth than the blind beggar.

God delights in showing his power by exalting those whom the
world despises. A simple peasant has often a clearer view of the
gospel than a learned, though sincere, inquirer. It is the Holy Spirit
who opens the eyes of the understanding, and sometimes he en-
lightens with his brightest beams the most ignorant. If we would be
truly wise, we must pray for His light.

The poor man was not suffered to go unpunished. The Pharisees,
after first reproaching him in an unfeeling manner, saying, " Thou
wast altogether born in sins," proceeded to cast him out. Though they
still permitted him to enter the synagogue, they forbade him to approach
any of the congregation. Did no fears oppress his mind respecting
his temporal provision ? Unaccustomed to work, how could he earn
his daily bread ? or how could an excommunicated man hope to obtain
alms from the passers-by ? Thus he suffered the loss of all things for
his Saviour's sake. He is the first whose name is recorded as openly
disgraced for confessing Christ. He is the first of a glorious train,
some of whom suffered reproach, others imprisonment, and others
death, because they would not deny Jesus. His case was singular,
because he knew not the glory of the Being on whose account he was
cast out. He knew not that he was the Son of God.

If we, who do know who Jesus is, should be ashamed of him be-
fore the world, how would the conduct of this poor beggar condemn
us ! May the Lord give us grace not to be afraid of a man that shall
die, or of the son of man that shall be made as grass ; but to fear him

JULY 3.] CHRIST FINDS THE OUTCAST. 295

who stretched forth the heavens, and laid the foundations of the earth,
even Him who raised the Lord Jesus from the dead, and will raise us
also, if we believe in Him.

For what is man, and what his smile?

The terror of his anger what ?
Like grass he flourishes awhile,

And then his place shall know him not.
For fear of such an one shall I
The Lord of Heaven and earth deny?

Evening Scripture portion. Is. LI. Encouragement for the persecuted.

JOHN IX. 35-38. Christ finds the outcast.

EVEN a human creature, though of an evil nature, is interested in
one who suffers for his sake. If we knew of a person, who was
plunged into trouble for defending us, would not every generous and
compassionate feeling lead us. to fly to his consolation !

How much more must the Son of God, who is infinitely good, have
felt for one who was suffering for his sake ! Did he not show that he
cared for the blind man, by seeking him when cast out by his perse-
cutors ? It was easy for the all-seeing Shepherd to find the sheep that
had been driven away. He had followed him with his eye, and had
strengthened him with his grace, even when he appeared to have for-
saken him, and to have left him to suffer alone. He who saw Na-
thaniel under the fig-tree, saw the once blind beggar when insulted by
the Pharisees, and when cast out of the synagogue.

We are not told on what spot he found him, but we are told in what
manner he spoke to him. Did the poor man recognise his benefactor?
Though he had never seen his countenance, surely that voice could
never be forgotten, which had pronounced the words, " Go, wash in
the pool of Siloam." It must have filled his heart with delight when
he heard that beloved voice again. After all the bitter revilings that
had been heaped upon him, how those kind accents must have soothed
"his feelings ! Jesus had sought him, and found him, and he was come
to bestow richer blessings upon him than at the first. He was come
to manifest Himself to him. He asked, " Dost thou believe on the
Son of God ?" The poor man answered, " Who is he, Lord, that I
might believe on him ?" There was nothing but ignorance that hin-
dered this man from believing. The Lord speedily removed it by say-
ing, " Thou hast both seen him, and it is He that talketh with thee."
Then the poor man exclaimed, " Lord, I believe." Not satisfied with
declaring his belief, he offered his homage : he worshipped the Son of
God.

296 CHRIST ACCUSES THE PHARISEES [JULY 4

There are none of us who are in his state of ignorance. We can-
not say, " Who is the Son of God, that we might believe on him ?"
We heard from our early childhood that Jesus was the Son of God.
Though we have not seen him, and though he has not talked with us,
yet we know that he died for us, and that he is now living to intercede
for us, if we come to God in his name. The beggar did not know so
much as this, when he said, " Lord, I believe." Yet how hard-hearted
and ungrateful we should think him, if he had not believed in the Be-
ing who had done so much for him ! He knew that every word his
benefactor uttered must be truth. Before he had seen him he had
loved him, and had suffered for his sake ; and when he did see him,
and when he knew who he was, he adored him. Do we believe in the
Son of God ? Do we love him ? Are we willing to suffer contempt
for his sake ? Then our first meeting with him will be joyful. God
has promised that we shall behold our Saviour, that we shall see him
face to face, that we shall hear him speak. What will be our feelings
when we actually look upon the glorious Being who died for us !
What will be our joy, if he receive us with the same kindness which
he showed to the poor beggar ! In one moment, that man must have
forgotten the reproaches and revilings of the Pharisees. It was worth
enduring all their sneers, to obtain one gracious smile from the Lord
of glory.

If ever we are exposed to the contempt of our fellow-creatures, on
account of our fidelity to Christ, let us reflect on the time when we
shall behold His countenance. Had the poor man treacherously be-
trayed his benefactor in the presence of the Pharisees, how would he
have felt when he saw him, and knew that he was the Son of God !
He would have desired, as Adam did, to hide himself, that he might
not encounter his upbraiding glance.

Jesus will come again, with clouds, and every eye shall see him.
And shall every eye beam with gladness when it beholds him ? no ;
all kindreds of the earth shall wail because of him. But some among
all kindreds will rejoice. " They shall lift up their voice, they shall
sing for the majesty of the Lord, they shall cry aloud from the sea."
(Is. xxiv. 14.) May we act so faithfully during his absence, that we
may be glad when He returns !

Evening Scripture portion. Acts V. 17 to end. Persecution.

JOHN IX. 39 to end. Christ accuses the Pharisees of wilful blindness.

WE know not in what circumstances the interview between Jesus
and the poor outcast took place, whether it occurred when they were
alone, or surrounded by Pharisees.

JULY 4.] OF WILFUL BLINDNESS. 297

Soon afterwards, however, we find Jesus again addressing his ene-
mies in these words : " For judgment am I come into this world."
But did not he come into the world for salvation ? Yes, salvation with
judgment ; that is, with distinction of character. He did not save all,
but those only who received him. He came in such a form, and in
such a way, that the world would not receive him. Had he come in
splendor and glory, then all would have received him ; but he came
adorned with the beauty of holiness, and not with the pomp of kings.
By coming in this manner he tried men's hearts. The aged Simeon,
when he blessed the infant Saviour, declared, " He shall be a sign that
shall be spoken against, that the thoughts of many hearts may be re-
vealed."

The proud and worldly-minded rejected the lowly Saviour ; the
humble and contrite loved and followed him. The man who had just
been cast out of the synagogue was one of those whom Jesus came to
save. He knew he was a sinner, and that he needed a Saviour. The
Pharisees who cast him out, thought they were holy, and needed no
Saviour. The Lord drew the characters of the outcast and of his per-
secutors in these words : " For judgment am I come into this world ;
that they which see not might see, and that they which see might be
made blind." The Pharisees rightly supposed that the Lord alluded
to them in the latter part of this declaration, and they insolently inquired,
" Are we blind also ?" Jesus returned a mysterious answer : " If ye
were blind, ye should have no sin ; but now ye say, 'We see ;' there-
fore your sin remaineth." In one sense the Pharisees were blind,
in another sense they were not blind. They saw not the glory of
God : but why ? because they wilfully shut their eyes.

God will condemn none of his creatures for ignorance which they
cannot avoid. " If ye were blind," said the Saviour, " ye should have
no sin." But it is an aggravated case when a sinner shuts his eyes
against the light, and at the same time declares that he sees. In such
conduct, rebellion, and pride, and falsehood are combined. Yet this
was the way in which the Pharisees acted. They were determined
not to acknowledge Jesus to be the Son of God. Whether he cast out
devils, or raised the dead ; whether his lips poured forth divine wis-
dom, or his countenance beamed with celestial goodness, they had
made up their minds they would not believe in him, and they would
hinder the people also from believing. They would never renounce
the high character they had obtained among men ; they would still
persist in saying, " We see." What would be the punishment of such
wickedness ? It would be this : the eyes they wilfully shut would be
sealed up in sevenfold darkness.

Those are in a dangerous state who refuse to think of religion ; but
those are in a much more dangerous state who have a form of religion,
and call it true religion. They are the most bitter enemies to the
truth. Careless sinners often have a kind of respect for devo-
ted Christians, and express a wish that they resembled them ; but

298 PARABLE OF THE GOOD SPIEPHERD. [JULY 5.

those who put their trust in an outward show of piety, despise and hate
real believers. While they wilfully close their eyes against the spirit-
ual doctrines of Christ, they confidently assert that they see, and they
alone. What will be the astonishment of Pharisees and hypocrites
when their eyes are opened, and they behold in another world the be-
lievers whom they despised seated with Abraham, Isaac, and Jacob,
around the throne of God ! Devils believe, and, in hell, wicked men
believe that Jesus is the Son of God. Truths they would not under-
stand in the land of gospel light, shall be clearly seen in the land of
outer darkness, amid the fire that never shall be quenched.

Evening Scripture portion. Acts XIII. 1-13. Elymas the sorcerer.

JOHN X. 1-6. The parable of the good Shepherd.

THE Pharisees had understood the meaning of the Lord when he
spoke of blindness, but they did not understand the parable of the
good shepherd. Had they known that they were represented under
the figure of thieves and robbers, how great would have been their in-
dignation ! Yet such indeed they were, because they robbed God, for
they destroyed the souls of his people by their false instructions.
They loved to feed on the flesh, and to clothe themselves in the
fleece of the sheep, but they cared not for the flock. They sought
their own gain, and their own reputation, but not the glory of God.

What is meant by their climbing over the wall into the sheepfold,
instead of entering by the door ? The door represents Christ. The
Pharisees did not come in by the door, for they did. not believe in the
Saviour. But who is the shepherd of the sheep ? How many little
children could answer, " Jesus is the good Shepherd !" Some could
say, " He is my shepherd." They know He is their shepherd, be
cause they love him.

How did Jesus show he was the true shepherd ? By his manner of
coming in to the fold, and by his manner of going out. He did not
climb over the wall, as thieves and robbers do, but entered by the
door, openly declaring that he was the Son of God. " To him the
porter openeth." Does not the porter represent the prophets ? Christ
was the Shiloh of whom Jacob had spoken nearly two thousand
years before, and the Lamb of God to whom John the Baptist had
lately pointed.

He showed he was the Shepherd of the sheep by his manner of
going out. He led his flock. He called them by their names, ac-
cording to the custom of shepherds in the East ; when he called them,
he went before them. None but the true shepherd could lead the
sheep ; strangers would have been forced to drive them. It is very

JULY 6.] CHRIST EXPLAINS THE PARABLE. 299

interesting to behold an eastern shepherd going before his sheep and
leading them to their pastures. His flock know the voice of their own
shepherd, and would not obey the call of any other.

Nathanael was one of the sheep of Christ. When Jesus saw him,
he said, "Behold an Israelite indeed, in whom there is no guile."
Thus he showed he knew him. He was like a shepherd calling his
sheep by its name. Did Nathanael hear the shepherd's voice ? Yes,
he replied ; " Thou art the Son of God ; thou art the King of Israel."
The man born blind was another of Christ's sheep. When the shep-
herd said to him, "Dost thou believe on the Son of God?" he soon
replied, " Lord, I believe." Have we heard the voice of the shepherd,
calling us to follow him to the green pastures ? None but his sheep
hear that voice. They hear it sounding in the depths of their hearts,
saying, " Come unto me, all ye that labor and are heavy laden, and I
will give you rest." They listen to the voice, and say to their own
souls, " Return unto thy rest, O my soul." They feel safe while they
follow their Shepherd. Each says to Him, " Cause me to know the
way wherein I should walk." (Ps. cxliii. 8.) The poor helpless sheep
cannot tell which is the path that leads to glory, but his shepherd can.
After passing through some dark valley, the sheep says, " When my
spirit was overwhelmed within thee, thou knewest my path." (Ps.
cxlii. 8.) The further the sheep goes in the way, the more trust he
feels in his shepherd ; and when he comes to the edge of the last val-
ley he is able to say, " Though I pass through the valley of the shadow
of death, I will fear no evil, for thou art with me ; thy rod and thy
staff, they comfort me." We know what lies beyond that valley-
Mount Zion. It is to that fair mountain the shepherd conducts his
flock.

But while other shepherds are of a different nature from the sheep
they tend, the good shepherd has taken on him the nature of his flock.
:< The Lamb which is in the midst of the throne shall feed them, and
shall lead them unto living fountains of waters." (Rev. vii. 17.)
Having fed, and led them upon earth, he will feed and lead them in
heaven. We shall never cease to require a shepherd's care. It is a
delight to those who love Jesus to think that He will always be their
shepherd and they his sheep.

Evening Scripture portion. Ps. XXIII. XXIV. The good shepherd.

JOHN X. 7-13. Christ explains the parable of the good shepherd.

WE are thankful to the Lord for having explained the parable of
the good shepherd. Most parts of it can be interpreted with certainty,
because they have been explained by the great Teacher.

300 CHRIST EXPLAINS THE PARABLE. [JULY 6.

Nothing can be plainer than the words, " / am the door of the sheep."
Jesus is the gate of the fold. No man can come to the Father but by
him. He is the way to God. He offered himself as an atonement for
our sins, and by faith in that sacrifice we can be saved. There are
other shepherds besides Christ, (for his ministers are his under-shep-
herds,) but there is no door but him.

What do these words signify : " All that ever came before me are
thieves and robbers ?" Were the prophets thieves and robbers ? No ;
the true prophets bore witness to Jesus ; they were his under-shep-
herds ; they entered by the door and fed the flock. This is the prom-
ise made to a faithful minister and to every true believer. " By me,
if any man enter in, he shall be saved, and shall go in and out, and find
pasture."

But though there are other shepherds besides Christ, there are none
like him. None but Jesus could say, " I am come that they might
have life, and that they might have it more abundantly." God only
can bestow natural life, and He only can bestow spiritual life. How
wonderful are the means by which he bestows it ! by laying down his
own life.

In order to describe what he came to do for his sheep, He enlarged
his parable, and related a circumstance which often occurs in pastoral
countries.

" He that is an hireling, and not the shepherd, whose own the sheep
are not, seeth the wolf coming, and leaveth the sheep and fleeth ; and
the wolf catcheth them, and scattereth the sheep."

The Pharisees are called by another name in this part of the para-
ble. They had been compared to thieves, and to strangers, but now
they are compared to hirelings. In what did they resemble hirelings ?
In their want of love to the sheep. How did they betray their want
of love ? By fleeing at the approach of danger. It is true they could
not by dying save the sheep. Why then did they not seek the pro-
tection of Him who could ? This was their crime : they drove the
sheep away from their only Saviour, their true shepherd. The Phari-
sees had tried to drive the blind man away from him, but they had not
been able : they had only driven him closer to his shepherd.

Jesus cares for the sheep, and for every lamb in the flock. He
found that poor blind man, arid gathered him in his arms, and carried
him in his bosom. For those who are just beginning to believe in
Christ are weak like lambs, although they may have lived many years
in the world. We have a shepherd who cares for his sheep. He
knows that many of them have been scattered. There are persons at
this moment who feel that they are sinners, and long for pardon, but
no one has taught them to look to Jesus. The good shepherd knows
where they are, and he says, " I will seek out my sheep, and I will
deliver them out of all places where they have been scattered in the
cloudy and dark day." (Ez. xxxiv. 12.) Has this Shepherd sought
us, and found us ? Can any of us say,

JULY 7.] CHRIST CONCLUDES HIS DISCOURSE. 301

Jesus sought me when a stranger,

Wandering from the fold of God ;
He, to rescue me from danger,

Interposed his precious blood?

Evening Scripture portion. Jer. XXIII. 1-32. Careless pastors.

JOHN X. 14-21. Christ concludes his discourse concerning the good

shepherd.

IN the conclusion of our Lord's interpretation of his parable there is
no allusion made to the Pharisees. The only subject dwelt upon is
the Good Shepherd's love for his sheep. Those who love their Shep-
herd must take particular delight in dwelling on this part of the Lord's
discourse.

When Jesus said, " I know my sheep," he meant to teach us that
he knew them to be his sheep, and loved them with parental affection
yes, with more than a mother's tenderness. A woman may forget
her babe, but Jesus says to his church, " I will not forget thee." And
have the sheep any affection for their shepherd ? Yes, they return his
love. If he knows their names, they know his voice ; if he leads them
out, they follow him : "I know my sheep, and am known of mine."

The Saviour makes use of a wonderful comparison to give us some
idea of the intimate union that subsists between the good shepherd and
his sheep. The sentence would be better understood if read thus :
" I know my sheep, and am known of mine, even as the Father know-
eth me, and as I know the Father," (ver. 14, 15.) What proof has
the shepherd given of his love for his sheep ? The greatest that could
be given : " I lay down my life for the sheep."

When the Saviour spoke of his own death, what painful scenes must
have risen before his view ! The agony in the garden, the insults in
the judgment-hall, the ignominy on the cross. But with these painful
thoughts there was associated an overwhelming joy the thought of
the numbers he should save by his sufferings. When he uttered these
words, " Other sheep I have, which are not of this fold," what an in-
numerable multitude of beloved children must have been present to
his mind ! for even at that moment he knew them all by name. Those
other sheep were the Gentiles : they were then heathens. Thousands
were bowing down to idols, slaughtering their enemies, and revelling
in sin ; and millions were yet unborn ; yet the Saviour called them
his sheep. He knew they would believe when they heard of his love.
Did He think of us when he said, " Other sheep I have ?" for we are
Gentiles. If we are now in his fold, if he is now our shepherd, then
we may be assured that he thought of us also,, when he said, " Other
sheep I have ; them also I must bring."

302 CHRIST AND THE FATHER ARE ONE. [JULY 8.

After declaring his own love for his sheep, He revealed the Father's
love also. How much the Father must love the flock, if He loves the
Son, because he died for them ! This is not the only reason of his
love for his Son, but it is one reason. He does indeed love the flock ;
He has proved it by a wonderful act. " The Father sent the Son to
be the Saviour of the world." " Herein is love, not that we loved
God, but that He loved us, and sent his Son to be the propitiation of
our sins." (1 John iv.)

The Son also loved us, and was willing to come : for it is written,
" Christ also hath loved us, and hath given himself for us an offering,
arid a sacrifice to God." (Eph. v. 2.)

Yet this Saviour, so full of love, was spoken of by his creatures in
this awful manner. Some said, " He hath a devil, and is mad." How
great was the patience of God, to suffer those to live a moment longer
who had uttered such an expression ! It has been recorded in the
Holy Scriptures, and will never be forgotten.

But how many since this discourse was written have felt as they
read it, " Truly this was the Son of God ! How precious are his
words ! How sweet are his promises ! May the heavenly shepherd
own me as his sheep at the last day !"

Evening Scripture portion. Acts XXII. Paul sent to the Gentiles.

JOHN X. 22-30. Christ declares that he and his Father are one.

THE feast of the dedication was not one of the three feasts ordained
by God, but a feast instituted by man, to commemorate the purifica-
tion of the temple after Antiochus Epiphanes, a heathen king, had
defiled it by idols. This feast, however, was observed by Jesus ;
hence we may conclude that he does not disapprove setting apart days
for the remembrance of special mercies,

As it was winter, the Lord taught in a part of the court of the tem-
ple that was covered in and sheltered from the weather. His enemies
came to him, pretending to desire to know the truth : " If thou be the
Christ, tell us plainly." Jesus, however, knew their malicious design.
He knew they sought to accuse him of blasphemy before the Sanhe-
drim. The answer that he made was not that which they expected,
for he told ihemjirst, not who he was, but what they were. He said,
" Ye are not of my sheep." He did not tell them plainly that they
were the thieves, the strangers, and the hirelings, described in the
parable ; but he did tell them plainly, that they were not the sheep.

Christ knows his own sheep ; the world cannot distinguish them
from wolves in sheep's clothing, but it is enough, if their shepherd
knows they belong to Him. However the flock may be scattered, not

JULY 9.] THE JEWS ATTEMPT TO STONE CHRIST. 303

one of them shall ever be lost. Jesus knew that great efforts would
be made to steal, and kill, and destroy them, but that all these efforts
would be vain. He promised, " They shall never perish, neither shall
any man pluck them out of my hand." The Pharisees had sought to
pluck the poor man, born blind, out of his shepherd's hand : to argu-
ments and threatenings they had added insults and injuries ; but he
had refused to hear their voice, or to follow them.

Do we belong to the little flock ? then Satan will seek to pluck us
out of the Saviour's hand. We know not in what manner he will seek
to separate us from our shepherd, for Satan has many devices. In
the histories of the saints recorded in the word of God, we find in-
stances of his temptations. Satan attempted to induce Job to forsake
his shepherd by severe afflictions : he endeavored to drive away Peter
by the fear of man, and to allure Moses by the riches of Egypt ; but
he never succeeded in plucking one sheep out of the shepherd's hands,
and he never will. In the last prayer Jesus offered up in the pres-
ence of his disciples, He said of them, " These that thou gavest me I
have kept, and none of them is lost, but the son of perdition." Judas
was not one of Christ's sheep ; if he had been one of them, he could
not have been destroyed by Satan's power.

And why can neither man nor angel destroy one of the sheep ? Be-
cause their shepherd is God. Jesus is the shepherd, and the Father
is the shepherd, and yet there is one shepherd ; for Jesus said, " I and
my Father are one." The shepherd who gave his life for the sheep is
He whom Israel worshipped in days of old, saying, "It is He that
hath made us, and not we ourselves ; we are his people, and the sheep
of his pasture."

The glorious Creator is that tender shepherd who carries the lambs
>n his arms, and gathers them in his bosom.

Evening Scripture portion. Ps. LXXX. The Shepherd of Israel

JOHN X. 31 to end. The Jews attempt to stone Christ for saying he
was the Son of God.

WHAT meekness our Saviour showed when the wicked Jews took
up stones to stone him ! How touching was his appeal : " Many good
works have I shown you from my Father ; for which of these works
do ye stone me ?" He might make the same appeal to us now. When
we neglect, forsake, and disobey Him, he might say to us, " I have
bestowed on you many gifts, I have made you many promises ; I
have passed over many transgressions : for which of these acts of
kindness do you thus treat me ?" What could we reply ? Should

304 THE JEWS ATTEMPT TO STONE CHRIST. [JULY 9

we not be obliged to own that we were ungrateful, hard-hearted
creatures ?

But Jesus, by his affecting speech, did not soften his enemies, and
He next used powerful arguments. He alluded to a passage in the
82d Psalm, in which God speaks to the kings and rulers of the earth
under the name of gods. " I have said, Ye are gods." And why did
he give them this name? Because both kings and priests were
anointed, and thus made types of Christ, who is the Anointed. The
word Christ means " anointed." These earthly princes were placed in
authority, and thus also made types of the Son of God, to whom all
power is committed. Therefore God spoke to them in these words :
" I have said, Ye are gods, and all of you are children of the Most
High;" but because they abused their authority by oppressing the
poor, these words were added, " Ye shall die like men, and fall like
one of the princes."

