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BX 5200 .J3 1832 v.l
Jay, William, 1769-1853.
Standard works of the Rev.
William Jay . . . comprising

The John IW. Krebs Donation.

/ - *

(

STANDARD WORKS

OF THE

REV. WILLIAM JAY;

OF ARGYLE CHAPEL, BATH.

COMPRISING ALL HIS WORKS KNOWN IN THIS COUNTRY ;

AND, ALSO, SEVERAL WHICH HAVE NOT, HERETOFORE, BEEN PRE-
SENTED TO THE AMERICAN PUBLIC.

FKOM A COPY FURNISHED BY THE AUTHOR TO THE PUBLISHERS.

IN THREE VOLUMES.

VOLUME 1.

CONTAINING

MORNING AND EVENING EXERCISES.

BALTIMORE:
PLASKITT & CO., AND ARMSTRONG &. PLASKITT.
1832.

Entered according to the act of Congress, in the year of our Lord, 1832,
by John Plaskitt and Robert G. Armstrong, in the Clerk's oflfice of the
District Court of the District of Maryland.

MORNING EXERCISES

FOR

THE CLOSET:

FOR

EVERY DAY IN THE YEAR.

Semi:.

PREFACE.

A PUBLICATION is not rendered improper or needless, because works of a simi-
lar nature have preceded it. Little would ever issue from the press, if such a
principle were admitted. For what new thing is there under the sun ? Neither
is an author in this case supposed to undervalue the labours of those who have
gone before him. He only adds to their number, with his own probabilities of
excitement. And he may awaken fresh attention in the minds even of those who
have made use of his predecessors : while he may fall into the hands of some who
have to begin this kind of reading. Every author, too, has not only his own
connexions, but his own manner; and thus, as the tastes of readers vary, more
individuals can be gratified.

The following pages, it is believed, will be found to differ a little from works
of the same species ; especially in making the Exercises always express more
fully the import of the textual motto at the head of them ; in the arrangement
of a greater diversity of subjects ; in the selection of more passages from the
less observed and less improved parts of Scripture ; and in the seizure of hints
of instruction from the more indirect and incidental strokes of the Sacred
Penmen.

The work has, in some measure, been its own reward : but it required the
Author to sacrifice almost needful repose and relaxation, in seizing every spare
moment from the engrossing duties of a large and important station. And, he
confesses, the work was much more arduous in the execution than he had appre-
hended in the prospect. The chief difficulty arose from the necessity of so much
compression and brevity. It was found no easy thing, in two or three pages,
not only to secure the spirit of the passage ; but to give it some illustration and
effect, by glimpses of scenery, and glances at historical facts, and traits of cha-
racter—where diffusion and particularity were forbidden. While he makes no
scruple to avow that this was his wish and design, he laments sincerely that he has
not more perfectly succeeded in accomplishing them. Leisure, and an exclusive
dedication of himself to the plan, for some months, or even weeks, might have
yielded something more satisfactory. But complaint is useless, and apology vain.
He has done, in his circumstances, what he could. And it yields him pleasure
to think, that besides some other works of a general nature for the religious
public, and especially several for the use of families, he has now produced some-
thing more particularly for the Closet.

The writer has always been attached to publications of this kind ; and from
his own experience and observation, he is convinced of their adaptation to useful-

PREFACE.

ness. He cannot but wish that Christians would read the Scripture itself more ,
and endeavour to reflect themselves on the passages, which, either in a continued
course, or in selections at the time, come before them. The power of doing this
would improve by the use ; and the pleasure and advantage resulting from the
facility, would amply reward any difficulty in the acquisition. But it is to be
lamented, many do not reflect : and so the customary and cursory perusal, for
want of thought, produces little impression ; and the paragraph or chapter — or
it may be even chapters — are immediately forgotten. But a verse or sentence,
separately placed before the eye, is more distinctly remarked ; and being illus-
trated in a brief and lively comment, is more easily remembered. To supply
such assistance cannot be reckoned an attempt to lead people from the Word of
God, but to it : and it may teach those who use it, in time, to do for themselves,
what it may be necessary at first in another to do for them.

As to the subjects of these Exercises, the Author has aimed to blend doctrine,
experience, and practice together. There is danger of Antinomianism, when the
attention is too exclusively called to doctrinal points ; of enthusiasm, when it is
too exclusively attached to experimental; and of legality, when it is too exclu-.
sively confined to practical. It is the proportioned admixture of sentiment,
feeling, and duty, that qualifies each ; and renders them all not only safe, but pro-
fitable. The writer, also, has not limited himself to the usual mode of making
the subjects of such meditations always of the consolatory kind. Christians, in
the divine life, want something besides comfort. They are to have their pure
minds stirred up, by way of remembrance ; to suffer the word of exhortation ; to
hear the reproofs of wisdom ; to walk humbly with God ; and wisely with men.
Indeed, the best way to gain comfort is not always to seek it directly ; but me-
; diately : and the medium may require self-denial and patience. It is the same
' with comfort as with reputation ; it is more certainly secured as a consequence,
than by making it a mere design.

The writer has not often put the Exercise into the form of a soliloquy, or
generally expressed himself in the language of the first person. He found the
common mode of address better suited, especially, to the explanatory and horta-
tive parts of his design. Why should not the reader consider himself the ad-
dressed, rather than the speaker ? and, by immediate application, make, as much
I as possible, the reflections his own ?

As to the style itself, what was principally designed for pious use in retirement
could not be too clear, and easy, and forcible, and pointed ; too much abounding
with terse briskness, and naivete of expression ; too free from the tameness and
smoothness by which common, but important truths, are aided to slide down from
the memory into oblivion.

In three hundred and sixty-five Exercises, there may be some coincidences ;
and the same thought, image, or example, may occur more than once — It was
hardly possible to prevent it, as the whole series could not be kept in memory,
or be continually compared. As the work advanced, the subjects too frequently
increased in length, beyond the bounds he had prescribed himself — The case
was : the printer pressed upon him — and he^ had not time to be short.

He could have introduced more of the Exercises in verse. If there be any
blame arising from the few he has admitted, some friends ought to bear it, instead
of himself.

But enough of this. The Author commends the work to that part of the pious
public who love and practise retreat ; who wish not only to read the Scriptures

PREFACE.

alone, but to observe their beauties, and advantages ; who, while they neglect
not their own meditations, are thankful to derive help from others — and often ex-
claim, " A word fitly spoken, how good is it ! " who wish to be in the fear of
the Lord all the day long ; who would not have their religion a visiter, but an in-
mate ; who would speak of divine things, not by a kind of artificial effort, but out
of the abundance of the heart ; and who know how much it conduces to our
sanctification to keep the mind filled with good things, not only as these will ex-
clude base intrusions, but will be sure to leave somewhat of their own tinge and
likeness behind.

As to readers of this character, the Author trusts the materials here fur-
nished will not be unacceptable, of whatever religious denomination they may be
found. He considers the community in which, by the providence of God, he
himself labours — not as a party,— but only as a part ; and he is not an enemy to
the whole army, because he is attached to his own regiment. He does not op-
pose but co-operate. He has not attempted in these volumes to conceal the lead-
ing sentiments which he holds ; but he has not offensively obtruded them : nor
has he availed himself of opportunities to bring forward those particular views,
in subordinate matters, in which he may differ from others. He readily allows
that every man has a right to state and defend the opinions which he has derived
from conviction ; but his love should abound in knowledge and in all judgment ;
and he should regulate the degree of his zeal by the importance of the subject.
He is also persuaded that the statement and the defence should be effected in a work
avowedly for the purpose ; and not be introduced into a publication adapted to
general edification. How much less circulation and usefulness would Doddridge's
Rise and Progress of Religion, and AUeine's Alarm, and other good books, have
obtained, had their authors inserted their own minor partialities, and attacked
those of others ! In reading a valuable volume where such things are found, we
should resemble the ox in the meadow, who, when he comes to a tuft of grass
he dislikes, does not grow angry and attempt to tear it up with his hoofs and
horns, but placidly leaves it, and feeds on in the large and rich pasturage. But
all have not this meekness of wisdom." The prejudices of many are powerful,
and quickly excited ; and meeting with a passage in the beginning of a work-
by no means essential to its design — they throw it instantly aside, and lose all
the pleasure and benefit it would otherwise have afforded them.

The work will meet the wishes of those who have not the command of much
time for private engagements. And this is the case with many in our day, not
only from the avocations of civil life, but even from the calls of religious bene-
ficence. More leisure, indeed, in many instances, may be secured, by earlier
rising, and by more skill, and order, and diligence ; in the management of all
our afl!airs : yet the period in which we live is peculiar ; and the calls of God to
labour in doing good, in so many civil and sacred charities, leave it not our duty,
to retire and read by the hour as our forefathers did.

He hopes a book of this nature will be a suitable companion to those whose
advanced years and infirmities will not allow of deep, and laborious, and length-
ened perusals. What is preferable for them, is something easy, and short, and
very Scriptural. It is observable how much more aged believers delight in God's
word, than in reading any other works. It is their " necessary food," and their
dainty meat," when their appetite for other things fails." It is their solace
when the evil days are come, in which they have no pleasure. It is their sup-
port and their reliance in weakness and weariness ; and they use it, not for amuse-

PREFACE.

ment, but for'relief only. Thus we have seen a man walking forth gaily in the
morning, carrying his staff under his arm, or twirling it in his hand — ^but worn
with the toils and fatigues of the day ; we have seen him returning home in the
evening, leaning and pressing it at every weary step.

The work also will suit the afflicted. Retirement and devotion seem conge-
nial with trouble ; and the sufferer naturally turns to them for succour and com-
fort. But many of the distresses of life prevent or abridge the resources they
render so desirable and needful. What changes have many experienced by losses
and reductions ! They are called from freedom and ease to the care of thought,
the shiftings of contrivance, and the exertion of labour. Where now is the lei-
sure they once enjoyed for their secluded enjoyments of piety ? Their hours
of composure are fled, and have only left them hurried and broken moments.
They can only sip of the brook in the way.

May the Author presume that he may be of some little service to some of his
brethren in the ministry : not only by aiding their retirement as Christians — and
they have to save themselves, as well as those that hear them — ^but by throwing
out hints that may lead them to think for the pulpit, and furnishing, occasionally
outlines of discourses, which they can have the merit of filling up ?

He cannot also but wish to be useful to another interesting class — the sources
of our future families, and the hopes of our churches. Here he is tempted to in-
sert an extract from one of the letters he received, stimulating him to this under-
taking. The name of the writer would add weight to his remarks ; but it is sup-
pressed, because he is not apprized of the liberty now taken — and his hints were
not intended to meet the public eye. This excellent, and learned, and judicious
friend thus expresses himself — " I have ventured to put upon paper the idea I
have conceived of a series of daily contemplations or reflections, which, among
others, shall be adapted to be put into the hands of intelligent and educated youth,
I have a sincere veneration for the intentions of Bogatzky, and other similar
authors ; but there is such a paucity of thought, such a poverty of expression,
such a narrowed range of ideas, such a ringing of changes, incessantly, on a few
topics, without gracefulness, or variety ; as to render the books exceedingly unat-
tractive to the present rising generation. In these cases I conceive we are bound
to provide — as far as we can ; that the food presented to their minds may not
disgust, by the manner in Avhich it is served up ; and that, when we put important
truth in their way, it should be encumbered with as few external obstacles as the
case will admit.— Good sense, you have lately told us, is good taste : and that, I
consider, is both good sense and good taste, in devotion, which would present to
every mind — without the sacrifice of a particle of divine truth, such an exterior
as may invite, rather than repulse. He who has once been effectually gained
over to the love of the Gospel, will retain his affection for it under a very homely
form ; but he who has yet to be won, will require of us some attention, as to our
first addresses, to his understanding and his heart. — My view, then, my dear sir,
is, that the selection of texts should involve the whole range of revealed truth ;
and should present it in that combined form in which the Scripture exhibits it :
where doctrine, and duty, and privilege, blend like the colours that form the pure
brightness of light : where religion is never exposed to view, as a bare skeleton ;
but as endued with all the properties of life, and in actual existence. Pithy say-
ings ; wise experiences ; urgent examples ; faithful warnings : should revolve
daily beneath the eye ; and show the reader all that religion has done for others ;
all it aims to do for him ; and all the evils that result from the absence of her

PREFACE.

vii

beneficence. Testimonies, also, such as that of Chesterfield to the Vanity of the
World, which he had so fully tried ; dying experiences) such as that of Roches-
ter ; confessions of the value of religion, such as are found in the Letters of Burns ;
and passages from eminent and striking lives : might be introduced into your

own way, briefly prefaced or commented upon. Thus the whole might

allure, by its variety ; interest, by the reach of thought to which it leads ; and
profitably keep before the mind of youth, amidst daily temptations, what religion
can do for them, and what the world and other things never can do."

Perhaps, however, if I am not accused of vanity, in making this extract from
my correspondent, I shall be chargeable with imprudence ; in publishing a re-
commendation, which, though I admire, I have so much failed in following.

Percy Place; Dec. 2Qth, 1828.

CONTENTS.

Jandary.

I. Reflectiong for the New Year. .Exod. xl. 2.
2 The Divine Assurance Gen. xxii. 12.

3. The Cessation of the Manna.. .Josh. v. 12.

4. Seasonable Strength Deut. xxxiii. 23.

5. Self-Renunciation Rev. iv. 10.

6. The Heart united to Religion. .Ps. Ixxxvi. 11.

7. Epenetus Rom. xvi. 5.

8. John's Friendship for Gaius^.. .3 Epis. John 2.

9. The perpetual Guide Ps. xlviii. 14.

10. The character of Cornelius Acts x. 2.

11. The Dwelling-place of Jesus.. .John i. 38.

12. Regard to Israel's Weakness. . .Exod. xiii. 17, 18.

13. Repentance flowing from MercyRom. ii. 4.

14. The Birthday Gen. xl. 20.

15. Spiritual Devotion Ps. xxv. 1.

Ki. God's Thoughts Jer. xxix. 11.

17. The Use of the Law Gal. iii. 24. ^

18. Hope Exceeded Gen. xlviii. 11.

19. Noah's Walk Gen. vi. 9. '

20. The Dove Luke iii. ^2.

21. Moses apprized of his Death. . .Num. xxvii. 12, 13.

22. The Scriptures opened Luke xxiv. 32.

23. The Spiritual Beggar Luke xi. 9.

24. The Blessed People Ps. iii. 8.

25. Joseph with his sick Father Gen. xlviii. 1, 2.

26. Heavenly Preparation 2 Cor. v. 5.

27. The Healthful Inhabitant Is. xxxiii. 24.

28. Tenderness of God's Care Deut. i. 31.

2'J. The Unlonely Solitude John xvi. 32.

30. The Lovely Household. Acts x. 7, 8.

31 The Bitter Waters healed E.xod. xv. 25.

Februmry.

1. Faith questioned John xvi. 31.

2. Creature Dissatisfaction Ps. Iv. 6.

i 3. Important Recollection Deut. xxiv. 18.

« 4. Jacob s Prayer Gen. xxxii. 9—12.

:• T. Union with Christ 1 Thess. v. 10.

6. The unlooked-for Companion. .Luke xxiv. 13—15.

7. The Impotent Man Tried John v. 8.

\ 8. Joseph in Prison Gen. xxxix. 20.

; 9. Exultation in God — Ps. xxxiv. 2.

TU: Sobriety 1 Thess. v. 8.

11. Children of the Day 1 Thess. v. 5.

12. Mutual Aid Num. x. 31.

13. The Plaintive Prayer Ps. xxv. 16, 18.

14. The Importance of Obedience. John xv. 14.

15. The Real Miracle Acts iii. 9, 10.

m The Three Heroes Dan. iii. 12.

17. The Joyful Servant Ps. Ixxxvi. 4.

18. Paul wishing to see Rome Rom. i. 10, 11.

19. Peter weeping Mark xiv. 72.

20. Religious Growth Mai. iv. 2.

21. The Discouraged Pilgrim Numb. xxi. 4

22. Earthly Comforts blessed E.\od. xxiii. 25.

23. Conversion of a Sinner James v. 20.

24. God's People glorified Zech. ix. 16.

25. Paul's Saluting of the Romans.Rora. xvi. 15.

26. Jesus weeping over Jerusalem. Luke xix. 41.

27. Divine Knowledge Col. i. 10.

28. The love of Jesus to his own.. .John xiii. 1

March.

1. Desirable Fellowship Num. x. 32.

2. Peter following afar off. Mat. xxvi. 58.

3. God only true Rom. iii. 4.

4. Saints in the Lord's Hand Deut. xxxiii. 3.

5. Flesh and Spirit Rom. vii. 25.

6. The Heavenly Proposal Deut. i. 21.

7. The Friends of Jesus John xv. 15.

8. Union of Hope and Fear Ps. xxxiii. 18.

9. Strength in the Lord Eph. vi. 10.

10. Robbery of God Mai. iii. 8.

11. Loving kindnesses Is. Ixiii. 7.

12 Mutual Service Gal. v. 13.

13. Fear Forbidden Deut. xx. 1.

14. Paul's Desire Phil. iii. 8.

15. The Highest Prize Phil. iii. 8.

16. The Two Births Gal. i. 15.

17. Power and Goodness Rom. x. 12.

18. Peter and John Acts iii. 1.

19. Advantages of Inquiry Deut. xxxii. 7.

20. Daily Mercy Ps. Ixxxvi. 3.

21. God s Joy in his People Zeph. iii. 17.

22. Trials not strange IPet. iv. 12.

23. Confidence from Knowledge.. ..2 Tim. i. 12.

24. Walking in God's Truth Ps. Ixxxvi. 11.

25. The Privileges of the Upright. .Ps. xxxvii. 18.

26. God's Word and Works John xiv. 29.

27. The Saviour's Agency Mark vii. 37.

28. Satan disappointed John xiv. 30.

29. The Gracious Purpose 1 Thess. v. 9.

30. Departure of Christ desired Mat. viii. 34.

31. The Saviour's Obedience John xiv. 31.

April.

1. The Bloody Sweat Luke xxii. 44.

2. The Saviour's Apprehension. . .John xviii. 7.

3. The Saviour's Stipulation John xviii. 8.

4. The Death of Christ Rom. v. 8.

5. The Burial of Christ ICor. xv. 4.

6. Christ seen of numbers 1 Cor. xv. 6.

7. The Holy One incorruptible. . . .Ps. xvi. ]0, 11.

8. The Grand Attainment , . .Phil. iii. 11.

9. Death and Life with Christ Rom. vi. 8.

10. The Glory that followed IPet. i.ll.

11. Character of Gospel Times — Zech iii. 10.

12. Justification free Rom. iii. 24.

13. The Saviour's Attraction Zech. iii. 9.

14. Creature-Dependence vain Lara. iv. 20.

15. The Sad Defection Mat. xxvi. 56.

16. Christians not comfortless John xiv. 18.

17. The Divine Engraving Zech. iii. 9.

18. The Leaven in the Meal Mat. xiii. 33.

19. Love to the Brethren 1 John iii. 16.

20. Christ praying in his Agony — Luke xxii. 44.

21. Seeking Christ Crucified Mat. xxviii. 5.

22. The Rising and Resting Prayer. Num. x. 35, 36.

23. David's Resolution Ps. Ixi- 2, 3.

24. Too late Luke xix. 42.

25. Early Rising Mark i. 35.

26. The Learner Luke viii. 35.

27. Members one of another Rom. xii. 5.

28. Christ leaving this World John xiii. 1.

CONTENTS.

29. Angelic Succour . .Luke xxii.43.

20. Peter remembered Mark xvi. 7.

May.

1. Vineyards in the Wilderness . .Hos. ii. 15.

2. Dedication of David's House. . .Ps. xxx.

3. The Divine Revelation Gal. i. 16.

4. Self-pleasing renounced Rom. xv. 3.

5. The One Thing Needful John iv. 10.

6. The Seat of Prayer 2 Sam. vii. 27.

7. The Sun of Rigiiteousness Mai. iv. 2.

8. Looking for God Is. viii. 17.

9. Daniel Delivered Dan. vi. 23.

10. The Departure from Egypt Exod. xiii. 18, 19.

11. The Cripple's Adherence Acts iii. 11.

12. The Angry Disciples reproved. .Luke ix. 52—56.

13. Divine Relief. Rom. vii. 25.

14. Passing under the Rod Ezek. xx. 37.

J5. The Bonds of the Covenant... .Ezek. xx. 37.

16. Christ going up to Jerusalem. . .Luke ix. 51.

17. Strong Faith Dan. iii. 17, 18.

18. Good to be here Mat. xvii. 4.

19. Washing the Disciples' Feet John xiii. 4, 5.

20. An interest in Christ ascertained.2 Cor. ix. 15.

21. The Day of Rejoicing Phi!, ii. 16.

22. Justification by Faith Gal. ii. 16.

23. The Only Master Mat. xxiii. 8.

24. Wishing to go over Jordan Deut. iii. 25.

25. Grieving the Spirit Ephes. iv. 30.

26. Christ's Inheritance Ps. ii. 8.

27. The Tongue loosed Mat. ix. 33.

28. Knowledge increased 2 Pet. iii. 18.

29. God's Offspring - Deut. xiv. 1.

30. Prayer indispensable Ps. ii. 8.

31. The Food blessed Luke xxiv. 30.

June.

1. The Vine John xv. 5.

2. The Branches. John xv. 5.

3. Our Hope 1 Tim. i. 1.

4. The Waterpot left John iv. 28.

5. The Morning Arm Is. xxxiii. 2.

6. Humble Walking Micahvi.8.

7. The Lord our Judge Is. xxxii. 22.

8. Grace in Christ 2 Tim. ii. L

9. Piety and Charity Acts iii. 2.

10. Delighting in Mercy Micah vii. 18.

11. Isaac old and dim Gen. xxvii. 1 — 4.

12. The Fiery Cloudy Pillar Exod. xiii. 21, 22.

-13. Sins punished and improved... Num. xvi. 38.

14. Ignorance of Christ John xiv. 9.

15- The Nations divided Deut. xxxii. 8.

16. God's Lovingkindness Ps. xxvi. 3.

17. The Value of the Saviour Lam. iv. 20.

18. Paul at Tent-making Acts xviii. 1—3.

19. The Strength of Grace 2 Tim. ii. 1.

20. The Blessed Heritage Ps. Ixi. 5.

21. Satan resisted Ephes. iv. 27.

22. Conversion of the Samaritaness. John iv. 3, 4.

23. The God of Nature and Grace.*. Ps. xxix. 11.

24. Conversion of the Corinthians. Acts xviii. 7, 8.

25. God choosing our Resting-Place.Num. x. 33.

26. Christ talking with the Woman. John iv. 27.

27. A Shadow from the Heat Is. xxv. 4.

28. The Divine Inquiry 1 Kings xix. 13.

29. Paul encouraged at Corinth Acts xviii. 9, 10.

30. The gladdening River Ps. xlvi. 4.

July.

1. The Sight of God's glory Exod. xxxiii. 18.

2. Israel's Song at Beer Num. xxi. 16—19.

3. Faint Judges viii. 4.

4. Pursuing...* Judges viii. 4.

5. Submission to God James iv. 7.

6. The End of Ordinances Matt. xi. 7.

7. Indwelling Sin deplored Rom. vii. 24.

8. Justification and Sanctification.lCor. vi. 11.

9. Our Lord's Praying Luke xi. 1.

10. Christian Gratitude 2 Cor. ix. 15.

11. Elijah's journey to Horeb 1 Kings xix. 8

12. Daily Dying 1 Cor. xv. 3L

13. The Divine Requisition Ezek. xxxvi. 37.

14. The Saviour's Peace John xiv. 27.

15. The Injuriousness of Unbelief. Matt. xiii. 53—58.

16. Former Days remembered Heb. x. 32.

17. The Holy Unction. 1 John ii. 20

18. Riches of Mercy Ephes. ii. 4.

19. The Bow in the Cloud Ezek. i. 28.

20. Intimacy with Jesus Acts iv. 13.

21. Experience of Divine Grace — Ps. xxxiv. 8.
2-2. The Victor Rev. iii. 21.

23. Encouragements to Prayer Ps. Ixxxvi. 5.

24. God proved Mai. iii. 10.

2.5. The Prophet of the Church Acts iii. 22, 23.

26. Treasure hid in the field Matt. xiii. 44.

27. The Gracious State Rom. v. 2.

28. The Seeker encouraged 1 Chron. xvi. 10.

29. Showing himself risen Acts i. 3.

30. The Third Appearance John xxi. 14.

31. Jesus at the Lake John xxi. 1.

AoonsT.

1. The Questioning of Peter John xxi. 18.

2. Peter's Destiny John xxi. 18, 19.

3. Curiosity reproved John xxi. 19—22.

4. Circumstantial Truth . .John xxi. 23.

5. Harvest Joel iii. 13.

6. The Sickle used Joel iii. 13.

7. The Kingdom of God 1 Cor. iv. 20.

8. Learning to Pray Luke xi. 1.

9. The Seasonable Admonition. . .Jer. xiii. 16.
id. The Growing Empire John iii. 30.

11. Commendation Phil. ii. 12.

12. God's Holiness Ps. xxx. 4.

13. The Disinterested Inquiry 2 Sam. ix. 1.

14. Mephibosheth's Humility 2 Sam. ix. 7, 8.

15. The Waiting Church Ps. Ixv. L

16. Christ's Power and Dominion. .Matt. xvii. 27.

17. Extent of Christian Knowledge l John ii. 20.

18. Morning Devotion Ps. v. 3.

19. God's Union with his People.. Jer. iii. 14. —

20. God's going forth as the Morning.Hos. vi. 3. «»

21. Lazarus sick .' - John xi. 3.

22. The Word of Christ Col. iii. 16.

23. Waiting rewarded Ps. xxxvii. 34

24. The Smitten Shepherd Zech. xiii. 7.

25. The Hearer of Prayer Ps. Ixv. 2.

26. Divine Espousals Hos. ii. 19. «

27. Heirship Titus iii. 7

28. Varied Experience Ps. Ixv. 3.

29. The Blessing of Faith Gal. iii. 9.

30. Holy Vigilance 1 Pet. i. 17.

31. The never-failing Relation Hos. ii. 19.

September.

1. Word of Life Phil. ii. 16.

2. The Practical Preacher Phil. ii. 16.

3. The Pious Excursion 1 Sam. iii. 9.

4. The Saviour's Legacy John xiv. 27.

5. Divine Strengthening Zech. x. 12.

6. God conducting Israel Deut. xxxii. 10.

7. Hosea Hos.i. L

8. God's Forbearance Rom. ii. 4.

9. The Christian joyful Is. ix. 3.

10. Joy before God Is. ix. 3.

11. Joy of Harvest Is. ix. 3.

12. God's Love to his People Deut. xxxiii. 3.

13. The Title known Gen. xv. 8.

14. The Needful Caution Prov. iii. 5.

15. The Important Inquiry Actsix. 6.

CONTENDS.

• 16. The Surrender Acts ix. 6.

17. The Use of Means Matt. xvii. 27.

18. The Freed Prisoners Zech. ix. 11.

»19. The Successful Follower Hos. vi. 3.

20. The Sinless Saviour 1 John iii. 5.

21. The Divine Presence Exod. xxxiii. 14.

22. God the Husband of his Church Is. liv. 5.

23. Mutual Dependence Phil. iv. 2—4.

24. The Christian Obligation 1 John ii. 6.

25. Impatience Ps. Iv. 8.

2(5. Peter brought to Christ John i. 42.

27. Zeal to save John i. 42.

28. Zion's Sons Lam. iv. 2.

29. The Call to depart Micah ii. 10.

30. Filial Duty Mai. i. 6.

October.

J. Death not always desirable Amos v. 18.

2. The Noble Resolve Ps. lxxxv.8.

3. Christian Moderation Phil. iv. 5.

4. The Shining Light Prov. iv. 18.

5. Christ entering Fleaven 1 Pet. iii. 22.

6. The Stranger and Sojourner.. ..Ps. xxxix. 12.
►7. The well-attended Flock .Ezek. xxiv. 15.

P. Prayer and Thanksgiving Phil. iv. 6.

9. Adversity useful Hos. xiii. 5.

D. Changes in the Wilderness Num. x. 12.

1. The Ascending Saviour followed. Luke xxiv. 50, 51.

2. The Good Shepherd John x. 14.

, 13. Sparing Mercy Mai. iii 17.

^14. Prosperity injurious Hos. xiii. 6.

15. Difference between Words and

Deeds Deut. v. 28.

16. Brevity of the Scripture John xxi. 25.

17. The Alarm Rom. xiii. 11.

18. Confidence and Caution Ps. Ixxxv. 8.

19. Inattention Is. xlii. 20.

20. The Blessed Sight Is. xxxiii. 17.

21. Divine Solicitude Deut. v. 29.

22. Design of the Incarnation John x. 10.

23. Life more abundantly John x. 10.

24. The Morning Star Rev. ii. 28.

25. The Door John x. 9.

26. The Subjects Agents too Jer. iv. 14.

27. The Clean Heart Jer. iv. 14.

28. The Blessedness of Loving God. 1 Cor. viii. 3.

29. Prayer and Trouble Ps. Ixxxvi. 7.

30. Messiah the Prince Dan. ix. 25.

31. Concern for the Best Cause Ps. Ixxii. 15.

November.

1. How to read the Scriptures — Luke x. 26.

2. The Season of Life 1 Pet. iv. 2.

3. Joy in Sorrow 2 Cor. vi. 10.

4. The Divine Healer Matt. viii. 7.

^ 5. God for ever ours Ps. xlviii. 14.

6. The Revealer of Secrets Dan. ii. 28.

. Unbelief of Christ's Brethren. .John vii. 5.
Captiousness of the Pharisees. .Matt. ix. 11.

The Whole and the Sick Matt. ix. 12.

Christ the Resurrection John xi. 25.

Joy in God's Salvation 1 Sam. ii. 1.

God's Sole Agency Deut. xxxii. 12-

The Needful Disturbance Deut. xxxii. 11.

Divine E.xample Deut. xxxii. 11.

All-sufficient Assistance Deut. xxxii. 11.

God's Hidden Ones .Ps Ixxxiii. 3.

The seed of the Messiah Ps. Ixxxix. 36.

The Enlarged Prayer Ps. Ixxxi. 10.

The Importance of Faith John ix. 35.

With Jesus in the Garden John xviii. 26.

Elisha's Sickness 2 Kings xiii. 14.

Partial Zeal 2 Kings xiii. 19.

Elisha's Sepulchre 2 Kings xiii. 20, ">1

Prosperity in the Divine Life.. .Ps. xcii. 12.

The Evidence of Faith John ix. 35

Tlie Resling-Place forgotten. ..Jer.?. 6.

Union of Faith and Love 1 Tim. i. 14

Habitual Piety Prov. xxiii. 1

The Two Commandments 1 John iii. 23

The Personal Inquiry John ix. 35

December.

The Groundless Accusation. . . .Job i. 9.

The Persevering Suppliant Matt. xv. 27.

Job's Confession Job xl. 4.

Knowledge of our Sinfulness.. .Job xiii. 23

Our Peace in Trouble Micah v. 5.

The Divine Defence Job i. 10.

The Coming Soul discouraged. .Luke ix. 42. '

The Apostle's Glorying 2 Cor. xi. 30.

I am a Burden to myself Job vii. 20.

Sabbath Influences Rev. i 10.

Job's Praying for his Friends.. .Job xlii. 10.

The Marys at the Sepulchre Ma-it. xxvii. 61.

The Wisdom of Zeal Phil. i. 9.

The Needless Alarm Job x. 2.

The Heavenly Shepherd Rev. vii. 17.

True Friendship 1 Sam. xxiii. 16.

The Trial of the Scribe. Matt. viii. 19, 20.

The Poverty of Jesus Matt. viii. 20.

New-born Citizens Ps. Ixxxvii. 4, 5.

Jesus at the Feast John xi. 56.

The End of Affliction Job x. 2.

The Valuation of the Sabbath.. Is. Iviii. 13.

Attachment to Zion Ps. Ixxxvii. 7.

The Dayspring Luke i. 78, 79.

Birth of Jesus Luke ii. 1—6.

The Angel with the Shepherds.. Luke ii. 8, 9.
The Great Sight at Bethlehem. . Luke ii. 15.

The Pious Pair Luke i. 6.

Strong Confidence = .Job xiii. 15.

Brevity of Life Job x. 20.

Gratitude and Confidence Acts ixviii. 15.

MORNING EXERCISES

FOR

THE CLOSET.

JANUARY 1.

•• On the first day of the first month shall thou set up the
tabernacle."— Exod. xl. 2.

And why was this period chosen for the
erection 1 God has always reasons for his con-
duct ; but he does not always " give account
of any of his matters." We may however
make two remarks here. First. Things that
are the same to God^ are not the same to us.
Our goodness extendeth not to him : religion
regards the exigences of man: and when
these are subserved, its provisions will be
needless. John saw no temple in the New
Jerusalem. All places are alike to God ; yet
we never feel in a common dwelling the so-
lemnity that seizes us in the sanctuary. The
first day of the year was no more to God
than any other ; but it would render the ser-
vice more memorable and impressive to the
people. Therefore says he, "On the first
day of the first month shalt thou set up the
tabernacle.'" Secondly. It is well to begin a
new year with some good w^ork; and to
commence serving God after a new manner.

And have we no tabernacle to set up on
this first day of this first month 1

Let us begui the year with solemn reflec-
tion— and say, with Job, " When a few years
are come I shall go the way whence I shall
not return." Let me not only believe this ;
but think of it, and feel the importance of
the sentiment. Yes in a little time I shall be
no more seen. How — where — shall I be dis-
posed of ? The seELSons wUl return as before :
but the places that now know me will know
me no more for ever. Will this be a curse 1
or a blessing] If I die m my sms I shall re-
turn no more to my possessions and enjoy-
ments ; to the calls of mercy ; to the throne
of grace ; to the house of prayer ! If I die in
the Lord I shall, O blessed impossibility ! re-
turn no more to these thorns and briers ; to
this vain and wicked world ; to this aching
head ; to this throbbing heart ; to these temp-
tations and troubles, and sorrows and sins.

Let us begin the year with self-inspection
— and say, with the chief butler, " I do re-
member my faults this day." We are prone
to think of the failings of our fellow-crea-
tures, and often imagine because we are free
from their faults that we are faultless. But
we may have other faults; we may have
worse ; and while a mote is in our brother's
eye a beam may be in our own. Let us be
open to conviction. Let us deal faithfully
with our own hearts. Let us not compare
ourselves with others, and especially the
more vile of our fellow-creatures ; but with
our advantages ; with our knowledge ; with
our professions ; with the law of God.

Let us begin the year with a determmation
to abandon whatever appears sinful — and say,
with Elihu, " If I have done iniquity, I will
do no more." Should the evil course or the
evil passion solicit, let it plead in vain while
the Saviour-Judge says — "If thy right eye
offend thee, pluck it out, and cast it from
thee : for it is profitable for thee that one of
thy members should perish, and not that thy
whole body should be cast into hell. And if
thy right hand offend thee, cut it off", and cast
it from thee : for it is profitable for thee that
one of thy members should perish, and not
that thy whole body should be cast into hell."

Begin the year with pious and personal de-
dication— and say, with David, " Lord, I am
thine ; save me." Through him who is the
way yield yourselves unto God. It is your
reasonable service. He has infinite claims to
you. You will never be truly your own till
you are his.

Begin the year with relative religion ; and
if the worship of God has never been estab-
lished in your family, now commence it — and
say, with Joshua, " As for me and my house,
we will serve the Lord." A family without
prayer is like a house without a roof It is
uncovered and exposed : and we know who
has threatened to pour out his fiiry upon the
families that call not upon his Name.

Begin the year with fresh concern to be

JANUARY 2,

useful — and ask, with Saul of Tarsus, " Lord,
what wilt thou have me to do Let me look
at my condition ; my resources ; my opportu-
nities. How can I glorify God and promote
the welfare of my fellow-creatures] Is there
not a Bible to spread 1 Are there not mis-
sionaries to support ] Are there none perish-
ing for lack of knowledge that I can myself
instruct 1 Have I no irreligious neighbours
to reclaim 1 Are there no poor to relieve 1
No widows and fatherless to visit 1

Begin the year with more conduct in the
arrangement of your affairs, and resemble
Ezra and his brethren, who " did according
to the custom, as the duty of every day re-
quired." God has said let every thing be
done decently and in order. Much of your
comfort will arise from regularity in your
meals, in your devotions, in your callings;
and your piety will be aided by it. Have a
place to receive ev^ry thing ; an end to sim-
plify it ; a rule to arrange it. Leave nothing
for the morrow that ought to be discharged to-
day. Sufficient for each period will be its own
clauns ; and your mmd ought to be always at
liberty to attend to fresh engagements.

Finally. Time, this short, this uncertain,
this all-important time, upon every instant of
which eternity depends, will not allow of our
trifling away any of its moments. Resolve
therefore to redeem it. Gather up its frag-
ments that nothing be lost. Especially rescue
- it from needless sleep ; and if you have hither-
to accustomed yourself to the shameful in-
dulgence of lying late in bed, begin the new
year with the habit of early rising ; by which
you will promote your health and improve-
ment of every kind, and live much longer
than others in the same number of days — and
say, with David, " My voice shalt thou hear
in the morning, O Lord : in the morning will I
direct my prayer unto thee, and will look up."

And if this be your determination, the sea-
son will be the date of your happiness. God
himself says, " From this day will I bless you."

JANUARY 2.

" I will surely do thee good."— Gen. xxii. 12.

This is a blessed assurance with which to
enter a new year, not knowing what a day
may bring forth. But what have we to do
with this promise 1 It was indeed given im-
mediately to Jacob ; but it equally belongs to
every Israelite indeed ; for he never said to
the seed of Jacob, Seek ye me, "in vain. Pro-
mises made on particular occasions are in-
tended for general use and advantage. Paul,
referring to the words with which God had
(^couraged Joshua, applies them to the be-
lieving Hebrews : " Let your conversation be
without covetousness, and be content with
such things as ye have : for he hath said, I

will never leave thee nor forsake thee. So
that we may boldly say. The Lord is my
helper, and I will not fear what man shall do
unto me." And Hosea, alluding to God's in-
tercourse with Jacob even at Bethel, says,
" And there he talked with ms."

The very brevity of the promise is a re-
commendation. We complain of our memo-
ries ; but we can retain these six golden

words, " I WILL SURELY DO THEE GOOD." It

is also the better for being indefinite. Some
promises ensure an individual blessing : but
we are a mass of wants ; and this assurance
is a comforter that meets every fear, every
anxiety, every wish. It sets the mind com-
pletely at rest with regard to any possible
contingencies. It tells us to be " careful for
nothing." It enjoins us to " cast all our care
upon him, for he careth for us." But though
specifying nothing in particular, the promise
leaves our hope to range at large — yet it is to
keep within the compass of our real welfare,
" They that seek the Lord shall not want any
good thing." " I will surely do thee good."

Now the meaning of this assurance must
be understood, or else it will not harmonize
with experience. The people of the world
have often reproached those who profess to be
the blessed of the Lord, with their poverty
and distress; and have asked, "Where is
now your God 1" And they themselves have
sometimes been perplexed and dismayed. Gi-
deon said, " If God be with us, why then is
all this evil befallen us I" And Jacob said,
" All these things are against me." In an
agreeable mansion, and enjoying all the com-
forts of life, no difficulty may be felt from the
language of God : but what is Joseph in pri-
son— what is Job among the ashes — what is
he who says. All the day long have I been
plagued, and chastened ^very morning —
^what is he to make of the promise — " I will
surely do thee good 1" We must confide in
the judgment of God, and distrust our ovra.
We are short-sighted ; and easily imposed
upon by appearances ; and know not' what is
good for us in this vain life which we spend
as a shadow. But he cannot be mistaken. A
wise father will choose far better for his in-
fant than the infant can choose for himself.
We must always distinguish between what
is pleasing and what is profitable. Correc-
tion is not agreeable to the child ; yet it is so
good for him, that he who spareth the rod,
hateth his son. Medicme is unpalatable ; but
it is good for the patient, and renewed health
will more than reconcile him even to the ex-
pense of it. The vine-dresser does the tree
good, not by suffering the wanton shoots to
grow on draining the sap, but by pruning it
that it may bring forth more fruit. Wliat
said David 1 " It is good for me" — that I have
prospered 1 that I have risen from obscurity ?
that I conquered Goliath? that I gained a
victory in the Valley of Salt ? No : but it is

JANUARY 3.

good for me — that Doeg" impeached me, that
Saul hunted me like a partridge on the moun-
tains, that Absalom drove me from my palace,
that Shimei cursed me on the hill, that sick-
ness brought down my life to the ground —
"it is good for me that I have been afflicted.''
We must also look to the conclusion of events.
Things good in themselves, with regard to us
may result in evil : and things evil in them-
selves may issue in good. Abraham spake
according to our present estimations when he
said to the rich man, " Son, remember that
thou in thy lifetime receivedst thy good
things, and Lazarus evil things." But had we
known them both before death, and been as-
sured that the one would have been comfort-
ed, and the other tormented so soon, v/e
should have judged the poverty and distresses
of Lazarus to have been the " good things,"
and the wealth and luxury of the rich man
the " evil things." All is ill that ends ill :
and all is well that ends well.

But let us believe the truth of this declara-
tion. There are four steps by which we may
reach the conclusion. The first regards his
sufficiency. He is able to do us good. No-
thing is too hard for the Lord. In the Lord
Jehovah is everlasting strength. There is no
enemy but he can conquer ; no exigence but
he can relieve. He is able to do exceeding
abundantly above all we can ask or th 'mk. —
The second regards his mclination. He is
disposed to do us good. His love is not only
real, but passes knowledge. He feels towards
us as his jewels, his friends, his children, his
bride. He rests in his love, and joys over us
with singing. — The third regards his engage-
ment. He is bound to do us good. We have
not only his word, but his oath; an oath
sworn by himself, because he could swear by
no greater ; and confirmed by the blood of an
infinite sacrifice. — The fourth regards his
conduct. He has done us good. We have
had complaints enough to make of others ; but
of him we are compelled to say, " Thou hast
dealt well with thy servant, O Lord." His
goodness and mercy have followed us all the
days of our lives. How often lias he turned
the shadow of death into the morning !

But when I look at the cross I see not only
proof but demonstration. He has done al-
ready far more than remains to be done. " He
that spared not his own Son, but delivered
him up for us all ; how shall he not with him
also freely give us all things ]"

JANUARY a

" ^nd the manna ceased on the morrow after they had
eaten qf the old corn of the land; neither had the chil-
dren of Israel manna any more; but they did eat of the
fruit of the land of Canaan that year."— Josh. v. ii.

This cessation of the manna is one of the
several remarkable occurrences at the cross-
ing of the river Jordan. God is every thing

to his people. In the wilderness they had no
path-way ; but he led them in a pillar of
cloud by day and a pillar of fire by night.
They were in danger ; but he was their de-
fence. They had no abode ; but he was their
dwelling-place. They had no water ; but he
gave them streams in the desert. They had
no provision ; but he rained down manna
around their tents. So that what nature re-
fused, Providence furnished ; and what could
not be derived from the ground came from the
clouds.

When the supplies they brought with them
from Egypt were spent, they feared they
were going to perish. They forgot the hand
that had dried up the sea ; and said. Can God
furnish a table in the wilderness ] But he
gave them bread from heaven, and for forty
years they did eat angel's food. What an
abundance was necessary for such a multi-
tude ! And what a display of divine power
was here witnessed !— Nor less was it a proof
of divine mercy. Had he dealt with them
after their desert fire would have comedown
from heaven, instead of food : but as the mo-
ther silences the fretful angry child by giving
it not the rod, but the breast, so did his gen-
tleness indulge them. Hence when they
despised the manna as light food, it might
have been suspended, and they might have
been left to learn the w^orth of it by the want :
but day after day, year after year, it continu-
ed to attend them; and ceased not till the
day after they had taken possession of their
inheritance, and they had eaten of the old
corn of the land.

At length it did cease; and wisely too.
What was necessary before became needless
now: and what want had endeared, abund-
ance would have despised. This teaches us
not to look for extraordinary supplies when
relief is to be had in an ordinary way. He
who sustained Israel is as almighty as ever ;.
but we must plough and sow and gather into
barns. He who fed Elijah by ravens com-
mands us to labour, working with our hand
the thing tliat is good. If a man neglects
the means of subsistence he is not trusting
Providence, but tempting it ; and is likely to
be reminded by something more than Scrip-
ture, that if any man will^not work neither
shall he eat. Even in miracfllous achieve-
ments what human agency could do, was not
done supematurally. When Peter was in
prison the angel of the Lord opened the door
and broke off his fetters — for this Peter could
not have done ; but he did not take him up in
his arms, and carry him out ; but said unto
him, "Follow me." Miracles were never
needlessly employed. Had they been com-
mon they would have ceased to be marvel-
lous; the exceptions would have become a
general rule ; and the whole system of Na-
ture and Providence have been deranged.

The manna was typical. "/ am," said
Jesus, "that bread of life." As the manna

JANUARY 4.

came down from heaven and preserved the
Israelites from famine; "God so loved the
world, that he gave his only begotten Son,
that whosoever believeth in him should not
perish, but have everlasting life." And the
Saviour surpasses the emblem. The manna
was for the body ; he saves the soul. The
manna could not preserve from death always ;
but they who partake of him live for ever.
The manna was confined to one people ; he
gave his flesh for the life of the world. He
therefore is the true bread.

And shall this cease? Far from it. You
shall live by him, as well as with him, for
ever.

Yet there will be a great difference be-
tween your present and your future experi-
ence. Many things now necessary will then
be done away. Conjecture, opinion, reason-
ing will give place to knowledge. Now we
walk by faith ; then we shall walk by sight.
Now we are saved by hope ; then hope will
cease in fruition. Love will continue for
ever; but charity and mercy can have no ob-
ject, no exercise there. We shall be still
praising him ; but prayer, and preaching, and
baptism, and the Lord's supper, will have no
place. We can dispense with the chamiels
when we are at the fountain-head ; and with
the types when we have the reality. We
are now glad when they say unto us, " Let
us go into the house of the Lord ;" but says
John, " I saw no temple there ; but the glory
of God and of the Lamb were the light there-
of" When that which is perfect is come,
that which is in part will be done away.
The fare of the wilderness will be super-
seded by the produce of Canaan.

JANUARY 4.

"^s thy days so shall thy strength beJ"
Deut. xxxiii. 25.

Dr. Doddridge was one day walking much
depressed, his very heart desolate withm him.
But, says he, passing a cottage door open, I
happened at that moment to hear a child
reading, " As thy days, so shall thy strength
be." The effect on my mind was indescrib-
able. It was like life from the dead. Much
is often done 1^ a word : and many can say
with Watts,

" And when my spirit takes her fill
At some {,'oofi word of thine,
Not warriors, who divide the spoil,
Have joys compared with mine."

And what does this word say to us? "As
thy days, so shall thy strength be." Tliere
is strength bodily. The continuance of this
is a mercy. How soon, how easily can it be
crushed or reduced, so that we may be made
to possess months of vanity; and endure
wearisome nights; and feel every exertion a
difficulty, and every duty a burden! But

there is strength spiritual. This is very dis-
tinguishable from the former, and often found
separate from it. The Lord does not always
give his people a giant's arm, or an iron
sinew; but his strength is made perfect in
weakness. This is the strength here spoken
of For two purposes his people find it neces-
sary: service and suffering.

Every Christian has a course of duty com-
mon to him as a man. It is to provide for his
outward wants, and the support of his family.
And this is done by labour, in which he is
required not to be slothful. But there is a
series of duties pertaining more immediately
to him in his religious character. It is to be-
lieve, to pray, to deny ungodliness, and world-
ly lusts, and to live soberly, righteously, and
godly in the present evil world. The dis-
charge of this high calling is sometimes ex-
pressed by a race, which he is to run with
patience. Sometimes also by the life of a
soldier. A soldier must not be effeminate,
but endure hardness and fatigue. Even his
preparations and exercises are often trying —
how much more his actual services! And
the Christian's enemies possess every thing
that can render them formidable — and so
fights he, not as one that beateth the air.

Suffering is commonly connected with ser-
vice in the divme life. It was so invariably
in the be^mnin^ of the Gospel. Then it was
deemed impossible for any one to live godly
in Christ Jesus and not suffer persecution.
Therefore no sooner was Paul converted than
he was told how great things he had to suf-
fer. As real religion is always the same,
some degree of the same opposition may be
always looked for; and the hatred of the
world will be shown as far as they have li-
berty to express it, and are not restrained by
law or the usages of civilized life. But when
the Christian has rest from such trials as
these, God can subserve their purpose by
personal and relative afflictions, which are
often severer than even the endurings of a
martyr. They are called chastenings and
rebukes, which he is neither to despise or
faint under. They have been the experience
of all God's children from age to age. They
are not wantonly inflicted ; but there is a
needs be for them, of which their Heavenly
Father is the unerring judge ; and who — as
far as their education and welfare will allow
— will spare them as a man spareth his own
son that serveth him.

Now the prospect of all this, when he looks
forward into life, is enough to awaken the
Christian's anxiety ; and nothing can effec-
tually encourage him but the discovery of
strength equal to his exigencies. And this
he finds not in himself. The natural man
has no sensibility of his weakness, because
he is not earnestly engaged in those applica-
tions which require spiritual strength. The
Christian is. He knows that he is as desti-

JANUARY 5.

tute of streng-th as he is of righteousness.
He feels himself entirely insufficient for all
the duties and trials of the divine life. And
tlie consciousness, instead of diminishing,
grows with the experience of every day.

And he need not be afraid of this. Rather
let him cherish it ; for when he is weak then
he is strong. What he wants is provided
and ensured by the promise of a God who can-
not lie — " As thy days, so shall thy strength
be." And as we have heard, so have we seen
in the city of our God. His veracity has been
attested by all his people, not one tailing.
And what says our own experience ] " Year
atler year I have been travelling in an enemy's
country, and carrying with me an evil heart,
prone to depart from the living God. I liLve
often said, I shall one day perish. But where
am I this morning ? — Following hard after
God, his right hand upholding me. My pray-
ers have not been alvvays lively and delight-
ful ; but I have looked again towards his holy
temple ; and through many a benighted hour
I have waited for the Lord, more than they
that watch for the morning. I have had no
might of my own, and have been often faint ;
but he giveth power to the faint, and to them
that have no might he increased! strength.
This is my testimony to the praise of the
glory of his grace ; and at the beginning of
another year 1 thank God and take courage —

" Here T raise my Ebenezer :

Hither by tliy help, I'm come ;
And I hope, by thy good pleasure,
Safely to arrive at home."