These kings, rulers, and priests, w r ere only types and shadows of the
Son of God, who is alone worthy to possess all rule, authority, and
power. Now the argument Jesus used with the Jews was this : " If
those who only shadowed forth my greatness, were called gods, how
much more must / be the Son of God ?" Christ called himself one
whom the Father had sanctified, and sent into the world. By " sanc-
tified" he meant " set apart" for the office of priest and king. The
Father appointed him to be our priest and king before the foundation
of the world, and in the fulness of time he sent him forth. " Thanks
be unto God for his unspeakable gift !"

But no arguments could convince the Jews that Jesus was the true
Messiah, because their hearts were set against him ; therefore he went
into a retired place beyond the river Jordan, where John had baptized
long before his imprisonment.

This spot must have been very interesting to some of the disciples ;
for it was there that two of them had first beheld the Lamb of God,
and had followed him to his own abode. (See John i. 28.) The chil-
dren of God love the place where first their hearts were opened to re-
ceive the truth.

How refreshing the season passed in this retreat must have been to
the Saviour's wearied frame and harassed spirit ! He had the joy of
bringing some souls into his fold ; for it is written, " Many believed in
him there." The preaching of John had prepared the way for the
reception of Christ. After ministers are dead, their past labors are
often blessed ; and they are joined in the world above by souls born
again through their word after their own decease.

Evening Scripture portion.
Ps. LXXXI. LXXXII. Great men addressed as gods.

JULY 10.] THOSE WHO SHALL BE SHUT OUT. 305

LUKE XIII. 23-30. Christ describes the misery of those who shall
be shut out of His kingdom.

THOSE who lived when the Lord was upon earth enjoyed the great
privilege of asking him questions. Who would not wish to share it !
It was one, however, that might easily be abused. Many asked the
Lord unprofitable and curious questions. This inquiry, " Are there
few that shall be saved ?" seems to have been made by one who was
not earnest in seeking to be saved himself. For the Lord, instead of
replying to the question, addresses an exhortation to his hearers :
" Strive to enter in at the strait (or narrow) gate ; for many, I say unto
you, will seek to enter in, and shall not be able." But did not the
Lord once say, " Every one that seeketh findeth ?" This promise
applies only to the present time ; there is a period when none who
seek will find. The Lord described that period in a parable : " When
once the master of the house is risen up, and hath shut to the door,
and ye begin to stand without and to knock, saying, * Lord, Lord,
open to us.' "

That period has not yet arrived : the door stands open, the master
invites, entreats, implores us to enter, and to partake of his glorious
feast. But if we disregard his entreaties, he will suddenly shut to the
door, and shut us out forever. Those outside will use arguments to
induce the Lord to open the door. Some, who have been his com-
panions upon earth, will say, " We have eaten and drunk in thy pres-
ence ;" and some, who have listened to his discourses in their own
cities, will say, " Thou hast taught in our streets." If we die in our
sins, it will be of no use for us to say at the last day, " We have lived
with holy people ; we have been instructed by holy ministers."

There are two circumstances that will increase the anguish of those
Jews who will be shut out of the kingdom of God. They will see
their own forefathers, Abraham, Isaac, and Jacob, and their own pro-
phets, sitting down at the heavenly feast. It will seem hard to them
not to be admitted into the presence of their own kindred. And will
it not seem hard to many other ungodly persons, when they behold a
father, or mother, a brother, or sister, sitting down at the supper of the
Lamb, and they themselves thrust out ! On earth they were ever wel-
come at their father's table, but even a pious father will have no power
to gain admission for an unconverted child into Christ's presence.

Another circumstance that will aggravate the disappointment of the
unbelieving Jews, will be this, they will see Gentiles whom they
despised, flocking from the east and west, the north and south, into the
new Jerusalem, while they are forbidden to enter. And will it not
increase the disappointment of those who live in this Christian land,
if they should see those who we/e brought up in heathen countries,
saved, when they are lost ?

When we were little we were taught to pray to God ; we heard of

306 CHRIST REPLIES TO HEROD'S THREATENING. [ JULY 1 1 .

heaven and hell ; we lisped the name of Jesus, as soon as we could
speak. There are many in distant lands who were taught in their
childhood to bow to frightful idols, and to delight in deeds of cruelty .
yet some of these have turned to God, and will go to heaven ; and
what if we should not go there ! Then, the last would be the first, and
the first last. May God of his infinite mercy save us from the great
guilt of rejecting his gospel !

Evening Scripture portion. Rev. XXI. Everlasting joy and misery.

LUKE XIII. 31 to end. Christ replies to Herod's threatening.

THE Saviour showed his abhorrence of Herod's character by the
name which he gave him, " a fox." The manner in which Herod had
treated John the Baptist, rendered him deserving of the name of fox.
He had once listened to his preaching, and shown him respect; but
had afterwards imprisoned and basely murdered him. The different
natures that God has bestowed upon the animals are intended to
represent the various characters of men. The children of Satan
resemble wolves, bears, and foxes, and all manner of voracious birds
and loathsome reptiles ; while the children of God are like the gentle
sheep and the harmless dove.

But the threats of Herod did not alarm the Lord. Though the
Pharisees said, " Herod will kill thee," yet He who knew all things,
knew the tyrant would not kill him. And why not ? Because that
hour was not the time, nor that spot the place of his death. The Sa-
viour knew when He should die. He prophesied that He should live
a few days, that is, a short time longer, and on the third day be per-
fected, or rendered complete. In this mysterious language, He
alluded to his death : by death He was perfected, or rendered com-
plete as an atoning priest. In death He offered that sacrifice which
atoned for the sins of his people, and with that sacrifice He appeared
in the presence of God for us. Jesus knew where He would die. He
said, " It cannot be that a prophet perish out of Jerus'tlem." He did
not mean to say, that no prophet had perished elsewhere, but that
most prophets had been slain in that wicked city. Did the prospect
of his death, with all its attendant horrors, excite angry feelings in his
breast ? Instead of expressing anger, He burst forth into the most
tender lamentations over the city of his murderers. How touching are
the words : " How often would I have gathered thy children together,
as a hen doth gather her brood under her wings, and ye would not !"

In the Old Testament the Lord compared himself to an eagle, bear-
ing her eaglets on her wings to a place of safety. But in this place

JULY 12.] CHRIST REPROVES THE AMBITIOUS GUESTS. 307

He compares himself to a hen seeking to guard her little ones beneath
her wings, from the birds of prey hovering in the air. How suitable
are both these comparisons ! When Israel was in Egypt, God deliv-
ered him from his enemies with the strength of an eagle, by carrying
him into Canaan. But when Israel was in the promised land, He
promised to guard him with the fond care of a hen, from the enemies
that threatened to devour him. When we are in trouble, God is like
an eagle in delivering us ; and when we have been delivered, He is
like a hen in keeping us from evil. How many blessings we possess
at the present moment ! But there are many dangers on every side.
If we take shelter beneath the wings of our God, no evil shall over-
take us. But if we refuse to come to Him who calls us, then
we shall fall a prey to our enemies. Satan and all his angels are like
birds of prey hovering in the air, longing to devour us. But Jesus
will preserve his people from their malice. We live in a world full of
trouble and temptation, but there is a refuge for us. Here is a prayer
for a soul that feels its own helplessness, and dreads the power of its
enemies : " Be merciful unto me, O God, be merciful unto me ; for
my soul trusteth in thee ; yea, in the shadow of thy wings will I make
my refuge, until these calamities be overpast." (Ps. Ivii. 1.)

Evening Scripture portion. Deut. XXXII. 1-29. The song of Moses near Mount Nebo.

LUKE XIV. 111. Jesus Christ reproves the ambitious guests.

THE account of the healing of the man with the dropsy reminds us
of the healing of the man with the withered hand. It was on the Sab-
bath-day that Jesus performed both these miracles : but the places in
which He wrought them were not the same. The withered hand was
healed in a synagogue ; the dropsy was cured in a Pharisee's house.
On both occasions many of the Lord's bitter enemies were present.
But no circumstances could restrain the compassionate Saviour from
showing mercy to his suffering creatures. Neither did the displeasure
He excited by healing the man with the dropsy prevent Him from re-
proving the proud behavior of the company.

In the East, it is still the custom for guests to occupy seats that
mark their degree of rank. Each person, as he enters, seats himself
in the place that he thinks he is entitled to fill, and often he takes a
higher place than the company consider to be his due. But the master
of the feast has the power to desire him to move either to a higher or
lower place. The Pharisees showed a great anxiety to occupy the
most honorable seats. Our Lord openly censured their conduct, and
alluded to one of Solomon's proverbs, (xxv. 6,) an authority that they
professed to revere. There it is written, " Put not forth thyself in the

308 CHRIST ADVISES HIS HOST TO INVITE THE POOR. [JULY 13.

presence of the king, and stand not in the place of great men ; for
better is it that it should be said unto thee, Come up hither, than that
thou shouldest be put lower in the presence of the prince whom thine
eyes have seen."

Jesus exposed the folly of the Pharisees' conduct. It is foolish, as
well as sinful to exalt ourselves. Some worldly people put on the
appearance of humility, in order to attract notice and admiration. But
the true Christian desires not only to appear, but to be humble. After
having lain low at the foot of the cross, can he go forth desiring to be
admired in society ?

What are our feelings in company ? Are we highly elated when
noticed, and deeply mortified when overlooked? Do we love to be
first ? Do we envy those who are more regarded than ourselves ?
This was the spirit of the Pharisees. It is not the spirit of Christ.
There are many persons who do not openly contend for places of
honor, who are secretly thirsting for admiration. The children of God
do not indulge this feeling, but strive and pray against it. The rule of
their conduct is, " Be kindly affectioned one to another, with brotherly
love, in honor preferring one another." (Rom. xii. 10.)

Evening Scripture portion. Prov. XXV. Counsel respecting behavior in society.

LUKE XIV. 12-14. Christ advises his host to invite the poor.

WITH what faithfulness the. Lord acted towards the Pharisee who
had invited him to his house ! It appears that the entertainment was
splendid, and the guests rich and honorable. But it was not such a
feast as the Lord approved. He knew the motives which led the rich
Pharisees to invite their neighbors : it was the hope that they should
be invited again. This was a selfish and sordid motive. In the East,
when an animal was killed, it was necessary to eat it immediately.
The covetous invited none to partake of their dinner who would not be
able to return the favor ; but the charitable often called in the poor and
afflicted, or sent portions to their dwellings. Job appealed to God y
saying, " If I have eaten my morsel myself alone, and the fatherless
hath not eaten thereof." And Nehemiah on a day of rejoicing said to
the people of Israel, " Go your way, eat the fat and drink the sweet,
and send portions unto them for whom nothing is prepared." In this
country, many benevolent persons, instead of giving feasts to the poor,
contrive other means of giving them relief and pleasure. It is the
spirit and not the very letter of the counsel that ought to be followed.
But some may inquire, Is it wrong to invite our friends and kindred
o a feast ? We know that in every part of Scripture the joyful meet-
ings of brethren and neighbors are spoken of without censure.

JULY 13.] CHRIST ADVISES HIS HOST TO INVITE THE POOR. 309

But no feasts impart so much happiness as those given to the poor.
Rich guests often come with reluctance, and depart without thankful-
ness. But the poor assemble with delight around the well-spread
board, and go away blessing the bountiful hand that spread it. They
enjoy but few pleasures, and they meet with but little kindness. It is
in the power of the rich to cast a beam of light across their dark path,
and to make them for a short season to forget their sorrows. To invite
the poor is pleasing to the Lord. Among those gathered from streets,
and lanes, and highways, and hedges, there may be a Lazarus whom
we shall meet again at the heavenly banquet. It will be pleasant
when we meet to feel that we honored him upon earth as the saint of
the Lord. There are no doubt wicked persons to be found among the
poor : but the kindness of the rich often opens their hearts to receive
instruction. There are pious rich persons who devise means to render
the feasts they give profitable to the souls of their poor guests, as well
as refreshing to their bodies. That venerable reformer and martyr,
Hooper, while he was bishop of Gloucester, entertained a certain num-
ber of the poor every day with a dinner of whole and wholesome
meats in his great hall ; but first he examined them in the creed, the
Lord's prayer, and the ten commandments ; nor would he himself sit
down to table till his poor guests had been served.

How rejoiced we ought to be at every discovery of the will of God !
If the world in general valued his approbation, there would not be so
many entertainments as there now are given to the rich, and there
would be many more given to the poor. Those words, " Thou shalt
be blessed," sound very sweetly in the ear of a true disciple of Christ.
This is what he desires : " to be blessed." Because the poor cannot
recompense him for the kindness he shows them, the Lord will re-
member it : even as a father takes upon himself to reward every ser-
vice rendered to his infant children.

Let us beware of thinking that any thing we can do deserves a re
ward. No, that is impossible. When we have done all, we have
done only what it was our duty to do. The excellent bishop, of whom
we have just spoken, though he had given his goods to feed the poor,
and though at length he gave his body to be burned, was so far from
trusting in his good deeds for salvation, that, when brought to the
stake, he was heard to pray thus : " Lord, I am hell, but thou art
heaven ; I am a sink of sin, but thou art a gracious God, and a merci-
ful Redeemer."

It will be easy for God to recompense his children for all they have
done for him upon earth. One glimpse of his countenance will more
than compensate for the martyr's acutest pangs. But how shall his
saints recompense Him for what He has done for them 1 He found
them poor, and blind, and miserable, and fed them with heavenly bread,
even with that living bread which came down from heaven. It is this
thought that makes them so anxious to please Him.

Evening Scripture portion. Deut. XXVI. Kindness to the poor.

310 PARABLE OF THE GREAT SUPPER [JULY 14

LUKE XIV. 15-24. The parable of the great supper.

OUR Lord concluded his conversation at the Pharisee's house by a
parable. He had said that those who invited the poor to their houses
should be recompensed at the resurrection of the just. This declara-
tion induced one of the guests to exclaim, " Blessed is he that shall
eat bread in the kingdom of God." Then Jesus related a parable to
show how unwilling the rich men were to come to the heavenly feast.
This parable was exactly suited to the company present, and was in-
tended as a warning to the Pharisees, and to all worldly-minded per
sons, whether rich or poor.

The man in the parable invited his rich neighbors to a feast. It is
the custom in the East to send an invitation some weeks before the
time appointed, and when the day arrives, to desire the servants to re-
mind the guests of their engagement. Nothing can be more insulting
than to refuse to come after the feast has been prepared, excepting
there be some real hinderance. The excuses made by these rich men
were of a frivolous nature. Neither sickness nor the death of friends
detained them at home. They could not have foreseen those events ;
but it showed great contempt to purchase land or oxen, or to contract
a marriage at the time they had agreed to come to the feast. It would
have been far better to have refused at fast, than to accept the invita-
tion, and then to make excuses, when the feast was prepared and the
master was waiting.

Like the rich men in the parable, the Pharisees professed to be
willing to come to God ; but when the blessings of the Gospel were
offered to their acceptance, they began to make excuses. They were
hypocrites, because they pretended to be religious, while their hearts
were set upon this world. Would the insulted master of the feast
permit his plenteous provisions to be wasted, or his table to remain
unoccupied ? By no means. He sent his servants into the streets
and lanes of the city, and directed them to summon the poor, the
maimed, the lame, and the blind. Thus, when the self-righteous
Pharisees refused to listen to the Gospel, the Lord encouraged publi-
cans to accept its blessings.

Afterwards the master of the feast sent his servants into the high-
ways and hedges, to gather more guests for the feast. Who are the
wanderers in the streets and lanes of the city, and who are those in
the highways and hedges ? Do not the former represent the Jews,
and the latter the Gentiles ? For the Gospel was first preached at
Jerusalem, but afterwards among the Gentile nations, even among us
who live in these northern isles. What were our forefathers doing
when Jesus uttered his parable ? They were worshipping frightful
idols among their forests of oak. But even then the Lord had pur-
poses of mercy towards those poor savages.

JULi" 15 ] CHRISTIANS MUST ENCOUNTER GREAT DIFFICULTIES. 311

But why did the master declare that none of those men who first
were bidden should taste of his supper? Had they not refused to
come ? What need was there to affirm that they should not come ?
Do not the words seem to indicate, that a time would arrive when
those who had made excuses would repent of their folly, and seek to
be admitted to the feast ? When they saw the poor wanderers from
the city and the country, clothed in white robes, surrounding a sump-
tuous table, when they descried the splendid lights, and heard the
joyful sound of music and singing, they would change their minds,
and desire to join the glorious company. But they would find the
door shut against them. When they knocked, they would hear a voice
within, saying, " I know you not." They would not be permitted even
to taste the supper, of which they had once been invited to partake.

And is there any despiser of Christ and his Gospel who will not
change his mind when he beholds, afar off, the glories of the blessed,
in the kingdom of God ? Yes, when all his earthly delights are per-
ished, he will wish for a place at the heavenly banquet. But he will
find that no place is reserved for him among the happy guests. O what
will then be the bitterness of his disappointment, and the agony of his
regrets ! Let us now obey the Saviour's gracious call, " Come, eat of
my bread and drink of my wine, which I have mingled. Forsake the
foolish, and live, and go in the way of understanding."

Evening Scripture portion. Prov. IX. Wisdom's Invitation.

LUKE XIV. 25 to end. Christ declares to the multitude that his dis-
ciples must encounter great difficulties.

As the Lord Jesus knew all hearts, he could perfectly adapt his dis-
course to the state of mind of his hearers. We have lately listened
to his conversation at a Pharisee's table, and heard his alarming warn-
ings to those who despised his Gospel. Now we behold him sur-
rounded by a different class of hearers.

The multitudes did not openly despise the Saviour, they admired
him, and many of them wished to become his disciples ; but they were
not prepared to encounter difficulties, or to make sacrifices for his
sake. Therefore the Saviour, turning towards them, set before their
eyes the great trials which his disciples must expect to suffer. Parents
and kindred would persecute them, and rulers would condemn them to
death. How ought they to act when placed in these distressing cir-
cumstances ? None can suppose that Jesus disapproves of natural
affection ; the meaning of his declaration is, " Those who would fol-
low me must not yield to the persuasions of their dearest friends, or to
the threatenings of the most cruel tyrants, but must be ready fo for-

312 PARABLE OF THE LOST SHEEP. [JULY 16.

sake all, and to cleave to me alone." In our days, converted Jews and
converted Brahmins have resisted the tenderest entreaties of affec-
tionate mothers and devoted wives, who would have turned them from
the faith. And even in our Christian land, there are many instances
of children who have endured much unkindness from their own
parents, rather than comply with the vain customs of the world.

The Lord Jesus related two short parables to show the folly of set-
ting out in the Christian course, without being prepared to surmount
difficulties.

If a man would build a tower, he must first consider whether he has
money sufficient to complete the building ; and if a captain would
meet an enemy, he must first consider whether he has soldiers enough
to resist him. It would be better not to begin the tower, than to leave
it unfinished, and not to undertake the war, than to suffer a defeat.

It would also be better not to profess to follow Christ, than to turn
back after having set out. It would be better, if we can talk of bet-
ter in such a case. For he who does not set out at SOME TIME OR
OTHER in the Christian course, must endure EVERLASTING misery. It
will be a poor consolation for him to think that his case would have
been still worse, had he turned back after having known the way of
righteousness.

Christ never discouraged a sincere soul from following him. But
he has given a true description of the nature of his service, so that
none can say in the end, " My Lord deceived me, and represented his
service to be easier than I have found it." A poor Madagascar woman,
who had undergone great persecutions, was once asked whether she
was surprised when afflictions overtook her. She replied, " No ; from
the first we knew it was written, that through much tribulation we
must enter the kingdom of God ; and when our troubles came, we
said, ' This is what we expected.' " This poor woman was once shut
up, for five months, in an iron case that prevented her moving a single
limb ; yet, having counted the cost, she proved more than conqueror
through Him who loved her.*

Evening Scripture portion. 1 Thess. III. Afflictions must be expected.

LUKE XV. 1-10. Parables of the lost sheep, and of the lost piece oj

silver.

THERE is a tenderness in these parables which is not to be found in
the discourses we have lately read. When the Saviour was at the
Pharisee's house, he faithfully reproved both the guests and the host ;

* See " Madagascar and its Martyrs," a book for the young.

JULY 16.] PARABLE OF THE LOST SHEEP. 313

when he was surrounded by the multitude, he solemnly warned them ;
but when he sat in the midst of publicans and sinners, he uttered the
most touching and encouraging words. The Pharisees showed the
pride of their hearts, by murmuring because Jesus received sinners
into his intimate society. The Lord answered their murmurings by
relating several parables. He knew their covetous disposition, and that
they would understand the joy of finding a lost sheep, or a lost piece
of money, though their hearts were too hard to enable them to under-
stand the joy felt by angels at the salvation of a sinner.

Even penitent sinners themselves can hardly believe that angels
should care for them. How many penitents have read with astonish-
ment that there is joy among the angels of God over one sinner that
repenteth ! Could we have conceived that the recovery of one of our
fallen race should interest those glorious beings ? Why do they care
so much for us ? The Son of God, whom they adore, loved us and
died for us. They know that He cares for each wanderer, and that
He rejoices over each soul that he brings back to his fold. The angels
share in the joy of their beloved Lord. They felt with him in his sor-
rows, and one of them strengthened him in the garden of Gethsemane.
They partake also in his joys ; they delight to see the fruit of the tra-
vail of his soul. But their joy cannot be compared with His. He is
an infinite being, therefore his love and joy are infinite.

And if the repentance of one sinner causes so much joy, what will
be felt on account of .the salvation of all the Church of God ! The
mind is overwhelmed at the thought of the boundless raptures of that
day. Many joyful emotions have been felt since first the foundation
of the earth was laid ; the birds have rejoiced at every return of spring ;
children have smiled each opening morn ; the saints have tasted higher
delights in their sacred assemblies ; and angels have made the heavens
ring with their rapturous songs ; but all these joys are as a drop com-
pared to the ocean of delight that the glorious company of heaven shall
feel, when all the redeemed are gathered together into the celestial city.

Are we prepared to taste these joys ? Do we now feel any satisfac-
tion when we hear that a sinner has repented ? We might discover
our own state in the sight of God by this token : what are the events
that occasion us most joy ? If we are saved hereafter, we shall be the
companions of angels. But if our hearts are not interested in the sal-
vation of sinners, shall we be fit company for them ? What a contrast
there is between a selfish human creature and a benevolent angel !

How delightful it will be, in ages to come, if we are numbered
among the saints, to see the angels who rejoiced over our conversion !
They will not forget the happiness they experienced on such occasions,
and they will feel their joy complete when they see the pardoned sin-
ner, saved from all his enemies, comforted after all his sorrows, and
enclosed in the everlasting arms of his Almighty Saviour.

Evening Scripture portion. Rev. VII. Songs of saints and angels.
40

314 DEPARTURE OF THE PRODIGAL SON. [JULY 17.

LUKE XV. 1116. The departure of the prodigal son.

THOUGH the Pharisees were hard-hearted men, yet they possessed
the feelings of parents. The parable of the prodigal son was suited
to touch every father's heart. But even if the proud Pharisees listened
unmoved to the Saviour's representation of the father's generous com-
passion, the poor publicans must have heard the wonderful history
with grateful astonishment. When the Lord described the conduct
of the younger son, they were reminded of their own base departure
from God. The Pharisees also had wandered far from their Father's
house ; but they knew it not. They imagined that, like the elder son
in the parable, they had always been faithful and obedient. Many
persons entertain the same false notion of their own goodness, and for-
get that it is written, " All we like sheep have gone astray."