JANUARY 5.

" ^7id they cast their crowns before the throne.''
Rev. iv. 10.

Religion distinguishes and elevates. The
possessors of it begin to rise on earth ; but
their dignity is perfected and displayed in
heaven.

There they are crowned. Racers were
crowned. Conquerors were crowned. Be-
nefactors who had saved the life of a fellow-
citizen were crowned. Bridegrooms were
crowned — Solomon's mother crowned him in
the day of his espousals. Princes on their
ascension were crowned. The samts on high
are every one of these characters in them-
selves ; and the cro\Mi each wears is called " a
crown of righteousness ;" " a crown of life ;"
"a crown of glory tlmt fadeth not away;" a
crown divinely superior to the prize of mor-
tal ambition — "Now they do it to obtain a
corruptible crown, but we an incorruptible."

Vet if they are thus honoured, " they cast
their crowns betbre the throne" they ap-
proach ; testifying by this action from whom
they have received them, and confessing that
they deem themselves unworthy to wear the
honour— all in conformity with the peculiar |
C 2* '

design of the Gospel-constitution, "that no
flesh should glory in his presence,^^ but " ac-
cording as it is written, he that glorieth let
him glory in the Lord."

It is no easy thing to bring a man to this
temper of mind. It is not natural to him.
Naturally he is as proud as he is poor.
Therefore he would be wise, though born as
a wild ass's colt. Therefore though pover-
ty itself, he says, I am rich and increased
with goods, and have need of nothing. There-
fore though without strength, he trusts in his
own heart ; and though guilty before God, he
goes about to establish his own righteousness.
Therefore he is impatient under his affliction,
as if he had a right to complain ; and unthank-
ful under his mercies, as if he deserved them.

The day of conviction is a day of self-abase-
ment ; and in that day the lofty looks of man
are brought low. ^hen he submits himself
to God, and begins to walk humbly with him :
he admires the patience that has borne with
him, and adores the abundant mercy that has
saved and called him. The more he ad-
vances in the divine life, the more he sinks
in his own estimation. " I, who am but dust
and ashes." " Behold, I am vile." " Who
am I, and what is my father's house ?" " I
ar^ not worthy of the least of all thy mer-
ci^?s." " I am not worthy that thou shouldest
come under my roof." The " latchet of
whose shoe I am not worthy to stoop down and
unloose." " I am not wwthy to be called an
apostle." "I am less than the least of all
saints." — These have been the self-annihila-
tions of men who were all great in the sight
of the Lord: and these must be the best
proofs, as they will be the certain effects, of
our growing in grace and in the luiowledge
of our Lord and Saviour.

Ignorance is the pedestal of pride ; throw
down the basis, and the figure falls. But
here our Imowledge is not complete ; here-
after we shall see things in God's owti light.
Then we shall have other views than we now
have of the exceeding sinfulness of sin ; of
the number and aggravations of our offences ;
of the greatness of our guilt and desert ; of
the vastness of our obligations ; of the won-
ders of that love that passeth knowledge in
every part of our salvation. Thence wiU re-
sult that fine ingenuous feelmg that shrinlcs
back, and is ready to decline a distinguished
privilege — not from dislike or unwillingness
to be under obligation ; but from a sense of
unworthiness. Did Peter wish to be aban-
doned of Christ? Yea he placed all his hap-
piness in his presence : but it was under this
feeling on the sight of the miracle, he ex-
claimed, " Depart from me, for I am a sinful
man, O Lord !"

Some would not think of such abdications,
were they to enter heaven with their present
principles and dispositions ; they would rather
view their crowns as of their own deserving^

JANUARY 6, 7.

and their own procuring : and feel the spirit
of a late emperor, who too proud to receive
his diadem from any other hand than his own,
placed himself the crown upon his head. But
that world is a world of humility and grati-
tude. All the dignitaries there cast their
crowns before the throne of the Saviour in
whose righteousness they are exalted — still
praising him, and saying — " Not unto us, O
Lord, not unto us, but unto thy name give
glory, for thy mercy and thy truth's sake."

Now whatever heaven is, we must be dis-
posed and prepared for it before we can enter
it. Has then God wrought us for the self-
same thing ? Has he brought down the pride
of our nature, and made us willing to " submit
ourselves unto the righteousness of God?"
Are we saying, " Blessed be the God and
Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in
heavenly places in Christ V Is the leading
sentiment of the blessed now living in our
hearts and reigning in our lives — "By the

GRACE OF God I AM WHAT I AM. NoT I, BUT
THE GRACE OF GOD WHICH WAS WITH ME V

JANUARY 6.

** Unite my heart to fear thy nameJ'^
Psalm Ixxxvi. 1 1 .

The fear of God does not here mean a par-
ticular grace of the Spirit, but religion at
large. It is common to all writers to express
the whole of a thmg by a part ; but then it
ought to be an essential, and a distinguishing
part. And " the fear of the Lord is the be-
ginning of wisdom ;" and " we perfect holi-
ness in the fear of God."

Religion is nothing without the heart. Yet
naturally the heart is alienated from the life
of God, and hangs off loosely and carelessly
from all the spiritualities of his service. But it
must be drawn and attached to divine things ;
and God alone can accomplish this union.
Without his agency indeed there may be an
outward and professional union ; but the liga-
tures of faith and love which are in Christ
Jesus will be wanting. To him therefore
must we give the glory of the work if it has
been effected, and to him we must repair if
we desire to experience it; encouraged by
the assurance, that he will not fail to give
the Holy Spirit to them that ask him.

But how may I know that he has united
my heart to his fear 1 When we are attach-
ed to a thing we love to hear of it : we think
much of it ; speak much of it : we delight to
remember it. If we are cordially united to
an individual, lie shares our sympathy ; we
feel his interests to bo our own ; we weep
when he weeps, and rejoice when he rejoices.
It is the same with a man that is cordially
attached to religion ; he feels himself to be
one with it : when it is assailed, lie will en-

deavour to defend it ; when it is wounded In
the house of its friends, he will feel the pain :
the reproach of it will be his burden ; he will
pray for its success ; he will exult in its pros-
perity. Are we cordially united to any one ?
In the same degree we dislike absence, and
dread separation. Thus the attached Ruth
said to Naomi, " Entreat me not to leave
thee, nor to return from following afler thee :
for whither thou goest I will go ; and where
thou lodgest I will lodge : thy people shall
be my people, and thy God my God. Where
thou diest I will die, and there will I be
buried." And what is the language of a soul
under this divine influence "? " Why shouldest
thou be a stranger in the land, and as a way-
faring man that turneth aside to tarry for a
night ]" " Hide not thy face from me ; put
not thy servant away in anger: thou hast
been my help ; leave me not, neither forsake
me, O God of my salvation." " Cast me not
away from thy presence, , and take not thy
Holy Spirit from me."

But was not David's heart united to the
fear of God before 1 It was. But he who
has the dawn wishes for the day. He in
whom the good work is begun will always
pray, " Perfect that which concerneth me."
Who can say I have attained 1 I am already
perfect 1 David as a backslider prayed, " Cre-
ate in me a clean heart, O God, and renew^ a
right spirit within me:" but there was no
period in his life, or advancement in his re-
ligion, at which he would not have used the
very same prayer —

" Whoever says, ' I want no more,'
Confesses he has none."

The Christian, as long as he feels any reluct-
ance to duty ; any dulness in his work ; any
distractions in his worship; any law in his
members warring against the law of his
mind ; any reason to sigh when I would do
good evil is present with me, and how to per-
form that which is good I find not — will not
cease to pray, " Unite my heart to fear thy
name."

"Weak is the effort of my heart.
And cold my warmest thought
But when I see thee as thou art,
I'll praise thee as 1 ought."

JANUARY 7.

" Salute my -well-beloved Epenettis, -who is the
first-fruits of Achaia unto Christ." — Rom.
xvi. 5.

Paul here remembers many, and speaks
of them all with affection ; but he salutes
Epenetus as his WEJjij-beloved. We are not
bound to love all in the same manner, or in
the same degree.

The Apostle calls this convert, '^fruits
unto Chrisr — not unto himself. Yet he had
been the means of bringing him to the know-
ledge of the truth. But Paul knew that he

JANUARY 7.

had not redeemed him ; justified him ; called
him by his grace. And as to his conversion,
he had only been the instrument, the Lord
working with him, and confirmincr his word
with signs following. In another place he
says, " Who then is Paul, and who is ApoUos,
but ministers by whom ye believed, even as
the Lord gave to every man If converted
sinners are the seal, and reward, and glory,
and joy of the preacher ; they are infinitely
more so, of the Saviour himself He sees in
them his agency ; his image ; the travail of
his soul ; the recompence of his sufferings.
As the author of it ; he will enjoy their bles-
sedness, and receive their praises for ever.

Epenetus is here said to be the "^rsf-fruits
unto Christ in Achaia^ Yet Paul says to
the Corinthians, " Ye know the house of Ste-
phanas, that it is the first-fruits of Achaia."
The apparent difficulty is easily solved by
the fact, that the house of Stephanas was the
first family that was converted, but that
Epenetus was the first convert in the family.
Christians at first were few in number, and
driven together by persecution. They were
therefore well known to each other, and to
their ministers. They were marked charac-
ters. The conversion of a man to Christianity
in a heathen place must have been peculiarly
observable. It was the production of " a new
creature," which would of course be greatly
wondered at. It was displaying the "hea-
venly" where all was " earthly, and sensual,
and devilish," before. And we see it was
worthy of attention. Earthly minds are most
interested by the events of this life ; by the
policy of statesmen, the exploits of heroes,
the discoveries of philosophers — but what
Paul noticed in Achaia, was the fiirst man
that was called there out of darkness into
the kmgdom of God's dear Son. He knew
that the conversion of one soul far transcend-
ed in importance the deliverance of a whole
kingdom from civil bondage. Kingdoms will
soon be no more ; but such a soul will shme
a monument of grace and glory for ever and
ever. " There is joy in the presence of the
angels of God over one sinner that repent-
eth."

How long Epenetus hi the place and in the
family stood alone as a professed Christian,
we Imow not ; but it is no uncommon thing
for an hidividual to be sunilarly situated. We
have often seen single converts seeking and
servmg Christ, as the first-fruits of the neigh-
bourhood or the household wherein they
lived. The way in which, and the means
by which these persons are brought forward
before others, would, if stated, be found to be
very various, and often remarkable. Hearing
the Gospel while from home; visiting in a
family where the worship of God is main-
tained ; meetmg with a good book ; receiving
a letter from a friend ; a conversation with a
stranger; an afliiction that made the heart

bleed, and laid bare the prospects of life —
where shall we end '? " Lo ! all these things
worketh God oftentimes with man, to bring
back his soul from the pit, to be enlightened
with the light of the living !" For though
the incidents upon which this mighty event
hinged seemed perfectly casual, they were
all arranged by his own purpose and grace.

And the circumstances in which these Jirst
converts are placed are a post of trial. Some-
times the trial is very severe. They have to
take up their cross daily and hourly too ; and
a cross too lieavy to be borne without divine
aid. Little do many who have been reli-
giously brought up, and whose relations and
friends if not decidedly pious, are not hostile
— little do they know what some have to en-
dure, especially at the commencement of
their religious course ; when, instead of as-
sistance and countenance so much needed,
they meet with neglect, and opposition, and
sneers, and reproacli from all around them —
and from all that dear to them.

— They are also in a post of duty. They
are required to be not only harmless and
blameless, but most exemplary in their lan-
guage, temper, and conduct. The reason is
that they will attract peculiar notice. Every
thing they do will be canvassed by a shrewd-
ness sharpened by enmity, and ready to mag-
nify every failing. They will be judged by
their profession; and their religion will be
judged by them. And they are to put gain-
say ers to silence, and constrain them by their
good works which they behold to glorify God
in the day of visitation. They are to adorn
the doctrine of God our Saviour in all things ;
and by walking in wisdom to win those that
are without. They are not to repulse by rude-
ness, or chill by disdain. They are never to be-
tray a feelmg that says, Stand by thyself; come
not near to me — I am holier than thou. They
are not, by stiflTness and affectations in little
and lawful things, to lead people to suppose
that their religion is made up of oddities and
perversenesses. Yet, in things of unquestion-
able obligation and real importance, they
must be firm and unmoveable, always alDound-
ing in the work of the Lord : for not only will
conscience require this, in the testimony they
are always to bear for God ; but such consist-
ency alone will enthrone them in the convic-
tions and esteem of others,

— For they are also in a post of honour.
They have a peculiar opportunity of showing
tlieir principles. Later converts may be
equally conscientious, but these coming after,
when they have the sanction and co-opera-
tion of others, cannot so obviously appear to
be on the Lord's side, nor so fully evince the
purity and power of their motives, as those
who come forward alone, and say to all
others, however numerous, however influen-
tial, however endeared — Choose you this day
wliom you will serve — but as for me — I will

JANUARY b, 9.

serve the Lord. They have therefore the pri-
vilege of taking the lead, and of being exam-
ples instead of followers. And they may be,
and are likely to be, the means of prevailing
upon others. We have seldom seen an in-
stance of failure. The effect has not always
immediately appeared ; but where they have
been enabled to walk worthy of God unto all
pleasing, after a while, they have no longer
gone alo?ie to the Cross of Christ, to the
Throne of Grace, to the House of God, but
in company — in company even with those
who once stood aloof, or before, even op-
posed. And "he that converteth a sinner
from the error of his way, shall save a soul
from death, and shall hide a multitude of sins."

JANUARY 8.

Behold, I -wish above all things that thou
mayest prosper and be in health, even as
thy soul prospcreth."—%.'Epis. John, 3.

It has been supposed from hence, that
Gains had an infirm and sickly constitution.
This is probable ; but it does not necessarily
follow : for John might have wished hun the
continuance and increase of health, as well as
the restoration of it.

However this may be, v/e learn from his
language — That it is allowable for us to pray
for temporal blessings — and that of all theTse
blessings, health is the most valuable and ne-
cessary.

But is outward prosperity — is even health
itself the chief good — that, " above all things,"
John wishes his friend to enjoy it? Some
therefore have rendered it, " I wish above all
persons ;" others, " I wish in all respects ;"
Jthat thou mayest prosper and be in health.
But there is no need of criticism here. Gaius
had grace already ; and a high degree of it ;
and this one thing needful being secured, it
was then supremely desirable that he should
have health to enjoy and improve it — " even
as his soul prospered."

John makes also, his soul-prosperity the
standard and rule of his prayer for other
things. This would be a dreadful rule with
regard to many. Such praying if answered
would ruin them. Yes, if they were to pros-
per in temporal things as they prosper in
spiritual, they would become the poorest,
meanest wretches on earth; for they are
strangers to every thing like the true riches.
And if their bodies were to be as healthful as
their souls, their dwelling would become an
hospital ; their bed of ease a bed of languish-
ing : they would be blind, for they have no
spiritual understanding ; deaf, for they never
hear the voice of God ; dead, for the Spirit of
God is not in them.

Yet this seems to be the only safe rule.
For unless religion keeps pace with our out-
ward good, our safety and welfare will be

endangered by it. We are not afraid when
we see Christians succeeding in life, if at the
same time they grow in grace. But the peril
is, when there is so much sail and so little
ballast. What can be more awful than to
see those who too much mind earthly things,
gaming abundantly ; to see those who have a
relish for the pride of life, enabled to be
splendid; to see those much indulged, who
cannot put a knife to the throat of appetite '
If our plenty and dainties awaken in us no
moral apprehensions ; and if we can feast our-
selves without fear ; surely our table is likely
to become a snare, and that which should
have been for our welfare, to become a trap.
The prosperity of fools destroys them ; and
the prosperity of those who have not much
wisdom, injures them.

Let us therefore examine our wishes. Let
us regulate them piously. Let us seek first
the kingdom of God and his righteousness.
Let us ask for no more of other things than
we can bear — ever praymg, for our friends
and ourselves, that we may prosper and be in
health even as our souls prosper.

JANUARY 9.

" He -will be our guide even unto death^
Psalm xlviii. 14.

This assurance comes home to our case and
feelings. We are strangers and pilgrims upon
earth. We resemble the Jews in the wilder-
ness .; we are not m Egypt, and we are not in
Canaan, but journeying from the one to the
other. We are delivered from our natural
state ; but before we can enter glory,

" We have this desert world to pass ;
A dangerous and a tiresome place."

And as the Jews were not left to themselves,
but had a conductor, so have we — " This God
is our God for ever and ever ; he will be our
guide even unto death." How perfectly,
how mfinitely qualified is he for this office !
In a journey, it is unnecessary for the travel-
ler to know the road : but the guide ought to
know it ; and when he is well acquainted
with it, and we have full confidence in him,
we shall feel satisfaction notwithstandmg our
own ignorance. Abraham went out, not
knowing whither he went; but he knew
with wtiom : and Job, after expressing his
perplexities, and the successlessness of liis
efforts to explore the dispensation he was
under, relieves himself with this thought :
" But he knowetli the way that I take."

" Oh, who so fit to choose our lot.
And regulate our ways,"

as He who sees the end from the beginning ;
who knows all our walking through this great
wilderness ; who cannot mistake as to what
is good or evil for us ; and who has said, " I

JANUARY 10.

will bring the blind by a way that tliey Imow
not, I will lead them in paths that they have
not known ; I will make darkness light be-
fore them, and crooked things straight : these
things will I do unto thcin, and not forsake
them." If we had a wise and sure, but a
sullen and silent leader, it would deduct much
from the pleasure of the journey. But our
Guide indulges us with constant intercourse.
He allows us to address him whenever we
please, and in every tiling by prayer and sup-
plication to make known our requests ; while
he condescendingly addresses us^ talking with
us by the way, and opening to us the Scrip-
tures. He is also equal to all our exigences,
Do we want food I refreshment ? rest \ He
can supply all our need, accorduig to his
riches in glory by Christ Jesus. Have we
storms ] " He is our refuge and strength, a
very present help in trouble." Are we ex-
posed to enemies \ What David said to Abia-
thar, w^ho had fled to him in his jeopardy, he
says to us, " Abide with me ; tor he that seek-
eth thy life seeketh my life ; but with me
thou shalt be in safeguard." I should not be
afraid of the sights and bowlings of the wood,
if I had a lion at my right hand every step,
and could depend upon his fidelity — A lion is
the strongest among beasts, and turneth not
away for any. More than this is our privi-
lege—

" A thousand savage beasts of prey
Around the forest roam,
But Judah s Lion guards the way,
And guides the traveller home."

What human patience could bear with our
manners and provocations 1 What creature-
conductor is there, but would throw up his
charge long before the journey's end ] But
he does not cast away his people. He never
leaves nor forsakes them. This is their com-
fort ; this is their hope ; this is their security
— the long-sulfering of our God is salvation.
" I, the Lord, change not : therefore ye sons
of Jacob are not consumed."

Yes — he will be our guide, "even unto
death ; that is, till the journey is over, and
all its cares cease. But is nothing more ne-
cessary ? TO death is much — but through
death seems better. When we come to the
entrance of the gloomy passage, it is pleasing
to think that he is at the other side, and wiU
receive us to himself, that where he is, there
we may be also. Yet how am I to get
THROUGH ] " My flesh and my heart faileth"—

" Oh, if ray Lord would come, and meet —
My soul would stretch her wings in haste ;
Fly fearless through Death's iron gate,
Nor feel the terrors as she pass'd."

And this case is provided for. All is insured.
He will be with us through — " Yea, though
1 walk 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."
—Amen.

JANUARY 10.

" A devout man, and one that feared God, ivith
all his house ; -which gave imich abns to the
people andpraijed to God alio ay. ""-Acts x. 2.

We should beware of general and indis-
criminate reflections upon communities and
professions. They are injurious; they tend
to make and keep the parties what they are
generally supposed to be. They are unjust ;
for there arc always exceptions. And they
are ungenerous; for the more temptations
men have to resist, the more evils they have
to subdue, the more difficulties they have to
struggle with — the more deserving and com-
mendable is the individual that succeeds : or,
rather, the more is the grace of God glorified
in him. Can there be no excellency connected
witli arms ? In the New Testament we meet
with no less than four centurions, and all are
spoken of with approbation — the centurion
who came to our Lord on the behalf of his
servant — the centurion that watched and con-
fessed at the Cross — the centurion that be-
haved so courteously to Paul in his voyage —
and Cornelius, here spoken of

He is supposed to have been a proselyte,
but he was not. Yet he worshipped God, the
knowledge of whom he probably obtained by
residing with his men in Judea. He was a
"devout man;" and three fine unions are
mentioned in his character and conduct.

— A union of personal and relative duty:
" He feared God, with all his house." This
was like Joshua, who said, " As for me and
my house, we will serve the Lord :" — not my
house without myself, nor myself without my
house ; but I, and my house. If we are godly
ourselves, we shall surely give evidence of it
by instructing and admonishing and impress-
ing those who are placed under our care.
And in vain shall w^e use the means, if we
counteract them by our own example. We
must do, as well as teach.

— A union of piety and morality : he gave
alms and prayed. Piety is more than prayer ;
and morality is more than alms : yet alms and
prayer are not only parts, but essential parts
of them; and they can never be separated.
Some talk of their love to the Gospel, and
their communion with God, who are hard-
hearted, and close-handed. " But whoso hath
this world's good, and seeth his brother have
need, and shutteth up his bowels of compas-
sion from him, how dwelleth the love of God
ill hhn ]" Others stand fair with their fellow-
creatures, and are distinguished by liberality
and kindness, yet they have no fellowship
with the Father and his Son Jesus Christ ;
they live without God; they indulge their
sensual passions, and imagine that charity
covers a multitude of sins — "But pure reli-
gion and undefiled before God and the Father
is this, to visit the fatlierless and widows in
their affliction, and to keep themselves mi-
spotted from the world."

JANUARY 11.

— A union of the real and eminent in reli-
gion : " He gave much alms to the people,
and prayed to God always.'' There cannot
be the eminence of grace without the reali-
ty ; but there may be the reality without the
eminence. We should be thankful for a day
of small things ; but we should seek after a
day of great ones. We should add to the es-
sentials of religion its excellences too. We
should not only have life, but have it more
abundantly.

As to our temporal condition, we should be
content with such things as we have. But
contentment does not become us in divine
things. There we should be ambitious.
There we should be covetous. We need
more. And more is attamable. Let us,
therefore, enlarge our desires and our hopes,
and seek to be filled with all the fulness of
God.

JANUARY 11.
*' Where dxvellest thou John i. 38.

This question was addressed to our Lord
by two of John's disciples. One of them was
Andrew, Simon Peter's brother ; of the other
we are ignorant; but they were now both
following Jesus. Then Jesus turned, and
saith unto them, " What seek ye f" They
said unto him, " Rabbi, Where dwellest thou V

Let us consider, the principle of the inqui-
ry. It was not curiosity, but regard. It was
as much as to say, we wish to be better ac-
quainted. John had spoken bf him highly,
and they had just seen him : but this, instead
of satisfying them, drew forth their desire af-
ter more intimacy. Now this is common to
all the subjects of divine grace. It arises
from their love to him. For love longs to be
near the object of attachment : separation is
painful ; distance is intolerable ; while inter-
course yields a pleasure words can no more
describe, than paint can express light or heat.
Hence the believer longs to be with the Sa-
viour. "Tell me, O thou whom my soul
loveth, where thou feedest, where thou
makest thy flock to rest at noon ; for why
should I be as one that turneth aside from the
paths of thy companions'!" The desire arises
also from the want of him. What can I do,
fiays the Christian, without him ] He is my
(deliverer, my helper, my guide, my comfort-
er. The earth can do better without the sun,
than I can do without him, the Sun of righ-
teousness. The body does not depend so
much upon the soul, as I do upon him the
quickening Spirit. Who can screen me from
the condemnation of the Law 7 Who can re-

lieve my burdened conscience 1 Whose grace
is sufficient for me, to sanctify me in prospe-
rity, to sustain me in adversity, to enliven me
in death 1 " Oh, cast me not away from thy
presence, and take not thy Holy Spirit fi'om
me." I must live in the same place, the same
house, the same room, where thou dwellest —
" Where dwellest thou 1"

But let us find if we can an answer to this
question. " He saith unto them. Come and
see ;" and they went, and " saw where he
dwelt." In a general way, he had not where
to lay his head. It is not probable he had now
a house to himself, but only an apartment
hired or borrowed. But how was that lodg-
ing sanctified and honoured ! They showed
Alexander, when m Holland, a house where
Peter the Great resided, and which is pre-
served in memory of him. Many have seen
at Olney the alcove where Cowper wrote
his "Task" — Oh, to have seen a dwelling
where Jesus resided ! But where dwells he
now ] He is everywhere, but he is not said
to dwell everywhere. Dwelling, with regard
to him, implies preference, and abiding with
delight. First, then, he dwells in heaven.
This marks the place, yea — this makes it.
"Where I am, there shall my servants- be."
" Absent from the body and present with the
Lord." Secondly, He dwells in his Church.
" This," says he, " is my rest for ever ; here
will I dwell, for I have desired it." Thirdly,
He dwells ui the sanctuary. " In all places
where I record my name, I will come unto
thee, and I will bless thee." " Where two
or three are gathered together in my name,
there am I in the midst of them." And there
his people have found him, and exclaimed,
" Surely God is in this place." Fourthly,
He dwells in the heart. He will reject every
other residence you may offer him. " My
son," says he, " give me thme heart ;" and
from every believer, he obtains what he de-
mands— Christ dwells in his " heart by faith."