Every penitent sinner sees his own likeness in the prodigal son.
The most striking feature in his character is his ingratitude. Instead
of being thankful for his daily bread, and his shelter beneath his father's
roof, and for all the comforts and privileges he enjoyed, he claims for-
tune as his right, saying, " Give me the portion of goods that falleth to
me." This is our spirit by nature. Instead of being overwhelmed
with a sense of God's wonderful goodness, we conceive ourselves en-
titled to further gifts.

When the prodigal had obtained his desire, he showed his ingrati
tude by going into a country a great way off, and there wasting his
father's gifts in riotous living. And have we not acted like this prodi-
gal ? We need not move from the spot where we were born in order
to do this : it is sufficient that shutting up our hearts from God, and
banishing him from our thoughts, we seek our gratification in earthly
things.

But behold the consequence of this conduct ; the prodigal comes to
poverty. He has at last spent all. It is well when we discover
before death that we have spent all that we have wasted our hopes
and affections upon the world, and have obtained no lasting satisfaction
in return. But what will be the despair of those who never discover
their poverty, until they are removed to the place where the uttermost
farthing is required, but not even a drop of water granted !

Perhaps the prodigal in his days of revelry may have looked for-
ward to the time when he should have spent all, and he may have in-
tended then to enter some service that would preserve him from want.
But God defeated his design, and caused a mighty famine to arise at
the very moment when he was destitute. Now there were few mas-
ters who could afford to hire, and many servants to be hired, so that
the prodigal was forced to engage in the meanest service at the lowest
wages ; he became a swineherd for a less reward than would provide
him with a meal of husks, such as the pigs fed upon.

How easily God can disappoint the sinner, and blast all his devices I

JULY 18.] THE REPENTANCE OF THE PRODIGAL. 315

Many think, " When this enjoyment is passed, I will betake myself to
another," forgetting how God can in a moment take away every idol,
shut up every way of escape, and dry up every stream of happiness.

The thoughtless companions of his mirth remembered not the prod-
igal in his distress. "No one gave unto him." Those who had
gladly partaken of his riotous feasts, forsook him in his poverty and
hunger. Accomplices in guilt are not comforters in sorrow. For
what unfeeling creatures the prodigal had forsaken his loving father,
and his happy home ! O the folly and the madness that sinners show
in preferring the society of the wicked to the favor of the ever-blessed
God ! Can the world console them in sickness ? Will the world be
faithful to them in old age ? Can the world receive them into glory
after death ? Happy are they who have made this blessed choice,
" I had rather be a door-keeper in the house of my God, than to dwell
in the tents of wickedness."

Evening Scripture portion.
Psalm LXXXI V. The happiness of dwelling in God's house.

LUKE XV. 17-19. TJie repentance of the prodigal.

GOD greatly blessed the prodigal's afflictions to his soul. While he
was employed as a swineherd a great change took place in his mind
" He came to himself." This expression implies, that before he was
not himself. A state of sin is a state of madness. When a person is
converted he is in his right mind. How could any one indulge in sin,
if he reflected on its awful consequences ! " for the wages of sin is
death /" But sinners are like the brutes that perish, and do not consi-
der their latter end.

It is very interesting to hear the reflections of the prodigal when he
was come to himself. He saw every thing now in a new light. He
understood the happiness of his father's house. Once he had abhorred
its restraints and longed for liberty, but now he esteemed each servant
happy who dwelt beneath that peaceful roof. Unconverted persons
think religion gloomy, and endeavor to escape from its influence ; but
when the Holy Spirit visits their hearts, they account the servants of
God blessed, and long to be numbered among the saints.

The prodigal now felt convinced of his guilt. He not only lamented
his miserable condition, but he traced it to his own sin ; he blamed no
one but himself. Thus the Spirit convinces of sin, and makes us feel
that we have sinned against God, more than against any other being,
because He is the greatest and best of beings, and our chief benefactor.

The prodigal felt confidence in his father's mercy. Though he felt
unworthy to be called a son, yet he resolved to say " Father." Had

316 THE PRODIGAL'S RECEPTION. [JULY 19

he not felt this confidence, he might have been devoured by remorse,
and have deemed it useless to return. Doubtless his memory fur-
nished him with numerous instances of his father's love, of his readi-
ness to forgive his early waywardness, and of his patient endurance
of the provocations of his youth. He had enjoyed opportunities of
knowing his father's character, and it now appeared to him in all its
loveliness. Happy is it when the convinced sinner can hope in God's
mercy. No child ever had such reason to believe that his father
would receive him, as the chief of sinners has that God will in nowise
cast him out ; for God has so loved us, as to give his only Son a sac-
rifice for us ; and He that spared not his own Sun, will he not with
him also freely give us all things ?

The prodigal made a resolution to return, and openly to confess his
sins, to entreat forgiveness, and to implore permission to become a
servant, though not a son, in his father's house.

Have we ever made the resolution to return to God ? Can we re-
call the time when we felt we had wandered from the best of fathers,
and that we deserved to be rejected ? Every true believer has repent-
ed of his sins, and has sought forgiveness with weeping and supplica-
tions. Nor does he ever cease to seek it while he lives upon earth.
The sense of his own sinfulness increases, as he experiences more of
his Father's goodness. Daily he says, " Forgive me my trespasses,"
and daily he feels that he is not worthy to be called a son.

Evening Scripture portion. Jer. XXXI. 1-21. Repentance.

LTJKE XV. 20-24. The reception of the prodigal son.

THE prodigal had conceived a high idea of his father's compassion
before he set out to return home ; but his thoughts had not reached
the heights of his father's mercy. He could not have anticipated such
a reception, at once so affectionate and so honorable. Had he returned
as the deliverer of his country from some powerful foe, he could not
have been welcomed with more honor. Had he left his home to plead
for his father's life, he could not, when he was come back, have been
received with more tenderness.

What is the reason that the sinner is treated with so much honor
and so much love, when he falls at the footstool of divine mercy ? Is
he not received in his Saviour's name, with all the honor that Saviour
won by trampling upon Satan, and with all the love that Saviour de-
served for dying upon the cross ?

Great must have been the humiliation of the prodigal, as he ap-
proached the parental roof. How it must have wounded the natural
pride of his heart to return in tatters, with an emaciated countenance

JtLY 20.] ENVY OF THE PRODIGAL'S BROTHER. 317

and a haggard eye ! But when true penitence is felt, natural pride is
in great measure subdued. Those who only feel a slight regret for
past transgressions, are often prevented by pride from asking forgive-
ness. No doubt the prodigal had wished to return as soon as he be-
came a swineherd ; but it was not till " he came to himself," that his
penitence was deep enough to enable him to face all the humiliation
connected with the step. Then he felt he could bear the taunts of un-
feeling spectators better than the reproaches of his own conscience
better than the remembrance of his despised home, and of his injured
father. But he was spared the most painful part of the expected trial
by the tender affection of that father, who " saw him when he was a
great way off, and had compassion, and ran and fell on his neck, and
kissed him." Did the prodigal repress his humble confession because
he saw he was already forgiven ? No, he said all that he had pur-
posed to say, excepting, " Make me as one of thy hired servants."
When he saw that he was received as a son, he could not ask to be-
come a servant. The best robe was then put on him, a ring on his
hand, and shoes on his feet ; a feast was made, and rejoicing was
heard on every side.

Could the prodigal doubt his father's full and free forgiveness ? All
his past transgressions seemed to be forgotten ; his father's love was
not abated in the least degree ; a prospect of happiness was opened to
his view beyond his highest expectations.

This is the way in which the Lord deals with the returning sinner.
He clothes his guilty soul in the spotless robe of his Redeemer's
righteousness, and satisfies his hungry soul with the heavenly food of
his gracious promises. Why then do sinners refuse to return to God ?
They do not believe that He will receive them so affectionately, and
render them so happy. The father of the prodigal is our God and our
Saviour. Those who have sought his mercy can witness how He re-
ceived them, and how happy He has made them.

It is sad to think that any should remain miserable, because they
will not arise and return to Him, who offers them full and free forgive-
ness. The way may appear long ; but it would be shortened, for
their Father would meet them while they were yet a "great way off, 1
and conduct them himself to his own glorious abode.

Evening Scripture portion. Gen. XLV. Joseph makes himself known to his brethren.

LUKE XV. 25 to end. The envy of the prodigal 1 s brother.

AMIDST the burst of joy at the prodigal's return one complaining
voice was heard ; among the glad countenances one lowering brow
was seen ; and that voice and that brow were a brother's. But the

318 ENVY OF THE PRODIGAL'S BROTHER. [JULY 20.

father showed as much forbearance towards his envious eldest son, as
he had manifested compassion towards his prodigal younger son. He
went out, and entreated this unfeeling brother to unite in the festal
scene. These entreaties drew forth the pride that reigned in his son's
heart. Pride is the root of a whole host of sins, especially of envy,
anger, and discontent : all these evil passions gave their coloring to
the answers of the eldest son. What a description he gives of his
blameless conduct ! He reproaches his father with his services, as if
he had laid his own parent under obligations : " Lo, these many years
have I served thee !" He declares those services were perfect, as
well as persevering. " Neither transgressed I at any time thy com-
mandment."

While he thus boasts of his own goodness, he places his brother's
conduct in the worst point of view. The father might have turned
away in wrath from his ungenerous son, but he condescended to argue
with the pioud objector. In a few words he describes the rich privi
leges of his first-born. " Son, thou art ever with me." Surely the
continual presence of such a father was happiness in itself. But,
knowing the covetous heart of his- son, the father added, " All that I
have is thine." There was no argument required to prove that a lost
son should be received with joy. The father thought it sufficient to
say, " It was meet that we should make merry and be glad."

Could the Pharisees avoid perceiving in the envious brother their
own likeness ? Now that the Saviour was receiving penitent publi-
cans, and that angels were rejoicing over them in heaven, the Phari-
sees were boasting of their own goodness, and reproaching the Lord
with partiality. They imagined that they had served God all their
lives, and had never transgressed his commandment. The Lord did
not show them (as He might have done) how false was this notion :
but He proved, that even if they were as good as they supposed, the
spirit they evinced towards penitent sinners was ungrateful and un-
generous. Had the Pharisees really been holy men, they would have
rejoiced with angels over pardoned penitents. True believers remeni
ber the season when they were received into their father's favor, and
they rejoice with each wanderer who returns as they did. There is
not a son in the house of our heavenly Father who has not had his
festival ; except the angels who have been ever with Him, and have
never transgressed his commandments. Yet there are some of the
children of God, who were sanctified at so early a period, that they
cannot remember the first feelings of penitence ; they have not expe-
rienced the bitterness of an unconverted state, and cannot tell by con-
trast how great is their present happiness. These have enjoyed the
best portion, in having been ever with their Father. How many days
of childhood have been gilded with more than childish joy through the
early knowledge of their Father in heaven ! How sweet the remem-
brance of a youth spent in his service, unpolluted by worldly vanities !
Yet even they even those sanctified in infancy and devoted to God

JULY 21.] THE UNJUST STEWARD. 319

unto old age, have wandered into some forbidden paths, and have
committed innumerable transgressions. They have experienced the
forgiving love of God, when returning from their backslidings. They
can say with David, " He restoreth my soul ; He leadeth me in the
paths of righteousness for his name's sake."

Evening Scripture portion. Hosea XIV. The pardoned backslider.

LUKE XVI. 1-8. The parable of the unjust steward.

THIS parable has perplexed many persons. They have said, " What
a dishonest man this steward was ! Did his lord commend him for his
wickedness ?" No, not for his wickedness, but for his wisdom for his
worldly wisdom. His plan to secure himself from want was very
cunning and ingenious. It is supposed that the oil and the wheat that
the creditors owed were their rent. It was the office of the steward
to make agreements with the tenants concerning the amount of produce
that ought to be paid to their lord. This steward, before he was dis-
missed from his post, made new agreements with the tenants, and in-
gratiated himself by lowering the rents. When he was gone, the lord
became acquainted with these proceedings, and expressed his wonder
it the wicked policy of his unfaithful steward.

But some may still inquire, " Why did our Lord select a dishonest
action as an instance of worldly wisdom ? Does not the selection seem
to countenance dishonesty ?" But, if we consider, we shall perceive
that the badness of the action renders it a suitable instance of the wis-
dom displayed by bad men. This was the point that the Lord wished
to prove ; bad men take more pains to accomplish their bad ends, than
good men to accomplish their good ends.

Perhaps a blush arose in the face of many a Pharisee, as this in-
stance of knavery was related. That very steward may have been
present. Many of the hypocritical Pharisees had committed actions
equally dishonest. Their own consciences must have convicted them.
But it was chiefly for the instruction of the disciples that the parable
was related. It was addressed to them, and this was the lesson taught :
" The children of this world are wiser in their generation than the chil-
dren of light." By this sentence the Lord turns into a volume of rich
instruction the actions of this wicked world among whom we live.

Wicked men are intent on accomplishing different wicked ends.
One is bent upon accumulating immense riches. How does he set
about his design ? With the lukewarmness that Christians so often
betray in pursuing their designs ? Does he not rise early, and^sit up
late ? Are not his thoughts always intent upon devising new schemes
for amassing wealth ? Is not the crowded city the place where he de-

320 FAITHFULNESS IN THE USE OF RICHES ENJOINED. [JULY 22.

lights to be, whatever pleasures may allure, or weariness oppress ?
Were Christians to be as diligent in prayer, as this man in counting
his gains, how rich would they grow in faith, and love, and every
grace !

Another is bent upon destroying the reputation of his neighbors, in
order that he alone may be praised and admired ! How dexterously
he performs his work ! How cleverly he insinuates that some evil is
practised by his companion ! Perhaps he says nothing directly against
him, (as this might awaken suspicion,) but he contrives to place him
in a disagreeable light. Do we thus watch opportunities to say a word
in behalf of our Lord and Master, insinuating something in his praise,
when we cannot speak more openly ? When we reflect on the great-
ness of the end that Christians have in view, we feel that they ought
to be most earnestly intent on gaining it. Could heaven be purchased,
the world would be a bauble to offer for it : it has been bought with
more precious blood. Shall we grieve our dying Lord by our indif-
ference to a gift so dearly bought, and so infinitely glorious ?

Evening Scripture portion. 1 Cor. IX. Earnest endeavors after salvation.

LUKE XVI. 9-13. Christ exhorts his disciples to be faithful in the

use of riches.

THE Lord Jesus had shown, by the history of the unjust steward,
that the children of this world are wiser in their generation than the
children of light. He next explained in what particular point they are
wiser : in the use they make of riches. The steward made use of the
property consigned to his care in gaining friends, who would receive
him into their habitations when he lost his stewardship. Therefore
Jesus said to his disciples, " Make to yourselves friends of the mam-
mon of unrighteousness, that when ye fail they may receive you into
everlasting habitations." The name given to riches is very remark-
able "the mammon of unrighteousness." Money is often made an
occasion of sin, and the love of money is the root of all evil. Yet
even of this unrighteous mammon, a righteous use may be made. Our
Lord's precept would be more clear, if rendered thus : " Make to
yourselves friends WITH the mammon of unrighteousness." How can
friends be made with this mammon ? By spending it in the relief of
the saints and in the service of God. The widows whom Dorcas
clothed, the prophets whom Obadiah fed, the apostle whom Onesiph-
orus visited, and Phebe succored, with all those brethren and strangers
whomGaius brought forward on their missionary journeys, will be
witnesses of their charity and piety before the great white throne.

It is true the disciples were poor ; but the poor, by the gift of two

JULY 23.] CHRIST REBUKES THE PHARISEES. 321

mites, show more love to God than the rich by large contributions out
of their abundance. The Lord knows that he who is faithful in the
least would be faithful in much. That poor widow who cast her mites
into the treasury will be intrusted with true riches in the world to
come.

Riches are only lent to the possessor, not given. This is the mean-
ing of the verse : " If ye have not been faithful in that which is another
man's, who shall give you that which is your own ?" Every posses-
sion is now, as if it were another man's : it is only lent. Hereafter a
possession will be bestowed upon the righteous, even an inheritance
thatfadeth not away. As riches are only lent, an account of the use
to which they have been applied will be required. What account will
those render who wilfully devote any part of their property to the ser-
vice of Mammon, the god of this world ? Whatever is spent in the
encouragement of sin is spent in the service of Mammon. There are
some persons who employ part of their money in doing good and part
in promoting evil. They attempt to serve God and Mammon. They
support Sunday-schools and Bible societies with part of their property,
and with another part they encourage those worldly amusements, and
that proud display, which are condemned in the word of God. But
those who really love their crucified Saviour cannot act thus. The
apostle Paul declares, " God forbid that I should glory save in the
cross of our Lord Jesus Christ, by whom the world is crucified unto
me and I unto the world."

Evening Scripture portion.
Gal. VI. Sowing to the flesh, and to the Spirit.

LUKE XVI. 14-18. Christ rebukes the Pharisees who derided him.

THE Pharisees hated reproof. When they found the Lord's dis-
courses applied to their own case they were angry. Conscious that
they were covetous, they could not bear to hear covetousness spoken
against. It is natural to the human heart to shrink from the touch
of truth. How often ministers find that their hearers have been of-
fended by the most searching parts of their sermons ! Let us inquire
whether we hate to hear our faults reproved. No doubt it is painful
to be told of our sins. But is it not better to be made acquainted with
them now, than to wait till we stand before the face of God ? The
kindest friends we have are those who take us apart to say, " Are you
acting right in this point, or in that particular ?" The most faithful
ministers are those who will not let sinners slumber on in their sins,
till the fire of eternal wrath deVour them.

But none are so angry at reproof as those who make a false pro-

322 CHRIST REBUKES THE PHARISEES. [JULY 23

fession of religion. The Pharisees were only anxious that men should
think highly of their characters. As they knew that men could not
see into their hearts, they did not care in what state they remained.
If a monarch were going to pass through a town, the inhabitants would
probably cleanse and adorn the outside of their houses : but as they
would know he could not see through the walls, they would not think
it necessary to make the inside beautiful. But if the monarch were
to announce that he should enter the house of one of the citizens, then
what care would be used to render it fit for his reception ! The King
of kings searches every heart. A fair outside is not sufficient : God
knoweth our hearts. A heart, unwashed in the blood of Christ, and
unrenewed by his Holy Spirit, is an abomination in his sight. It may
be highly esteemed by men, and called a tender heart, a kind, warm,
and good heart : but it is pronounced by God to be a deceitful and
desperately wicked heart. With such a heart none can enter his king-
dom. The Pharisees had unconverted hearts. They professed to
love God : but in reality they hated Him. How did they show they
hated Him ? By hating his law. They did not keep his holy com-
mandments. Christ reminded them of one great sin, which they fre-
quently committed. They broke the seventh commandment by putting
away their wives in order to marry others. This sin had been rebuked
by the prophet Malachi four hundred years before. He had said,
" The Lord hath been witness between thee and the wife of thy youth,
against whom thou hast dealt treacherously ; and yet she is thy com-
panion and the wife. of thy covenant." Yet these Jews in Malachi's
time had made a great profession of religion. At the very time they
were treating their wives with cruelty, they were offering sacrifices to
God at his altar. But did he accept these sacrifices ? No, he ab-
horred them. The injured wives had poured out their tears before the
altar, where their treacherous husbands presented their offerings God
saw those tears with compassion, and rejected those offerings with in-
dignation. Let us never imagine that God will accept any of our ser-
vices, while we are ill-treating any of his creatures. If, when we go
and kneel before God to say our prayers, any person is pouring out
tears before his footstool on account of our ill-treatment, can we ex-
pect our prayers to be heard ? God has declared in his word that He
will hear the cry of the oppressed, and that He will punish the oppres-
sors : "Ye shall not afflict any widow, or fatherless child. If thou
afflict them in any wise, and they cry at all unto me, I will surely hear
their cry : and my wrath shall wax hot, and I will kill you with the
sword ; and your wives shall be widows, and your children fatherless.'
Ex. xxii. 22-24.

Evening Scripture portion. Mai. II. Conjugal treachery.

THH -$S

UNIVERSITY

JULY 24.] CHRIST BLESSES LITTLE CHILDREN. 323

MARK X. 13-16. Christ blesses little children.

How many young and tender hearts have been encouraged to come
to their Saviour by the sweet declaration, " Suffer the little children to
come unto me !" How many dying children have lisped these words
in their last moments ! When Jesus uttered them, he knew what
comfort they would afford to the lambs of his flock for many ages to
come.

It was, however, in displeasure that he gave the command, " Let
the little children come unto me." It was not with the children that
he was displeased, nor with their mothers, but with his own disciples.
He was not often much displeased with them. There must have been
some great offence to excite this great displeasure. It was a great
offence to attempt to drive away these infants from their Saviour !
How could the disciples take so much upon them, as to forbid the
mothers to bring their babes ! Pride lurked in their hearts, and sug-
gested many harsh and ungracious measures. Before Jesus left this
world he charged Peter to feed his lambs ; those . lambs whom He
carries in his own bosom. Faithful ministers love little children, and
are ready to instruct them.

The babes brought to Jesus were too young to receive instruction ;
therefore the Lord only took them in his arms and blessed them. He
knew even then what should befall each he knew which fair blossom
would be nipped in the bud, and which would bloom in the church on
earth. He knew which smiling infant would become a minister, and
which would prove a martyr. May we not hope that none of the in-
fants that Jesus blessed were lost forever ? Was not His blessing
the pledge of their salvation ?

The parents did well in bringing them to Christ. Many parents
had brought sick children to him to be healed : but these parents sought
no temporal benefits: they desired that the Saviour should put his
hands upon their little ones, and pray. Surely Jesus must have been
as much pleased with these parents, as he was displeased with his
disciples. He still is pleased when mothers care more. for the im-
mortal souls of their children than for their perishing bodies. How
grateful these little children ought to have been to their kind -parents,
when they were old enough to know what those parents had done for
them in their infancy ! Many are indebted to the secret prayers of a
mother to her Saviour for the richest blessings they enjoy ! We never
can repay our parents for the prayers they have offered up on our
behalf. The kindest parents often make mistakes in their manner
of bringing up their children : but no mistakes will prove fatal, if
they are fervent in their prayers for them, and consistent in their ex-
ample.

What reason did Jesus give for receiving these little ones so kindly?
He did not say it was because he loved their parents, or because he

324 THE RICH MAN'S PETITION [JULY 25

knew ihe children would be holy when they grew up ; but he said,
" For of such is the kingdom of heaven." The disciples had only tc
observe the ways of the little creatures, then folded in their mothers'
arms, in order to know what they themselves ought to be. Those
babes cared not for strangers, but only for the hand that fed them, for
the arm that upheld them, for the face that smiled on them. Such
ought to be the devoted affection of all believers for their everlasting
Friend. How interesting it is to observe a little child, while we think
of the words, " Of such is the kingdom of heaven !" Does not this
sentence give us ground to believe that there are many little children
now in glory ?

Why do babes ever taste death ? This epitaph was once written
upon an infant's tomb :

It died, for Adam sinned.
It lives, for Jesus died.

Every action of our Saviour silently assures us that he loves chil-
dren. He listens to their songs in the temple, he rebukes their ene-
mies, he folds them in his arms, he lays his hands upon them and
blesses them. Will he shut those out from his presence in glory whom
he would not allow to be sent from his presence upon earth ? If he
prayed for them when he lived here below, does he refuse to intercede
for them now he reigns on yonder throne above ? Surely he would be
much displeased with us, if we were to harbor any doubts of his tender
love for the little creatures that his hands first formed, and that he has
never ceased to defend and bless.