This may be called enthusiasm by some ;
but it is the language of Inspiration. " Here-
by we know that he abideth in us, by the
Spirit which he hath given us."

Let me forbear to injure and insult a Chris-
tian. Let me revere and honour him. He
is a palace of the Prince of Peace. He is a
temple of the Lord of all.

Let me admire the condescension and kind-
ness of Immanuel, God with us ; and if I am
the subject of this residence, let me not only
rejoice in the dignity and privilege, but be
concerned to discharge every duty I owe to
such a distinguished guest, to such a divine
inhabitant ! Let the words of my mouth,
and the meditation of my heart, be accepta-
ble in thy sight, O Lord, my strength and my
redeemer."

JANUARY 12.

** ^nd it came to pass, ivhe7i Pharaoh had let
the people go, that God led them not through
the -way of the land of the Philistines, al-
though that -was near ; for God said, lest per-
adventure the people repent -when they see
■war, and they return to Egypt ; but God led
the people about, through the tvay of the -wil-
derness of the Red 6'ea."— Exod. xiii. 17, 18.

There were two ways which they might
have taken to their destination. One was
from the north of Egypt to the south of Ca-
naan. This was short and direct, and would
have requured but a few days, as we see in
the case of Jacob's sons when they fetched
corn, and in the rapid incursion of a late mili-
tary chief The other was very much fartlier
and very indirect. Yet God took this ; and
instead of leading them to the Isthmus of
Suez, he conducted them to the border of the
Red Sea, He therefore declmed the com-
mon road which the people would have
chosen, and which every one else might have
recommended, and selected the most un-
likely.

For his thoughts are not our thoughts;
neither are his ways our ways. And tlie pro-
mise is, "I will bring the blind by a way
that they knew not ; I will lead them in paths
that they have not known." It is well that
we are under his guidance ; for the way of-
man is not in himself; it is not in man that
walketh to direct his steps. We know not
what is good for us ; and like children left
to themselves, we should soon run into mis-
chief We are too ignorant, too selfish, too
carnally muided, to choose for ourselves safe-
ly. How WELs it with the Jews hi the tune
of Moses 1 They must have flesh — and God
gave them their heart's desire, but sent lean-
ness into their souls. And was it not the same
m the days of Samuel 1 They would have a
king — and God gave them a king in his an-
ger, and took him away m his wrath. And
how has it been with ourselves 1 Have we
not often been imposed upon both by our
hopes and fears'? Have we not anxiously
desired what we now see would have proved
injurious ] And have we not been eager to
escape what we now know to be a blessing 1
If our bones have not been broken, have we
not been bruised by the falls occasioned by
our own rashness and folly 1 If we have not
been thrown out of the vehicle, have we not
endangered it enough to mduce us to give
back the reins uito the proper hand 1 Surely
we are not yet leaning to our own under-
standing ; but committing our way unto the
Lord. Surely we are now saymg. The Lord
shall choose our inheritance for us.

It is acknowledged that the course declin-
ed " was near." But God being the judge,
the nearest way is not always the best. Jacob,
m obtaining the blessmg, went the nearest

way to work in imposing upon his blind
father ; but God's way would have been bet-
ter, though it would have taken more time.
Joseph's dreams might have been fulfilled by-
constraining his brethren to pay him immedi-
ate obeisance. But more than twenty years
must previously elapse, and he must be sold
into Egypt as a slave, and be unprisoned as a
criminal, and be released as an mterpreter,
and possess all the store of the land as a de-
liverer. The thing was true ; but the time
appointed was long. Yet the Lord's time is
the best : and the fruit we covet will be much
more rich and wholesome when ripe, than if
seized and devoured while green. He that
believeth therefore maketh not haste. " This
world is a Mesech, and my soul is vexed
with the conversation of the wicked — Why is
not my taste gratified 1 And why am I not al-
lowed to enter the region of purity and peace f
Because your principles are to be tried and
exemplified. Because you are to serve your
generation by the will of God. " How long
have I waited for an answer to prayer, for a
deliverance from affliction, for a sense of di-
vine favour And are you not told that " it
is good for a man not only to hope, but quietly ^
wait for the salvation of God 3" and that*
"blessed are all they that wait for hunl"
The order of nature is not to reap as soon as
the seed is sown. Weeks and months of va-
ried weather, and some of them dreary and
chilling, are introductory and preparatory to
the harvest. It is the same with the order
of grace — Be ye also patient.

God doth all thmgs well. If he led them
the longest way, it was the right way. He
did not choose it arbitrarily, but for reasons
founded in his wisdom and kindness. Some
of these reasons are not mentioned, but they
were afterward developed ; and the motive
here assigned is well worthy of our attention
— It was to keep them from " seeing war" —
especially " with the Philistines ;" into con-
tact with whom they would have immediate-
ly come, the other way. At the present they
were not fitted for serious conflict. Their
spirits had been broken by oppression, and
they partook of the timidity as well as mean-
ness of slaves. They were raw recruits,
shepherds, brick-makers. It was better for
them not to fight for a while, or to have only
a distant brush with Amalek, rather than be
plunged at once into sanguinary contest with
veteran foes inured to battle, and rendered
courageous by victory. How instructive is
this ! What is the counterpart of it ? He
knows our frame ; he remembers that we are
dust. A bruised reed will he not break, and
the smoking flax will he not quench. He
gathers the lambs with his arm, and carries
them in his bosom. He affords to young con-
verts some peculiar encouragements to allure
them on, till they have advanced too far to
thmk of going back, whatever they may meet

JANUARY 13.

with. From a regard to their wealmess and
want of experience, for a time he hides or re-
strains many of their enemies, and thus se-
cures them from encounters with whicii more
aged Clu-istians are famdiar.

When will ministers and Cliristians learn
to be followers of God ? Under their guid-
ance, persons who have but just left Eg\^pt
are often involved in disputes even with
Philistines. They have scarcely entered the
grammar-school of repentance before they
are sent to the university of predestination.
Babes, instead of being fed with milk, have
strong meat given them, and even bones of
controversy. Their hope is shaken, and their
comfort destroyed, because they have not
contidence and the full assurance of faith.

But if we turn to the conduct of our Lord,
we shall see that every thing is not to be ad-
vanced at once — every thing is not to be ex-
acted of all — and in all circumstances. Hear
him. " I have yet many things to say unto
you, but you cannot bear them now." " They
said unto him, Why do the disciples of John
fast often, and make prayers, and likewise
the disciples of the Pharisees ; but thine eat
and drink ] And he said unto them, Can ye
make the children of the bridechamber fast
while the bridegroom is with them ] But
the days will come when the bridegroom
shall be taken away from them, and then
shall they fast in those days." And he spake
also a parable unto them : " No man putteth a
piece of a new garment upon an old : if other-
wise, then both the new maketh a rent, and
the piece that was taken out of the new
agreeth not with the old. And no man put-
teth new wine into old bottles, else the new
wine will burst the bottles, and be spilled,
and the bottles shall perish. But new wme
must be put into new bottles, and both are
preserved."

JANUARY 13.

" The goodness of God leadeth thee to
repentance" — Rom. ii. 4.

Repentajsce is indispensable to fallen crea-
tures. And though it be from God, as well
as all the blessings annexed to it, yet there
is an order in his operations. He must do
some things for us, before he can do others.
He must give grace before he can give glo-
ry : and before he makes us happy with him-
self, he must make us holy like himself
Hence we read of " repentance unto life."

But let us observe the manner of his pro-
ducing this repentance. We are led to it by
his goodness — not driven by the terrors of
the Almighty. Cain, Pharaoh, Judas, were
all terrified into repentance : and there was
nothing m their experience ingcimous or
saving. Peter was led to repentance. He
had sadly sinned, and denied his Lord with

I oaths and cursings. But the Lord turned and
looked upon Peter ; and the look broke his

' heart ; and " he went out, and wept bitterly."
And says God, " Thou shalt remember and
be confounded, and never open thy mouth
any more, because of thy shame, when I am
pacified towards thee for al] that thou hast
done."

In the Gospel, he draws with the bands of
a man and with the cords of love. And the
repentance here spoken of, is the tender
mother pulling her infant to her knee while
chiding him, and constraining the little of-
fender to hide his blushing face, and to sob
out his heart into her bosom — not the stern
father driving the transgressor from his face
into distance, and concealment, and dislike,
and falsehood. Or if it be the father, it is the
father of the Prodigal. Impatient of paternal
restraint, he asked for his portion of goods,
and went away into a very far country. Soon
all he had was spent; and there arose a
mio'hty famine in the land, and he began to
be in want : and he went and hired himself
to keep swine. And oft he looked at his gro-
velling charge, and said, " O that I was one
of you, and could eat and die and be no more."
He even fed upon tiieir vile fare ; for no man
gave unto hun. At length he came to him-
self ; and the thought of home struck him —
" There is bread enough in my father's house
and to spare, and I here perish with hunger.
I will arise and go unto my father." While
he was yet a great way olF, hovering about
and afraid to draw nigh, his father saw hun,
and had compassion on him, and ran and fell
on his neck and kissed him. He had prepar-
ed a confession, acknowledging the vilest
guilt ; and a petition, implormg the meanest
favour ; but forgiving, overflowing love pre-
vented the expression of either. "Bring
forth the best robe and put it on him ; and
put a ring on his hand, and shoes on his feet ;
and bring forth the fatted calf and kill it, and
let us eat and be merry ; for this my son was
dead, and is alive again ; he was lost, and is
found."

He felt his unworthiness before ; but he
was a thousand times more penitent now.
" What a father have I sinned against !
What excellence have I contemned ! What
love have I abused !" How would he blush
and weep, as he was not only clothed, but
adorned ; and not only fed, but feasted ! How,
as the ring touched his finger, and he was
conducted mto the room of mirth, prepared
for him I — how, almost sinking under the
weight of obligation — would he be ready to say
— " How can I bear all this ?" And would
not the father be more endeared to him by
forgiveness, than by relation ? And after all
this — would he be' able to stab his father to
the heart ? To offend him ? To grieve him ?
Must he not delight to'obey him 1 and every
moment ask, What wilt thou have me to do

JANUARY 14.

Despair hardens ; but we are saved by
hope. Threatenmgs may make us afraid to
go on; but goodness makes us unwilling.
Terrors may wrest the weapons of rebellion
out of our hand ; but goodness induces us to
— hate them, and — throw them down — and
weep over them — and return and vow — " O
Lord, other lords beside thee have had do-
minion over us ; henceforth by thee only will
we make mention of thy name."

How mistaken then are many with regard
to Christian repentance ! It is not legal, but
evangelical. It is not slavish, but filial. It
is not degrading, but connected with the
noblest feelings of the heart. It is not de-
sponduig and miserable, but lives in the com-
forts of the Holy Ghost. " And blessed are
they that mourn, for they shall be comforted."

JANUARY 14.

** Audit came to pass the third day, -which -was
Pharaoh^s birthday, that he made a feast
unto all his servants : and he lifted up the
head of the chief butler arid of the chief
baker amonq- his servants.'^ — Gen. xl. 20.

If the chief butler had been falsely, and
the chief baker had been justly accused, the
providence of God was now seen in the clear-
ing of the one, and the punishment of the
other. If both were either equally innocent
or guilty ; here was an instance of the arbi-
trariness of a prince w'ho probably prided
himself in his absolute authority, and in hav-
ing it said, '• Wliom he would he slew, and
whom he would he kept alive." Or perhaps
he designed to show his subjects that he
would be known both in the exercise of mer-
cy and judgment. And hence the season
was his birthday.

The birthday of princes has been anciently
and generally solemnized as a token of the
respect due to their sovereignty : but it has
often been abused, and given rise to wicked-
ness and mischief We see this in the case
of Jeroboam. At the commemoration of his
birth mtemperance rioted ; and the mtoxica-
tion of the king himself injured his health,
and made him forget his dignity in his join-
ing familiarly witli low buffoons and jesters :
"In the day of our king, the princes have
made him sick with bottles of wine; he
stretched out his hand with scorners," And
how was it on a similar occasion with Herod ]
" Herod on his birthday made a supper to his
lords, high captams,and chief estates in Gali-
lee"— the daughter of Herodias danced — the
king was excited — and John was beheaded !

But in almost every rank of life, the usage
prevails, of persons observing with some de-
gree of festivity the day of their birth. Tlie
thing is lawful in itself if it be used lawfully.
It might be used profitably. But our pious
forefathers made it, if a day of relative inter-
D 3

course and congratulation, yet a day also of
pious feelmg and regard. And surely it
should be made

— A day of thanksgiving to the Author and
Giver of life — For our being — for the rank
we occupy in tlie scale of creation — for the
country and family in which we were brought
forth — for our civil and religious advantages
— and for our preservation through so many
perils — and when so many have been cut oft!

— A day of humiliation — Tliat we were
shapen in iniquity, and in sin did our mother
conceive us — that we went astray from the
womb — that our transgressions are innumer-
able, and our trespass is gone up into the very
heavens — and that we have not improved as
we ought to have done, any of our privileges
— " I do remember my faults this day."

— A day of reflection — That as there is a
time to be born, so there is a time to die —
that so much of life is already passed away as
a shadow — that when a few years are come,
we shall go the way whence we shall not re-
turn— that our continuance here is as uncer-
tam as it is short — that we may never see
this day again — and if we do not — where shaU
we be w^hen it returns 1

— A day of prayer — That we may so num-
ber our days as to apply our hearts unto w'is-
dom — that we may obtain pardoning mercy
and renewing grace — that w'e may be pre-
pared for all the duties and trials that lie be-
fore us — that whether w^e live w^e may live
unto the Lord, or whether we die we may
die unto the Lord ; so that living and dying
we may be the Lord's.

Happy they who without complaining of
their lot, or being impatient to be gone, yet
know the day of their death is better than the
day of their birth. Though for them to live
is Christ, to die is gain. Every returning
birthday tells them, " So much nearer your
heavenly home."

But how dreadful the state of those who
Imow, and if they consider they must Imow
— that every year advances them so much
away from all they love ; and brings them so
much nearer a world in w^hich as they have
no hope, so after which they can have no de-
sire. If conscience be not stupified, and all
thought banished by company and gaiety — a
birthday to them is far from enviable. Verses
may be written ; addresses may be received ;
smiles may be put on : but even in laughter
tlie heart is sorrowful, and the end of that
mirth is heaviness.

What a difference in the two following
references to the birth of the individuals —

" Who," says Voltaire, " can, without hor-
ror, consider die whole world as tlie empire
of destruction ? It abounds with wonders ; it
also abounds with victims. It is a vast field
of carnage and contagion. Every species is
without pity pursued and torn to pieces
through the earth, and air, and water. In

JANUARY 15, 16.

man there is more wretchedness than in all
the other animals put together. He loves
life, and yet he knows that he must die. If
he enjoys a transient good, he suffers various
evils, and is at last devoured by worms. This
knowledge is his fatal prerogative : other ani-
mals have it not. He spends the transient
moments of his existence in diffusing the
miseries which he sufiers : in cutting the
throats of his fellow-creatures for pay ; in
cheating and being cheated ; in robbing and
being robbed ; in serving, that he might
command ; and in repenting of all he does.
The bulk of mankind are nothing more than
a crowd of wretches equally criminal and un-
fortunate ; and the globe contains rather car-
casses than men. 1 tremble at the review
of this dreadful picture to find that it contains
a complaint against Providence itself; and 1

WISH I HAD NEVER BEEN BORN."

Now let us hear the language of the ex-
cellent Hallyburtouj who died as he lived,
full of confidence in God. " I shall shortly
get a very different sight of God from what I
have ever had, and shall be made meet to
praise him for ever and ever. Oh ! the
thoughts of an incarnate Deity are sweet and
ravishing. O how I wonder at myself that I
do not love him more, and that 1 do not ad-
mire him more. What a wonder that I en-
joy such composure under all my bodily pains,
and in the view of death itself What a mercy
that having the use of my reason, I can de-
clare his goodness to my soul. I long for his
salvation ; I bless his name I have found him,
and die rejoicmg in him. O blessed be God
that I WAS BORN ! O that 1 was where he is.
I have a father and mother, and ten brothers
and sisters, in heaven, and I shall be the
eleventh. Oh ! there is a telling in this Provi-
dence, and I shall be telling it for ever ! If
there be such a glory in his conduct towards
me now, what will it be to see the Lamb m
the midst of the throne ] Blessed be God that
— ever I was born."

JANUARY 15.

" Unto thee, 0 Lord do I lift up 7ny souV^
Psalm XXV. 1.

It is not easy to do this. We are naturally
sluggish and grovelling. Who has not reason
to acknowledge with shame and sorrow, " My
soul cleaveth unto the dustl" It is easy
enough, in duty, to lift up our hands, and our
eyes, and our voices ; but it is another thing
to come even to his seat, to enter into the
secret of his tabernacle, and to hold intercourse
with the God of heaven. And yet, without
this, what is devotion 1 And how unanswer-
able will all our services be to the requisition
of him who is a Spirit, and seeketh such to
worship him as worship him in spirit and in
truth?

And without this, a real Christian is no

more satisfied than God. He will not, indeed,
from a principal of duty, undervalue the means
of grace, and neglect private and public de-
votion ; but he is disappointed unless he can
lift up his soul unto God.

And this marks the spkitual worshipper.
He is not distinguished by always enjoying
liberty and fervour in his holy exercises ; but
he mourns the want of them — while the form-
alist looks no further than the performance
itself, and returns from the house and throne
of God without ever inquiring whether he has
had communion with him.

It is the spirituality of religion that be-
friends enjoyment. Nothing yields us plea-
sure but in proportion as the heart is engaged
in the pursuit. How dull and how tiresome
are those tasks, in which

" In vain to heaven we lift our cries,
And leave our souls behind."

But it is good to draw near to God. Then
there is a sacred charm that keeps our thoughts
from wandering. Then we attend on the
Lord without distraction. Then we feel
no weariness of spirit. We call the Sab-
bath a delight. We find his words, and eat
them. And our meditation of him is sweet.

And when such a worshipper comes forth,
he will be ready to say to all he meets, " That
which we have seen and heard declare we
unto you, that ye also may have fellowship
with us : and truly our fellowship is with the
FatlicT, and with his Son Jesus Christ." And
his recommendations are likely to have some
effect. For his profit will appear unto ail
men. ' His face shines. His heart speaks.
His life spealis. His character speaks. He
must be impressive and influential. He will
be felt — in the family — in the Church — and
in the world. He cannot but do good, even
without pretension — without effort —

" When such a man, familiar with the skies,
Has lilled his urn where those pure waters rise;
And once more mingles with us, meaner things ;
'Tis e'en as if an angel shook hi.s wings-
Immortal fragrance fills the circuit wide.
Which tells us whence his treasures are supplied.'

JANUARY 16.

" / know the thoughts that I think totvard youy
saith the Lord, thoughts of peace, and not of
evil, to give you an expected end." — Jer.
xxix. 11.

What can the people of God desire more 1
They are here assured by himself— that he
thinks of them — that he knows his thoughts
towards them — that they are kind in their
nature : thoughts of peace, and not of evil —
and that they regard an end allowing and re-
quiring expectation : to bring them to an ex-
pected end.

He designed and procured the Jews good
in Babylon: but the ransomed of the Lord

JANUARY 16.

were' to return and come to Zion, "After
seventy years be accomplished at Babylon, I
will visit you, and perform my good word to-
ward you, in causing you to return to this
plate." Here we see what was their expect-
ed end. And what did it prefigure, but " The
end of our faith, even the salvation of our
souls." — " The end, everlasting life ?' • The
Christian is now on the sea, encountering
many a wind, and feeling many a fear : but
the voyage will end ; and he will be brought
into the desired haven. He is now on a
journey ; and he is often discouraged because
of the way ; but it will end in a better coun-
try, and at his Father's house, where are
many mansions. He is now in a warfare ;
and though it be a good one, it is trying and
painful : but the strife will soon end ; and the
head exchange the helmet for " the crown of
glory that fadeth not away."

But what characterizes the postiire of the
believer's mind with regard to this end "? Ex-
pectation. He is looking for that blessed
hope. He is waiting for the Saviour from
heaven. For he is now saved by hope. Every
thing now leads him forward. Creatures;
ordinances ; his connexions ; his experience ;
every thing in his painful, every thing in his
pleELsing feelings — all, all says, " Arise, and
depart hence, for this is not your rest." Hu-
man expectation is seldom justified by the
event. If the votary do not miss his aim, he
is disappointed in his object, and his heart
sighs in the midst of his success. But let the
Christian's expectation be as great as even
the Scripture can make it, the blessedness
itself will be much greater ; and the fruition
will induce the aclmowledgment, " The half
was not told me." Yet the expectation is
very distmguishable from the confidence of
the presumptuous. Natural men find it a
very easy thing to hope, because they hope
without any proper sense of their unworthi-
ness and guilt ; they hope without examina-
tion, without evidence ; they hope uninformed
and unauthorized. It is one of the first works
of the Spirit of God to break up this state of
mind ; and then the man can say, with Paul,
" I was alive with out the law once ; but when
the commandment came, sin revived, and I
died." Yet while he for ever shuts this door
of hope, he opens another : he turns him from
the Law to the Gospel ; from self to the Sa-
viour ; from going about to establish his own
righteousness, to embrace the righteousness
which is of God.

Hence arises what the Apostle calls "a
good hope through grace ;" and the good-
ness consists not so much in the strength of
the confidence, as in the solidity of the foun-
dation, and the clearness and fulness of the
warrant Our Lord speaks of two builders ;
the one he calls a fool, the other a wise man.
But the difference between them was not so
much in the edifices themselves, as in the

groundwork. Both structures looked fair
enough to the passenger : but the house of
the former was built upon the sand, and the
storm carried it away ; while that of the lat-
ter stood every assault, for it was founded on
a rock. What a sandy base has the hope of
many ! How certainly and easily will it be
overthrown — the expectation of the sinner,
the worldling, the hypocrite, and the Phari-
see ! But the Christian's hope maketh not
ashamed : it rests on the foundation laid in
Zion ; and the possessor cannot be confound-
ed, unless God can become a liar, and be
chargeable with perjury — for he has not only
promised, but sworn : and " because he could
swear by no greater, he sware by himself"

Keep much alive this expectation. Let no-
thing shake its confidence. Let nothing ob-
scure the object, or the ground of it. It can
do wonders ; and will produce a thousand ad-
vantages in proportion as it is realized.

I repair to the believer who is fully exem-
plifying it ; and I find him dead to the world,
and " all that earth calls good and great."
And what is the cause 1 " An expected end."
He has looked within the veil, and seen the
glory that excelleth. The sun has rendered
invisible the glow-worms — and the stars too.

I find him satisfied with an inferior condi-
tion in life, and though denied many indul-
gences with w^hich the children of this gene-
ration abound. And what is the reason ] " An
expected end." They are at home, says he,
but I am not

" Their hope and portion lies below;
'Tis all the happiness they know.".

But I am a stranger and a pilgrim. I am at
an mn ; it yields me but few entertainments,
or even accommodations — so much the better.
It might otherwise tempt and detain me. It
now urges me on.

And what makes him so cheerful in his
trials ] " An expected end." This hope, says
he, I have as an anchor of the soul both sure
and steadfast : and " I reckon that the suffer-
ings of the present time are not worthy to be
compared with, the glory which shall be re-
vealed." This expected end also, says he, ani-
mates me in all the difficulties attending a
course of obedience. If hope actuates to such
exertions, hardships, and sacrifices, the sons
of learning, fame, and w^ealth ; should I ever
be cold, or discouraged, with the certainty
before me of an eternity, an infinity of all
good ? — This too, says he, composes me in
the prospect, and reconciles me to the ap-
proach of death. In itself it is far from being-
pleasant ; but it is the right way to a city of
habitation, a departure to be with Christ
which is far better. He also can make the
exit ELS gentle as the issue is glorious. How-
ever this m.ay be,

'Tis there for ever I shall dwell.

With Jesus in the realms of daj' ;
Then I shall bid these fears farewell,

And lie will wipe my tears aw.Tv.

JANUARY 17, 18.

" Jesus, on thee our hope depends,
To lead us on to thine abode ;
Assured our home will make amends
For all our toil upon the road."

JANUARY 17.

" The laio toas our schoolmaster to bring us
unto Christy — Gal. iii. 24.

What law? Three kinds of law were
g'iven to the Jews. It is not necessary to ex-
clude either, though the last is principally
intended.

The judicial. This regarded their policy
as a nation ; regulated their conduct towards
each other ; and determined their civil crimes
and penalties. Even this led to Christ ; es-
pecially the right of redemption, which lay
with the nearest of kin. So did also the pro-
vision of the cities of refuge — and happy they
who have fled for shelter and relief to hun
that was prefigured by them.

The ceremonial. This prescribed their
worship, and enjoined a multitude of services
and sacrifices which were all shadows of good
things to come, but the body was Christ. It
would be endless to particularize. The taber-
nacle, the mercy-seat, the altar, the table of
shewbread, the paschal lamb — all these led
to him, and derived their importance from
the relation. And hence those who deny their
typical use have always spoken depreciating-
ly of them. The Jews were in the infancy of
the Church ; and these ceremonies were like
pictures placed over the child's lessons : or
the whole economy may be considered as a
star to the travellers in search of the Consol-
ation of Israel, going before them till it stood
over were the young child was — and then
disappearing.

The moral. This was of universal and per-
petual obligation ; being founded not on any
positive appointment or authority ; but in the
nature of man ; and the relations subsisting
between him and God, and between him and
his fellow-creatures. The substance of it is,
to love God supremely, and our neighbour as
ourselves. Is this unreasonable 1 Can God
himself dispense with it? Can he require
less ?

Now this leads us to Christ, — First, by con-
vincing us of sin : for by the law is the
knowledge of sin. It is owing to men's igno-
rance of this law that they think so well of
themselves. Did they know that it ranks all
omissions of duty in the number of sins ; that
it extends to the state of the heart, as well as
of the life ; and to our motives and principles
as well as our actions ; self-abased and de-
spairing, they would be constrained to cry
out, " Enter not into judgment with thy ser-
vant, for in thy sight shall no man living be
justified."

Secondly, by showing us our danger. This
results from transgression ; for the curse en-

ters with all sin — " cursed is every one that
continueth not in all things written in the
book of the law to do them." If you were in
a room where there was a dead lion, you
would not be afraid. But if while you were
walking by, he should come to life, and rise
upon his feet, and glare his eyeballs, and be-
gin to roar ; — as he revived, you would die
with fear. — So it was with Paul — " I was
alive," says he, " without the law : but when
the commandment came, sin revived, and I
died."

Thirdly, by gendering despair of life by it.
Here again the Apostle tells us, that his death
to the law was also hy it. " I through the
law am dead unto the law, that I might live
unto God." Thus the extremity of the dan-
ger makes us call out for a deliverer. Fa-
mine lectured back the Prodigal to his fa-
ther's house. Disease drives the patient to
apply to a physician, which he would other-
wise neglect, and to submit to a remedy
which he would otherwise reject. — " The
law is our schoolmaster to bring us unto
Christ."

The law, therefore, is good if it be used
lawfully ; and ministers ought to preach it.
Some pass under a greater law" work than
others ; but let none question the genuine-
ness of the relief they have obtained from
Christ, because they have not experienced
much terror and distress. This terror and dis-
tress are but in the order of means ; and the
design of them is answered if we are brought
to Christ, and acquiesce in his salvation.

— Every one therefore that hath heard and
learned of the Father cometh unto him, and
can find encouragement nowhere else. — And
him that cometh unto me, says the Saviour,
I will in no wise cast out.

JANUARY 18.

I had not thong-ht to see thy face ; and, loy
God hath showed me also thy seed." — Gen.
xlviii. 11.

This was the language of the dying Jacob,
when Joseph presented to him his two sons,
Manasseh and Ephraim.

We behold in it his piety. He owns God
in his indulgences — He has shown me.
Our comforts are sanctified and rendered
doubly sweet when we receive them all from
his hand. Let others live without God
with tliem in the world ; I would acknow-
ledge him in all my ways. Let them ascribe
their successes and enjoyments to chance, or
to the power of their friends, or to their own
diligence and skill ; I would give him the
glory that is due only to his Name. I would
remember that whatever be the medium of
my comfort, he is the source ; that whatever
be the instrument, he is the author,—" The

JANUARY 18.

blessing of the Lord it maketh rich, and he
addeth no sorrow with it."

Observe also his surprise : his expectation
was more than exceeded. We remember
the sad relation of the loss of Joseph, and the
garment dipped in blood, by which his grief
was deluded, though not relieved. "He
knew it, aud said, It is my son's coat ; an evil
beast hath devoured him ; Joseph is without
doubt rent in pieces. And Jacob rent his
clothes, and put sackcloth upon his loins, and
mourned for his son many days. And all his
-sons and all his daughters rose up to comfort
him ; but he refused to be comforted ; and he
said, For I will go down into the grave unto my
son mourning. Thus his father wept for him."
For many years he never dreamed of his sur-
vival : but added, " Joseph is not, and Simeon
is not, and will ye take Benjamin away 1 all
these things are against me." In process of
time, however, all this gloomy conclusion was
contradicted : " They told him, saying, Joseph
is yet alive, and he is governor over all the land
of Egypt. And Jacob's heart fainted, for he
believed them not. And they told liim all
the words of Joseph, which he had said unto
them : and w^hen he saw the wagons which
Joseph had sent to carry him, the spirit of
Jacob their father revived : and Israel said. It
is enough ; Joseph my son is yet alive : I will
go and see him betbre I die." By-and-by
this was fulfilled, " and Joseph made ready his
chariot, and went up to meet Israel his father,
to Goshen, and presented himself unto him ;
and he fell on his neck, and wept on his neck
a good while. And Israel said unto Joseph,
Now let me die, since I have seen thy face,
because thou art yet alive."

Something, however, was still wanting.
Joseph had sons ; and these would be pecu-
liarly endeared to Jacob. At length he em-
braces them, as well as the father — " I had
not thought to see thy face : and, lo, God
hath siiowed me also thy seedy

Is tins tlie only instance ui which God has
not only frustrated the fears, but surpassed
the hopes of his people] When Moses was
in the ark of bulrushes, all his parents could
have hoped for would have been his preserva-
tion, or falling mto the hands of some kmd
individual, who affected with his infancy and
suffering would have taken care of him —
though ihey should never have seen him
more. But Pharaoh's daughter finds him;
und adopts him ; and his mother becomes his
nurse ; and he is educated in all the learning
of Egypt ; and he appears the deliverer and
leader of Israel ! David said, I shall one day
perish by the hand of Saul : but after a num-
ber of hairbreadth escapes, he was saved
from all his enemies, and sat down upon the
throne, " a wonder unto many."

What numbers are there in whose experi-
ence this remark has been exemplified as to
8*

temporal things ! They once had no inherit-
ance, no not so much as to set their foot on :
all they hoped to gain by their humble eflforts,
was only bread to eat and raiment to put on :
and, lo ! he has given them not only subsist-
ence, but competency and affluence. And as
to spiritual things — the penitent remembers
how, when awakened out of his sleep, and he
gazed on the horrors of his state, there seem-
ed nothing left but a certain fearful looking-
for of judgment and fiery indignation. How
hard did he find it to hope even for deliver-
ance ! But the Lord appeared, to his joy ; and
not only spared and pardoned him, but en-
riched and ennobled him : and took him not
only into his service, but into his house and
into his bosom.

But in nothing has this observation been
more frequently verified than in the last ex-
perience of believers. They had all their
lifetime been subject to bondage through fear
of death ; a thousand comforts had been em-
bittered by the apprehension. But this did
not affect their safety then ; and when their
departure was at hand, they were filled with
peace and joy ; and had an abundant entrance
ministered unto them into the Saviour's ever-
lasting kingdom. Some who had trembled
at the shaking of a leaf before, have then dis-
played a courage amounting to more than
heroism; and those who had shrunk back
from speaking, especially concerning them-
selves, have shouted aloud upon their beds and
sung of his righteousness. " Ah !" says Dr.
Goodwin, " is this dying 1 How have I dread-
ed as an enemy this smiling friend !" To die
is gain.

When the Queen of Sheba, though accus-
tomed to royal magnificence, witnessed the
glory of Solomon, she exclaimed, The half
was not told me. So the believer, after all
the reports of the Scripture ; all the earnests
and foretastes of heaven ; finds it to be a glory
yet to be revealed : and when he arrives at
the possession, he will acknowledge that eye
had not seen, nor ear heard, nor had entered
into the heart of man, the things which God
has prepared for them that love him.

Let all this scatter our doubts, and lead us
to say, " Why art thou cast down, O my soul 1
and why art thou disquieted within me?
Hope thou in God : for I shall yet praise him."
Especially let us view, through the force of
this truth, all our future duties and difficul-
ties. We are not to limit the Holy One of
Israel. What is impossible to us is easy to
him. His thoughts and ways are as far above
ours, as the heavens are higher than the
earth ; and he is able to do for us exceeding-
abundantly above all we can ask or think.
We have read of an Emperor who said, he
delighted to undertake enterprises deemed
by his counsellors and captains impracticable :
and he seldom failed in them. God cannot

JANUARY 19, 20.

fail. But he loves to surprise. He turnetli the
shadow of death into the morning. At even-
tide, says he, it shall be light.

JANUARY 19.

" And JSToah walked -with God."— Gen. vi. 9.

The Apostle gives us a fine representation
of religion, when, speaking of God, he says,
" With whom we have to do." We have to
do with our fellow-creatures in various rela-
tions ; but morality must be supported by piety
and flow from it. It is with God w^e have
principally to do. Our connexions with him,
our expectations from him, our obligations to
him, are all supreme.

Three expressions are observable as to our
walking, vvith regard to God.

First, we read of " walking after the
Lord." This supposes him to be our leader
and example : and requires us to be follow-
ers of him as dear children. " They shall
walk after the Lord," says Hosea.

Secondly, we read of walking before God.
This supposes him to be our observer and
witness — we are thus always in his sight.
" Walk before me," said God to Abraham.
" I will walk before the Lord," says David,
" in the land of the livmg."

We also read of " walking with God." So
did Noah. So did Enoch. So does every par-
taker of divine grace. This seems to hold
him forth as our companion and friend. This
is surprising : but so it is. There is an mter-
course between us — we have fellowship one
with another. In order to this, reconciliation
is necessary : for " how can two walk to-
gether except they be agreed ?" And this
reconciliation must be mutual. It is not
enough that God is reconciled to us through
the blood of the Cross — we must be also re-
conciled to God, and love his presence, and
choose his way.

For walking with God implies a oneness
of course ; and supposes that we advance to-
gether towards the same end. God's aim is
his own glory : and we are enjomed, " whe-
ther we eat or drink, or whatever we do, to
do all to the glory of God." As far as we ob-
serve this rule, we walk with God ; as far as
we neglect it, we leave God, and go in ano-
ther direction.

If we are familiar and conversant with any
one, we unavoidably catch something of his
spirit and his manners — Hence it is said,
" He that v/alketh with wise men shall be
wise ; but a companion of fools shall be de-
stroyed." If I walk with God, I shall resem-
ble him ; and all will take knowledge of me
that I have been with Jesus.

How envied would the man be that was
allowed to walk with the king — But I walk
with the King of kings and the I^ord of lords

I — " Such honour have all his saints." What

security have I in nearness to Him ! — " He
is at my right hand : I shall not be moved."
What can I want if I have Him ] — " My pre-
sence shall go with thee ; and I will give
thee rest." —

" Were I in heaven without my God,

'Twould be no joy to ine ;
And while this earth is my abode.
I long for none but Thee."

JANUARY 20.

" And praying, the heaven was opened, and
the Holy Ghost descended in a bodily shape
like a dove upon him." — Luke iii. 21.

We may consider this descent three ways :
as an answer to prayer ; as a miraculous tes-
thnony ; and as a significant emblem.

— He had just been baptized : and was
now going to enter on his public office ; and
we are told he prayed. Whether he prayed
vocally or only mentally, we know not : but
he prayed really. And if prayer was neces-
sary for Him, can it be needless for us ? And
he prayed exemplarily ; and has taught us,
like himself, to pray after we have been en-
gaged in any ordinance, and before we enter
on any undertaking. Nor did he pray in vain.
Indeed the Father heard him always, because
he always prayed according to the will of
God. And how prompt was the answer ! It
reached him in the very act of devotion :
" And praying, the heaven was opened, and
the Holy Ghost descended in a bodily shape
like a dove upon him." It was the same in
the Transfiguration : " As he prayed, the
fashion of his countenance was altered, and
his raiment was white and glistering." The
prayer of faith is always immediately heard,
and if it be not always immediately answer-
ed, it is not from a want of disposition in God
to bless us, but because he is a God of judg-
ment, and waits to be gracious. But jf we
consult the Scripture ; and appeal to our own
experience ; and especially observe, not only
the benefit w^e have derived from prayer, but
in it ; we shall know that he is a God at hand
and not afar off" : and verify the truth of his
own word ; " It shall come to pass, that be-
fore they call, I will answer ; and while they
are yet speaking, I will hear."

It is to be viewed also as a miracle ; and
so it was an authentication of his divine mis-
sion. Hence the voice that accompanied it —
" Thou art my beloved Son, in whom I am
well pleased." Hence John was previously
informed of this confirmation. For though his
relation, yet, to preclude all collusion and ma-
nagement, John had not seen Jesus before
this event ; but was taught, when they met,
to recognize him by it : " John bare record,
saying, I saw the Spirit descending from hea-
ven like a dove, and it abode upon him. And
I knew him not : but he tliat sent me to bap-

JANUARY 21.

tize with water, the same said unto me,
Upon whom thou shalt see the Spirit de-
scending, and remaining- on him, the same is
he which baptizeth with the Holy Ghost."
Jolin, therefore, could not but be instantly
and perfectly convinced : " And I saw," says
he, " and bare record that this is the Son of
God." Nothing, therefore, could have been
more unsuspicious and decisive — The sign
was foretold — its brilliancy, form, and descent
were obvious to sense — it remained on him
for a considerable time — and all was in the
presence of a multitude of spectators ! How
different are the. miracles of the Gospel from
the prodigies of Heathenism and the lying
wonders of the Church of Rome,

In whatever visible form the Holy Ghost
had alighted upon the Saviour's head, the
miracle would have been the same. But the
symbol would not have been the same. His
descending in " a bodily shape like a dove,'^
was intended to be an emblem. First, an em-
blem of the dispensation he had to announce.
The Law is called a fiery law ; and it work-
eth wrath to every transgressor. The nature
of it was intimated even in the very manner
of its promulgation. The mount shook, and
burned with fire. There were blackness, and
darluiess, and tempest, and the sound of a
trumpet, and the voice of words. The people
could not endure that which was commanded.
And so terrible was the sight, that Moses
said, I exceedingly fear and quake. But
grace and truth came by Jesus Christ. And
how ] The moment he is inaugurated, and is
stepping forth to preach the kingdom of hea-
ven, the heaven opens — not for the thunder
to roll and the lightnings to flash, but for the
Holy Ghost to descend in a bodily shape like
a dove upon him !

Did the dove return into the ark with an
olive branch, thereby announcing that the
flood had subsided ? And has he, with a leaf
in his mouth, ever since been viewed as the
image of a messenger of peace 1 Who came
and attested deliverance from the wrath to
come ] Who came and preached peace to
them that were afar off, and to them that were
nigh 1 What says the ChurcJi 1 " Rise up,
my love, my fair one, and come away. For
lo, the winter is past, the rain is over and
gone ; the flowers appear on the earth ; the
time of the singing of birds is come, and the
voice of the turtle is heard in our land." But
who was the harbinger of another spring ; of
a nobler renovation ] — Who cries, " Come,
for all things are now ready V

Secondly, an emblem of his personal cha-
racter. All the love, tenderness, gentleness,
mildness, for which the dove seems always to
have been considered as a kind of representa-
tive, were to be found m him. So the pro-
phecies gomg before had described him. And
if we observe his miracles, if we enter into
his life, his whole life on earth, we shall see

I him going about doing good. How kind to
friends ! How merciful to the distressed !
I How gracious to the guilty ! How ready to
forgive ! How patient under provocation !
He was compassion alive and embodied.

Thirdly, an emblem of the temper of his
disciples.' For there must be a conformity
between him and them. In all things he has
the. pre-eminence ; but if any man has not
the Spirit of Christ, he is none of his. He
that is joined to the Lord is of one spirit —
and how did the Holy Ghost descend upon
him 1 As a dove.

P^stimate, therefore, your religion by your
resemblance of this image. Do not judge of
your having the Spirit, by opinions, but prin-
ciples; by impressions, but dispositions; by
gifts, but grace. Some fear they are stran-
gers to the Spirit because they have not re-
ceived it in a particular way : that is, afl;er
great terror and anguish of soul. This is, m-
deed, sometimes the case ; but it is not always
so. In this manner the Jailer's religion com-
menced : but it was not thus with Cornelius,
nor with Lydia.

Whatever distress or horror of conviction
we have felt, they are nothing if they have
not brought us to Christ ; and if we have been
brought, let us be thankful, and rejoice, " if
by any means." The best thing is, to judge,
not by the manner of the operation, but the
influence itself, and its effects : or by the fruit
of the Spirit— And " the fruit of the Spirit is
love, joy, peace, longsuffering, gentleness,
goodness, faith, meekness, temperance: —
against such there is no law." "And as
many as walk according to this rule, peace
be on them, and mercy, and upon the Israel
of God."

JANUARY 21.

" The Lord said unto Moses, Get thee up into
this mount Abarim, and see the land xuhich I
have given unto the children of Israel. And
■when thou hast seen it, thou also shalt be
gathered unto thy people, as Aaroii thy bro-
ther -was gathered." — Num. xxvii. 12, 13.

Reflections on death can never be un-
seasonable while we are in a dying world,
and a dying church ; and are conscious that
we ourselves are dying creatures.

It is said God sees no miquity in his peo-
ple. But he has threatened to visit their trans-
gressions with a rod. Some tell us that sin
never hurts a believer. But it injured David.
It degraded Eli. Moses was also severely
chastised. He was very dear to God, and
could plead great provocation ; but because
he rebelled against his commandment in the
desert of Zin, in the strife of the congrega-
tion, he was excluded the land of Canaan:
and though he was very importunate, he
could not obtain a repeal of the trymg sen-

JANUARY 22.

tence. Yet in judgment God remembers
mercy. He here orders him to die. But the
order is attended with three softenings to re-
concile him to it.

First. He must die — bat he shall previ-
ously go up, and "see the land which the
Lord has given to the children of Israel." —
Some might suppose that this would tantalize
him, and add to his affliction at the loss. But
it was designed as an alleviation ; and it was
accepted by Moses as a favour. For this pur-
pose, his natural sight continued uninjured :
and his extent of vision was perhaps also en-
larged. Thus not only was his curiosity
gratiiied, but he saw, with gladness and
praise, the goodness and truth of God's pro-
mise to his people. He also, in type, saw
and hailed the prospect of a better country,
even a heavenly ; and which he was gohig to
enter. Oh !" say many, apprehensive now
of the solemn event,

" Oh ! could we make our doubts remove,
These gloomy doubts that rise.
And view the Canaan that we love.
With unbeclouded eyes !

" Could wehat climb were Moses stood.
And view the landscape o'er!
Not Jordan's stream, nor death's cold flood,
Should fright us from the shore."

And they are generally indulged. And of
ten those have been peculiarly favoured, who
all their lifetime have been subject to bond-
age through fear of death.

Secondly. He must die— but this will be
"a gathering unto his people." To Abra-
ham, and Isaac, and Jacob, and Joseph, and
the Israel of God. These he so prized on
earth, that he chose rather to suffer affliction
with the people of God, than to enjoy the
pleasures of sin for a season. Some had de-
parted that he had known : and numbers that
he had not known : — but he was to join them
— not in the same grave ; for he was buried
alone, and no one knows of his sepulchre
unto this day ; but in heaven— not as to his
body, but as to his soul, which was to be
united with the spirits of just men made per-
fect. The believer expects a family meet-
ing. There, says he,—

" There my best friends, my kindred dwell,
There God my Saviour reigns."

Thirdly. He must die— but "only as
Aaron his brother was gathered." And are
we better than those who have gone before
us ] And is there any reason why we should
be exempted from their lot 1 The previous
removal of the pious, especially those of our
own relations, tends to render death more
familiar. It comes near enough for us to
view it. It enters our very apartments. It
also tends to diminish oar forebodings and
despondency. We have seen that God was
better to them than their fears. He was
with them in the Valley. Their end was
peace. They were supported; they were
comforted. And we thank God, and take

courage. Why should it not be so with us 1
It also weakens our attachment to life. We
have fewer detentions below, and so many
more attractions above. Who has not felt
the sentiment, " Let us also go away, that
we may die with him 1"

Surely the bitterness of death is past.

" 1 could renounce my all below.
If niy Creator bid ;
And run, if I were called to go,
And die as Moses did."

JANUARY 22.
" J[7id they said one to another, Did not our
heart burn -within us, -while he talked -with
us by the ivay, and rvhile he opened to us
the Scriptures ?" — Luke xxiv. 32.

That is — we have now discovered him.
How is it that we did not discover him ear-
lier } and find him out upon the road 1 Why
did we not distinguish him by his very speak-
ing— the manner of it — the effect of it — in
touching and animating the heart '?

Ah ! my soul, it is thus his teaching is to
be known — it is always felt. And while other
teachers reach only the ear, he penetrates the
heart ; and causes it to burn with ingenuous
shame, with abhorrence of sin, with holy re-
venge, with love to his name, with zeal for
his glory, with earnestness to save sinners.

He noio converses with us by the way, and
he opens to us the Scriptures ; and he does it
in three ways.

First, by his dispensations. As the word
explains Providence, so Providence illustrates
the word. How many passages are there in
the Bible, the beauty of which we should
never have seen, the sweetness of which we
should never have tasted, the force of which,
we should never have felt, had it not been for
certain events, and those chiefly of an afflic-
tive kind. These drive us to the Book, never
so valued as in the day of trouble, and enable
us to read with other eyes and feelings than
before.

Secondly, by the labours of his servants.
He replenishes his ministers, that they may
dispense to others ; he gives them the tongue
of the learned, that they should know how to
speak a word in season to him that is weary.
It was in the temple David wished to inquire.
It was, when lie went into the sanctuary of
God that he seized a clew which enabled him
to unravel a mystery which had so confounded
and distressed him before. And while hear-
ing the word preached, have not our doubts
been often solved, our fears dispelled, our faith
and hope strengthened? That which was
general before, has been particularized : that
which was distant, has been brought home to
our apprehensions ; that which was read with-
out impression or notice, has become signifi-
cant and interesting. How often has the
Angel of the Church, like Hagar's angel^
opened our eyes, and shown us the well !

JANUARY 23.

Thirdly, by the agency of his Holy Spirit.
" He shall lead you into all truth." Means
do not render his influence needless ; revela-
tion itself does not. David had the word of
God ; but he kneeled and prayed, " Open thou
muie eyes, that I may behold wondrous things
out of thy law." The dial tells us the time,
but the sun must shine upon it. The com-
pass enables the mariner to steer, but not if it
be placed in the dark. " In thy light we shall
see light." Here is the promise, at once to
direct and encourage — " If any man lack wis-
dom, let him ask of God, that giveth to all
men liberally, and upbraideth not ; and it
shall be given him." What is the reason
why many, in the gi-eatness of their folly, for
ever go astray] They do not trust in the
Lord with all their heart, but lean to their
own understandings. But the wayfaring man,
though a fool, errs not, because, made sensi-
ble of his ignorance and insufficiency, he in
all his ways acknowledges God, and God him-
self directs his paths ; and is his guide even
unto death.

JANUARY 23.

"Knoch, and it shall be opened nnto you."
Luke xi. 9.

It is needless to prove, that by this action
our Saviour intends prayer. But see the sim-
plicity and familiarity of his comparisons;
and wonder not tliat the common people
heard him gladly. Volumes have been writ-
ten upon tlie subject of prayer: but he who
spake as never man spake, comprises every
thing m one word — knock. The allusion is
to a person who wishes to excite attention, in
order to obtain relief— he knocks.

Where are we to knock 1 " I am," says
the Saviour, " the door." "I am the way,
the truth, a,nd the life : no man cometh unto
the Father, but by me."

Wlien are we to knock ? " Evening, and
morning, and at noon," says David, " will I
pray, and cry aloud." " Pray without ceas-
ing," says Paul. And says our Lord, " Men
ought always to pray, and not to famt."

For what are we to knock ] We may m
every thing, by prayer and supplication, make
known our requests unto God. But we are
supremely to implore all spiritual blessings,
because these are blessings for the soul and
eternity. Seek ye first the kingdom of God
and his righteousness.

How are we to knock] Importunately —
we cannot knock too loud. Prayer is nothing
unless it be sincere and earnest. God will
not regard the address we ourselves do not
feel. Jacob said, " I will not let thee go, ex-
cept thou bless me:" and he prevailed. —
How 1 Perseveringly. The Lord does not
always immediately appear to our joy. " I
waited patiently for the Lord," says David :

"and" at last "he inclined his ear unto
me, and heard my cry." And, " blessed," it
is said, " are all they that wait for Him."
But though it be a good thing for a man not
on y to hope, but quietly wait for the salva-
tion of God ; it is often no easy thing. The
delay is trying in itself ; but circumstances
may render it more so. While standing at
the door, the weather may be foul ; or those
passing by may laugh and insult — for they
are full, and have need of nothing : or the
applicant may be weak, and ready to faint.
And what, while thus exercised, can keep
him knocking and waiting ] Nothing but a
sense of his wants. They are so pressing,
that he must succeed, or perish. Nothing,
but hope. This hope may be sometimes very
weak. But a degree of it, if it only amounts
to a mere possibility, is necessary to preserve
him from abandoning his suit, and saying,
" What should I wait for the Lord any
longer]" More, however, is desirable and
attainable : and here is enough to say to him,
" Wait on the Lord : be of good courage,
and he shall strengthen thine heart : wait, I
-say, on the Lord." Here is the command- —
"Knock." Here is the promise — "It shall
.be opened."