Evening Scripture portion. 1 Sam. III. The calling, of Samuel.

LUKE XVI. 19-24. The rich mari s petition for his own relief.

IN this parable the curtain that conceals the eternal world is lifted
up ; and by whom ? By Him who every moment beholds the sons
of men sinking into hell, or soaring up to heaven. He described these
solemn scenes that we might be filled with holy awe. They were
ever before his eyes, and he wondered at the indifference of sinners to
their approaching doom.

No doubt this rich man and this beggar were real persons. HE had
no need to employ fiction who knew all facts.

It may appear strange to short-sighted mortals that God should per-
mit one of his own beloved to languish, covered with sores, before a
lordly gate. But the eye of faith beholds the happy spirit of the beg-
gar, conveyed by glorious angels along the path of life into the pres-
ence of God Then the mystery is explained. The Holy Spirit had
sanctified the sorrowful heart of Lazarus* and Jesus had pardoned all

JULY 25.] FOR HIS OWN RELIEF. 325

his sins. When we see a poor diseased object, let us remember Laz-
arus, and say, " This may be one of God's elect." But we know that
there are many who suffer afflictions in vain ; many who are not soft-
ened by poverty or sickness ; many who curse God and die.

The rich man does not appear to have committed any flagrant crime ;
he seems to have been a respectable worldly man. His body was
buried with pomp, but his soul was not conducted with honor through
the regions of the air to eternal glory. " In hell he lifts up his eyes,
being in torments !" What a change was this ! instead of a bed of *
down, burning coals ; instead of purple raiment, a flaming robe ;
instead of sumptuous fare, the want of all things, even of a drop of
water. But what a glorious sight he beheld ! heaven with its inhab-
itants. Do we envy him this privilege ? How the sight must have
added to his misery ! We should like to behold the saints' abode, for
we hope to reach it : but in hell, " Hope that comes to all, comes
never." The flame must have seemed to burn with redoubled fury,
when the lost spirit saw the stream which makes glad the city of our
'God. Among the guests at the supper of the Lamb, he descried
Abraham and Lazarus. He had been brought up to revere Abraham
as his great ancestor, and as the father of the faithful. Though he
had never seen him before, yet he knew him. It is probable he had
been accustomed to despise Lazarus as a loathsome object ; now he
saw this despised beggar seated next to the honorable patriarch.
God had exalted Abraham when upon earth, and had abased Lazarus,
but he had bestowed like precious faith upon them both. 'When we
behold the company of the redeemed, we may expect to know them
again, whether we were before acquainted with their persons, or only
with their names. God grant that we may not behold them afar of,
as the rich man did, but that we may be mingled in their society.
We may expect to see among the eminent servants of God, among
ministers, missionaries, and reformers, among prophets, apostles, and
martyrs, others who have lived and died in meanness and obscurity,
blind beggars, hospital patients, and workhouse inmates. Some of
these will doubtless occupy places next to such revered men as Lu-
ther or as Latimer, as Daniel, Job, or Noah.

The rich man must have been surprised to see the beggar in so
honorable a place. Did he recognise none of his kindred, nor ac-
quaintance, nor servants, that he fixed all his hopes of receiving relief
upon Lazarus ? Where were his father and mother ? Where were
his friends and neighbors ? Had none of them reached the place of
rest ? It is to be feared that there are ungodly families whose names
are unknown among the blessed. They have encouraged each other in
forgetfulness of God, and have sunk down together into the pit. Why
did the rich man think that Lazarus would be ready to come to his
aid ? No doubt the crumbs from his table had often been given to the
beggar who lay at his gate, and therefore he may have thought he had
some claim upon his services now. But surely if this rich man had

326 THE RICH MAN'S PETITION. [JULY 26

loved God, he would have bestowed more than crumbs upon the pooi
sufferer dying before his eyes. Now his condition was far worse than
that of Lazarus had ever been. The least moisture upon his tongue
was the only boon he asked, and it was denied him. The misery of
hell is COMPLETE. Here in our deepest sorrows there is some allevia-
tion, some comforting circumstance, some ray of hope ; but in hell
there is none ; all is darkness, desolation, destitution, and despair.

I Evening Scripture portion. Ps. XLIX. Vanity of earthly glory.

LUKE XVI. 25-28. The rich man's petition for his brethren.

IF prayers were heard in hell, how many would be offered up ! But
the abode of despair is not the place for prayer. All the rich man's
requests were refused. The first was a very small petition. It was
not a petition for release. Lost spirits know that release is impossi-
ble. The gates have closed upon them FOREVER. The Redeemer's
blood cannot be sprinkled upon their conscience, the Holy Spirit can-
not be shed abroad in their hearts ; therefore salvation cannot be ob-
tained. But the rich man hoped that the slightest possible relief might
be granted. He did not ask that Lazarus might bring him a draught,
nor even a drop of water : he did not ask that he might dip his hand
or his finger in water, but he asked that he might dip the tip of his
finger in water, and apply it to his burning tongue. Yet the request
was refused. Abraham reminded the tormented spirit that on earth
he had received good things, and Lazarus evil things. By the manner
in which Abraham reasoned, it is evident that the rich man had de-
sired, when on earth, no better portion than he now received ; and that
Lazarus had been content with the bitter portion allotted to him. It
was, therefore, just that each should now abide by his own choice.
Lazarus must not feel even for a moment the scorching flames of hell,
nor must the rich man taste one drop of the cooling streams of heaven.
God now gives us our choice. Do we prefer heaven, with any amount
of previous sufferings, to earth, with any amount of passing delights ?
Which would we rather encounter, the trials of the saints, or the
temptations of the world ?

We perceive that if there had been no impassable gulf between
heaven and hell, yet that Lazarus would not have been permitted.to
sooth the sufferings of the lost. But there is such a gulf. It fills
heaven with REPOSE, and hell with DESPAIR. The inhabitants of each
world know that there can be no change of state. Hell knows that no
celestial comforter will ever enter her gates, and Heaven that no ma
Ucious enemy will ever break through hers.

JULY 27.] ABRAHAM'S REPLY TO THE RICH MAN. 327

But though the rich man found there was no path from heaven to
hell, he knew there was a path from heaven to earth. He requested
that Lazarus might be sent to warn his five brethren of the danger of
their condition. It seems that he had left no children upon earth
Perhaps he had been cut off in his youth. We cannot tell what his
motives were for desiring that his brethren should not partake his
misery. Can natural affection subsist in hell ? or was the rich man
afraid lest the reproaches of brothers, whom he had corrupted by his
example, should add to his own torment ? Let us be reminded by his
prayer of the privileges we now enjoy. Have we any unconverted
relations ? We may pray for them, not to Abraham, but to God. We
will not pray that a departed spirit may be sent to warn them, but
we will entreat that God's Holy Spirit may convince and convert them.
The saints can witness that God does hear their prayers, and has
mercy on others for their sake. It makes a Christian's heart sad to
think of those who have shared with him a mother's care, not sharing
with him a Saviour's glory. It would add to the joy of a believer,
even in heaven, to see every one of his kindred sitting around their
heavenly Father's table.

If pious brothers feel solicitude for their brothers' salvation, what
must parents feel for the souls of their beloved children ? They bear
them incessantly on their hearts before God, and with tears implore
the Lord to preserve them from sinking into the place of torment.
They can hardly imagine that it would be possible that they themselves
should be happy in heaven, if any one of their dear children were mis-
sing. Yet some who have brought down their parents' gray hairs with
sorrow to the grave, have repented afterwards. Then they have la-
mented (O how bitterly !) that they did not gladden their parents while
they were yet alive. It is their comfort to think that their parents will
see them enter into glory. One of these penitents was heard to say,
" How much surprised my father will be to see me enter heaven !"*

Evening Scripture portion. Rom. IX. St. Paul's love for his brethren.

LUKE XVI. 29 to end. Abraham's reply to the rich man.

IT is natural to suppose that the sight of a departed spirit would
awaken a thoughtless soul. The rich man imagined that his brethren
would turn from sin if Lazarus were to appear to them in the midst
of their luxury and their gayety, and to say, "I am the beggar that
once languished at the gate : I am now an inhabitant of heaven : I
partake of the immortal feast : I sit with the saints, and behold the

* The son of the celebrated Grimshaw, rector of Haworth, Yorkshire.

328 THE FORGIVENESS OF INJURIES. [JULY 28.

face of God : I have seen your brother he is not with us : I heard a
doleful cry : it was his voice : he was burning in the flames of hell :
he entreated that I might moisten his tongue with the tip of my finger,
but the request could not be granted. He has remembered you. He
once lived (as you do now) a worldly, thoughtless life ; he knows how
your course will end : he dreads lest you should join him in the place
of torment." The rich man supposed that such a warning voice
would alarm his brethren, stop them in their sinful career, and turn
them to God. But the Lord has not appointed this mode of dealing
with men. He might have made the departed the ministers of the
living. Every dead relative might have appeared again ; the happy
to tell of their happiness, the miserable to tell of their misery. But
God devised another method. He spoke to holy men of old, and
taught them to write the words he dictated. He appointed living
men to speak of those holy words to their fellow-creatures. This is
God's method. Thousands and tens of thousands have been saved by
these means. They have believed the written message, and the living
preacher, and have fled from the threatened wrath. God continues to
pursue this plan of dealing with men. He requires us to believe
what we do not see, only because HE says it. The Lord Jesus well
knew that if he had appeared to his enemies when he rose again from
the dead, he would not have overcome their enmity ; therefore he did
not appear to them. He appeared to his friends for their comfort, but
not to his enemies for their conversion.

The Lord's method must be the most excellent way. If we would
save the souls of men, we must let them hear the word of God, which
he spoke by Moses, by the prophets, by his own Son, and by his
apostles. That word has awakened whole families, who were as
thoughtless as the rich man's brothers, and has saved them from the
place of torment. Every soul that reaches the abode of bliss, will
trace his coming there to his having heard the word of God. Some
will speak of one part of that blessed word, and some will speak of
another, and all will bless the Holy Spirit who opened their hearts to
receive the truth. We shall not need the Bible in heaven, because we
shall be with Him who wrote it ; but surely it will not be forgotten
there. Neither will it be forgotten in hell. It will add to the fierce-
ness of the flames to remember the slighted warnings, the despised
promises, the rejected invitations of the word of God.

Evening Scripture portion. Hebrews IV. Danger of unbelief.

LUKE XVII. 1-4. Christ teaches the forgiveness of injuries.

WHEN Jesus was alone with his disciples, he dwelt upon those
topics that were the most necessary for them to understand. All who

JULY 28.] THE FORGIVENESS OF INJURIES. 329

believe in the Saviour must listen with particular interest to these con
versations.

Believers now, like the first disciples, are " compassed with infirmi-
ty." The instructions that suited the little flock who surrounded the
Lord when he was on earth, will suit the larger flock that wait at his
feet now he is enthroned in the heavens.

On this occasion the Saviour warned his disciples against two
things committing offences, and indulging an unforgiving spirit.

The " offences" spoken of are stumbling-blocks laid in the way of
weak believers. Those who are strong in faith must be careful not to
injure the weak in faith, even as the elder children in a family must
carefully avoid hurting the tender frames of the younger children. A
considerate youth would refrain from performing some feats that he
could with safety perform, if he thought that his little brothers might
be tempted to imitate his example, and to endanger their limbs or their
lives. Believers strong in faith ought to act in the same way, and to
refrain even from enjoying lawful privileges, sooner than endanger
their weak brethren. In Rom. xiv. the apostle Paul points out very
clearly this duty.

But if it be a grievous sin to wound a weak believer through care-
lessness, how dreadful a crime it must be to injure him wilfully ! No
true believer would commit this sin. It would be better to be cast
into the sea, (as criminals often are in the East,) than to be guilty of
it. To persuade a child of God to act against his conscience, and to
break his Father's law, is to commit a worse sin than murder. If you
were to induce a person to leap from a high window, you might be the
occasion of the destruction of his body, but if you were to tempt him to
break the Sabbath, to tell a lie, to join in profane discourse, you would
endanger his soul. God indeed could preserve the body from being
dashed to pieces, and the soul from being lost, but the person who de-
ceived would be as guilty as if the worst consequences had followed.
How watchful we ought to be over our behavior to the children of
God, lest we injure those whom God guards with such tender care !

There is another sin that we must strive against, if we desire to
please God. It is an unforgiving spirit. The family of God upon
earth are so full of defects, that they often annoy each other. If we
were surrounded by angels, we should have no temptations to anger.
But is there one of us who can say, *' I act like an angel to those
around me ?" Is it not true that we are constantly exercising the pa-
tience of our companions ? Does it become us to be slow to forgive ?
When we are conscious that we have wounded another, each of us
should say, " I repent ;" and when another says to us, " I repent,"
each of us should reply, " I forgive." But if our brother forget his
duty, and omit to acknowledge his fault, we ought not to be rigorous
in demanding the confession. Were he to make it, we should find it
more easy to forgive ; but if he withhold it, we have the opportunity
of showing a higher degree of grace by forgiving, notwithstanding his

330 THE DISCIPLES' PRAYER [JULY 29

omission. In most differences, however, both parties have something
to confess and something to forgive. Mutual concessions and mutual
forgiveness are generally needed. He who first says, "I repent," acts
the most Christian part ; for he shows that he has already forgiven the
trespasses of his brother. Had not Jesus forgiven us before any of us
said, "I repent," we never should have felt even the desire to obtain
his forgiveness. It was the thought that He loved us before we loved
him that melted our hearts, and made us feel truly penitent for our sins.

Evening Scripture portion. Rom. XIV. Regard for weak brethren.

LUKE XVII. 5-10. The disciples pray for more faith.

WHY did the disciples offer up the prayer, "Increase our faith?"
Had their Lord just revealed some mystery that it was difficult to be
lieve 1 No : but he had just enjoined a duty that it was difficult to
practise. That duty was, " Forgiving oft-repeated trespasses." Who-
ever has been deeply or often injured, and has endeavored freely to
forgive, knows that the wicked heart rises up against the righteous
deed and that the struggle is sharp between the sense of injury and
of duty. In vain the person offended reasons with himself, and urges
himself to the performance of the command ; his unwilling soul hangs
back, and refuses to obey. What is the only remedy against this in-
ward repugnance ? Faith. Had we more faith, we should run, where
now we cannot walk. The disciples felt their need of faith, and they
applied to him who alone can bestow it. Jesus is the author of faith.

Though some prophets have been enabled to bestow temporal
benefits, none have ever had the power to confer spiritual good. No
mere man was ever known to give repentance, or to strengthen faith.
But the Son of God can do all things. If any man lack wisdom, let
him ask of him and it shall be given him : if any man lack faith, let
him ask and it also shall be given. Have we any excuse for saying,
" I cannot do what my Lord commands ?" Do we find it difficult to
forgive repeated injuries, or great injuries, or (which is harder still) to
forgive trespasses still unconfessed, there is power in Christ to enable
us to overcome these mountains.

And when we have succeeded in conquering the deep-rooted sins
of our hearts, what ought to be our feeling then ? Our Saviour teaches
us what it ought to be. When we have done all that was commanded,
we must say, " We are unprofitable servants : we have done that
which was our duty to do." But WE have never done all, or half, or
a hundredth part of the things that were commanded us. We are not
only unprofitable, but we are provoking and guilty servants. Had we
not the God of all patience for our master, we should have beer dis

JULY 30.] JAMES AND JOHN. 331

missed long ago from his service. But instead of dismissing us, he
treats us in the most generous manner. His yoke is easy and his bur-
den is light, while his reward is a weight of glory. He is so infinitely
gracious, that after having borne with our imperfect services, he has
promised to say to each who sincerely loves him, " Well done, good
and faithful servant: enter thou into the joy of thy Lord."

The thought of receiving such commendation ought to humble us
more than the severest reproof. It will humble those who shall receive
it. Every one of them will cast his crown of life at the feet of Him
who bestowed it, and say, " Thou art worthy, O Lord, to receive
glory, and honor, and power." (Rev. iv. 11.)

Evening Scripture portion. Gen. L. Joseph confirms his brethren's pardon.

LUKE IX. 5156. James and John betray a revengeful spirit.

AND was it the gentle apostle John who proposed to consume the
Samaritans with fire ? Yes, it was even that apostle whom Jesus
loved ; that apostle who leaned on his breast at supper, who stood by
his cross, and who became a son to the Messiah's bereaved mother.
Yes, even John once indulged a proud, passionate, and revengeful
spirit. When the Samaritan villagers refused to receive the Lord, the
apostles James and John thought that they showed a holy zeal in de-
siring to revenge the insult. How easy it is to deceive ourselves
respecting the motives of our actions ! Party spirit often appears like
holy zeal ; but it is of an opposite nature, and comes from a different
place.

The Lord felt compassion for these ignorant Samaritans. They
refused to receive him into their houses ; but had they known who he
was, and what he could bestow, they would have asked of him, and
he would have received them into everlasting habitations. But they
knew him not ; they looked upon him as their enemy, because he be-
longed to the Jewish nation.

The sin of the well-instructed apostles James and John was much
greater than the sin of the ignorant Samaritans. When Moses and
Aaron once said to the Israelites, " Must we fetch water for you
rebels !" the Lord was so much displeased with the passionate speech,
that he permitted neither of these eminent saints to enter the promised
land. Yet was not the spirit of the brothers James and John like the
spirit of Moses and Aaron on that occasion? The two leaders of
Israel would have suffered the thirsty host to languish for want of
water ; the two apostles were anxious to consume the Samaritan vil-
lagers with fire.

There was once another prophet who indulged the same wrong

332 CHRIST REPLIES TO THREE PERSONS. [jULY 31.

spirit. Jonah desired the destruction of Nineveh. God expostulated
with the prophet upon his cruelty in wishing so large a city, containing
so many little children, to be destroyed.

God loves better to hear his people intercede for perishing sinners,
(as Abraham did for Sodom,) than to hear them plead for their
destruction. It better becomes a creature, who deserves himself to
be consumed, and who has been snatched by the arm of divine mercy
as a brand from the burning it better becomes such a one to ask
mercy for his fellow-sinners, than to invoke vengeance. When Elijah
called down fire from heaven to consume the captains that the king
had sent to take him, he spoke in the power of God's Spirit, and not
after his own will. When Elisha turned and cursed the children of
Bethel, he acted by the direction of God. When David in his psalms
denounces awful curses upon the wicked, he speaks in the person of
Christ^ and foretells the sentence which the Lord will pronounce upon
His own enemies at the last day. There is not a word in the Bible,
from the beginning to the end, to sanction a revengeful spirit. But
nothing can show the hatefulness of such a spirit so clearly as the ex-
ample of Christ. Even when nailed upon the cross, he prayed for his
murderers, saying, " Father, forgive them ; for they know not what
they do." Do not we feel ashamed of the harshness and heat of our
own spirits ? Are we not too soon provoked, and too slowly pacified ?
All who know their own hearts lament that they have not yet attained
to that charity which beareth all things, believeth all things, hopeth all
things, endureth all things. But let us not be discouraged. Let us
pray that the Holy Spirit may sanctify our hearts, and subdue those
proud tempers and angry feelings that disturb our peace, dishonor our
profession, and displease our Saviour.

Evening Scripture portion. 2 Kings I. Elijah brings down fire from heaven.

LUKE IX. 57 to end. Christ replies to three persons.
/

WOULD not each of us like to know what the Saviour would have
said to us had we lived upon earth at the time that he honored it with
his bodily presence ? We have just read of three persons who had
interviews with him, each of whom received an answer suited to his
real character. The first and the last of these three offered to follow
Jesus ; the second was called to follow him. It is natural for us to
suppose that those who offered to become his disciples were more
attached to him than the man who did not offer himself, but who only
received a call. Yet it is evident from the Lord's replies to each that
he was most approved whom we might deem least earnest.

JULY 31.] CHRIST REPLIES TO THREE PERSONS. 333

The first of the three appears to have mistaken the nature of the
Lord's service. He said, " I will follow thee whithersoever thou
goest." But was he prepared to follow him to prison and to death ?
It appears from the Lord's answer that he was not. Jesus replied :
" Foxes have holes, and birds of the air have nests : but the Son of man
hath not where to lay his head." By this answer the Saviour seemed
to say, " If you desire a life of ease, you must not follow me ; for I
have no retreat from the malice of rny foes." Had the man truly loved
him, he would not have been deterred by any dangers from following
his steps. As no further mention is made of this man, it is most
probable that he was discouraged by the reply he received.

Those who cannot read the heart might have thought that the man
who said, " Suffer me first to go and bury my father," was unwilling
to follow Jesus. But the Lord judged differently. He saw in the man
the spirit that he approved. It was not unwillingness to obey his call,
but a sense of duty to an aged, and perhaps a deceased parent, that
prompted the request. The Lord replied, " Let the dead bury their
dead." It is probable that this man had relations who were dead in
sins. The Lord appointed that they should bury the dead father, and
that the living son should preach the kingdom of God. He was not
dead: he was made alive by the Spirit of God. Christ does not say
to every one, " Preach thou the kingdom of God ;" but when he does
call a man by his Spirit to the holy ministry, every hinderance to his
obedience to the call must be laid aside. Many who have gone forth
as missionaries to heathen lands, have broken the dearest ties in order
to pursue their sacred work ! Some have left widowed mothers, others
have sacrificed their brightest earthly hopes, rather than disobey the
command, "Preach thou the kingdom of God."

The last of the three resembled the first in one respect. Like him
he offered to follow Jesus. He resembled the second in another
respect. Like him he asked permission to delay his coming for a little
while ; but the reason he gave was different. He wished to bid fare
well to those at home in his house. Was this request wrong? Did
not Elisha once make a similar request when called by Elijah ? It is
evident that in this case the motive was wrong. The Lord's answer
showed that this man, like the first, was not prepared for the service
he offered to engage in. His heart still clung to his earthly interests,
and was riot devoted to Christ. Therefore the Lord compared him to
one, who, holding the handle of the plough, instead of fixing his eye
upon the furrow before him that he may make it straight, turns his
head round, and gazes on the scenes behind. Such a man, he de-
clared, was not fit for the kingdom of God.

The first and last of the three appear to have been unsound at heart.
The first was eager to set out, because he knew not the nature of the
service ; the last was unwilling to set out immediately, because he
loved too well his earthly portion.

Let us examine our own hearts, to see whether we resemble any one

334 THE TEN LEPERS, [AUG. 1

of these three men ! Perhaps we are eager, like the first, to under*
take some Christian work. But are we prepared for sufferings, and
persecution, and poverty ? Or our case may resemble that of the last.
We may intend some day to become devoted Christians, while we feel
so much engrossed by our earthly enjoyments that we are continually
putting off the time for beginning to lead a new life. The Lord Jesus
knows our most secret feelings. It is useless to attempt to deceive
him : if we do not really love him, and think it a privilege to serve
him, he will not accept our services. If, like the second character,
we really long to do something for his cause, but are hindered by other
pressing duties, the way shall be made clear ; a door shall be opened,
difficulties shall be removed, and the desire of our hearts shall be
granted.

Evening Scripture portion. 1 Kings XIX. Elijah calls Elisha^

LUKE XVII. 11-19. The ten Lepers.