But how shall I plead ] I knock, and lon^
for audience — and yet I draw back, and seem
afraid to be seen. For what can I say]
What does the beggar say ] He is not at a
loss. He knows a fine address is not neces-
sary— it would be contemned. Yet he can
express his meaning : and his w^ants and feel-
ings make him eloquent. Begin, then, and
say—

" Encourag'd by thy word
Of promise to the poor,
Behold, a beggar, Lord,
Waits at thy mercy's door ?
No hand, no heart, O Lord, but thinCr
Can help or pity wants like mine*"

Yet add—

" The beggar's usual plea.
Relief from men to gain,
I know thou wouldst disdain :
And pleas which move thy gracious ear
Are such as men would scorn to hear."

There are five of these pleas urged by
others, which you must completely reverse.

How often does the beggar plead his for-
mer condition — "He has seen better days:
and once had a sufficiency for himself and
others." But this must be your language —

" I have no right to say.

That though I now am poor.
Yet once there was a day
When I posstissed more :
Thou knowest that from my very birth
I 've been the poorest wretch on earth."

How often does the beggar plead his inno-
cency or goodness — "I have been reduced,
not by my fault, but by misfortune ; and de-
serve pity rather than censure." But your
language must be —

JANUARY 24.

■ ^

34 ^

*' Nor can I dare profess,
As beggars often do,
Though great is my distress,
My faults have been but few ;
If thou shouldst leave iny soul to starve,
It would be what I well "deserve "

How often does the beg-gar plead the un-
usualness of his application — " This is not
my practice : it is the first, and shall be the
last time of my importuning- you." But ijour
language must be —

" 'Twere folly to pretend

I never begg d before ;
Or if thou now befriend,

I '11 trouble thee no more :
Thou often hast reliev'drny pain,
And often I must come again."

How often does the beggar plead the small-
ness of the boon — " A very little will sutHce
me : I ask only a trifle." But your language
must be —

'* Though crumbs are much too good
For such a dog as I,
No less than children's food
My soul can satisfy.

0 do not frown and bid me go,

1 must have all thou canst bestow."

Men, so limited are their resources, are
afraid of more applications than they can re-
lieve; and, therefore, enjoin the petitioner
secrecy ; and he promises concealment. But
your language must be —

" Nor can I willing be

Thy bounty to conceal
From others, who, like me.

Their wants and hunger feel :
I '11 tell them of thy mercy's store,
And try to send a thousand more."

And he will be delighted with this. He
commands you to spread his goodness, and to
invite all the ends of the earth ! !

" Thy thoughts, thou Only Wise ! ,
Our thoughts and ways transcehd,
Far as the arched skies
Above the earth extend :
Such pleas as mine men would not hear.
But God receives a beggar's prayer."

JANUARY 24.

" 2Viy blessing^ is tifwn thy people.^^
Psalm iii. 8.

— He has a people : and we need not ascend
mto heaven and examine the decrees of God
to know who they are. The Bible is our
book of 1 ife ; there the heirs of glory are
written, if not by name, yet by character ;
and " we are the circumcision," says the
Apostle, " who worship God in the Spirit —
and rejoice in Christ Jesus — and have no
confidence in the flesh."

By the Scripture, therefore, let us judge
ourselves ; and be anxious to ascertain whe-
ther we are in the number of his people — for
they are the most important and enviable
people upon earth. They are not commonly
distinguished by any worldly greatness ; and
they have many enemies who consult their

injury — But the blessing of God is upon
them.

— Upon their mercies. This takes the
curse out of them, and gives them a relish
never tasted in the comforts of others. " I
will bless thy bread and thy water."

— Upon their trials. And they as much
need a blessing upon their daily rod, as upon
their daily bread. Without this, our afflic-
tions will do us no good ; yea, they will prove
injurious ; they will leave us more careless
and impenitent. But by his blessing, they
will turn to our salvation ; and yield the
peaceable fruits of righteousness to them that
are exercised therewith.

— Upon their labours. " Thou shaft eat
the labour of thy hands : happy shalt thou be,
and it shall be well with thee." Without
this, in vain we rise up early, and sit up late,
and eat the bread of sorrows : it is he that
giveth his beloved sleep. It matters not
what we sow, if he does not give the in-
crease ; or what we bring home, if he blows
upon it ; or what we gain, if we " put it into
a bag with holes." " The blessing of the
Lord, it maketh rich, and he addeth no sor-
row with it."

— Upon their families. The house of
Obed-Edom was blessed for the sake of the
ark ; and the thing was publicly known. " I
have been young," says David, "and now
am old ; . yet have I not seen the righteous
forsaken, nor his seed begging bread." The
generation of the upright shall be blessed.

— Upon their souls. Thus they are bless-
ed with light, and liberty, and strength, and
peace, and joy ; yea, they are blessed with
all spiritual blessings in heavenly places in
Christ.

O Christian ! is this thy experience and
portion! Rejoice and be grateful. What
can equal the blessing of God ?

But remember how it comes upon you.
The source is his free and boundless grace.
The medium is the Lord Jesus. He is the
way from God to us, as well as the way from
us to God !

Remember how it is insured — by the truth
of his promise and his oath. You may there-
fore remind him of his engagement, and
plead, as Jacob did, " And thou saidst, I will
surely do thee good."

Remember also how it is to be enjoyed —
in the use of means, and in obedience to
his will. " Blessed are tliey that do judg-
ment, and keep his commandments at all
times."

O my soul, put in for a share. " Bless me,
even me, also, O my Father." " Remember
me, O Lord, with the favour that thou bear-
est unto thy people : O visit me with thy
salvation; that I may see the good of thy
chosen, that I may rejoice in the gladness of
thy nation, that I may glory with thine in-
heritance.

JANUARY 25.

" ^nd it came to pass after these things, that
one told Joseph, Behold, thy father is sick :
and he took -with him his tivo sons, Jfanasseh
and Ephraim. And one told Jacob, and
said, Behold, thy son Joseph cometh unto
thee : and Israel strengthened himself, and
sat upon the bed^ — Gen. xlviii. 1, 2.
After a very cloudy day, Jacob has a clear
and calm evening. And it is but an even-
ing. He is now called to go the way of all
the earth : but his end is peace. Some die
suddenly. But the more common road to the
house appointed for all living is down the
narrow, miry, dark, and dismal lane of sick-
ness. The former is a privilege to the in-
dividual himself, as it saves him from " the
pains, the groans, the dying strife :" but the
latter befriends his usefulness more, by af-
fording him opportunities to exercise the
graces of the Holy Spirit, and showhig how
religion can sustain when every other supply
fails, and refresh when every other spring of
comlbrt is dried up. But we are not to
choose for ourselves : and if we can hope that
the Saviour w411 receive us to himself, we
may well leave — the when — the w^here — and
the how, to his wisdom and love.

When sickness seizes persons in early life,
and removes them in the midst of their days
and usefulness, we seem' surprised. Yet
wherefore I Are not all our days vanity ?
And if by reason of strength they be four-
score years, is not their strength labour and
sorrow \ What then can we expect at one
hundred and forty-seven ?

Jacob had some tune before kept his bed,
and Joseph had visited hun ; but seeing no
immediate danger of death, he had returned.
Now the case assumes a more threatening
character, and he is re-called. Doubtless
they had sent to another Being, saying,
" Lord, behold, he whom thou lovest is sick."
But they do well to inform Joseph ; and
Joseph unmediately leaves his public affairs,
and hastens to visit him. To visit the sick
is a duty. If it affords the sufferer no effec-
tual relief, it is soothing to show our regard,
our sympathy, and our readiness to help. It
is always profitable to ourselves ; and far
better than going to the house of mirtL For
here the heart is made better ; more serious
and more soft. Hence the dymg bed is
shunned by infidel and worldly companions,
who love not to be reminded how soon the
condition of others may be their own.

How affecting is it to visit a fellow-crea-
ture, the progress of whose disorder is say-
ing to corruption, thou art my father, and to
the worm, thou art my mother and my sister.
But to see a dear friend, a beloved relation,
a revered parent, sinking under the decays

of nature and the violence of disease ! It is
a sick dying father, who had trained him up
under an aftection too partial, that Joseph
visits. Though death does not follow the
order of nature, but the appointment of God ;
yet, while parents are living-, there seems to
be something between us and death ; but
when they are removed, his course seems
open to us ; and we naturally deem ourselves
the next objects of assault.

Joseph goes not alone, but takes his two
sons Jilanasseh and Ephraim with him. It
was wise and well in Joseph to take these
youths away from the splendour of a court to
see the end of all men ; to view a dying bed
dignified with more than a palace could be-
stow ; to show thein, at their entering the
world, a servant of God departing from it ; to
enable them to receive his admonition and
blessing ; and to be reminded that though
born in Egypt, Egypt was not to be their
home ; but while incorporated with strangers,
they were to seek the heritage of Jacob,
God's chosen.

How much wiser and better was this, than
tlie conduct of many parents, who, instead of
bringing them up in tlie nurture and admoni-
tion of the Lord, conduct their children into
scenes of gaiety and dissipation, exciting and
feeding the pride of life, and making provision
for the flesh, to fulfil the lusts thereof We
mourn over children that are bereaved of their
parents : yet we are sometimes tempted to
wish the removal of some wretched fathers
and mothers — hoping, that if these examples
and teachers of evil were withdrawn, their chil-
dren would find it good to bear the yoke in their
youth, and that the Lord may take them up.
The worst orphans are those who have wick-
ed parents alive ! What a dreadful meeting
will there be hereafter between their offspring
and those fathers and mothers who not only
neglected their souls, but taught and encour-
aged them to go astray I

— Not that we would have children con-
fined to religious prisons, or even cells. Hin-
der them not from seeing and enjoying what-
ever is pleasing and instructive in the world
of nature, and the wonders of art. Keep them
not in a frozen region, that shall chill and •
check every harmless budding of mind and af-
fection. Let your piety itself be inviting, not
rebuking and repulsive. But, O ye parents,
keep them from mfidel books; from vicious
associates ; from every path of the Destroyer.
Allure them to the Bible, to the Throne of
Grace, to the grave of friendship, to the cham-
ber where a dying Jacob is waiting for God's
salvation — to every place where they are
likely to meet Him, who says, " I love them
that love me, and they that seek me early
shall find me."

JANUARY 26, 27.

JANUARY 26.

"He that hath -wrought us for the self-same
thing is God, -who also hath given unto us
the earnest of" the Spirit" — 3 Cor. v. 5.

This self-sam^ thing- is nothing less than
the final blessedness of the righteous ; which,
though it doth not yet fully appear, is partial-
ly revealed, and expressed in the Scripture by
various names and images. It is called in the
preceding verses, "A building of God, an
house not made with hands, eternal in the
heavens ;" and also " life" — " Mortality shall
be swallowed up of Zt/e."

With regard to this, the Apostle reminds
us of God's work, ui our preparation for the
whole ; and of God's gift, in our possession of
a part.

The preparation is not natural to us. We
are not born Christians, but made such : and
the operation is no less than divine. Creatures
have not done it ; nor have we done it our-
selves. It is above the power of education,
example, and moral suasion — He that hath
wrought us for the self-same thing is God.
But the work is as necessary as it is divine.
In vain should vi^e have a title to glory, with-
out a meetness for it. Every office, every
state, requires a qualification for it : and the
higher the state and the office, the more im-
portant and difficult the qualification becomes.
Happiness is not derivable from any thing,
without a suitableness to it. It does not de-
pend upon the excellency of the object, but
the conformity of the disposition. The ac-
quisition must be wanted, desired, hoped for,
before it can gratify and content. Have I,
then, any thing ui me that could find happi-
ness in the heaven of the Scriptures 1

If He has wrought us for the whole, he has
bestowed upon us a part — He has given us
also the earnest of the Spirit. The earnest
is not only to insure — it is a portion of the
payment : and so is distinguishable from a
pledge, which is returned at the completion of
the agreement : for the earnest remains, and
goes on as a part of the bargain. This is very
instructive. It tells us that what the believer
has here in the possession and influence of
the Spirit, is not only indicative of heaven,
but like It — and a degree of it.

Is heaven perfect knowledge 1 The eyes
of his understanding are now opened : already
he spiritually discerns; and in God's light
sees light.

Is it perfect holiness 1 He is already de-
livered from the power and love of every sin ;
he is renewed in the spirit of his mind ; he
delights in the law of God after the inward
man.

Is it perfect happiness'? exceeding joy?
fulness of joy ] pleasures for evermore l — But
even now, blessed are the people that know
the joyful sound. There remaincth a rest for
the people of God — but " we which have be-

lieved do enter into rest." They shall enter
into peace — but now they have "a peace
which passeth all understanding." They
shall enter the joy of their Lord — but now,
" believing, they rejoice with joy unspeakable
and full of glory." They will then join the
spirits of just men made perfect — but the
saints are now their companions and their de-
light. They will then dwell in his house and
be still praising him — but they are already at-
tempting and commencing this work : " I will
bless the Lord at all times ; his praise shall
continually be in my mouth."

Such experience it is that weans them
from the world, and makes them willing to
depart. Heaven is not a distant, unknown
good. They are come to tlie city of the liv-
ing God. They are partakers of the glory
that shall be revealed — They have everlast-
ing life.

JANUARY 27.

" ^nd the inhabitant shall not say, I am sick."
Isaiah xxxiii. 24.

Who can say so here 1 How many of our
fellow-creatures, the subjects of infirmity, lan-
guor, and nervous apprehension, are saying,
" I am made to possess months of vanity, and
wearisome nights are appointed to me. When
I lie down, I say. When shall I arise, and the
night be gone 1 I am full of tossings to and
fro unto the dawning of the day" — Another is
" chastened also with pain upon his bed, and
the multitude of his bones with strong pain:
his flesh is consumed away, that it cannot be
seen ; and his bones that were not seen stick
out. Yea, his soul draweth near unto the
grave, and his life to the destroyers." There
are few — perhaps none — who never feel in-
disposition or sickness.

Sickness is the effect of sin, which brought
death into the world, and all our woe. It now
(under the providence of God, which is not
only punitive, but salutary,) subserves various
purposes. It is taken into covenant, so to
speak, with the godly, and is one of the paths
of the Lord, which are to them all mercy and
truth. It checks them in going astray. It
frees them from many a temptation, arising
from more intercourse with the world. It
gives them the most sensible proofs of the
care, and kindness, and fidelity of their Lord
and Saviour. He knows their frame, and has
promised to be with them in trouble, and to
comfort them on the bed of languishing ; yea,
to comfort them as one whom his mother
comforteth ; and she, while none of her chil-
dren are neglected by her, will be sure to pay
the most tender attentions to the poor little
aching invalid.

Yet sickness is an evil in itself, and it is
trying to flesh and blood. It not only deducts
from the relish of all, and prevents entirely

JANUARY 28.

the enjoyment of some, of our outward com-
forts ; but it injures, it hinders, the perform-
ance of a thousand duties, relative, civil, and
religious. It also often brings a gloom over
the mind, and genders unworthy apprehen-
sions of God, and misgivings of our spiritual
condition. It not only shuts us out from the
loveliness of nature, but from the public
means of grace, and fills us with a mournful
pleasure at tlie thought of seasons when we
went in company to the house of God, with
the voice of joy and gladness, to keep holy
da}'. Hence Hezekiah, anxious to ascertain
his recovery, asked, " What is the sign that I
shall go up to the house of the Lord V How
feelingly has Watts described the Lord's pri-
soner, when the Sabbath comes.

" Lo! the sweet day of sacred rest returns :

But not to nie returns

Rest with the day. Ten thousand hurrying thoughts

Bear me away tumultuous, far from heaven

And heavenly work : alas! flesh drags me down

From things celestial, and contines my sense

To present^inelodies. Unhappy state !

Where the poor spirit is subdued t' endure

Unholy idleness; and painful absence

From God and heav'n, and angels' blessed work ;

And bound to bear the agonies and woes,

That sickly flesh and shatter'd nerves impose."

Well — soon the warfare with the body will
be accomplished ; and we shall put off the
flesh and be in joy and felicity. And as there
will be no more sin, neither will there be any
more pain ; for the former things are all
passed away.

A union with the body, were it to rise as
it now is, would be dreaded, rather than de-
sirable. But the body will not only be raised,
but improved : improved beyond all our pre-
sent comprehension, but not beyond our pre-
sent BELIEF. For we can trust Him who has
assured us, that though it be sown in weak-
ness, it shall be raised in power ; though it
be sown a natural body, it shall be raised a
spiritual body. This corruptible shall put on
incorruption, and this mortal shall put on im-
mortality. We shall bear, not the unage of
the earthly, but of the heavenly. Our bodies
will not be made like the body of Adam in
Paradise, but like the Saviour's owm glorious
body, according to the working w^hereby he
is able even to subdue all things unto him-
self No burdens, no depressions, then ! No
clogs, no confinements ! No animal wants !
No debeising appetites ! No unruly passions !
No fluttering heart ! No achmg head ! " The
inhabitant shall no more say, I am sick" —

"These lively hopes we owe
To Jesus' dying love:
^ We would adore his grace below,

And sing his power above."

JANUARY 28.
" In the -wilderness thou hast seen hoiv the Lord
thy God bare thee, as a man doth bear his
son, in all the -way that ye -went.^' — Deut. i. 3 1 .
The image is parental. In anotlier part of
this book, the reference is to a parent bird :
4

" As an eagle stirreth up her nest, fluttereth
over her young, spreadeth abroad her wings,
taketh them, beareth them on her wings, so
the I^rd alone did lead him." Here the allu-
sion is to a human parent ; and it is worthy
of remark, how often the allusion is made in
the Scriptures. Thus to mention a few of
them — " Like as a father pitieth his children,
so the Lord pitieth them that fear him." "I
will spare them, as a man spareth his own
son that serveth him." " If ye, being evil,
know how to give good gifts unto your chil-
dren, how much m.ore shall your Father, who
is in heaven, give good gifts to them that
ask him ]" The softer sex is also adduced,
and maternal tenderness supplies feeling as
well as thought. " As one whom his mother
comforteth, so will I comfort you." " Can a
woman forget her sucking child, that she
should not have compassion on the son of her
womb ] Yea, she may forget ; yet will not I
forget thee."

Observe the image which Moses here em-
ploys. It regards a child, a young child. It
is too weak to go alone — it is borne. The
father is here mentioned, not the mother : for
the action of bearing requires strength, ra-
ther than tenderness. The mother may have
been dead. When one parent is called to sup-
ply the place of both, an increase of care and
kindness becomes necessary, and is soon felt.
Imagine, therefore, an Israelite — deprived, in
his journey through the wilderness, of the
companion of his life — perhaps as soon as she
had brought him forth a son — perhaps in con-
sequence of it. The child, thus bereaved, is
endeared by the decease of the mother, and
he takes it, and bears it. How 1 Sometimes
in his arms, and often in his bosom. How 1
Tenderly, softly, — now pressing it to his lips,
now soothing its cries, now lulling it to re-
pose— feeding it, defending it, supplying all
its wants !

All this God does in reality, and infinitely
more — What is the goodness, the gentleness,
the care of the tenderest being on earth, com-
pared with the disposition and kindness of
God towards his people ! When an image is
applied to God, we must separate from it all
its imperfections. A father may be unable to ♦
defend a child. He is sometimes absent from
it. He cannot be always awake, and inspect-
ing it. He may be ignorant of the cause of
its complaint. He may not know -what is
good for it. He may decline in affection, and
become heedless and neglio-ent. He may be-
come cruel, and abandon his charge. But no-
thing of all this can apply to Him, who bears
us in all the way that we go.

Yea, we must not only strip the image of
imperfection when we apply it to God — but
we must attach to it divinity. Every human
relation, however complete, is yet Jinite in
its exercise and excellence : but His attri-
butes are infinite. His love passeth know-

JANUARY 29.

ledg-e. " He is able to do for us exceeding-
abundantly above all that we can ask or
think."

Well — hast thou seen in the wilderness,
how the Lord thy God bare thee, as a man
doth bear his son, in all the way that ye
went 1 Let the sight affect your admiration,
and induce you to exclaim, " Lord, what is
man, that thou art mindful of him '? and the
son of man, that thou visitest him"?" We
talk of condescension : yet what is the differ-
ence between one creature and another ; one
worm and another — But what is God ! What
are we ! how mean, unworthy, guilty ! — JiCt
it draw forth

Your gratitude ; and call upon your soul,
and all that is within you, to bless his holy
Name. " To him that led his people in the
wilderness ; for his mercy endureth for ever."

— Let it encourage you.

You are not yet come to the rest and the
inheritance which the Lord your God giveth
you ; but he is with you in the way ; and
with you as your father ; engaged to do all
that such a relation requires. He has said, " I
will never leave thee nor forsake thee."
Reason from the past to the future, and, " be-
cause he has been your help, therefore under
the shadow of his wings rejoice." — Let
him be

Your example. Job was a father to the
poor, not a tyrant, or an overseer. Be kind,
as well as bountiful. Be ye followers of God.
In him the fatherless findeth mercy : let him
find it in you also. " Be ye merciful, even
as your Father which is in heaven is merci-
ful."— Recommend him to others, and say to
them, " Come with us, and we will do you
good, for the JiOrd hath spoken good concern-
ing Israel." — Oh that the young, who are en-
tering this wilderness world, would place
themselves under his care, and beseech him
to be the guide of their youth. — Oh that the
bereaved would think of Him, who can more
than repair the losses which make them
bleed. *' When my father and my mother
forsake me, the Lord will take me up." i

JANUARY 29.

And shall leave me alone : and yet I am not
alone, because the Father is -with me." — John
xvi. 32.

There is a relation between Christ and
Christians, and a conformity founded upon it ;
so that what He says, they may subordinately
adopt as their own language.

There are cases in which they may be
alone — and there are cases m which they
ouffht to be alone — and there is one case in
which they must be alone : and yet they are
not alone, because the Father is with them.

They may be alone, by the dispensations
of Providence. By death, lover and friend

: may be put far from them, and their acquaint-
• ance into darkness ; and bereavements may
force from solitude the sigh, " I watch, and
, am as a sparrow upon the housetop." They
have often been driven out of society by the
wickedness of power. Their connexions have
abandoned them through falseness, or desert-
ed them through infirmity. And this is no
inconsiderable trial. Our Saviour felt the de-
sertion of his disciples ; and said, " I looked
for some to take pity, and there was none,
and for comforter and found none ; but look-
ing upward, he said, " I am not alone, for the
Father is with me." Joseph was separated
from his family and sold into Egypt, but the
Lord was with Joseph. John was banished
into the isle of Patmos ; but there he had the
visions of the Almighty, and was in the Spi-
rit on the Lord's day. " At my first answer,"
says Paul, " no man stood by me, but all
men forsook me ; notwithstanding the Lord
stood by me, and strengthened me." Yes ;
whoever dies, the Lord liveth. Whoever fails
us, He is firm. " He is faithful that hath pro-
mised. He hath said, / will never leave thee
nor forsake thee."

They ought to be alone, by voluntary soli-
tude. Not that they are to become recluses,
by abandoning their stations, and shunning
intercourse with their fellow-creatures. The
Christian life is a candle ; but a candle is not
to be placed under a bushel, but on a candle-
stick, that it may give light to all that are in
the house: and our light is to shine before
men: and they are to see our good works
and glorify our Father who is in heaven.
But occasional and frequent retirement for
religious purposes, is a duty ; and it will be
found our privilege. We shall never be less
alone than when alone. "Go forth," says
God to Ezekiel, " into the field, and there will
I talk with thee." Isaac, at eventide, was medi-
tating in the field, when the Lord brought him
Rebecca. Jacob was left alone, when he " ob-
tained power with God," and with man, and
prevailed. Nathanael was seen and encour-
aged under the fig-tree. Peter was by him-
self praying upon the housetop when he re-
ceived the Divine manifestation. If the
twelve Patriarchs, or the twelve Apostles,
lived near us, and their presence drew us
from our closets, their neighbourhood would be
a serious injury to us. No creature can be a
substitute for God. And it is alone we hold
the freest and fullest communion with Him.
It is there the secret of the Lord is with us,
and he shows us his covenant. There we
become acquainted with ourselves. There
we shake off the influences of the world. It
is good to be there —

— Men may live in a crowd, but they must
die alone. Friends and ministers can only
accompany us to the entrance of the passage.
None of them can speak from experience.
And tell us what it is to die. And it is a Way

JANUARY 30, 31.

we have not gone ourselves heretofore. But
the Christian, thoug-h alone, is not alone even
here. " Yea," says David, " though I walk
throug-h 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."

" Death is a melancholy day
To those that have no God."

But how must it be softened and cheered
to those that have ! Oh to have a God, the
God of all g-race, at hand, a very present help
ill that time of trouble ; laying underneath his
everlasting arms ; shedding around the light
of his countenance ; communicating the joy
of his salvation ; and insuring the glory to be
revealed — in ways beyond all our present
experience and thought !

" O my God, what time I am afraid, I will
trust in thee. Thou hast holden me by my
right hand. Tliou shalt guide me with thy
counsel, and aft,erward receive me to glory.
Whom have I in heaven but thee ? and there
is none upon earth that I desire beside thee.
My flesh and my heart faileth : but God is the
strength of my heart, and my portion for
ever."

JANUARY 30.

" And -when the angel tvhich spake unto Cor-
nelius -was departed, he called tivo of his
household servants, arid a devout soldier of
them that -waited on him continually ; and
•when he had declared all these things unto
them, he sent thetn to Joppa. — Acts x. 7, 8.

Such was his obedience to the heavenly
vision. It was immediate, and well executed.

He did not himself go for Peter. This he
would have readily done ; but he was ordered
by the angel to send. His presence w^as pro-
per and necessary at Jiome. He was a man
in office : and in command. He had a weighty
trust reposed ui him : and we are to abide
with God in our callmgs.

The messengers he employed were " two
of his household servants" — which shows him
to have been a man of some estate besides his
profession : and a " devout soldier of them that
waited on them continually." Observe here
— the officer himself was a devout man, and
he has not only devoted, but devout soldiers.
The master was godly, and the servants are
the same : for it is said, Cornelius feared God
with all his house ; like Joshua, who said,
" As for me, and my house, we will serve
the Lord." This correspondence between
the head and the members of the family, may
be accounted for two ways. First ; such a
man will choose, as far as he can, those that
are religious to attend him — saving, with
David, " Mme eyes shall be upon the faithful
ot the land, that they may dwell with me :
he that walketh in a perfect way, he shall
serve me. He tliat worketli deceit shall not

dwell within mine house ; he that telleth lies
shall not tarry in my sight." And, secondly,
he will be likely to render them such, if they
are not such when he engages them. For he
will be sure to use all the means in his power:
and his own temper and example will har-
monize with his efforts : and the grace of
God, which he will never fail to implore, will
honour hun. Thus, they who are blessed,
are also blessings, and for them the desert re-
joices as the rose. Some are favoured by
their opportunities and talents, to cultivate a
large expanse of barrenness : but let us see,
let us all see, whether we camiot convert a
small spot at least, from waste, to smiling
verdure : and cultivate, if not the neighbour-
ing moor, yet a cottage garden ; and let the
traveller say, " The blessing of the Lord be
upon thee." Many a domestic has been
thankful that he ever entered a pious family :
there he has been made wise unto salvation,
and has become a child of God, by faith in
Christ Jesus. What a disgrace is it, for a
Christian master and mistress to let a servant
leave their family unable to read the Bible,
or without a Bible to read !

" So, having declared these things to them,
he sent them to Joppa." Here we have not
a harsh injunction to a trembling slave ; not
a bare order, couched in a few unexplained
terms ; not the sealed instructions, the orders
of a tyrant, who is to be implicitly obeyed,,
and is afraid to trust. Here is intercourse ;
openness. Here is confidence in the master,
reposing on principle in the servants. How
happy, where the distinctions of life are pre-
served— and they are to be preserved — and
yet there is union and harmony ; and conde-
scension ; and kindness ; and unreserve, on
the one side, and respect and obedience, with-
out encroachment, on the other. How happy,
where authority is softened by gentleness, and
submission by love ; where indulgence breeds
nothmg like irreverence, and goodness is re-
warded by diligence and fidelity. And in
what connexions, in what families, is all this
most likely to be fonnd ? " Men do not
gather grapes from thorns, nor figs from this-
tles." Piety is the spring ; the guard ; the
refinement ; the glory of morality.

JANUARY 31.

" And he cried unto the Lord ; and the Lord
shorved him a tree, ivhich -when he had cast
into the -waters, the -waters ivere made siveetJ*
Exod. XV. 25.

It is useless to inquire what kind of tree
this was, and whether the effect was pro-
duced by a quality inherent in the wood, or
by a miraculous application. The latter is far
the most likely. But it has been disputed,
whether this transaction was designed to be
an evangelical type. Perhaps it is impossible

JANUARY 31.

to determine this — and it is unnecessary. I
We shall only derive from it an illustration
of a very interesting subject, in which we
are fally justified by the words of the Apostle
to the suffering Hebrews : " Consider him
that endured such contradiction of sinners
against himself, lest ye be wearied and faint
in your muids."

We, like these Jews, are travelling through
a wilderness. In our journey we meet with
bitter waters. These are the troubles of life,
personal and relative. These are very dis-
tasteful and offensive to flesh and blood. But
they may be rendered drinkable. In other
words, we may be able to endure the afflic-
tions of life — yea, we may even acquiesce in
them ; and not only so, but glory in tribula-
tion also.

— But how can this be done] Here is
the secret —

" The cross on which the Saviour died,
And coiiquer'd for his saints;
This is the tree, by faith applied,
Tliat sweetens all complaints.

Thousands have proved the bless'd elfect :

Nor lonfjer mourn their lot ;
While on his sorrows they reflect;

Tlieir own are all forgot.
" While they by faith behold the Cross,

Though many griefs they meet,
They draw a gain from every loss,

And find the bitter sweet."

Let US see how the Saviour's sufferings will
alleviate ours. It is some relief in distress
that others are exercised in the same way.
Individuality of woe looks ominous — it is ap-
palling to be singled out like a victim deer
from the whole herd, and suffer alone. Thus
the Apostle tells the Corinthians that no temp-
tation had taken them but such as is common
to man — and Peter also tells the sufferers he
addressed, that the same afflictions were ac-
complished in their brethren that were in the
world. So it is — whom the Lord loveth he
chasteneth. This has been the case with
even his most eminent servants. And even
his " dear Son," in whom his soul delighted —
He, even he, did not escape. And shall we
dread the fellowship of his sufferings 1

But if there is something to affect the mind,
even in the reality of his passion, there is
much more in the greatness of it. In general,
our groaning is heavier than our complaint;
and we are prone, from our selfishness and
ignorance, to imagine our trials pre-eminent.
He could say, behold, and see if ever there
were sorrows like unto my sorrow. In our
sorrow we have alleviations. Ours are not
perpetual ; but his continued through life.
Ours are not universal; but he suffered in
every part that was capable of suffering — he
was a man of sorrows.

Ours are not foreknown ; but his were all
laid out in prospect, and he suffered in appre-
hension, as well as reality. No tongue can
express, or understanding conceive, what he
bore when his soul was exceeding sorrowful,

even unto death; and his sweat was, as it
were, great drops of blood falling to the
ground !

" Now let our pains be all forgot,
Our hearts no more repine ;
Our sufferings are not worth a thought.
When, Lord, compared with thine."

We must also think of the dignity of this
sufferer. We commonly and properly feel
more for those who are reduced in life, than
for those who have never enjoyed a Ijetter
state, because the penury is embittered by
previous affluence. Job considers his former
greatness as an enhancement of his fall, and
contrasts with the honours shown him in his
prosperity, the insults now offered him by
those whose fathers he would have set
with the dogs of his flock. " They were
children of fools ; yea, children of base men :
they were viler than the earth. And now 1
am their song ; yea, I am their by- word.
They abhor me, they flee far from me, and
spare not to spit in my face." Jesus was the
Lord of all ; and all the angels of * God wor-
shipped him. Yet was he despised and re-
jected of men ; he was bufteted, scourged,
spit upon ; and not only the Scribes and El-
ders, but tlie soldiers, the common rabble, and
the very thieves, set him at nought, and vili-
fied him. But who and what are we ] Our
foundation is in the dust. Man is a worm,
and the son of man is a worm. It is conde-
scension in God to have any thing to do with
him, yea, even to chastise him. " What is
man, that thou shouldest magnify him 1 and
that thou shouldest set thine heart upon him 1
And that thou shouldest visit him every morn-
ing, and try him every moment ]"

But the great may render themselves wor-
thy of their humiliations ; and often have
been righteously punished. We suffer just-
ly, because we suffer the due reward of our
deeds. Good men themselves cannot com-
plain, or even wonder, at their afflictions,
when they consider their years of irreligion,
and their sins, since they have known God,
or rather have been known of him — for who
can understand his errors'? In the sudden
and awful death of his two sons, Aaron held
his peace — he had just before been aiding to
make the golden calf David had been re-
cently guilty of adultery and murder; when
therefore Absalom, his own son, as well as
subject, rose against him, what could he but
say, of his offended God, Here I am, let him
do to me what seemeth good unto him. 1
will bear the indignation of the Lord, be-
cause, says the Church, I have sinned against
him. But this man did nothing amiss. He
was harmless, holy, separate from sinners.
He could make the appeal to all his adversa-
ries. Which of you convinceth me of sinl
Yet he suffered — suffered, though innocent ;
and was led as a lamb to the slaughter.
His sufferings, therefore, were /or us, only

FEBRUARY 1, 2.

and entirely for us — and what can be more
relieving in our sorrows, than to consider
the benefits we derive from hisl Such is
the benefit of an atoning Sacrifice ; by which
we are dehvered from all condemnation, and
have peace with God, and access to him.
What are trials, when there is no wrath in
them \ when they are only the effects of a fa-
ther's care? Then the bitterness of death is
past. Such is the benefit of a sympathising
Friend ; who, from his own experience, can
be touched with the feeling of our infirmities
— for in that he himself hatli suffered, being
tempted, he is able also to succour tliem that
are tempted. Such is the benefit of an Ex-
ample ; which shows us how to act and how
to feel in the hour of trial — for he also sufi^er-
ed for us, leaving us an example, that we
should follow his steps. Such is the benefit
of Divme Influence ; for by dymg, he obtain-
ed for us the dispensation of the Spirit, which
is therefore called his Spirit, and without the
supply of which, we must fail and sink — but
his grace is sufficient for us.

How encouraging, too, is it to remember
the issue of his sufferings. For the joy that
was set before him, he endured the Cross,
despising the shame, and is set down at the
right hand of the Throne of God. Our sor-
rows will also have an end — and the same
end. It is a faithful saying : for if we be
dead with him, we shall also live with him.
If we suffer with him, we shall also be glori-
fied together.

FEBRUARY 1.
" Do ye no-w believe — John xvi. 31.

This was in reply to the profession of his
disciples. They had said unto him, "Now
speakest thou plainly. Now we are sure that
thou knowest all things : by this we believe
that thou camest forth from God,"

It is not easy to lay the emphasis with per-
fect certainty; and yet, according as it is
laid, the language will strike us with some
shades of difference.

We may consider the words as an inquiry.
" Do ye now believe ? I have a right to ask,
and I do ask." He is not inattentive to our
condition, and our experience ; our deficiences,
and our improvements. — And though he need-
eth not that any should testify of man, because
he knoweth what is ui man ; yet he will know
these thmgs from ourselves ; that we may be
urged to consider, and be affected with our
own communications.

We may regard them as a censure. " Do
ye now believe 1 You ought to have believ-
ed long ago; yet hitherto, it would seem,'
according to your own avowal, you have not
— that is, as you ought to have done, and as
you might have done. How strange and
blamable, that, with all your advantages, you
F 4*

have been, even down to this hour, filled with
hesitation and doubts." For he can reprove,
as well as encourage. Do ye not yet remem-
ber] Do ye not yet understand? After his
resurrection, he upbraided them with their
unbelief, and hardness of heart.

We may consider them as a check to pre-
sumption. " Do ye now believe?" You think
so; but have you not expressed yourselves
with too much confidence ? You now con-
sider yourselves confirmed believers : and you
suppose that you shall never err again ; fail
again. I Imow you better than you know
yourselves. Imagination is not reality : and
events will prove, that you have much less
faith than you now suppose — "Behold, the
hour Cometh, yea, is now come, that ye shall
be scattered, every man to his own, and shall
Ifave me alone."

There is a difference between hypocrisy
and instability. We may feel what we utter
at the time : but emotions are not principles ;
impulses are not dispositions. There may be
goodness : but it is like the morning cloud
and early dew, that soon passeth away. How
ofl;en do we become a wonder as well as a
grief to ourselves ! How little do we know
of our own hearts, till we are tried. The
little ants disappear ui the cloudy and rainy
day: and the observer might suppose they
were all dead. But let the sun shine forth ;
and they are again all alive, and in motion.
There is the same mud at the bottom of the
water when calm ; but the waves thereof cast
up the mire and dirt.

Let us not therefore make too much of
frames and feelmgs. Let us not imagine, be-
cause we are now walking in the light of
God's countenance, that we shall never again
mourn his absence. Behold, the hour cometh
when we may consider all our present joy as
only a delusion. Do we now believe? A
change in the weather, a depression of anunal
spirits, may renew all our doubts and fears;
and we may be all apprehension again.

Therefore let us rejoice with trembling.
Let us remember our own weakness ; and in-
stead of depending on the grace that is in us,
be strong in the grace that is in Christ Jesus.

" Beware of Peter's word ;
Nor confidently say,
I never will deny tliee, Lord :
But, grant I never raay.

" Man's wisdom is to seek
In God his strength alone ;
And e'en an angel would be weak
That trusted in his own."

FEBRUARY 2.

" Oh that I had ivings like a dove ! for theii
ivould I Jly axvay, and be at rest." — Psalm
Iv. 6.

Whose exclamation is this ? It is obvious-
ly the language of a man not at rest. And if

FEBRUARY 2.

we read the preceding and following verses,
we shall find that the complainant was, in-
deed, really in trouble. And so are many. It
seems inseparable from humanity. Man that
is born of woman is of few days and full of
trouble.

But who was this manl One of those deem-
ed the darlings of Providence : a man who
had experienced one of the most marvellous
revolutions recorded in history. For he was
originally nothing more than a shepherd;
but rose from obscurity, and became a hero, a
renowned conqueror, a powerful monarch.
God had given him the necks of liis enemies
and the hearts of his subjects; and we might
have supposed him sated with victory, and
glory, and dominion, and riches. But from
the midst of all this he sighs, " Oh that I had
wings like a dove ! for then would I fly away,
and be at rest." For, with all his aggran-
dizements, how much did he suffer from im-
placable malevolence ! How much also from
some of his own officers, and especially his
nephew Joab, the commander-in-chief! After
rearing his fine palace of cedar, he could not
for a length of time take possession of it : for
he was sick nigh unto death ; a.nd week after
week saw the graves ready for him. And
suppose they had then brought out his crown
and imposed it upon him — would this have
eased an aching head, or have relieved the
anguish of a disordered body 1 What is an
ornamented room in the rage of a fever ] His
own house also w^as not with God. What a dis-
tracted and wretched family I His daughter is
humbled. The incestuous brother is murdered.
The murderer becomes a traitor, and drives his
father, as well as king, into exile. In his flight,
he is told that Ahithophel, his bosom friend and
counsellor, is among the conspirators wath
Absalom. Who can tell w^hat other sorrows
corroded him ! The heart knoweth his ow^n
bitterness. There are griefs that we cannot
pour even into the bosom of intimacy. There
are thorns in the nest that pierce through the
down that lines it, but are known and felt
only by the occupier. Did David never re-
gret the loss of the privacy of Bethlehem 1

The spirit that is in us lusteth to envy.
We are prone to tliink that, though general-
ly men are born to trouble, there are some
exempted individuals ; and that though, com-
monly considered, this earth is a vale of tears,
there are some privileged spots. And it is
worthy our observation, that these exceptions
always belong to others, and always to those
who are above us. Is the 'servant happy "?
He will when he is master. Is the master
happy] He will when he is rich. Is the
rich man happy ? He will when he is enno-
bled, and has distinction as well as gold. Is
the nobleman happy ? He will when he his
king. Is the king — the king happy { " Oh,"
says he, "oh that I had wings like a dove!
^or then would I fly away, and be at rest."

Let us remember this, and not be afraid

when one is made rich, and the glory of his
house is increased. Let us check the risings
of ambition, and not seek great things to our-
selves. Let us learn in whatsoever state we
are, to be content ; and follow the moderation
of the Patriarch, who asked only for bread to
eat, and raiment to put on, and a safe return
to his father's house in peace.

Felicity depends not upon external condi-
tion, but the state of the mind. Paul was
happy in prison; Nero w^as miserable in a
palace. Haman, after telling his wife and
his friends all his promotion and glory, adds.
Yet all this availeth me nothing so long as I
see Mordecai the Jew sitting at the king's
gate. On that night could not the king sleep.

"Tired Nature's sweet restorer, balmy sleep —
He, like the world, his ready visit pays,
Where fortune smiles"—

But is this true 1 Sleep, sound, wholesome,
refreshing sleep, has least to do where for-
tune smiles. His ready visits are paid to the
early rising, the temperate, the diligent : the
sleep of a labouring man is sweet. "The
wretched," indeed, " he forsakes." But where
does he find them ? Here is one of them —
the ruler of one hundred and twenty-seven
provinces — on that night could not the king
sleep. Ahab, the monarch of Israel, is me-
lancholy and sick, and cannot eat, because he
cannot obtain Naljoth's little parcel of ground
for a garden of herbs ; and neither his happi-
ness or health could go on till his worthy
helpmate taught hun to gratify his wish by
the destruction of the noblemmded peasant.
How^ wise was the answer of the Shunamite,
when Elisha offered to speak for her to the
king — " I dwell among my own people." If
we are not content with such things as we
have, we shall never be satisfied with such
things as we desire. If there is a difference
in outward conditions, it lies against those
who fill the higher ones. Their want of oc-
cupation— the listlessness, far worse than any
labour, they feel — the little relish they have
of natural refreshment — their sufferings fi-om
weak nerves and timid spirits — their squeam-
ish anxieties about their health — the sofl:en-
ing of their disposition by indulgence and
ease, so that they are unable to endure — their
sensibility under trifling vexations, which
others despise — their leisure to brood over a
progeny of dangers — the envies to whicli they
are liable — their cares, fears, responsibilities
and dependence — the unreasonable things
expected from them, and their inability to
give satisfaction to expectants — Where shall
I end 1 These, and a thousand other things,
should be enough to show the poor and the
busy that those who are placed above them
are taxed in the same proportion.

Neither, however, is the opposite state the
most desirable. As far as happiness depends
on any outward condition, there lies — be-

FEBRUARY 3, 4.

tween the extremes of prosperity and adver-
sity, penury and affluence — the most eligible
choice. If lite be a pilgrimage, man the tra-
veller, is best prepared for advancing, not
when the shoe pinches, or when it is large
and loose ; but when it fits — not when he is
destitute of a staff to lean upon, or when he
has a large bundle of such articles to carry ;
but when he has one, which affords him as-
sistance without incumbrance. Pray we
therefore, " Remove far from me vanity and
lies : give me neither poverty nor riches ;
feed me with food convenient for me : lest I
be full, and deny thee, and say. Who is the
Lord ? or lest I be poor, and steal, and take
the name of my God in vain."

FEBRUARY 3.

" Thou shalt rememoer that thou ivast a bond-
man in Egypt, and tlie Lord thy God re-
deemed thee thence."" — Deut. xxiv. 18.

The bondage of Egypt, under Pharaoh's
tyranny and task-masters, was nothing to the
bondage of corruption, in which sinners are
naturally held, and the power of darkness,
from which we are translated into the king-
dom of God's dear Son. And the freedom the
Jews obtained, when they were delivered by
a strong hand and a stretched-out arm, was
not to be compared with the glorious liberty
of the sons of God. If the Son makes us free,
we are free indeed.

And this redemption is what we are called
to remember. The admonition may seem
needless. For can such a deliverance be ever
forgotten ] We should once have deemed it
impossible ; but we are prone to forget his
works, and the wonders which he has shown
us. The event indeed can never be forgotten
completely. But we need to have our minds
stirred up by way of remembrance. And for
four purposes — We should remember that we
were bondmen in the land of Egypt — but the
Lord our God redeemed us thence.

First, for the purpose of humility. We
are prone to think more highly of ourselves
than we ought to think : but with the lowly
is wisdom. God resisteth the proud, but
giveth grace unto the humble. And surely we
have enough to hide pride from us, if we re-
flect properly. If we are now wise, we were
once foolish; if we are now justified, we
were once condemned ; if we are now the
sons of God, we were once the servants of
sin. Let us look to the rock whence we were
hewn, and to the hole of the pit whence we
were digged.

Secondly, we should remember it for the
purpose of gratitude. We are affected with
the kindnesses shown us by our fellow-crea-
tures : yet they were under obligation to re-
lieve us. We had not forfeited our lives to
them. They did not deliver us from the
lowest hell. They did not become poor to

enrich us, and die that we may live. And
shall we overlook our infinite Benefactor 7
We have no claims upon Him, for the least
of all his mercies ; and therefore should be
thankful for all his benefits — But herein is
love. Thanks be unto God for his unspeak-
able gift. Blessed be the Lord God of Israel ,
for he hath visited and redeemed his people.

Thirdly, yve should remember it for the
purpose of confidence. David argued from
the past to the future; and said, Because
thou hast been my help, therefore, under the
shadow of thy wings will I rejoice. But here
we have a peculiar reason for encourage-
ment. For what were we when He first took
knowledge of us? Was he not found of them
that sought him not ? The want of worthi-
ness was not a bar to his goodness then — And
will it be so now ? Is there witli him any va-
riableness or shadow of turning ] Is there not
the same power in his arm, and the same love
in his heart? Did he pardon me when a
rebel, and will he cast me off now he has
made me a friend ? " If, when we were ene-
mies, we were reconciled to God by the
death of his Son, much more, being recon-
ciled, we shall be saved by his life." " He
that spared not his own Son, but delivered
him up for us all, how shall he not with him
also freely give us all things V

Fourthly, we should remember it for the
purpose of pity and zeal. How many are
there all around you, in the gall of bitterness
and the bond of iniquity, ready to perish!
You know the state they are in ; and you
know the blessedness of a deliverance from
it. You are witnesses for God, and can tell of
what he is able and willing to do. You can
speak from experience. Invite, therefore, the
prisoners of hope to turn to him. Say to the
destitute. That which we have seen and
heard, declare we unto you, that ye may also
have fellowship with us. O taste and see that
the Lord is good : blessed is the man that
trusteth in hun.

FEBRUARY 4.

" And Jacob said, O God of my father Abra-
ham, and God of my father Isaac, the Lord
which saidst unto me, Retxirn unto thy coun-
try, and to thy kindred, and I xvill deal -well
xL'ith thee : I am not tvorthy of the least of
all the mercies, and of all the truth, ivhich
thou hast shoived unto thy servant ; for with
my staff I passed over this Jordan ; and
now I am become two bands. Deliver me, I
pray thee, from the hand of my brother, from
the hand of Esau : for I fear him, lest he
will come and smite me, and the mother with
the children. And thou saidst, I will surely
do thee good, and make thy seed as the sand
•of the sea, which cannot be numbered for
multitude.'' — Gen. xxxii. 9 — 12.

We cannot too much admire the conduct

FEBRUARY 4.

of Jacob, on this trying occasion ; when he
had to meet his enraged brother Esau. The
religion that, aiming at something uncommon
and preternatural, disregards the plain dic-
tates of reason and revelation, is always to be
suspected. On the other hand, caution and
exertion, unaccompanied with a devout de-
pendence upon God, is the wisdom of the
world, which is foolishness with Him : and
he will take the wise in their own craftiness.
Therefore, prudence and piety should always
be connected together. Accordingly, Jacob
sends forward a deputation, with a soft an-
swer that turneth away wrath ; and arranges
his company and cattle in the wisest order —
But what does he then? When we have
done all that we can do — to what does the
whole amount ] " Except the Lord build the
house, they labour in vain that build it : ex-
cept the Lord keep the city, the watchman
waketh but in vain :" and unless he gives his
beloved sleep, " in vain we rise early and sit
up late, and eat the bread of sorrows," When
we have planned, and are setting all our
measures in motion, then is the time to take
hold of God, and say, " O Lord, I beseech
thee, send now prosperity." Jacob, therefore,
now prays ; and as this prayer was heard, and
He who teaches us how to pray is our best
friend, let us glance at the particulars which
God has here noticed.

Observe the relation under which he ad-
dresses the Supreme Being. " O God of my
father Abraham, and God of my father Isaac."
As much as to say, my family God ; and my
God in covenant. This was laying hold of
his faithfulness, as well as goodness, and ask-
ing in faith. We have another title under
which to bespeak attention — The God and
father of our Lord Jesus Christ. This in-
spires more abundant hope ; and involves
more exceeding great and precious promises.
It reminds of a covenant made with him, and
so with us, everlasting, ordered in all things,
and sure.

He appeals to the will of God in his present
difficulty. "Thou saidst unto me. Return
unto thy country, and to thy kindred, and I
will deal well with thee" — I am now in a
strait, but I have been brought into it by fol-
lowing thee. This was wise. They that
suffer according to the will of God, may com-
mit the keeping of their souls to him in well-
doing. It affords great relief to the mind,
and much aids our confidence, when we are
conscious that the embarrassments we feel
have not been brought upon ourselves, but
have befallen us in the path of duty. And
how does it add to the pressure of the burden,
and the bitterness of the cup, when God asks,
" What dost thou here, Elijah V and consci-
ence cries, " Hast thou not procured this unto
thyself]" Let no man, therefore, suffer as a
murderer, as a thief, or as a busy-body in other
men's matters. We complain of the world :

and there are many unavoidable ills in life ;
but there is a large multitude of evils entirely
of our own producing, and God is no other-
wise accessary to them, than as he has, in the
nature of things and the course of providence,
established a connexion between folly and
misery.

He shows his humility. " I am not worthy
of the least of all the mercies, and of all the
truth, which thou hast showed unto thy ser-
vant." This temper is not natural to us ; but
grace brings us down, and keeps us from
thinking more highly of ourselves than we
ought to think. We cannot have too much
of this self-abasing disposition : it will restrain
us from exercising ourselves in great matters,
and in things too high for us ; it will keep us
from murmuring under our trials ; it will teach
us, in whatever state we are, therewith to be
content ; and it will dispose us in every thing
to give thanks. Only in proportion as we
are humble, can we be thankful.