How touching are the words, " Where are the nine ?" The Lord
keeps an account of the number that he blesses, and he expects to see
them at his feet, giving him thanks. He knows how many he has
lifted up from the gates of death since the last setting sun. Some
called on him yesterday out of the depths of distress ; he heard them,
and to-day disease is subdued, and danger is averted. Parents who
feared yesterday that their absent children had met with some fatal
accident, have heard to-day that they are safe. Persons plunged in deep
poverty, who feared that they should soon perish with famine, or pine
in a prison, have received gifts to-day that have extricated them from
all their troubles. Are those persons to-day pouring forth their thanks
at their Redeemer's feet ? It is to be feared that the Lord still says,
"Where are the nine ; the nine hundred, the nine thousand, the nine
million, that I have delivered from distress ?"

We are astonished at the ingratitude of the lepers ; but no doubt
they had some plausible excuses to make for their conduct. The
Lord had said unto them, " Go, show yourselves unto the priests."
As they were going they were cleansed. They still followed the di-
rect ion" that had been given them, and pursued their way. But grati-
tude ought to have turned their steps back again. If they delayed to
go to Jesus, they might never enjoy another opportunity of thanking
him ; for he was on his way, and would soon be gone. One, however,
followed not the example of his companions. When he felt the glow
of health in his veins, and saw the hue of health upon his hands, he
did not hesitate how to act : he returned alone, and with a loud voice
and in an humble attitude, glorified God. And this man was a Sa

AUG. 2.] CHRIST PREPARES HIS DISCIPLES FOR HIS ABSENCE. 335

maritan ! He belonged to an ignorant nation, to a nation whom the
Jews despised, and whose religion the Lord disapproved. This in-
stance shows that among the most ignorant there are some whose
hearts God has prepared to love him. Those who visit the abodes of
miser} 7 in crowded cities find some of the poor outcasts ready to re-
ceive the truth. Missionaries find some in heathen lands who, as soon
as they hear the Gospel, embrace it. But there are only a few in this
state. The mass of mankind in all countries care for the gifts, and
not at all for the giver. The human heart is naturally ungrateful.
Men are disposed to be ungrateful to their fellow-creatures. They
feel humbled under the weight of great obligations, and seek an excuse
for not being thankful. But they are far more ungrateful to God than
they are to any other being. His mercies are considered matters of
course. People like to imagine that all things happen by chance, and
that God does not trouble himself with their little concerns. By these
ideas, they relieve themselves from the burden of gratitude.

There is a charge that will be brought against sinners hereafter,
which will involve them in the deepest guilt. It is this : they knew
that the Father had given his only Son to die for them, and they were
not thankful. Even devils will not have this black crime to answer
for. Are there as many as one in ten in this Christian land who have
heartily thanked God for the gift of his Son ? who have thanked him
as heartily for it, as they would thank a fellow-creature who had saved
their lives at the risk of his own ? or even as heartily as they would
a friend for showing them common kindness and hospitality?

Evening Scripture portion. Gen. XL. The butler's ingratitude to Joseph.

XVII. 20-24. Christ prepares his disciples for his absence.

WHEN the Pharisees asked questions the Lord disappointed them
by his replies. They made inquiries in the hope of entangling him,
but they themselves were confounded by the answers they received.
They asked when the kingdom of God should come. The Lord, in-
stead of acquainting them with that great secret, taught a more im-
portant truth. Jesus will one day be declared " King over all the
earth ;" but even now he reigns in the hearts of true believers ; there-
fore he said to the Pharisees, " The kingdom of God is within you/'
It was useless for them to be looking for the appearance of the Lord
in his glory, while they had not received him into their hearts.

The Lord would not converse on this subject with his enemies ; but
he turned to his disciples, and gave them much instruction concerning
his second coming. He said, " The days come when ye shall desire
to see one of the days of the Son of man, and ye shall not see it.'*

336 CHRIST PREPARES HIS DISCIPLES [AUG. 2.

What did he mean by one of the days of the Son of man ? Was not
the day in which he was speaking one of the days, and is not the day
in which he will come again another of the days ? The Lord prepared
his disciples for his approaching departure, and foretold that when he
was gone away they should long to see him again that is, they should
desire to see one of his days. Were not these words fulfilled ? How
earnestly John, when banished to the Isle of Patmos, desired to see
the glorious day of the Son of man ! Almost the last words he wrote
were these: "Come, Lord Jesus." And do not all the disciples of
the Lord long to see his day of glory ? This is one of the marks by
which they are distinguished they "love his appearing." (1 Tim.
iv. 8.) They pray for it constantly in the words, " Thy kingdom
come."

But though they do not know when it will come, they do know how:
for Jesus has told them that " as the lightning, that lighteneth out of
one part under heaven, shineth unto the other part under heaven ; so
shall also the Son of man be in his day" This promise is a great
comfort to all his disciples. It would have disquieted their minds, if
they had thought it possible that their Lord might return to the earth
without their knowing it. They would have been interrupted in their
holy pursuits by the idea, " He may now be at Jerusalem, or in the
desert, or in some hidden chamber, or in some retired spot." But
they now feel sure that when he comes, they shall see him, wherever
they may be, or whatever they may be doing. Only a few disciples
saw him ascend in the clouds from the Mount of Olives : but every eye
shall behold him when he comes again. How exceedingly great will
be the brightness of that day ! When the Lord Jesus appeared to the
persecuting Saul, the light was beyond the brightness of the sun at
noonday, and its dazzling splendor blinded the eyes of the astonished
man. (Acts xxvi. 13.) But when he comes again, the light will
spread over the whole world ; saints will be strengthened to gaze
upon the scene, and will be changed into the image of their Lord ;
while impenitent sinners will find the day of brightness a day of dark-
ness to them. How striking are the words of the prophet Amos on
this subject ! Amos v. 18-20 : " Wo unto you that desire the day of
the Lord : to what end is it for you ? the day of the Lord is darkness,
and not light. As if a man did flee from a lion, and a bear met him,
or went into the house, and leaned his hand on the wall, and a serpent
bit him. Shall not the day of the Lord be darkness, and not light ?
even very dark, and no brightness in it ?"

Evening Scripture portion. Amos V. The day of the Lord.

AUG. 3.] FOR HIS SUDDEN RETURN. 337

LUKE XVII. 25 to end. Christ prepares his disciples for his sudden

return.

THOUGH the Lord did not inform his disciples when his kingdom
should come, he told them of one event that must happen before that
glorious day arrived : that event was his own death. " But first he
must suffer many things, and be rejected of this generation." His
disciples also would suffer many things, and be rejected by generation
after generation. The history of their sufferings to the end of time is
to be found in the Revelation. That book is a book of warnings (as
well as promises) to the church of God. It prepares them for endu-
ring much tribulation before their Saviour appears to their comfort, and
to the joy of their enemies.

But the Lord has concealed both the time and the place of his
second appearing. When the disciples inquired, "Where, Lord?"
he replied by a proverb, " Where the body is, thither will the eagles
be gathered together." We need not seek to know the place, for we
shall be gathered to that place, whenever the time arrives.

There is another most important circumstance which the Lord has
not concealed. In what state will the world be when Jesus comes
again ? In the same state as it was before the flood. The book of
Genesis, as well as the book of Revelation, is a book of warnings ;
for though it reveals events long past, they are types of events yet to
come. The flood, and the burning of Sodom and Gomorrah, are
types of the destruction of the wicked when Jesus comes again. One
family only was saved when the flood came, and one family only was
saved when the cities were burnt ; and one family only will be saved
when Jesus comes again. It is his own family, the people that he has
chosen, and called to be his children. But in that one family, who
were saved when Sodom was destroyed, there was a person who is
held up a a warning to all who profess to belong to Christ. " Re-
member Lot's wife." She was almost saved : but yet she was lost.
And why ? Because her heart still clung to the possessions she had
left in Sodom. The Lord bids us beware of hankering after worldly
goods. " In that day he which shall be upon the housetop, and his
stuff in the house, let him not come down to take it away." This di-
rection was literally observed by the disciples when Jerusalem was
besieged by the Romans, but it is to be spiritually observed to the end
of time. Occasions will arise when the people of God must sacrifice
all they possess rather than be false to their Master's cause. " Who-
soever shall lose his life shall preserve it."

It was painful to Lot to leave his wife a pillar of salt upon the plain
of Sodom. Such separations as Lot then endured will take place
when Christ comes again. Some who are living in the closest in-
timacy will be forever separated. The believer will be taken away
from the side of his unbelieving brother, and transported into the pres-

338 THE UNJUST JUDGE. [AUG. 4.

ence of his Lord. None can imagine the despair of those who shall
be left, or the horrors that will await, them. Who is there who has
not a believing relation ? How could we bear the idea of seeing that
holy person soaring away, and leaving us behind ? Now he often in-
vites us to walk with him in the ways of God sometimes he prays
with us, and more frequently still FOR us. It may seem impossible
that an affectionate father, or a tender mother, should leave a child be-
hind to be consumed by the ungodly ; but when the righteous are
borne by angels into the presence of God, none will be able to mount
their fiery chariots, but those for whom they are sent. God is willing
to save all of us. The way is open, and the invitation is free.
" Whosoever will, let him take of the water of life freely." (Rev.
xxii. 17.)

Evening Scripture portion. Gen. VI. The flood.

LUKE XVIII. 1-8. The parable of the unjust judge.

THIS parable has been a great comfort to Christians while waiting
for the second coming of the Son of man. The Lord had told his
disciples that he would soon be absent from them. Eighteen hundred
years have rolled away, and still the church is as a widow, and still
Satan, her great adversary, is permitted to harass her. But has God
been like an unjust judge ? No, but he has appeared as if he did not
hear his people's prayers for deliverance from their enemies. His
widowed church has cried day and night to him, saying, " Avenge me
of mine adversary," but God has not yet answered this prayer. He
has not yet bound Satan with a great chain, and shut him up in the
bottomless pit. Still our adversary goes about seeking whom he may
devour ; still he endeavors by various wiles and devices to destroy the
people of God. And shall he always be permitted to do this ? No ;
the day appointed for deliverance shall come. God will not say, like
this unjust judge, " My church troubleth me ; I will avenge her, lest
by her continual coming she weary me." The Lord is never wearied
by the supplications of his people, for he has said, " The prayer of the
upright is his delight." He will say, " I will now avenge mine own
elect, which cry day and night unto me, though I have borne long with
them." Then He will send his Son from heaven to deliver his people,
and to consume their enemies.

" Nevertheless, when the Son of Man cometh, shall he find faith on
the earth ?" Shall he find that his people have believed that he was
coming ? Will it not be as it was in the day of the resurrection, that
even those who loved the Lord remembered not his promise ? The
angels said to the woman, " He is risen, as he said." Then, and not till

AUG. 5.] Till: PRAVERo Of THE PHARISEE. 339

then, those women remembered his words. Before Christ comes
again many will be inclined to say, (like the two disciples going to
Emmaus,) " We trusted it had been he which should have redeemed
Israel."

While waiting for that day, we may go to our God in every hour of
distress. He can bring to naught (as it is expressed in the Liturgy)
all the devices which the craft or subtlety of the devil or man worketh
against us. We always shall find that in the end He will say, " Shall
I not hear my afflicted child who cries day and night unto me ?" This
is one of the comforts of his children, that they have a God to whom
they can go in time of trouble. He is on their side ; He takes their
part. Whether it is disease or death that threatens them, or whether
it is the persecutions of wicked men, or the temptations of Satan that
harass them, the Lord is greater than their enemies, and is able to sub-
due them. He would hear his children at first, only he knows that
waiting will exercise their faith. Therefore he bears long with them.
Why did he return answers that appeared severe to the woman of
Canaan ? Why did he not heed the first summons of the sisters of
Lazarus ? Why did he suffer Job to pine with long sickness and sor-
row ? Was it not that he designed to teach his beloved this hard les-
son, even that he hears them when he seems to disregard ?

This is a lesson that is not understood by the little ones in Christ's
school ; they cannot bear delays, and think they are denials ; but as
their love increases, they can bear apparent neglect, and even repulses,
without suspecting the loving-kindness of their heavenly Father. They
know that God is love, and they can reason upon his love, and say,
" He that spared not his own Son, but gave him up for us all, will he
not with him also freely give us all things ?"

Evening Scripture portion.
Lamentations III. 1-36. Prayer of the Church in trouble.

LUKE XVIII. 9-14. TJie Prayers of the Pharisee and of the Pub-
lican.

THERE are thousands of prayers offered up to God every day ; there
have been thousands offered up this day. Have they all been accept-
ed ? No ; there are prayers which are not accepted. Are we anxious
to know whether the prayer we offered up alone this morning was ac-
cepted or not ? or did we offer none ?

What was it rendered the Pharisee's prayer so hateful to God ? It
was the pride of his heart. His prayer was in truth no prayer at all.
He boasted, instead of praying ; but he deceived his own heart by
putting his boast in the form of a thanksgiving. He did not feel thank-

340 THE RICH YOUNG RULER. [AUG. 6.

ful when he said, " God, T thank thee I am not as other men." Had
he felt thankful, he would not have despised the poor publican. How
different were the feelings of St. Paul, when he said, " By the grace
of God I am what I am !" When we are thankful, we are filled with
compassion (not with contempt) for those who are less blessed than
ourselves.

How many offer prayers like the Pharisee's, while they use the
words of the publican ! It is possible with all the pride of a Pharisee
to smite upon the heart and to say, " Lord, be merciful to me a sin-
ner !" But the publican felt what he said. He thought himself un-
worthy to lift up so much as his eyes unto heaven. He stood afar off
from the Holy of holies, as unfit to enter the presence of God. He
knew not that we know of a Saviour's love ; but he must have
trusted in the promises of pardon to penitent sinners through an atone-
ment, or he could not have offered up this humble prayer. With
what joy penitent sinners like this publican receive the tidings of a
Saviour ! There were such publicans in the Saviour's days, and they
came to Jesus, and heard his word with thankfulness.

In what different states the Pharisee and the publican returned from
the temple to their own houses ! The publican went down a pardoned
sinner, accepted for the sake of Christ. The Pharisee returned with
the guilt of his- sins upon hi& head, and that of the proud prayer he
had offered, added to his former guilt. Pride is the most flagrant sin
in God's sight. It has ruined multitudes- of our fallen race, and it has
even sunk angels into the bottomless abyss. In what state did we
come down from our chambers this morning ? Did we come down
justified, or not ? Have we ever made such humble, fervent supplica-
tions to God as the publican did ? Are we ashamed of ourselves and
of our sins ? Have we earnestly implored the infinite mercy of God
in Christ ? It is an awful thing to be unjustified or unpardoned. To
rise up unjustified, to lie down unjustified, to go out, to come in-
unjustified ! To be exposed to death every moment, and yet to be
unjustified ! But this is the state of every one who has not repented
of his sins, and obtained pardon through the merits of his Saviour.

Evening Scripture portion. Titus IIL Justification byt grace.

MARK X. 17-22. The rich young ruler.

IT is- impossible not to feel interested in this young inquirer. The
respect he paid to the Lord was rare in a man of rank and property.
" He kneeled to him, and said, Good master." It is pleasing to see a
young person anxious to learn the way of salvation. This youth came
running, to inquire what he should do to inherit eternal life. Though

AUG. 6.] THE RICH YOUNG RULER. 341

multitudes applied to the Saviour for the cure of their diseases, few
inquired how they should obtain salvation for their souls. This young
man's course of life appears to have been correct, and his disposition
amiable. We are already disposed to love him, when we read, " The
Lord beholding him, loved him." Though no doubt Jesus loved all
his disciples, and though we know that he loves even sinners, yet this
expression is scarcely used on any other occasion. There was a dis-
ciple of whom it is said that Jesus loved him, and there was a family
at Bethany concerning whom the same is recorded. But they were
his devoted followers, while this youth was not even a believer. Yet
as the Lord was man, as well as God, he may have loved those quali-
ties that attract our regard, and are called " amiable." Nothing is
more amiable in youth than a docile disposition, a respectful demeanor,
frankness of manner, and earnestness of spirit. All these the youth
possessed. Even when he received a command that he would not
obey, he still behaved in an amiable manner, and showed no angry
resentment, but only deep sorrow. No doubt the Saviour was touched
by his grief; but he spoke not a word of consolation. He, who com-
forted all who were cast down, saying, " Weep not," suffered this
mourner to go away uncomforted. And why ? Because there was
no comfort for his sorrow. He grieved because the gate was too strait,
and the way too narrow, that leads to eternal life. There can be no
consolation for this grief, either in time or in eternity.

This young ruler did not know he was a sinner, and he did not feel
his need of a Saviour. Neither did he look upon Jesus as a Saviour,
but only as a teacher. When the Lord said, " Why callest thou me
good ? there is none good but God," the young man ought to have re-
plied, " Thou art the Son of God." But he believed not in Jesus. He
wished to find out a way by which he might save himself. Therefore
the Lord showed him his own heart by giving him a commandment
that he would not choose to obey. He said to him, " Sell all that thou
hast, and give to the poor." This commandment was given as a test
whereby to try the youth, to see whether he would do all the Lord
required. Once God tried Abraham, by commanding him to offer up
his only son Isaac. Abraham stood the test, and proved that he loved
the Lord above all. The young man did not stand the test. He
might have stood an easier test ; he might have been willing to part
with half his possessions ; he might have been willing to part with all,
had his possessions not been so great ; but to part with all his great
possessions was more than he could bear to do. Some may feel in-
clined to wonder why the Lord imposed so hard a condition upon a
young inquirer. They may say, "Is it not written that he does not
quench the smoking flax, nor break the bruised reed ?" This is true.
When an afflicted father said with tears, " Help mine unbelief," the
Lord did not discourage him, for he was as smoking flax. When a
sinful woman washed his feet with tears, he did not repulse her : for
she was as a bruised reed. But this young man was aot as smoking

342 THE DANGER OF POSSESSING RICHES. [AUG. 7.

flax, or as a bruised reed. He had no love for Christ, no sorrow for
sin, no desire for pardon. The most open transgressor, who is con-
scious that he deserves to be condemned, is nearer salvation than such
a self-righteous character as this young ruler was.

It may be that some of us, like this youth, desire to go to heaven.
We think we are sincere. God may cause some event to happen that
shall try our hearts, and prove whether we are ready to give up all
beside, rather than relinquish our hope in Christ. What the trial may
be cannot be foretold. It will be suited to our particular state. Orpah,
as well as Ruth, professed great attachment to Naomi, her mother-in-
law ; but only Ruth clave to her, and to her God, in the midst of pov-
erty and desolation. Many say to Christ, " Lord, Lord," who would
not follow him to prison or to death. Those who have not felt their
need of his blood to cleanse their sinful souls, may think that silver or
gold,, or friends, or fame, is more precious than Christ.

Evening Scripture portion. Ruth I. The faithful daughter-in-law.

MARK X. 23-27. Christ declares the danger of possessing riches.

Is it indeed so very hard for a rich man to enter the kingdom of
God, and yet are men so anxious to become rich, and so much dis-
posed to envy the rich, and to count them happy ? Are parents so
desirous to- heap up treasures to leave to their children, and to see them
occupy a higher station than themselves ? Surely men do not believe
this declaration of our Saviour. Even the disciples were exceedingly
astonished at it. Jesus then explained what he had said, and declared
that it was those who trusted in riches who could not enter heaven.
But how hard it is to possess them, and not to trust in them !

Let us inquire what it is to trust in riches. It is to feel them to be
our own, and not the gift of God. Whether we have earned them by
our industry, or inherited them from our parents, they are not our own,
but only lent to us, and therefore they ought to be used in promoting
God's glory. But the rich are apt to be proud, and to forget who gave
them all they possess.

To trust in riches is to look to them for happiness. The favor of
God alone can make us really happy. Outward things cannot do it,
neither friends, nor children, nor houses, nor lands nor all the
pleasures, comforts, and honors in the world. Even a child has been
heard to say, " Things cannot make people happy." And how do
saints now in glory estimate those possessions on which men set their
hearts ? Do they not regard them as rocks upon which souls are ship-
wrecked, as snares in which they are taken, and pierced through
with many sorrows ? It is true that riches might be converted into

\UG. 8.] CHRIST PROMISES REWARDS. 343

blessings. But how much grace does it require to use them aright !
And how much more grace to feel aright when conscious of having
great possessions ! Great riches make people forget that they are
great sinners, and lead them to neglect the great Saviour. The rich
have many friends, and often they do not feel the need of a heavenly
and almighty Friend. They have great possessions below, and often
they are satisfied without an inheritance above. A rich gentleman
once said to a day-laborer, " Do you know to whom those estates be-
long on the borders of the lake ?" " No," replied the laborer. " They
belong to me" said the rich man. " And the wood and the cattle,
do you know whose they are ?" " No." " They are mine also," con-
tinued the rich man ; " yes, all, all that you can see is mine." The
peasant stood still a moment, then pointed to heaven, and in a solemn
tone asked, " Is that also thine ?"*

How apt the rich are to forget to look upwards, and to ask, " Is
heaven mine?" Silver and gold cannot purchase it; nothing but a
Saviour's precious blood. If an angel were commissioned to preach
on earth, would he not rather speak to peasants than to princes, for
angels must know that they are seldom called to rejoice over a penitent
clothed in purple and fine linen. When the Gospel is proclaimed in
hovels, and even in prisons, it has far greater success than when it is
spoken in courts. A few indeed in the highest stations have been
subdued by tfye power of divine grace ; a few honorable counsellors,
such as Joseph and Nicodemus, have believed ; a few honorable
women, such as the Viscountess Glenorchy, and the celebrated Count-
ess of Huntingdon, have devoted themselves to the service of God ;
a few mighty sovereigns, such as our wise Alfred, and our youthful
Edward, have honored the King of kings, and the Lord of lords ; but
the greater part of those who have possessed lands, and riches, who
have worn crowns, or coronets, have been satisfied with an earthly
portion, and have not sought to obtain a crown of life, and an inherit-
ance that fadeth not away.

Evening Scripture portion. James II. The rich and the poor.

MATT. XIX. 27 to end. Christ promises rewards to his faithful

followers.

HAD Peter spoken in pride when he said, "We have forsaken
all," he would have received rebuke instead of encouragement. He
had seen the rich young man go away grieved, he had heard the

* The Swedish Boy : an interesting little book, published by the Religious Tract So-
ciety.

344 CHRIST PROMISES REWARDS. [AUG. 8

Lord's declaration respecting the danger of riches, and his mind re-
verted to the period when he had been called, and had obeyed the call.
What occasion was there for gratitude when the disciples thought of
the time when they first resolved to give up all, and to follow Jesus !
There is no season in life upon which the believer looks back with
such joy, as on that season when he first determined to engage in his
Redeemer's service. Whether he gave up much or little, he knows
that in heart he gave up all. He felt willing to give up all whenever
duty required the sacrifice ; and he actually gave up what is dearer
than possessions, doing his own will, and trusting in his own right-
eousness.

The Lord's reply to Peter contains two glorious promises. The
first was addressed to the apostles only ; the second to every one who
had acted as they had done. The apostles had left fishing-boats, and
they were promised thrones. Such is the gracious and astonishing
manner in which God rewards ! When was this promise to be ful-
filled? In the regeneration, or the new birth of the world. That
time is spoken of in Rev. xxi. 1, where the apostle John declares, " I
saw a new heaven and a new earth, for the first heaven and the first
earth were passed away." This glorious time is called in Acts iii. 21,
" the time of the restitution (or restoring) of all things." It appears
that the apostles will then be distinguished by peculiar honors, and
that they will be appointed to judge or rule over the tribes of Israel
and the saints. But though we speak of these things, we understand
them very dimly, because we see " through a glass, darkly."

The second promise that Jesus made is addressed to all who forsake
any worldly good for his sake. Multitudes have lost their possessions,
and have been separated from their families, because they chose to
obey God rather than men. And how has God rewarded them ? Has
he given them the very things they renounced ? No, not always ; but
he has given them more happiness, even in this life, than earth could
have afforded them. They have indeed suffered "persecutions" but
their joys have been greater than their sorrows. (Mark x. 30.)

Worldly things are only desired, because it is supposed that, they
can confer happiness. If any person were convinced that greater hap-
piness could be obtained by any other means, surely he would not la-
ment the loss of worldly comforts. How many saints have witnessed,
that in the hour of outward sorrow they have tasted the purest inward
joy ! Such was the experience of Rutherford, when imprisoned in
Aberdeen. In his letters he declared that since he had been in prison,
he had discovered a sweetness in Christ that he had never conceived
before. Such was the experience of Dr. Payson. When racked with
pain in his last illness, he asserted that he felt more satisfaction than
he had ever known in health. He said, " God has used a strange
method to make me happy. I could not have believed, a little while
ago, that in order to render me happy, He would deprive me of the
use of my limbs, and fill my body with pain. But he has taken away

aUG. 9.] THE LABORERS IN THE VINEYARD. 345

every thing else, that he might give me HIMSELF."* And the apostles
bore the same testimony when they said, " As the SUFFERINGS of
Christ abound in us, so our consolation also aboimdeth by Christ."
(2 Cor. i. 5.)

Are there any here who have never yet found happiness ? Are you
willing to try the experiment, and to see whether God can make you
happy ? Sin has its pleasures, but they are for a season, and they leave
a sting behind. Have you not experienced this ? But God bestows
on his children a calm, a deep, a settled, an abiding joy, which is
called PEACE. It cannot be described, for it is not only unspeakable ,
but it passeth all understanding.

Evening Scripture portion. 2 Cor. I. Consolation in sufferings.

MATT. XX. 1-16. The parable of the laborers in the vineyard.

OUR Saviour himself tells us what is the meaning of this parable.
This is the explanation he gave : " The last shall be first, and the first
last ; for many be called, but few chosen." Those who arejirst in their
own eyes, will be last in the great day of reckoning ; and those who
are last in their own eyes, will then be first. This seems to be the
meaning of the parable. We have no reason to believe that all will
have an equal reward in the last day : the parable of the talents seems
to prove that there will be different degrees of glory in the world to
come.

In the parable of the laborers in the vineyard, there is a representa-
tion of the feelings of self-righteous Pharisees toward penitent publi-
cans. They were enraged at the idea of open sinners partaking with
them of heavenly bliss. Self-righteous persons, who have led a cor-
rect life, imagine that they are better than those who turn to God late
in life. They think they deserve great reward for their self-denial.
How much will they be astonished at the decisions of the last day !
Then they will see open sinners, who have repented, admitted into
God's presence, and they themselves thrust out ! Little do they think
that even a murderer, who truly repents in his last hour, is beloved of
God, while professors of religion, who have never repented, are hate-
ful in his sight ! Such impenitent persons will not be received into
heaven. But they will have the torment of beholding those whom
they despised, welcomed by saints and angels, arrayed in white robes,
and adorned with golden crowns. How much more exasperated will
they be at this sight than the envious laborers were at the sight of the
wages given to those who had worked but one hour ! When they see

* See Memoir of Mrs. Ann East.

346 CHRIST RECEIVES A MESSAGE. [ A UG. 10.

penitent sinners received and rewarded, they will expect to be still
more favored and still more honored. But they will be bitterly dis-
appointed. They will then find that there is no mansion prepared for
them in the celestial city.

The Lord's true servants are not like the murmuring laborers. If
called early to work in his vineyard, they rejoice the more. They are
not proud of having spent their youth in the service of God, but thank-
ful for the great mercy shown to them. They pity those who were
groaning under the bondage of Satan, while they were rejoicing in the
liberty of Christ. How different from theirs was the spirit of those
laborers who said, they had borne the burden and heat of the day !
Those who do not love God, find his commandments grievous ;-but
those who have experienced his pardoning mercy, call his yoke easy
and his burden light. Do we think those the happiest who spend their
lives in sin, and who, like the dying thief, are pardoned in their ex-
piring moments ? Or do we esteem those happiest who serve the
Lord, like Joseph, from their youth, or like Samuel, from early child-
hood ?

Evening Scripture portion. 2 Chron. XXXIV. 1-28. Josiah's early piety.

JOHN XI. 1-6. Christ receives a message from Martha and Mary

THE conduct of our blessed Redeemer towards the beloved family
at Bethany, sheds light upon his dealings with his saints now upon
earth. Martha, Mary, and Lazarus, were firmly attached to their
Lord, and they could stand trials that weaker saints could not have en-
dured.

The Lord did not delay to heal the nobleman's son, nor Jairus'
daughter, but he delayed to speak the word on behalf of Mary's brother.
What was the reason of this difference ? Mary and her sister knew
their Lord well ; they had experienced his faithfulness in times past ;
they could trust his love, even in the midst of apparent neglect.

When Lazarus was taken ill, his sisters deeply regretted the ab-
sence of their Lord, but they knew where he was, and they sent a
messenger to acquaint him with their grief. The words of the mes-
sage were few and touching, " Behold he whom thou lovest is sick."
The sisters did not request that Jesus would come ; they laid their
case before him, and left it to his never-failing love to act as he saw
fit. Here is an example for our prayers. It is a comfort in distress
to spread our wants and woes before the Lord ; but it is best to leave
it to his wisdom to decide how to relieve us.

The answer Jesus gave to the message was very encouraging.
"This sickness is not unto death, but for the glory of God, that the

AUG. 1 .] CHRIST SETS OUT FOR BETHANY, 347

Son of God might be glorified thereby." Yet it seems probable that
Lazarus expired before the message could be delivered to the weeping
sisters. It must have come too late to give them comfort.

But the dying chamber, the funeral scene, the days of mourning,
were all appointed "for the glory of God." We naturally imagine
that God is most glorified by preventing evil ; but we know from his
own declarations that he is more glorified by redeeming from evil.
The fall of angels and of man will in the end bring more glory to God
than would have arisen had these evils been prevented ; for then the
wonders of redemption could never have been displayed. It is a de-
light to the righteous to promote the glory of their heavenly Father.
They would willingly endure sufferings for this purpose. We heard
a little while ago of a man who was born blind, that the works of God
might be made manifest in him : we now hear of one who died for the
same end. Believers even now die, not as a punishment for sin, but
in order to promote the glory of God. Christ has suffered for their
sins, and borne all their punishment, but he appoints that they should
die, that at the last day he may raise them all for his own glory.
When he shall say, " Come up hither," then great fear will fall on
those who behold them ascending in a cloud to meet their Lord in the
air.

Theirs will be a more glorious resurrection than that of Lazarus, for
he rose to die again ; but those who are made alive at the last day will
die no more.

Evening Scripture portion. 1 Thess. IV. The resurrection of the saints.

JOHN XL 7-16. Christ sets out for Bethany.

IT seems wonderful that though the disciples had lived with the
Lord three years, they should continue to misunderstand his words.
They supposed that his motive for not going to heal the afflicted
Lazarus, was fear of the Jews. For when he said, " Let us go into
Judea again," they expressed their surprise. He replied by a short
parable. He compared himself to a man who walked in the day, and
who walked safely, because he enjoyed the light of the sun. He him-
self was light, and therefore could never fall into unforeseen danger.
He knew that his hour was come, and that it was time to work his
most stupendous miracle. When his hour was not come, he took
pains to conceal his glorious works, that he might not too soon exas-
perate his enemies ; but now he desired to fall into their cruel hands,
that he might finish the work his Father had given him to do.

We do not possess foreknowledge ; we do not know what things
will befall us in any place to which we are going ; yet if we follow

348 CHRIST AGAIN PREDICTS HIS SUFFERINGS. [AUG. 12.

Jesus, we do not walk in darkness. It is true we are blind, but our
guide is not ; therefore we are as safe as if we ourselves possessed
eye-sight. When we are going to take a step in life, if we find that
the word of God pronounces it to be right, and that the providence of
God opens the way, we need not apprehend evil. How safe were the
disciples while conducted by their Master from place to place ! Yet
they knew not their own security. Thomas seems to have said with
a wavering faith, and a fearful heart, " Let us also go, that we may
die with him."

How was it the disciples did not comprehend their Master when he
said, " Our friend Lazarus sleepeth ? n He taught them by this figura-
tive language many sacred truths. He showed them that the com-
monest actions (such as sleeping) represent spiritual truths. Jesus
was patient with his dull scholars, and explained his meaning, saying,
" Lazarus is dead." These words could not be misunderstood ; but
those that followed were mysterious. " I was glad for your sakes that
I was not there, to the intent ye may believe." The raising of Lazarus
was to effect more than one purpose. It was intended not only to
convince unbelievers, but also to strengthen the faith of believers. The
disciples were on the brink of an event that would call for the exercise
of the strongest faith. Soon they would see their own Lord lying in
his tomb. Never since the beginning of the world were the people of
God exposed to so great a trial of faith, as the disciples then endured.
To see Him on whom all their hopes for eternity depended, to see
Him a breathless corpse, was there ever any trial to be compared
to this ? Therefore, before the trial came, the Lord by every method
sought to strengthen the faith of his poor weak disciples.

He foresees our trials, and often, before he inflicts a severe stroke,
he prepares us for it by various and wonderful methods. Sometimes
he prepares us by leading us to the sick bed of a sufTerer, and by let-
ting us hear him tell how the Lord sustained him ; sometimes by
shading one of our props without removing it ; and sometimes by be-
stowing great and astonishing mercies. The whole process cannot be
understood now, but it will be made plain to the saints in glory. What
delight it will afford above to trace the Lord's dealings with our souls,
and to discover the secret causes of the events of his providence !

Evening Scripture portion. Acts 1-19. St. Paul's willingness to suffer

MARK X. 32-34. Christ again predicts his sufferings.

As we read the history of our Saviour, we are continually struck by
the union of courage and of tenderness in his character. He was now
on his way to comfort two weeping sisters, by raising their beloved

AUG. 12.] CHRIST AGAIN PREDICTS HIS SUFFERINGS. 349

brother from the grave. He was also on his way to the place of his
own execution. Bethany was a village very near to Jerusalem, What
different scenes were soon to be witnessed at those two places ! In
Bethany the Lord would restore another's life ; in Jerusalem lay down
his own ! But though he knew the painful trials that awaited him,
He went willingly to the appointed spot, while his fearful disciples fol-
lowed him reluctantly. Had we seen them on their journey, we might
have supposed that one of them was going to receive honors, and the
rest to endure sufferings. Whereas it was He who went boldly be-
fore, that was to be the victim, while those who followed trembling
were to escape.

The Lord Jesus took his disciples apart to unfold to them the his-
tory of his approaching sufferings. He took them apart ', because he
did not choose to declare before his enemies the deeds which they
would commit against him ; for such declarations would have em-
boldened them in wickedness. But to his own disciples he revealed
even the particulars of the awful transactions. On this occasion it is
recorded for the first time that he spoke of his deliverance to the Gen-
tiles, and of the insulting spitting of his enemies. These degrading
circumstances were now unfolded to his disciples, who revered him as
the Son of God. Had they understood the meaning of their Master's
words, their feelings would have been outraged, and harroVed up to
the utmost pitch. Yet the words seem so plain that we can scarcely
conceive how they could have been misunderstood. But, perhaps, as
the Lord often used figurative language, the disciples supposed that
his prophecies concerning himself were figurative ; perhaps, though
they often understood him literally when he was speaking figuratively,
they thought he was speaking figuratively when he was speaking liter-
ally. This is still the great difficulty in the interpretation of prophecy,
to distinguish the figurative from the literal ; and perhaps future
ages will show that the church in these days has fallen into some of
the same errors as the apostles.

Great was the loss they sustained in consequence of their slowness
of understanding. Had they been prepared to see their Lord bleeding
on the cross, they would not have forsaken him in the hour of distress ;
and had they kept in mind the promise of his rising again, they would
have been spared the bitterest tears they ever shed. That day of bit-
ter tears during which the Prince of Life lay in his tomb, would have
been to them a day of bright hopes, had they remembered his words.
With what joy would they have hastened to the grave on the dawn of
the third day, if they had expected to hear that he was risen ! In look-
ing back on our past lives, can we not remember many seasons which
would not have been so sad had we remembered the Saviour's gracious
promises ? seasons of doubt and perplexity ; seasons of suspense
and anxiety ; seasons of disappointment ; seasons of bereavement ;
seasons of darkness and of the shadow of death ? When those sea-
sons have been past we have felt, " had I from the beginning of the

350 THE REQUEST OF THE MOTHER [AUG. 13.

trial, and throughout its course, remembered my Lord's words, ' Fear
not, I am with thee,' and many like words, what bitter pangs should I
have been spared !" In all our troubles here below there is one prom-
ise that ought, above all, to cheer us. It is his promise, " I will come
again, and receive you to myself." The words are plain. " He will
come again !" he will actually come in a glorious body, and our eyes
shall behold him. Come, Lord Jesus ! come quickly.

Evening Scripture portion. Isa. XLIII. Encouragement to trust in God.

MATT. XX. 20-28. The request of the mother and sorts of Zebedee.

WAS it a right request that the sons of Zebedee made when they
asked to sit at the right and left hand of their Lord in his glory ? Was
it right in their mother to plead that this honor might be conferred on
her children ? A desire to be first is natural to the human heart in its
fallen state ; but this desire is the cause of the greater part of the dis-
quietude and discontent that prevail among men. All cannot be first ;
therefore if all desire to be first, all but one must be disappointed.
And will that one be happy ? None are so miserable as the proud.
Nebuchadnezzar, the first monarch of his day, was a miserable man.
What an account we read in the prophet Daniel of his fears, and tre-
mors, and rage ! On one occasion his spirit was troubled by his
dreams, and on another through his fury the form of his visage was
changed. No creature can be happy from his own greatness : but only
from knowing the greatness of God. The angels are happy, because
they delight in seeing God upon his throne. Adam and Eve were
happy in the garden of Eden till they desired to be as gods ; then
ceasing to delight in the glory of their Creator, they became miserable.
When the Holy Spirit enters the heart of man, he begins his work by
casting down " every high thing that exalteth itself against the knowl-
edge of God." (1 Cor. x. 5.)

Yet true believers are troubled, as long as they remain on earth,
with sinful feelings ; though, as they grow in grace, they grow in hu-
mility. The apostles, at their last supper with their Lord, disputed
who should be greatest. Let us be on our guard against the secret
workings of ambition. We have perhaps ceased to desire the great
things of this world. We have perhaps no desire to shine in gay cir-
cles, or to be commended by irreligious persons. But do we cherish
a wish to be thought much of by religious people ? to be commended
above our fellow- Christians ? to be more noticed, more admired, more
honored ? Whereas we ought to esteem others better than ourselves.
Our Saviour has set the most wonderful example of humility by coming
into this world to minister to us, and even to give his own precious

AUG. 13.] AND SONS OF ZEBEDEE. 351

life as a ransom for our sinful souls. Yet with what gentleness he
answered the two brethren ! He knew they had forsaken all to fol-
low him ; he knew that they would prefer shame and suffering with
him, to any honor or joy apart from him ; therefore he treated them
with tenderness, though he did not promise to grant their request.

The words in ver. 23, " It shall be given to them," are written in
italics to show that they were inserted by the translators in order to
make the sense clear : yet, perhaps, if they were omitted the sense
would be more clear : for Jesus did not say that it was not in his
power to give the most honorable seats to whom he would. We know
that whatsoever the Father doeth, the Son doeth likewise. (John v.
19.) This is what he said : " To sit on my right and on my left hand
is not mine to give, but for whom it is prepared of my Father." The
Son will bestow honor according to the decrees of the Father.

Though the Saviour concealed from the apostles what they desired
to know, he told them some things that must have been strange and
unwelcome. He revealed to them that they must partake of his own
bitter sufferings. This is the first time in which it is recorded that he
spoke so openly of the sufferings of his apostles. The terms in which
he spoke of their future trials were suited to sweeten them to their
affectionate hearts. It was out of his own cup the two brethren were
to drink, and in his own baptism they were to be baptized. It is this
thought that has sustained many believers under persecution, and has
strengthened them even to endure the burning flame, or the bloody
cross. But not martyrs only, all true Christians suffer with their
Lord. There is no sorrow that we can ever experience that our Lord
has not tested first ; and he has tasted it, not only that he might take
away our guilt, but also that he might sympathize in our grief. He
knew all that James and John would be called to endure ; and he
knows also what each of us will be appointed to bear. He could have
told James that the sword of Herod would cut short his days before
those of any of the other apostles, and he could have told John that the
cruel decree of Domitian would banish him in his old age to the Isle
of Patmos, to dwell among convicted criminals. And he could tell
each of us what losses we shall sustain, what pangs we shall suffer,
what death we shall die. But he forbears to tell us more than that
through much tribulation we must enter the kingdom of God. Who
shall occupy the places at his right hand and at his left he has re-
vealed to none ; but though their names are secret, their characters are
manifest : they will be humble. Whether they will be missionaries,
or martyrs, or whether they will be beggars or slaves, we know not ;
but this we know, they will be self-denying and self-abased followers
of their lowly Lord.

Evening Scripture portion. 2 Cor. X. Against vain-glory.

352 BLIND BARTIM^EUS. j\VTJG. 14.

MARK X. 46 to end. Blind Bartimceus.

IN the history of earthly princes we do not often hear oi the poor
and afflicted, but of brave generals and wise senators. In the history
of the Prince of peace we meet continually with anecdotes of beggars
and outcasts. Those whom men overlooked and spurned were the
objects of his most tender regard. The blind, as among the most
helpless, received signal tokens of his favor. On one occasion we
read of a blind man who was brought to him by his friend. (See
Mark ix.) Bartimseus appears to have had no friends to assist him ;
if he had a friend, it was that blind man who sat with him begging,
and was as helpless as himself. Far from being encouraged to come
to Jesus, he was rebuked by the multitude, and charged to hold his
peace. Many persons anxious about their salvation have been placed
in the same circumstances. No friend has offered to lead them to the
Saviour, while many have rebuked them for their concern about their
souls.

On another occasion the Lord passed by a blind man, and restored
his sight without waiting to be asked, for that blind man knew neither
the Saviour's name, nor his power, till they were revealed to him
by the Lord himself. (See John ix.) Bartimseus, far from being
noticed by the Lord, could obtain for a long while no answer to his
earnest entreaties. His case was more trying than that of the woman
of Canaan ; for stern answers were less discouraging than no answers
at all. Besides, she could follow Jesus with her cries, while Barti-
maeus from his blindness was unable to find his way to his Lord.
Jesus was passing by would soon be past might never pass that
way again, (as indeed he never did ;) it was a short opportunity ; it
seemed likely it would be the only one. All things were against the
poor blind beggar ; but instead of being disheartened, he " cried the
more a great deal." There are some who leave off praying without
having suffered as much discouragement as poor Bartimaeus. If their
cold and careless prayers do not receive an immediate answer, they
are ready to give up the case as lost, and to try no more. But those
who persevere in fervent prayer shall be blessed with blind Bartimasus.

At length Jesus stood still. Thus he honored the beggar in the
presence of the surrounding crowds. He commanded him to be
called. Those who had before rebuked him, must now have felt
ashamed. The blind man was evidently agitated and distressed, for
those who called him said, " Be of good comfort, rise ; he calleth
thee." What a joyful moment was this ! With what haste the poor
man obeyed the summons ! He cast away his outer garment, that it
might not retard his movements, and approached his compassionate
friend. Though the Lord well knew his desire, he induced him to
express it in his own words : for he loves to hear the petitions of his
people. Not only did he bestow sight on Bartimaeus, but he pro-

AUG. 15.] ZACCHEUS. 353

nounced these words of commendation : " Thy faith hath made thee
whole." This assurance must have been dearer to the poor beggar
than even his bodily sight, for it implied a promise of eternal blessed-
ness. Though the Saviour said, " Go thy way," yet the grateful man
followed his deliverer.

Thus as the Lord journeyed towards Jerusalem, he gathered in his
train fresh monuments of his power. The march of earthly con-
querors is tracked with blood ; smoking villages and mangled corpses
mark the way which they have trodden, while weeping captives are
chained to their triumphal chariots. But the Saviour left joy behind him
wherever He went, and collected new trophies of his mercy. Thus
will He come at. the last day. He will bring his saints with him ; he
will be attended by those whom he has rescued from the darkness and
blindness of sin and death, from the grave and its corruption, from
hell and its horrors. Shall we belong to that triumphant band ? Has
Jesus opened the eyes of our minds ? Do we now follow him in the

way?

Evening Scripture portion. Ps. LXXXVI. Prayer for mercy.

LUKE XIX. 1-10. Zaccheus.

IN this history we find an instance of a spiritual cure wrought by
the Lord. Opening the eyes of Bartimseus was not so great a work as
opening the heart of Zaccheus. Though the Lord was continually
healing the lame and the blind, yet it was not to heal them he came
into the world. For what did he come ? Hear his own declaration :
; ' The Son of man is come to seek and to save that which is lost."
But men in general (not being aware of their lost condition) did not
apply to him for salvation, as they did for the healing of their bodily
infirmities. Zaccheus did not cry for mercy as Bartimaeus did. His
desire was to see this wonderful prophet, of whom he had heard so
much. For this purpose, being little of stature, he climbed into a
tree. It is probable he would have been satisfied had he obtained a
good view of the Saviour, as he passed beneath. How much aston-
ished he must have felt when the Lord, upon coming to the place,
looked up and said, " Zaccheus, make haste and come down, for to-
day I must abide at thy house !" He must have been ready to ex
claim, as Nathanael once did., " Whence knowest thou me ?" It was
evident the Lord knew not only his name, but his circumstances. He
knew that he had a house in which he could receive guests. He
knew more than this ; he knew his heart : he was sure that Zaccheus
was willing to entertain him beneath his roof : He must have known

354 ZACCHEUS. [AUG. 15.

it, for He Himself had made him willing. On no other occasion is it
recorded that he entered without invitation the house of a stranger.

It was indeed a singular honor that was conferred upon Zaccheus.
It was his privilege to show hospitality to his Lord at the very begin-
ning of his acquaintance with him ; and he seems to have been con-
scious of the greatness of the privilege, for he came down the tree
with haste, and received him joyfully. Whence arose his joy ?
Though curiosity may have been his only motive for ascending the
tree, yet some higher principle seems to have actuated him before he
descended. Like Nathanael and the woman of Samaria, he may have
felt that none but the true Messiah could have such knowledge of him
and of his circumstances. No wonder he rejoiced in the prospect of
an opportunity of conversation with Him who knew all things.

Very interesting intercourse must have taken place beneath the roof
of Zaccheus ; but very little is recorded. In a short space of time,
the master of the house had learned so much of the will of his Lord,
as to stand up and make public declarations and confessions. He de-
clared he would give half of his goods to the poor : he confessed that
he had by false accusations (or by overcharging when he gathered the
public taxes) defrauded some persons : he promised to restore to
them four times what he had taken. It is a good sign when those who
are impressed with religious truth begin by making restitution, asking
pardon of those whom they have offended, and adopting an entirely
new course of life.

The gracious Saviour was not slow to honor the good resolutions
of Zaccheus. He gave him the title of a son of Abraham ; thus
showing that it was his faith that had produced his holy determination.
Had the honorable young ruler possessed the faith of Zaccheus, he
would not have refused to part with all his possessions at the command
of Christ. But, notwithstanding his attractive qualities, he was desti-
tute of that precious grace. Zaccheus possessed it, and would have
held back nothing from his Lord that he had been called to give up.
No doubt he would have gladly followed him in the way; but it
seems he had duties to discharge at home. It was his part to endea-
vor to bring every member of his household to the knowledge of his
Saviour. Could he forget the encouraging assurance, " This day is
salvation come to this house /" Those who belonged to his family
might henceforth count themselves blessed. The visit of their divine
guest was to them the earnest of eternal bliss.

There is a period in the history of some families when true religion
first finds admittance. Various are the means by which it gains en
trance : sometimes it is through a pious friend, and sometimes through
a pious servant : in some cases the family are led to hear a faithful
minister, in others to read a holy book : but whatever are the means
employed, that period is memorable indeed when the first member of
a family turns to the Lord with all his heart. That member will not
rest satisfied with serving God alone ; he will offer prayers, and use

AUG. 16.J PARABLE OF THE TEN POUNDS. 355

persuasions, till his children or his parents, his brethren and his sis-
ters, unite in the same blessed service.

Evening Scripture portion. Joshua XXIV. Holy resolutions.

LUKE XIX. 11-19. The first part of the parable of the ten

pounds.

THIS parable was related to correct a mistake into which many of
the Lord's disciples had fallen. They thought that tne kingdom of
God should immediately appear. They were not wrong in supposing
that the kingdom of God would one day be established upon the
earth ; for it will be set up with power and great glory ; but they were
wrong in supposing that the time was already come. There will be
great voices in heaven, saying, " The kingdoms of this world are be-
come the kingdoms of our Lord and of his Christ, and he shall reign
forever and ever." But before those acclamations will be heard, many
events must take place. The Lord had already prepared James and
John for enduring sufferings, before they could be exalted to honor ;
and now he prepared all his disciples for performing services before
they could partake of rewards. Zaccheus had just shown his willing-
ness to serve the Lord, by making promises of restitution to the in-
jured, and of liberality to the poor. His spirit ought to be the spirit
of all the followers of Christ. Though we can only be saved by free
grace, yet we must show our gratitude for this free salvation by our
works.

The Lord Jesus compared himself in this parable to a nobleman who
went into a far country, to receive a kingdom from his monarch, and
who returned to that kingdom to take possession of it. It was in this
manner that Judea and Galilee were bestowed by the Emperor of
Rome upon those noblemen who ruled over them. The rulers were
invested with their power at Rome, and when invested they returned
to the countries they were appointed to govern.

Before the nobleman in the parable departed, he intrusted each of
his ten servants with a pound. Thus, before the Lord ascended to his
Father, he charged all his disciples to serve him faithfully until the
day of his return. It was not the apostles alone who received this
charge. All who believe in Christ are bound to devote themselves to
his service.

The pound represents those various ways of doing good which God
has placed within our reach. Though in this parable each servant had
the same sum committed to his keeping, yet another parable shows us
that all Christians do not enjoy equal opportunities of usefulness : but
all enjoy some, and all are required to improve those they possess.

356 PARABLE OF THE TEN POUNDS. [AUG. 16

In the days of the apostles believers were endowed with miraculous
powers, which they were bound to use in the service of their Lord :
as St. Paul declares, "The manifestation of the Spirit is given to
every man to profit withal." (1 Cor. xii. 7.) In these days, though
miraculous powers are no longer possessed, there are many ways in
which good may be done.

By gifts, by instruction, by example, and by prayer, Christians may
promote the glory of God.

Those who possess property can bestow bread on the hungry, and
scatter food for the soul by distributing Bibles and tracts, and by pro-
moting the preaching of the gospel all over the world.

But some who are not able to give much are able to instruct. A
word dropped in season, even by a child, has sometimes saved a soul.

Example is still more powerful than instruction. Those who would
be offended by advice, are often convinced by a holy life, a meek de-
meanor, and a forgiving spirit. Therefore the apostle Peter charges
those women who have unbelieving husbands, to endeavor to win them
by their Christian behavior. (1 Peter iii. 1.)

There is another mode of doing good, which, though the most se-
cret of all, is the most effectual : it is prayer. The good that prayer
has done will never be known till the last day. Then it will be seen
that those who could be useful in scarcely any other way, brought
down blessings by their prayers. It is recorded of a poor man, who
was for a long season confined to his bed by sickness, that he made it
his daily employment to pray that light might enter the various dark
villages in his neighborhood. Every one of those villages for which
he thus separately prayed, enjoyed, in the course of a few years, the
light of the Gospel. It will often be found that conversions are an-
swers to the prayers of some pious relation. Delightful discoveries
will hereafter be made concerning our obligations to those who prayed
for us.

It may well astonish us to think the Lord will reward the imperfect
services of his sinful creatures. Even our prayers are mixed with sin.
Every good action has some alloy of evil in the motive, some defect in
the performance, and is too often followed by self-complacence in the
recollection. The same precious blood which blotted out our sinful
deeds, is needed to cleanse our righteous deeds from all their pollu-
tions. Never will the faithful servants of Christ feel more abased in
their own eyes than when they hear their Master say, "Well done."
Even the angels, who have done the will of God without fault since
the creation, count it a privilege to be permitted to serve him. What,
then, will those who have served him so imperfectly, feel when they
are exalted to posts of honor, and intrusted with authority and power I

Evening Scripture portion. Rom. XII. Christian duties.

AUG. 17.] PARABLE OF THE TEN POUNDS. 357

LUKE XIX. 20-28. The last part of the parable of the ten pounds.

THIS parable contains a most solemn warning to the professed ser-
vants of Christ. Not to live to God's glory is a fatal sin. To make
no efforts to please our heavenly Master is a sign that we do not love
him. Did that servant love him who hid the pound in a napkin ? His
language, as well as his conduct, proves that he did not. What a
character he ascribes to his Lord ! He calls him an austere man, one
who is rigorous, exacting, and severe. Who could love such a Mas-
ter ! Those who think in this manner of God do not try to please
him. They give up the attempt in despair. They say to themselves,
" If I were to give away large sums, perhaps I should only waste my
money and do no good. If I were to labor from morning to night in
teaching and exhorting, perhaps I should only waste my breath ; no
one might attend to my instructions. If I were to pray without ceas-
ing for the conversion of my fellow-creatures, perhaps God would not
grant my prayers."

It is very wicked to entertain such thoughts, for God has given gra-
cious promises of success to those who labor in his service. He has
said, u Cast thy bread upon the waters, and thou shalt find it after
many days." (Eccles. xi. 1.) He has said again, " He that goeth
forth weeping, bearing precious seed, shall doubtless come again with
joy, bringing his sheaves with him." (Ps. cxxvi. 6.) He has said
again, " Whatsoever you shall ask in prayer, believing, ye shall re-
ceive." (Matt. xxi. 22.)

If, notwithstanding all these promises, we persist in thinking that
God might leave us to labor in vain, we make him a liar. Sometimes
God does not grant speedy success, but he remembers what each does
for his name's sake, and he will acknowledge every effort at the last
day. In general he blesses the labors of his servants beyond their
highest expectations. Ask aged believers who devoted themselves
early to his service, whether they expected, at the beginning of their
course, to reap so rich a blessing as they have reaped. The words of
the dying Count Zindendorf are memorable. He said, " I expected
to bring but a few heathen to the knowledge of the Lord, and, lo !
thousands have believed." Mr. Charles, of Bala, little thought, when
he was seeking a method by which to supply Wales with Bibles, that
his desire would lead to the formation of a Society which should fill
the world with Bibles. The last day will fully show what abundant
showers of blessings have attended the labors of the faithful. Some
who have scattered innumerable tracts, and who have not known what
became of them, will then learn the histories of those silent messen-
gers, to their own unspeakable joy. *

But what will be the overwhelming sorrow of those who have done
nothing for their Lord ! The pound they possessed will be taken
away from them. No further opportunities of glorifying God will be

358 CHRIST CONVERSES WITH MARTHA. [AUG. 18

granted to them. In hell there is no possibility of serving Him. But
in heaven there will be opportunities of glorifying Him through the
ages of eternity. The saints will not find their rest less refreshing,
because it will be spent in the worship of God, and in labors of love.

The last words of the parable contain an allusion to those enemies
whom the Lord was going to encounter at Jerusalem those enemies
who said, " We will not have this man to reign over us." How won-
derful was the courage with which the Shepherd led his little flock
towards the scene of his own painful death ! He went before, ascend-
ing up to Jerusalem. How insignificant are all the services which we
can perform to please him, when compared with the sufferings he en-
dured to save us !

Evening Scripture portion. Acts IX. 32 to end. Dorcas.

JOHN XI. 17-27. Christ converses with Martha at Bethany.

How mingled were the feelings with which Martha went to meet
her heavenly Friend ! Joy she must have felt because he was come
at last grief because he had not come sooner. It appeared to her an
unfortunate coincidence that her brother should have been seized with
a fatal illness at a time when Jesus was absent. She expressed this
feeling as soon as she beheld him, saying, " If thou hadst been here
my brother had not died." But what appeared an unfortunate coinci-
dence was in truth a divine arrangement. The Lord himself viewed
these circumstances in a different light, when he said to his disciples,
" I am glad for your sakes that I was not there, to the intent ye might
believe."

But why did Martha say, " If thou hadst been here." Was not
Jesus always there and everywhere ? Yes ; but she knew it not.
She needed not have sent a messenger to inform him of her brother's
llness : sprayer would have reached him from the furthest end of the
world. He witnessed the expiring agonies of Lazarus, and told his
disciples when he fell asleep. There is not one of his numerous
family that has occasion to say with a sigh, " If thou hadst been here."
When those we love droop and die, it is not because Jesus is not near,
but because he designs to bring us nearer to himself by separating us
from the creature.

It was natural that Martha should have hoped for the restoration of
her brother, when she had heard of so many being restored to health
who were not reckoned among the friends of Jesus. It seemed hard
to her that one he so tenderly loved should not participate in those
benefits. Some faint hope was lingering in her heart when she said,
" But I know that even now whatsoever thou wilt ask of God, God

AUG. 19.] CHRIST CONVERSES WITH MARTHA 359

will give it thee." Though she does not appear to have understood
fully the power of Jesus, yet she understood one important truth, that
he continually taught to his disciples. It was this : that the Father
loved his Son, and granted all his petitions. The Son of God is the
channel of the Father's mercy. Whatever we desire we must ask in
his name, for we can only receive it through Him.

The Lord's reply was suited to fill Martha's hearfcwith joy, " Thy
brother shall rise again." Had Jesus added the words " THIS day,"
the sorrowing sister would indeed have rejoiced : but she was unsatis-
fied with the distant prospect of the resurrection at the last day. She
wanted her brother's society to cheer her while she lived ; and she
was not willing to wait till all the just should rise to enjoy eternal life.
The gentle Saviour did not rebuke the human weakness betrayed in
the hour of sorrow. But he made use of this opportunity to instruct
her concerning spiritual truths. Had she in former days, like Mary,
sat at his feet, perhaps she would have been more familiar with divine
doctrines.

How many hearts have thrilled, in hearing these words uttered
when the beloved form of a child or a parent, a brother or a sister, has
been carried to the grave ! " I am the resurrection and the life ; he
that believeth in me, though he were dead, yet shall he live, and who-
soever liveth and believeth in me shall never die."

The Saviour taught by these declarations, that none really live, ex-
cept those who believe in him ; and that none really die, except those
who do not believe. To breathe, to move, to feel pain or pleasure,
that is not to live : to know God, to love him, to be like him,
that is to live indeed. To lie for a time in the tomb while the spirit
rests above, that is not to die ; to be cast into the lake of fire, that
is to die. Do WE believe this 1 Then are we happy indeed, if we
can say with Martha, " I believe that thou art the Christ, the Son of
God, which should come into the world." If we really believe this,
we live now the only happy life that can be enjoyed on earth ; if we
really believe this we shall never die, but only fall asleep in Jesus.

Many on their dying beds, when they have been asked whether
Jesus was precious, have replied, " Never so precious as now." But
it is not only on our own dying-beds that we may hope to feel him
precious. When we see the eyes we loved closed in death, then we feel
that we owe all the peace we shall henceforth enjoy to Him in whom
the dear departed sleeps securely; then we feel, "Were it not for Jesus,
I should have no hopes of seeing my friend, my child again ; nor any
assurance that he is happy while absent from me. But now, when I
lie down, I think his spirit needs no rest ; and when I rise up, I think,
while I have been resting, his spirit has been uniting with the angels

' Who all night long unwearied sing
The praises of their heavenly king.' "

Evening Scripture portion. 1 Cor. XV. 1-34. The power of Christ's resurrection.

360 CHRIST GOES TO THE TOMB OF LAZARUS. [AUG. 19.

JOHN XI. 28-36. Christ goes to the tomb of Lazarus.

No other words could have conveyed such joy to Mary's heart as
those that Martha whispered in her ear, " The Master is come, he
calleth for thee." Yet her joy was mingled with bitter regrets that
she had not hear^. the welcome tidings before Lazarus expired.

Martha called her sister secretly. Perhaps she did not wish that
the Jews who sat around should accompany them to meet their Lord,
for many of those Jews did not believe in him. The presence of un-
believers is felt to be a painful constraint by those who desire to open
their hearts to Jesus. It will be one of the delights of heaven to feel
that every thing there sympathizes in all the communications that take
place between the saints and their Saviour.

But these Jews appear to have been much interested in Mary's
grief; and when they saw her arise they followed her, thinking she
was going to weep at her brother's grave. They little imagined how
wonderful a scene they would soon behold. They must have been
astonished to see Jesus waiting on the road. Mary then fell down at
his feet, and uttered the very same words that Martha had used before,
" If thou hadst been here my brother had not died." This was all
that Mary could express. It appears that her grief was more over-
whelming than her sister's. We do not hear that Martha fell down at
the Redeemer's feet ; nor that she wept as Mary did. Some spirits
are more bowed down by grief than others. The Lord knows the
frame of each of his creatures, and what each is able to bear. We
are apt to pass harsh judgments upon one another ; sometimes calling
those unfeeling who sustain sorrow with composure, and looking upon
others as rebellious against God who faint beneath its weight. But
the Lord deals gently with the sorrowful : instead of reproving Mary's
tears, he shed tears also.

Next to the history of his shedding his blood, this is the most touch-
ing, which tells us of his shedding tears. These tears were the tokens
of deep trouble within. Before he shed them, it is said that " he
groaned in spirit, and was troubled." Though he knew that Mary's
grief would soon be assuaged, he felt for her actual sorrow ; and not
for hers only, but for the sorrow of the unbelieving Jews that accom-
panied her. There is nothing that so much solaces a mourner as to
feel that he does not mourn alone. There is not one who has heard
how Jesus shed these tears who ought to think he mourns alone.
Even if he does not love the Saviour, yet that Saviour feels for him,
because he is the work of his own hands.

But it was not sympathy alone that he bestowed upon the weeping
train; he hastened to remove the cause of their sorrow, saying, " Where
have ye laid him ?" Even we (selfish as we are) have experienced
the sweetness of giving pleasure, especially to those we love. But
who can Conceive the delight the Redeemer felt whenever he caused

AUG. 20.] THE RESURRECTION OF LAZARUS 361

his children to rejoice ! This was the bright color in his sorrowful
life ; he created more joy than any being has ever done that has dwelt
upon earth. How his gracious heart must have glowed with the an-
ticipation of the approaching scene, as he advanced towards the tomb
of Lazarus ! And now, as years roll on, our Redeemer sees the day
approaching which is to be the happiest that ever yet has dawned
upon this world. It was a happy day when the foundation of the
world was laid, for then the morning stars sang together for joy. It
was a happy day when Adam and Eve first beheld this fair creation,
and sang their earliest anthem to its great Creator. It was a happy
night when the shepherds heard the angels announce the birth of the
Babe of Bethlehem. It was a happy morn when the women who
visited the sepulchre heard angels say, " The Lord is risen." But no
day nor night has yet been seen as happy as that last day will be,
when the ransomed of the Lord shall return, and come to Zion with
songs, and everlasting joy upon their heads. Of all the happy multi-
tude then assembled, not one will feel so vast a tide of happiness
springing up in his soul as the Redeemer himself as He, who will
be the fountain of all the joy flowing in every bosom. Then he will
behold the travail of his soul, and be satisfied satisfied that he left
his throne of glory ; satisfied that he trod this sorrowful earth ; satis
fied that he bled upon the cross ; satisfied that he loved us, and wash-
ed us from our sins in his own blood.

Evening Scripture portion. Is. LXIII. The sympathy of Christ.

JOHN XL 37-44. The resurrection of Lazarus.

WHEN Jesus was on earth how little was his conduct understood by
men ! Those Jews who, seeing his tears, said, " Behold how he loved
him !" were mistaken in supposing that it was grief for Lazarus that
caused them to flow ; but those were more mistaken who harbored
suspicions of his faithfulness. Some ventured to hint that he might
have prevented the death of Lazarus. u Could not this man, which
opened the eyes of the blind, have caused that even this man should
not have died ?" It is not surprising that unbelievers should entertain
such thoughts. But how is it that believers, in time of trouble, ever
indulge the same ? When they are overtaken by calamities, they are
often tempted to inquire, " Why did God permit these afflictions ?
Surely He could have preserved me from this evil. What have I done
to offend him that He has exposed me to such sharp trials ?" But all
the while that these thoughts are going on in the mind, the Lord is
pursuing his own gracious purposes. Perhaps deliverance is near at

362 THE RESURRECTION OF LAZARUS. [AUG. 20

hand ; if not deliverance from the temporal evil, yet deliverance from
still greater evil.

Unbelief is the great obstacle in the way of the Lord's gracious de-
signs. When he gave the command, " Take ye away the stone," un-
belief interfered. Martha had once said, " I know that even now,
whatsoever thou wilt ask of God, God will give it thee." Yet now she
hesitates to consent to the removal of the stone. How gently the
Lord expostulates with her ! " Said I not unto thee, that if thou
wouldest believe, thou shouldest see the glory of God ?" He warns
her against shutting herself out of the blessedness he was preparing
for her. The Lord loves to show us his glory in delivering ; but he
cannot do it if we will not confide in him. Martha listened to her
Lord's expostulation. She consented to the removal of the stone.

What a moment that was when Jesus, with uplifted eyes, stood be-
fore the open tomb ! All was still within the cave, for death was
there ; and surely all was still without, while the Son of God prayed
to his Father in heaven. The first sentence bespoke his faith.
" Father, I thank thee that thou hast heard me." The next showed
his confidence in his Father's love : " I knew that thou nearest me
always." The last displayed his own love to sinful men : " Because
of the people which stand by I said it, that they may believe that thou
hast sent me." He knew their unbelief. He knew that some accused
him of doing miracles through Satan's power, and he desired to con-
vince them that He and the Father were One. Who can conceive the
breathless expectation that filled every heart when he uttered the
words, " Lazarus, come forth ?" Had that voice not been obeyed, it
would have been a little thing that the sisters had never again beheld
their brother : the hopes of all the dead, the hopes of all the living,
the hopes of generations yet unborn, were suspended on the event of
that moment. Had no movement been heard in that house of death,
then all the dead would have slept forever. But now we know that
all that are in the graves shall hear his voice, and shall come forth :
they that have done good unto the resurrection of life. They shall
come forth as Lazarus did, not like him to die again, but to live for
evermore. They shall come forth, not bound in grave-clothes, but
arrayed in white robes : not with covered faces, but with countenances
shining like the sun in his strength. St. John has not described the
meeting of Lazarus with his sisters and with his Lord ; it is left for us
to conceive the rapturous greetings, and it is possible for us to con-
cive the joy of that loving family ; but it is impossible for us to form
any idea of the meeting of the saints above, with each other and with
their Lord. Lazarus found his sisters the same as he had left them,
and they found him the same mortal creature as before. But hereafter
every saint will regard his companion with delighted astonishment.

Though no resemblance we can trace,
We may believe we see

AUO 21. J CAIAPHAS PROPOSES JESUS' DEATH. 363

The dear companion of our race,
From sin and death set free.

We may believe that shining head,

Adorn'd with rainbow wreath,
The same that sank upon the bed

Damp with the dews of death.

Those lips that smiles seraphic wear,

Were once with pain compress'd ;
That face than summer sea more fair,

Was once with care distress'd ;

Those eyes that now with glory beam,

We oft have seen to weep ;
That form we now an angel's deem,

In dust we saw it sleep.

Too little thought I of this hour,

When weeping o'er thy grave,
I saw thee crush'd by death's dread power,

And no arm near to save.

But then thy flesh was purified

From every earthly taint,
That here with Christ thou might'st abide,

And shine a glorious saint.

Evening Scripture portion.
Heb. XII. God's design in chastening his people.

JOHN XI. 45-52 Caiaphas proposes that Jesus should be slain.

SOME of our Saviour's prayers have not yet been fulfilled ; but the
prayer he offered up at the tomb of Lazarus was granted immediately.
He prayed not only that he might raise Lazarus, but also that the
miracle might cause the people to believe that his father had sent him.
Here is the answer to the petition " And many of the Jews which
came to Mary, and had seen the things which Jesus did, believed in
him." In the end, all the intercessions of the Son of God shall receive
their accomplishment.

But some of the Jews went their ways to the Pharisees and told
them what things Jesus had done. What an instance their conduct
affords of the hardness of the human heart, when not softened by di-
vine grace ! It will not believe, even when one is raised from the
dead. Perhaps these unbelieving Jews shed the tear of sympathy in
the house of Mary for there are many who aie enderly attached to
their friends, who are full of enmity against the Son of God.

The Pharisees eagerly listened to the reports of these malicious
informers, and convened a council to consider the subject.

364 CAIAPHAS PROPOSES JESUS' DEATH. [ A UG. 21.

It was in this assembly, that the most awful crime was suggested
that man has ever perpetrated the murder of the Son of God. It
was suggested by the person who filled the most holy office in the
world. The High Priest reproached the Pharisees for their perplex-
ity, saying, " Ye know nothing at all ; nor consider that it is expedient
for us that one man should die for the people, and that the whole na-
tion perish not."

See how he veils the wickedness of his scheme by a specious pre-
text. He dares not say, " Let us shed innocent blood ; let us rid our-
selves of the object of our envy ; let us falsely accuse him, and put
him to death unjustly" Satan teaches men to hide their wickedness
from their own eyes, lest its deformity should cause them to start back
with horror. But God sees men's actions as they really are ; their
secret sins are set in the light of his countenance. It would astonish
us to know by what gentle names wicked men have called their black-
est actions. Let us watch lest Satan get an advantage over us, and
impose some sin upon us by giving it the name of a virtue.

But though the high priest spoke hypocritically when he proposed
that one man should die for the people, he also spoke prophetically.
His words were lying words in the sense he used them ; but they
were true in another sense, which he knew not of. While his heart
was under the power of Satan, his tongue was under the direction of
God : " He spoke not of himself." As the Lord put words into the
mouth of Balaam, so also did he put them in the mouth of Caiaphas,
though it was Satan put feelings into his heart. Yet his words only
expressed a small part of the truth, for Jesus died not for that people
only, but he died that he might gather into one all the children of God
scattered abroad.

It is the desire of all his children to be with their Father, and it is
the desire of their Father to have all his children with him. Sin, like
an oppressive tyrant, has scattered his family abroad. Death divides
them from each other, and even divides their souls from their bodies.
But the death of Christ has taken away the guilt of sin, and has de-
stroyed the power of death. At the sound of the last trump, the bo-
dies that lay mouldering in the tombs, or forgotten in the depths of the
sea, shall be glorified and united to the happy spirits of the just.
Those who were born in different ages of the world, or who were
separated by vast oceans, shall behold each other for the jirst time in
their Father's everlasting home. And all these blessings shall flow
from the awful crime suggested by the high priest. Well may the
plan of redemption be called, " The mystery of His will" (Eph. i. 9.)
It is a mystery that the will of God should be accomplished by the
wickedness of man ; that the purpose formed in heaven should be exe-
cuted by hell. But herein the wisdom of God is displayed. The
author of sin, even Satan, is compelled to lend his hand in destroying
nis own works, and his own kingdom. He knew not that the blood
of the cross would make peace, and would reconcile all things to God,

AUG. 22.] CHRIST RETIRES TO EPHRAIM. 365

whether they be things in earth or things in heaven ; he knew not that
even his own servants, when sprinkled with that blood, would revolt
and become the servants of God. (Col. i.) Had he known it, he
would not have suggested to Caiaphas the guilty expedient of causing
one man to die for the people.

Evening Scripture portion. Numbers XXIII. Balaam's prophecies.

JOHN XL 53 to end. Christ retires to Ephraim.

THE wicked suggestion of Caiaphas was immediately acted upon.
The Pharisees took council together to put Jesus to death. Accepta-
ble advice is soon followed. How great is the guilt of the man who
suggests a wicked scheme ! All the dark deeds that have ever been
committed, were suggested by some man. A word may be the begin-
ning of a train of horrors, from the view of which the soul recoils.
What woes to the Jewish people flowed from the crime that Caiaphas
proposed !

The Lord (who knew all things) knew of the consultation which his
enemies had held, and of the scheme which they had formed ; and as
his hour was not yet quite come, he retired for a short time to a small
town called Ephraim. It was so small a place that its name is scarcely
mentioned by any writer ; but it is supposed that it was situated in a
valley full of corn, about eight miles from Jerusalem. Here the dis-
ciples enjoyed another season of confidential intercourse with their
Lord, such as they had once tasted on the banks of Jordan. How
doubly precious would this opportunity have seemed to them, had
they believed they must so soon part with their Divine Teacher ! It
is seldom that we know when we are enjoying, for the last time, the
society of a beloved friend. With what feelings a child remembers
the last prayer a parent offered up in the presence of his family, while,
perhaps, neither the parent nor the child knew it was the last !

While the Lord was hidden in his retreat, the Jews were assembling
to keep the passover at Jerusalem. To judge from the numbers that
flocked thither, one would have supposed that they were a very reli-
gious people. They came from distant parts of the country, and they
arrived at an early period, in order to go through various purifications
and washings commanded in the law ; but they did not, like David,
wash their hands in innocency, before they approached the altar of
their God. (Ps. xxvi. 6.) There may be a full attendance at the
house of God, and even at the Lord's supper, while there are but few
spiritual worshippers. Such religious acts obtain for those who per-
form them a name to live among men ; but they may be performed
while the heart is dead before God. Never were the Jews in a more

866 MARY ANOINTS THE LORD JESUS. [AUG. 23.

dangerous state than when, having ceased to worship graven images,
they observed with strictness the ceremonies of the law.

The people who stood in the temple, inquiring whether Jesus was
come, and wondering whether he would come at all, little knew what
deed they would perpetrate before they quitted the holy city. Now
they were full of enthusiasm for the Prophet of Nazareth ; now they
extolled him as the greatest that had ever appeared ; now they were
ready to receive him with hosannas, and to proclaim him king ; but
they had no true faith and love rooted in their hearts. The Lord
would not trust himself in their hands, and therefore hid himself till his
appointed time was come.

There is a kind of faith which will not stand the day of trial ! there
is a kind of love which is put out by the breath of slander. Some
imagine that they are pious, because they delight in listening to an
eloquent preacher. Let us remember how anxious the Jewish people
were that Jesus should come to the feast, and how they treated him
during that feast. Do we know Him as our Saviour from sin ? Do
we feel that He loved us, and gave himself for us ? Then we shall
never cease to love him. Though the disciples sinfully forsook him
in the hour of danger ; yet nothing quenched their love ; for it was
founded not on admiration of his power, but on gratitude for his mercy.

Evening Scripture portion. Gen. XXXVII. Joseph betrayed by his brethren.

JOHN XII. 1-8. Mary anoints the Lord Jesus.

WE have now reached the last week of our Saviour's life. On the
Saturday evening the Jewish Sabbath was over, and the new week
began the most eventful week that had been known since the begin-
ning of the world the most suffering week that the Son of man
passed upon earth and the most sorrowful week that his Church has
ever seen. But though it was to be full of suffering and of sorrow, it
opened with a scene of peace and love ; for Simon the Leper made a
supper for the Lord at his house. If we mark the dealings of God,
we shall find that a cordial is often granted to us before a trial is sent,
and that we are permitted to enjoy some unwonted refreshment before
we are called upon to drink a cup of unusual bitterness.

How must the gracious Saviour have delighted in the scene he now
beheld at Bethany! The tears that had touched his heart were now
dried ; the sisters saw their brother, who was so lately sleeping in
his tomb, seated at table with their Lord. Martha testified her love
and joy by waiting on the blessed company. It is probable that she
superintended the arrangement of the supper, and gave directions to
the servants. We know that such an office was suited to her active

AUG. 23.] MARY ANOINTS THE LORD JESUS. 36?

disposition. Mary, who seems to have been of a more thoughtful, and
sensitive, and retiring character, found another way of expressing her
love and joy. She brought an alabaster box full of very precious
ointment, and poured it on the feet of Jesus. It seems as if she came
behind him as he reclined upon his couch at supper, and sought to
perform the loving office in secret. Bat she could not be hid, for the
house was filled with the odor of the ointment. Its exquisite fragrance
attracted attention, and led the guests to discover who had poured it
forth. Should we not have conceived that in such a company the love
that Mary had shown would receive the highest praise ? But St. Mat-
thew records, that not only Judas, but the other disciples said, "Why
was this waste of the ointment made ?" How could they thus insult
their Lord ? Was there any thing too precious to be dedicated to the
Son of God ? Did the wise men who came from the East think so,
when they laid gold, and frankincense, and myrrh, at the infant Sa-
viours feet ?

We know the motive that led Judas to make the unfeeling inquiry
it was covetousness. He was disappointed to think that so rich a
treasure as this alabaster box should have been kept back from his
dishonest hands. But why did the other disciples unite in his com-
plaint? It might be that some secret envy of Mary's surpassing
attachment to their Lord, may have prompted their censure. But if
for one moment the gentle and diffident Mary felt cast down by their
disapprobation, she must soon have been consoled by hearing her
Master's defence of her conduct. High, indeed, was the commenda-
tion he bestowed on her : " She hath done what she could !" These
words imply, that as she could bestow a precious gift, she would not
be content with presenting a mean one. Had Mary been poor, she
could not have anointed his feet as she did. She could do much, and
she did much. She anointed her Lord with a costly perfume, that
was worth nearly ten pounds of our money. May it not be more often
said of the poor than of the rich, " They have done what they could?"
Too often the rich give no more to the service of Christ than the
crumbs that fall from their table.

Though the disciples blamed this act of love, yet Jesus declared
that in distant countries, and in future ages it would be commended.
For he said, " Wheresoever this gospel shall be preached throughout
the whole world, this, also, that she hath done shall be spoken of for
a memorial of her." (Mark xiv. 9.) Mary had not sought for human
praise ; but even that was to be awarded her. Who has ever read the
account of Mary's offering, and has not inwardly approved it ? Where
is the believer who has not wished that he enjoyed the same opportu-
nity that Mary did, of showing his love to the Lord ?

When once a poor sinful woman washed the feet of Jesus with her
penitent tears, a Pharisee reproached the Lord for permitting one so
wicked to touch him, and thus tacitly accused the weeping sinner of
presumption. But did the Lord deem her presumptuous 1 Mary, who

368 CHRIST HONORED AND HATED. [ A UG. 24.

bore an honorable character, was not accused of presumption, but of
extravagance. But did the Lord deem her act of love extravagant ?
Does the church of God now accuse either of these devoted women
of presumption or of extravagance ? Let us judge nothing before the
time. If actions of such devoted love were blamed in former days,
similar acts may be blamed now. Even true Christians are apt to
censure those who go beyond themselves in zeal, in feeling, and in
self-denial ; but the Lord will never think we can love him, adore
him, or honor him too much.

Evening Scripture portion. 2 Samuel VI. David dances before the ark.

JOHN XII. 9-19. Christ is honored and hated the more on account

of Lazarus.

IT was on the Saturday evening that the Lord Jesus supped at
Bethany, and was anointed by Mary. The next day was not the Jew-
ish Sabbath. That Sabbath began at six o'clock on Friday evening,
and concluded at six o'clock on Saturday evening. It was on Sunday,
the first day of the week, that the Lord entered Jerusalem, riding
upon an ass's colt, and accompanied by the joyful multitude. On the
first day of the next week he rose from the dead. Between these two
joyful days there was a dark interval ; a week of unexampled sorrow
and suffering.

The acclamations of the multitude on the day the Saviour entered
Jerusalem, increased the envy of the Pharisees. They said to each
other with alarm, " Behold, the world is gone after him." They could
not deny that he had raised Lazarus from the tomb ; therefore they
were determined to blast his growing reputation by violence. They
desired not only to put him to death, but Lazarus also because he
was a living monument of his power. But had they accomplished
their design, how easy it would have been for the Prince of Life to
call him a second time out of his grave !

The sisters little knew, when they applied to Jesus for help in their
hour of sorrow, that their brother's resurrection would lead to their
Saviour's death. They little thought, when they saw that brother
seated at the supper at Bethany, that on that day week, his deliverer
from the grave would be sleeping in his own ! But in the end, they
had reason to rejoice, for the death of their Lord was the forerunner of
the most joyful event that has happened since the beginning of the
world his resurrection.

Nor was it Lazarus alone that provoked the enmity of the wicked.
Mary, by her act of love, was the occasion of stirring up Judas to
commit an act of treachery. He was so indignant at the disappoint-

AUG. 25.] CHRIST APPROACHES JERUSALEM. 369

ment he sustained, and at the rebuke he received, that he offered, four
days afterwards, to betray the Lord into the hands of his enemies.
Truly did Mary anoint the Lord for his burial. It was his only
anointing, for he was hastily buried, and the ointment that the wo-
men prepared was too late. Thus we perceive that the family of
Bethany unconsciously roused the indignation of the two chief instru-
ments of the death of their Lord. The service Mary rendered led
Judas to propose his betrayal ; and the benefit Lazarus received led
Caiaphas to suggest his murder.

Such was the mysterious arrangement of God. He who brings
real good out of seeming evil, brings seeming evil out of real good.
Good deeds are often followed by consequences that appear evil. But
the servants of God have no reason to despair, when their attempts to
honor their Master increase the malice of his foes. Though Satan
may succeed in casting some into prison, or in causing others to be
slain, he can never succeed in casting one believing soul into his own
prison the bottomless pit or in causing him to be hurt by his oivn
death the second death.

We may conceive what grief Mary would have felt had she known
that Judas was incited by her act of love to betray his Lord ; yet,
when she saw that Lord risen from the dead, would she have grieved
then ? No doubt it has often happened that the piety of new converts
has awakened enmity against their minister, and has even led to his
execution. Those converts must have felt acute anguish when they
saw their beloved teacher consuming in the flames ; but their anguish
would be turned into joy could they see him standing before the throne
clothed in a white robe, with a palm branch in his hand ; or on the
sea of glass, with the harp of God ; or with the Lamb on Mount Sion
singing the new song.

Evening Scripture portion. Rev. XV. Saints in glory.

MATT. XXI. 1-9. Christ approaches Jerusalem, riding on an ass.

HAD every scene in our Saviour's life been like this, it would not
have been written, " He came unto his own, and his own received
him not." But this day of triumph was in reality only a preparation
for the day of slaughter. The Lord of glory chose that for once his
name should be publicly exalted in his own city of Jerusalem. As
his hour was now come, he no longer hid himself from his enemies, or
restrained the grateful praises of his disciples. At the beginning of
his ministry he did his mighty works in secret, and desired his dis-

370 CHRIST APPROACHES JERUSALEM. [AUG. 25

ciples to tell no man that he was the Christ. But at the close of his
ministry, he made a triumphant entry into Jerusalem, as the King
whom God had chosen to reign over that city. Yet the manner of his
entry was unlike that of kings. He rode, not in a chariot drawn by
horses, but on an ass even on a colt, the foal of an ass.

We know that his principal reason for this act was that he might
fulfil the prophecy of Zechariah, and give all who beheld him an op-
portunity of knowing, by another sign, that he was the Messiah of
whom the prophets spake. Yet, even his own disciples did not ob-
serve, at the time, the fulfilment of the prophecy. But was there no
other reason why it was appointed that the Lord of all should enter
his own city in so humble a manner ? Did not the manner of his entry
show that he was not a war-like monarch, but the Prince of Peace
not a proud monarch, but the meek Saviour, not a rich monarch, but
one who had become poor, so poor that he borrowed the ass on which
he rode. Yet his divine wisdom and power might be discerned through
the veil of humility in which he was clothed. No king, however wise,
could have foretold those minute circumstances concerning the finding
of the ass, which Jesus described. No king, however powerful, could
have made an unbroken colt obedient to his word.

He was the glorious Son of Man, spoken of in the eighth psalm, of
whom it is said : " Thou madest him to have dominion over the works
of thy hands ; thou hast put all things in subjection under his feet,
all sheep and oxen, yea, and the beasts of the field, the fowl of the
air, and the fish of the sea." As God gave all the creatures to the
first Adam, so also he gave them to the second Adam, of whom the
first was only a type. The beasts who were obedient to the first
Adam in the garden of Eden, did not resist the power of the second
Adam. Man rebelled against his authority, but the ass's foal ac-
knowledged it.

How wonderful was the condescension of the King of Israel in en-
tering his own city in so humble a manner ! The purple and scarlet
of earthly monarchs, the prancing horses and splendid chariots may
dazzle the eye, but the majesty and meekness of the Son of God im-
press the heart with admiration. He knew that he should be soon
exalted to his Father's right hand, yet he condescended to ride upon
an ass. He knew that white-robed elders would soon cast their
crowns at his feet, yet when the multitude spread garments and strewed
branches in the way, he accepted these meaner honors.

Ought we not to approach with confidence so meek and gentle a
Saviour ? If, in the days of his flesh, he was pleased with every fee-
ble attempt to show him homage, ought we not to believe that he will
be pleased with our humble efforts ? We cannot testify our feelings
by spreading garments or strewing branches in the way. If we
would honor him, we must bow our hearts and bend our wills to his
royal sceptre. When he comes again in power and glory, he will
remember us. For this is his promise to his faithful servants : " The

AUG. 26.] THE CHORUS OF PRAISE ON MOUNT OLIVET. 371

Lord their God shall save them in that day, as the flock of his people."
(Zech. ix. 16.)

Evening Scripture portion.
Zech. IX. Prophecy concerning Christ riding on an ass.

LUKE XIX. 37-40. The chorus of praise on Mount Olivet.

THE burst of joy that was heard on Mount Olivet, affords a faint
picture of the raptures of heaven. On Mount Olivet the whole multi-
tude began to praise God with a loud voice, for all the mighty works
that they had seen. In heaven an innumerable multitude shall praise
Him with a louder voice, for a still mightier work than had ever been
seen in Israel.

But even a saint on earth sometimes feels overwhelmed when he
reflects upon all the glorious deliverances and unmerited mercies he
has received. There are moments, especially towards the close of
his pilgrimage, when he sees at one glance the mysterious train of
events by which his life has been marked, and when he cannot forbear
exclaiming, in the words of David, " How excellent is thy loving-kind-
ness, O God ! therefore the children of men put their trust under the
shadow of thy wings."

There were few among that vast multitude on Olivet who had
these warm feelings of grateful love ; for the greater part, before the
week expired, joined in the cry, " Crucify him, crucify him." But
there were a. few who praised the Lord with their whole hearts. Was
there not among the crowd blind Bartimeus, who had followed him on
the way ? Did not the beggar, born blind, go forth to meet him ? He
had been cast out of the synagogue for his sake, and when he had
heard he was the Son of God, he had replied, " Lord, I believe." Was
not that courageous and grateful man among those who most heartily
praised his name ? Was not Lazarus there, who had been raised from
the dead ? Was not Mary there, who, the evening before, had anointed
her Lord with fragrant spikenard ? Were not Salome and Joanna
there, and Mary Magdalene, and all the faithful little band who had
followed him out of Galilee ? Was his blessed mother there ? Did
she behold Him whom, when a babe, she had laid in a manger, ac-
knowledged as the King of Israel ?

These inquiries we cannot answer ; we know the names of none who
composed that joyful company, excepting those of the apostles. But
this we know, there were some present who hated to hear the praises
of the Son of God. These Pharisees said, " Master, rebuke thy dis-
ciples." Had they heard the songs that once delighted the shepherds

372 CHRIST WEEPS OVER JERUSALEM. [AUG. 27.

at Bethlehem, they would have desired to stop the angelic chorus.
But the Saviour would not check the overflowing feelings of the mul-
titude, but replied, " I tell you that if these should hold their peace, the
stones would immediately cry out." Were not the Pharisees more
senseless than stones, for they had seen the most glorious miracles, and
yet refused to honor Him who had wrought them ? How unfit were
they to enter heaven, where no tongue is mute in the Saviour's praise !
All are unfit for that blessed place who delight not in magnifying the
Lord Jesus Christ.

Are there not many who have experienced his goodness from their
earliest infancy, and who yet praise him not, thank him not ? Are
there not many who have heard of his dying love, who " hold their
peace" on this glorious subject, and neither thank him in public nor in
private ? Are there not lips that have never, with warmth and sin-
cerity, blessed the holy name of Christ the Saviour ? Are any of us
among the number of those silent, ungrateful, and guilty creatures,
who never thank their Lord, their Redeemer ? While angels rest not
day nor night in worshipping the Lord, shall a sinner for whom Christ
died, refuse to utter one note of heartfelt praise ?

Evening Scripture portion. Ps. LXXI. The aged Christian's song of praise.

LUKE XIX. 41-44. Christ weeps over Jerusalem.

THE world in which we live has been often called a " vale of tears."
Each of us has shed tears, and will shed them again. But what are
the circumstances which draw forth our tears ? Do we not often weep
for some trifling cause, some selfish reason, some sinful feeling ?
There are the tears of mortified pride, the tears of discontent, the tears
of rebellion. All these are sinful tears. There are the tears of disap-
pointment, of anxiety, of pain, and of grief. These are natural tears.
There are the tears of sympathy. Jesus shed those when accompany-
ing the mourners to the tomb of Lazarus. There are the tears of pen-
itence these the Saviour could not shed, for he was not a sinner ; but
he delights in these tears, and with them he once permitted a weeping
penitent to wash his blessed feet.

But the tears that he shed over Jerusalem were the tears of gener-
ous love love for his enemies. Have we ever shed such tears ?
There are Christians who have so imbibed the Spirit of their Master,
that they retire to pray, and even to weep for those who hate and revile
them, and who will not pray, nor weep for themselves. But all true
Christians have not attained to this height of divine compassion.

How strange it must have appeared to those who were singing his

AUG. 27.] CHRIST WEEPS OVER JERUSALEM. 373

praises, and adorning his path with green and flowery branches, to see,
the Redeemer stop and gaze and weep ! In the midst of their joyful
hosannas, the sorrowful tones of his voice were heard, saying, " If thou
hadst known, even thou, at least in this thy day, the things which belong
unto thy peace !" Thus he spoke to the daughter of Zion, (for cities
are often compared to women in Scripture, and the inhabitants are
called their children.} Truly we may say, " Behold how he loved
her !" He did not weep because he saw, from the top of Olivet, the
place of his own sufferings ; because he saw at its foot Gethsemane,
that doleful garden where the first drops of his blood would fall ; nor
because he saw beyond the city, Calvary, that dismal spot, where the
last drops would flow at the touch of the soldier's spear. He wept
because he foresaw the calamities that would overtake his murderers.
Though now the city sat majestically upon her seven hills, yet soon
he knew she would lie prostrate in the dust. How grand and beauti-
ful she appeared when viewed from the heights of Mount Olivet ! Her
lofty rocks, her massive towers, and, above all, the glittering dome oi
her snow-white temple, generally excited admiration ; but now they
called forth lamentation. It was in these defences she trusted, instead
of in the living God. But neither her rocks nor her towers, nor even
her holy temple, could save her when the Romans came and besieged
the city. Her God had departed from her. Then her walls were
thrown down, her temple burnt, and more than one million of her in-
habitants destroyed by famine and pestilence, by fire and sword.

At this moment the Saviour knows the fate of every city upon earth.
He knows what will befall London, and Paris, and Rome. Every
city that, like Jerusalem, trusts in her own strength, and refuses to obey
Christ, must fall, as she has done. Those who love their native land
ought to use every effort to spread the Gospel among their countrymen.

But Christ not only knows the fate of every city ; he knows also
the fate of every individual in every city, and village, and hamlet. Some-
times, perhaps, when we see a person in the enjoyment of riches, and
health, and honor, surrounded by smiling children, and admiring
friends, we are ready to cry, " If I were in thy place, I should be
happy." But is this person forgetful of his Saviour? Then it may
be that Christ is saying to him, " If thou hadst known, even thou, at
least in this thy day, the things which belong to thy peace." We be-
hold the present scene, but Jesus beholds the future also. He sees
not only the table amply spread, but the dying bed that will succeed ;
he hears not only the voice of merriment that now prevails, but the
faint groan that will close the scene. Can he count those happy,
whose misery is every hour drawing nearer? Surely the compassion-
ate Saviour feels for all who soon will exclaim, in another world, " If
/ had known, even / in that my day, the things which belonged unto
my peace, but now they are hid from my eyes !"

Evening Scripture portion. Jer. IX. Jeremiah weeps over Jerusalem.

374 THE BUYERS AND SELLERS [AUG. 28

MATT. XXI. 10-13. Christ casts the buyers and sellers out of the

temple.

WHEN the Son of God entered Jerusalem, where should he go but
to his Father's house ? He went to the temple. In what a state did
he find that sacred place ! It shone bright in earthly splendor it was
undefiled by images of wood or stone it was frequented by crowds
of worshippers ; but yet it was a den of thieves. In its outermost
court, called the court of the Gentiles, there were men engaged in
buying and selling beasts and birds for sacrifices, and others in changing
money, brought from distant places, into the coin of the country, and
in supplying half-shekels for the yearly tribute. This court had been