Jacob, therefore, acknowledges the kind-
ness of God towards him. More than twenty
years before, he had cros'sed the same river
where he now was. At that time he had no
inheritance ; no, not so inuch as to set his
foot on. He was going forth, a poor pilgrim
in search of subsistence ; and all that he sti-
pulated for was bread to eat, and raiment to
put on ; and a return to his father's house in
peace. From this condition he had been rais-
ed to afliuence ; and his family and his flock
had equally multiplied. Therefore, says he,
" For with my staff" I passed over this Jordan ;
and now I am become two bands" — alluding
to the division which he had just made of his
household and his substance. We should do
well often to review life ; and to mark the
changes which have taken place in our sta-
tions and circumstances. Have not many
attained conditions, which would once have
appeared the most improbable 1 Yet the Lord
has made windows in heaven — and such
things have been. Yet he has brought the
blind by a way that they knew not; and made
darlmess light before them. Those bom in
the lap of ease, and whose course has been
always even, cannot enter into the feelings
of those who have found themselves advanced,
without any designs formed by their friends,
or expectations indulged by themselves. But
how sad will it be, if they want the disposi-
tion of Jacob ; and, forgetting that the blessing
of the Lord maketh rich, sacrifice to their
own net.

Observe his petition. " Deliver me, I pray
thee, from the hand of my brother, fi:om the
hand of Esau: for I fear him, lest he will
come and smite me, and the mother with the
children." Here nature speaks ; and we are
allowed to feel, and even to desire the cup
may pass from us, with submission to the will
of God. How much was there here to awaken
anxiety and dread ! not only his own death,

FEBRUARY 5.

but the destruction of each of his wives — and
each a mother too — and of his children also
— and of the mother with the children ; or,
as it is in the margin, the mother upon the
children — So it would have been. On the
approach of the executioner, she would have
throwTi herself upon them, to cover and de-
fend them ; and in vain would he have en-
deavoured to pull her away — she would have
been slaughtered upon their bodies.

Finally, his argument. " And thou saidst,
I will surely do thee good, and make thy, seed
as the sand of the sea, which cannot be num-
bered for multitude." He had mentioned
this before — Thou saidst, I will deal well
with thee : and now he repeats it. It was a
sweet morsel, and he rolls it under his tongue.
It was a breast of consolation, and he sucks
till he is satisfied. It slagws us that promises
do not supersede prayer. If God has engaged
to do a thing, it will indeed be accomplished,
but in his own way ; and he has ordained the
means, as well as the end. The promises
furnish us both with matter and encourage-
ment when we pray : and we cannot do bet-
ter than to repeat them, and to plead them
with God. This, says an old writer, is suing
God upon his own bond. " Remember thy
word unto servant, on which thou hast caused
me to hope."

FEBRUARY 5.

" That, tohether -we ivake or sleep, tue should
live tog^ether with him'^ — 1 Thess. v. 10.

How well does the Apostle call the Re-
deemer " our life." There are three modes
of expression by which our relation to him
under this character is held forth : and they
all furnish matter for the most important
meditation. We are said to live hy Him —
" He that loveth me, even he, shall live hy
me." We are said to live to Him—-' They
that live, shall not live unto themselves, but
unto Him that died for them, and rose again."
And we are said to live with Him—" That,
whether we wake or sleep, we should live
together with him."

To judge of this state, we must consider
where he lives ; and how he lives : and what
he is ; and how far he is able, by his presence,
to bless us, and make us happy. For though
our happiness, with such a nature as ours,
must be social, it is not a privilege to live with
every one. With some it would be a misery
to dwell even here : and to have our "portion
with the hypocrites and unbelievers," and to
be with "the devil and his angels," will be a
dreadful part of future torment. But oh ! to
unite with those who will be all loveliness !
To embrace, without any fear of separation,
those who were endeared to us on earth ! To
sit down with Abraham, Isaac, and Jacob, in
the kingdom of God ! To join the innumera-

ble company of angels! But, above all, ta
live with Jesus ! To be with liim where he
is, to behold his glory ! To walk with him
in white ! To reign with hun ! For ever
and ever ! — This is far better.

The season for enjoying it is — "whether
We wake," i. e. live ; or " whether we sleep,"
L e. die. It takes in, therefore, time and
eternity ; our living with him on earth and in
heaven ; in the communion of grace, and in
the fellowship of glory. These are insepara-
bly connected, and are essentially one and
the same condition with regard to him ; but
they differ in degree, as the bud and the
flower, the dawn and the day, the child and
the man differ. His people live with him now,
but not as they will live with him hereafter.
Now he is invisible — then they will see him
as he is. Now their intercourse with him is
mediate, and off-en interrupted — then it will
be immediate, and free from any annoyance.
Now they are with him in the wilderness —
then they will be with him in the land flow-
ing with milk and honey. Now they groan,
being burdened with infirmities, and cares
and troubles — then they will be presented
faultless before the presence of his glory, with
exceeding joy. Yet, u'hether they wake or
sleep, they live together with him.

And does not this more than indicate his
divinity? How else can they live with him
710W ? He is no more here, as to his bodily
presence — for the heavens have received him.
Yet, where two or three are gathered to-
gether in his name, he is in the midst of
them. Yet he said, Lo ! I am with you al-
ways even unto the end of the world. Yet,
says the Apostle, We live with him even
while vre wake ! At the same time, others
live with him when they slee'p — I'he dead
are with him above, while the livmg are with
him below ! How 1 unless he pervades all
periods ] Unless he occupies all places ?
How? unless he can say, "Do not I fill
heaven and earth ?" It is obvious the Apos-
tle viewed him as omnipresent; and could
say " Whom have I in heaven but Thee ? and
there is none upon earth I desire besides
Thee."

Here is your happiness. Christians. It is
your union with Christ. This prepares you
for all seasons, and all conditions. Do you
think of life ? This is sometimes discourag-
ing ; especially when you- contemplate the
prospect in a moment of gloom. But why
should you be dismayed ? If you wake, you
will live together with him. If your conti-
nuance here be prolonged, you will not be
alone. He will always be within your call.
He will render every duty practicable, every
trial supportable, every event profitable. And
therefore, whatever be your circumstances,
you may boldly say, "Nevertheless I am
continually with thee ; thou hast holden me
by my right hand. Thou shalt guide me

FEBRUARY 6,7.

with thy counsel, and afterward receive me
to glory."— Do you think of death ? This is
often distressing, and there is much in it to
dismay — if viewed separate from him. But
if you slee/p^ you will live together with him.
Death, that severs every other bond, cannot
touch the ligatures that unite you to him —
As you leave others, you approach nearer to
him — you get more perfectly into his pre-
sence— you are for ever with the Lord.

Voltaire more than once says, in his letters
to Madame Duffand, " I hate life, and yet I
am afraid to die." A Christian fears neither
of these. He is willing to abide: and he is
ready to go. Life is his. Death is his.
Whether we wake or sleep, we shall live
together with him.

FEBRUARY 6.

" And, behold, two of them ivent that same day
to a village called Emmaus, -which ivas from
Jerusalem about threescore furlongs. And
they talked together of all these things -which
had happened. And it came to pass, that,
lohile they communed together and reasoned,
Jesus himself dre-w near, and -went -with
them."— Lnke xxiv. 13—15.

The name of the one, was Cleopas ; of the
other, we are ignorant. We are also unac-
quainted with the design of this journey —
But it betrayed the imperfection of these dis-
ciples. For it is not asonishing, that they
could leave Jerusalem before they had ascer-
tained an event so interesting as his resur-
rection ; especially as he had more than once
assured them, that he should rise again the
third day ; and certain women, early at the
sepulchre, had reported that the body was
missing, and that they were informed by a
vision of angels, that he was alive : and also
some from among themselves had gone to the
grave, and found it even as they had said ! —
Yet they walk off" into the country in the
midst of all this perplexity ! Such is our im-
patience ! Such is our fear ! Such is our
despondency ! — But he that believeth maketh
not haste.

Yet a drop is water, and a spark is fire :
and a little grace is grace, and perfectly dis-
tinguishable from mere nature. And we
have here not only infirmity, but excellency.
Their minds cleave unto him still. They
can talk about nothing else.

And he joins them in the way. Let me not
pass over this without remark.

It shows the Saviour's kindness and ten-
derness. He does not despise the day of small
tilings, nor cast off* those who have a little
strength. I know not what kind of person he
had. But if he had not bodily beauty ; in his
mind, he was fairer than the children of men.
1 am sure of his temper — I can look into his

heart — I see that it is made of love, — "A
bruised reed will he not break; and the
smoking flax will he not quench; but will
bring forth judgment into victory."

It shows me the truth of the promise.
" W^ere" — let it be where it will ; in the
temple, the private dwelling, the field, the
road : " where two or three" — if there are no
more ; for as he is not confined to place, so
neither to number — " are gathered together
in my Name, there am I in the midst of
them."

I also learn, that the way to have him for
our companion, is to make him our theme.
No theme ought to be so dear — no theme can
be so excellent — so profitable.

Let worldly minds pursue the things of the
world. But let Christians abundantly utter
the memory of his great goodness ; and men-
tion the lovingkinihess of the Lord. And
then he will always be found of them.

" We ll talk of all he did and said,
And snffer d for us here below ;
The path he mark'd for us to tread,
And what he is doing for us now.

" Thus, as the moments pass away.
We'll love, and wonder, and adore ;
And hasten on the glorious day
When we shall meet to part no more."

FEBRUARY 7.

" Take tip thy bed, and -walk." — John v. 8.

We are too prone to overlook the circum-
stantial and incidental instruction of the sa-
cred writers — forgetful that every word of
God is pure ; and that whatsoever things
were written aforetime, were written for our
learning. Let us not lose any of this hid trea-
sure, for want of observing, and applying what
we read.

Our Saviour met with this man at the pool
of Bethesda; but no sooner had he pro-
nounced the word of healing, than he orders
him to take up his bed, and walk. He has al-
ways reasons for his conduct, though they are
not always perceptible. But we can see four
reasons for this command.

First, it was to evince the perfection of the
cure. His walking, indeed, would prove this ;
but his taking up his bed, and being able to
carry that in which he had been carried,
would display it still more, as it showed his
strength, as well as health. We often refer
to miracles ; and they are the witness of the
Spirit. But the question is, were they true ?
Never could any thing have been more re-
mote from imposition, than the miracles re-
corded in the Gospel. Examine them. They
were many — they were public — they were
performed before witnesses interested in their
detection, had they been false. The circum-
stances, too, were always corroborative. Does
he raise the dead 1 The young man was car-
ried to his burial, attended with much peo-

FEBRUARY 8.

pie. Lazarus was in his grave, and had been
dead four days. Does he recover the infirm
and the diseased ] The man whose eyes he
opened, was born blind. And this paralytic
had been afflicted thirty-eight years ; and in
a moment he was made whole ; and was seen
by all going home with his bed upon his
shoulders.

Secondly, it was to teach him to be careful,
and to waste nothing. The bed probably was
not very valuable, but he was not to throw it
away. In correspondence with this, after the
miracle of the loaves and fishes, even then,
when he had shown with what ease he could
multiply resources, and support his creatures,
he said, " Gather up the fragments that re-
main, that nothing be lost." Christians should
avoid closeness and meanness, lest their good
be evil spoken of But there is another ex-
treme they should be anxious to avoid : it is
profusion, negligence, carelessness. They
ought not to love money; but they should
know the use and worth of it ; and remember
that they are responsible for all they have.
How needy are many : and how ready would
they be to call down the blessing of Heaven
upon you for a few mites ; for the remnants
of your wardrobe ; for the refuse of your gar-
den ; for the crumbs that fall from your ta-
ble ! Be examples of economy yourselves.
Teach your children to be prodigal of no-
thing. You would dismiss a servant that pur-
loined ; keep no one that wastes. How unfru-
gal often are the poor ! How few of them
seem to know how to make the most of any
of their pittances ! het them be instructed
personally and by tracts.

Thu-dly, as a memento of his deliverance
and duty. When at home, and looking on this
bed, he would say — Ah ! there I lay, a poor
enfeebled creature ; and said, " My strength
and my hope is perished from the Lord : re-
membering mine affliction and my misery, the
wormwood and the gall. My soul hath them
still in remembrance, and is humbled in me.
This I recall to my mind, therefore have I
hope." It is a sad charge agamst Israel, that
they soon forgot his works, and the wonders
he had shown them. We are prone to the
same evil ; and need every assistance to aid
recollection. Joseph and Moses made the very
names of their children remembrancers.
Samuel set up a stone, and called it Ebenezer.
Some have set apart particular days. Some
have kept diaries —

"Why should the wonders he has wrought
Be lost in silence, and forgot ?"

Fourthly, to try his obedience. Carrying
his bed was a servile work ; and it was now
the Sabbath, on which day no burden was to
be borne. He seemed tlierefore to oppose the
law of Moses; and accordingly the Pharisees
were offended, and murmured. But works of
necessity and mercy were always proper; and

the Sabbath was made for man ; and the Son
of man was Lord even of the Sabbath-day.

And it is pleasing to find that the man's
mind was informed, while his body was
cured ; and to hear him reasoning with the
objectors as he does. " He answered them. He
that made me whole, the same said unto me,
Take up thy bed, and walk." How fine, how
instructive is this ! — We are not to judge the
Lord's commands, but to follow them. — His
orders may be trying, and in obeying them we
may give offence: but we need not regard
the revilings of men, while we can plead his
authority. — It is our deliverer, our benefactor,
who enjoins: and what has He said unto us!
He that died for us, and saved us from the
wrath to come — what will He have me to do ?
He that made me whole, the same says unto
me, "If ye love me, keep my command-
ments."

FEBRUARY 8.

" ^nd he -was there in the prison^
Gen. xxxix. 20.

Yet he was not there criminally ; but
under an imputation, as false as it was infa-
mous. How little can we judge of character
from outward condition ! At one time, the best
people in the country were to be found at the
stake, or in prison. But it is the cause, and
not the cross, that makes the martyr. Let us
see, that, like Daniel, we are accused only in
the law of our God : and resemble Paul, who
suffered as an evil doer, even unto bonds, but
was far from being one. Let us beware of
drawing upon ourselves deserved reproach or
persecution, by imprudent or immoral con-
duct : " What glory is it, if when ye are buf-
feted for your faults, ye take it patiently V

"And he was there in the prison" — But he
was not alone there. The Lord was with
Joseph — He hath said, " I will never leave
thee nor forsake thee." No situation can
exclude God from access to his people; or
keep them from intercourse with God. Je-
remiah found Him m the deep dungeon;
John in the isle of Patmos; and Paul on the
sea. His people sometimes wonder at this ;
the experience is beyond their expectation ;
and they say, with Jacob, " Surely the Lord
is in this place ; and I knew it not," Yet
they might know it — especially if it be a
scene of distress ; for has he not said, " I will
be with thee in trouble ]"

" And he was there in the prison" — But
he was not miserable there. All was peace
within. His rejoicing was this, the testimony
of his conscience. How much happier was
he in this respect, than his vile mistress, who
had knowingly belied him ; and his brethren,
who had cruelly sold him — how galled often
would they be by reflection and self-reproach !
How much happier was he, the suffering

FEBRUARY 9.

slave, than Potiphar, his prosperous master —
yea, than Pharaoh upon the throne ! Strange
as it may seem, this prisoner, in this wretch-
ed confinement, was by far the happiest man
in Egypt. But he had the presence of God.
This presence makes the fulness of joy
above ; and this presence here, turns a prison
into a palace — into a temple. The world
marvels to see how Christians are sustained
and consoled in their afflictions; but the rea-
son is, they cannot see all : they can see their
burdens, but not the everlasting arms under-
neath them : they can see their sorrows, but
not the comforts of the Holy Ghost slied
abroad in their hearts — But they themselves
know, that as the sulferings of Christ abound
in them, the consolation also aboundeth by
Christ.

" And he was there in prison" — But he
was not there iii vain. He was a witness
for the God of Israel : and the very manner
of his suffering ; his temper ; his carriage, if
he had said nothing, would have impressed
all that beheld him. But he would also speak
a word in season ; and his addresses, enforced
by his example, would carry weight with
them. He taught the master of the prison ;
and his fellow-sufferers; and explained the
dreams of the chief baker and butler; and
thus raised wonder, and gained confidence,
which he failed not to turn to advantage. —
There, also, he was himself at school ; and
gained much useful Imowledge, while "the
word of the Lord tried him." His tribulation
wrought patience, and patience experience,
and experience hope. In the prison he was
prepared for the palace. By his adversity,
he was made meet for prosperity. He could
well say, " It is good for me that I have been
afflicted."

" And he was there m the prison ' — But he
was not there always. Nothing could detain
him when the word of the Lord came, and
commanded his deliverance. Till then, he
relied on God's promise ; but his confidence
was sorely exercised : the event was not only
delayed, but seemed to grow less probable,
and the gloom thickened. But he found, that
it is good for a man not only to hope, but
quietly wait for the salvation of the Lord.
At length, and not a moment beyond his own
appointed time, and not a moment beyond
the best time, the Lord appeared ; and from
prison he steps into the second chariot in
Egypt.

Christians, the God you serve is continual-
ly able to deliver you. If you have his word,
lay hold of it; and let it keep your mind in
perfect peace, being stayed on him. You
have nothing to do with difficulties. Indeed
there are none whore the truth of God is con-
cerned. You believe in God the Father Al-
mighty, Maker of heaven and earth — He
tumeth the shadow of death into the morn-
ing'. At evenmg time it shall be light.

FEBRUARY 9.

Jlly sold shall make her boast in the Lord :
the humble shall hear thereof, and be glad.^^
Psalm xxxiv. 2.

We are prone to boast; and there is
scarcely any thing that (loes not often call
forth the tendency. Some boast of their
beauty — Some, of the multitude of their
riches — Some, of their pedigree and rank —
Some, of their genius, and learning, and
knowledge. Some boast of their wickedness ;
which is glorying in their shame. Some
boast of their goodness, when, too, they have
none ; for there is a generation who are pure
m their own eyes, and are not washed from
their filthiness. But they who have "the
root of the matter" in them — Have they any
right to boast ? Is their religion derived from
themselves 1 Is it self-su stained 1 Is it per-
fect ] Where is boasting, then ] It is ex-
cluded. By what law? The law of faith—
for " it is of faith, that it might be of grace."
And this is its language : " God hath chosen
the foolish things of the world to confound
the wise; and God hath chosen the weak
things of the world to confound the things
wliich are mighty; and base things of the
wwld, and things w^hich are despised, hath
God chosen, yea, and things which are not,
to bring to nought things that are : that no
flesh should' glory in his presence. But of
Him are ye in Christ Jesus, who of God is
made unto us wisdom, and righteousness, and
sanctification, and redemption : that, accord-
ing as it is written, He that glorieth, let him
glory in the Lord."

But here we see, that we may glory in
Him, though we are forbidden to glory in crea-
tures, or in ourselves. Accordingly, David
says, " My soul shall make her boast in
the Lord." And so ought we to resolve.
And there are moments and frames, when,
survey mg Him in his works, and perfections,
and promises, the believer can exult with joy
unspeakable and full of glory —

" All my capacious powers can boast,
In thee most richly meet ;
Nor to my eyes is light so dear,
Nor friendship half so sweet."

" What a Friend have I ! a tried, kind, al-
mighty, everlasting Friend: a Friend who
loveth at all times, and has sworn that he
will never leave me nor forsake me — ' This
is my Beloved, and this is my Friend, O
daughters of Jerusalem.' What a Shepherd
have I ! The Lord is my shepherd ; I shall
not want. He maketh me to lie down in
green pastures. He leadeth me beside the
still waters. He restoreth my soul: he
leadeth me in the paths of righteousness, for
his Name's sake. Yea, though I walk 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." What a God is

FEBRUARY 10.

mine ! The God of truth ; the God of all
grace ; a God in covenant ; a God in Christ
— This is my God for ever and ever : he will
be my guide even unto death. What a por-
tion is mine ! " The Lord is the portion of
mine inheritance and of my cup : thou main-
tainest my lot. The lines are fallen unto
me in pleasant places ; yea, I liave a goodly
heritage."

But not only is included here, the elevation
of joyous feeling, arising from the view and
possession of magnificent good ; but also the
breaking forth of gratitude and praise. The
selfish and the proud dislike the thought of de-
pendence, and wish every acquisition to be
considered as of their own procuring : —
" therefore they sacrifice unto their net, and
burn incense unto their drag." But pious
minds ever delight to own, that they have
nothing but what they have received. It is
very painful to be under obligations to an ene-
my ; but how pleasant is it to be indebted to
one we admire and love I They who, there-
fore, supremely love their God and Saviour,
make their boast in the Lord. They will
hereafter cast their crowns before the Throne ;
and their language now is, " By the grace of
God, I am what I am." " In the Lord have
I righteousness and strength." " I will great-
ly rejoice in the Lord, my soul shall be joyful
in my God; for he hath clothed me with' the
garments of salvation, he hath covered me
with the robe of righteousness, as a bride-
groom decketh himself with ornaments, and
as a bride adometh herself with her jewels."

David supposes that his doing this would
be known — " The humble shall hear there-
of." They would possibly hear it from others :
for the godly have their observers, and are
" men wondered at." They were likely to
hear it from himself Tlierefore, says he,
" O magnify the Lord with me, and let us
exalt his Name together. I sought the Lord,
and he heard me, and delivered me fi'om all
my fears." "Come and hear, all ye that
fear God, and I will declare what he hath
done for my soul. I cried unto him with my
mouth, and he was extolled with my tongue."
Spiritual sadness seeks seclusion and conceal-
ment. Then, as the stricken deer leaves the
herd, the man sitteth alone and keeps silence,
because he has borne. it upon him. Peter
went out and wept bitterly. But spiritual
freedom and joy soon discover themselves.
Like the return of health, and of day, it says
to the prisoners, Go forth ; to them that are
in darkness, Show yourselves. When Han-
nah was in bitterness of soul, and prayed
unto the Lord, and wept sore, it is said, she
prayed in her heart : only her lips moved,
but her voice was not heard. But when she
had succeeded, she broke forth into a song,
and said, " My heart rejoiceth in the Lord,
mme horn is exalted in the Lord ; my mouth

is enlarged over mine enemies ; because I re-
joice in thy salvation."

David also inferred the effect this know-
ledge would produce in them — " The hum-
ble shall hear thereof, and be glacL'^ He
could reckon upon this, from his own dis-
position ; and from the connexion there is be-
tween all the subjects of divine grace. They
are all one in Christ Jesus. They belong to
the same family : they are parts of the same
body ; and if one member suffers, all the
members suffer with it ; and if one member
be honoured, all the members rejoice. They
who have prayed for me, will not refuse to
praise — " Bring my soul out of prison, that I
may praise thy Name : the righteous shall
compass me about ; for thou shalt deal bounti-
fully with me." What sight can be so grati-
fying to a good man, as to see a convert leav-
ing tlie world, and entering the Church : a
backslider returning into the path of peace :
a believer walking worthy of the vocation
wherewith he is called : a dying saint joyful
in glory, and shouting aloud upon his bed ? —
They that fear Thee, will be glad when tliey
see me, because I have hoped in thy truth.

— The Lord's followers are supposed to be
mopish and melancholy : but they have a
thousand sources of joy which others know
not of How great is the pleasure they de-
rive eveii from others ! Indeed they can
often rejoice on the behalf of their brethren,
when they fear things are not going on
well with themselves. But what a proof
is this feeling, that their heart is right with
God!

— Envy is the rottenness of the bones, and
the temper of the Devil. To rejoice in
another's good, is Christian — angelical — di-
vine. God is love. And he that dwelleth
in love, dwelleth in God, and God in him.

FEBRUARY 10.
"Be sober r— I Thess. v. 8.
This stands opposed to bodily excess, and
especially to drunkenness. It is painful to
think that it should be ever necessary even
to mention such a subject among those v^^ho
ever profess to be Christians. The Spartans
presented to their children intoxicated slaves,
that, seeing their beastly demeanour, they
might detest the vice. Some Pagan legisla-
tors inflicted a double punishment upon
crimes committed in a state of drunkenness.
Christian lawgivers and judges are not equal-
ly wise and just ; for how scandalous is it to
hear men in a court of justice, allege their
intoxication to extenuate, if not to justify,
their conduct. Drunkenness takes away the
man, and leaves the brute. It detlirones
reason from its seat. It covers the wretch
with rags. It reduces his wife and children

FEBRUARY 11.

to want and beg^gary. It impairs appetite :
produces trembling of the limbs ; and such
sinking of spirits, as compels to the repetition
of the offence : so that, physically as well as
morally, it is almost impossible to cure it.

Let me therefore guard against it ; and not
only in the grossness, but the guilt. Some
professors of religion seem to think they are
not chargeable with the sin, if they can keep
their eyes open, and walk from the dining-
room to the tea-table, not considering that
every indulgence beyond natural relief and
refreshment is vicious ; and that the Scripture
peculiarly condemns those, who, by gradual
training, have made themselves strong to
drink wine, and to mingle strong drink. Let
me, therefore, beware of the encroaching de-
gree. Let me put a knife to my throat if
given to appetite. And instead of being
filled with wine, wherein is excess, let me be
filled with the Spirit.

But the pure and holy religion of Jesus,
when it says, " Be sober," forbids much more
than this vile and offensive practice. It en-
joins temperance in all our appetites, desires,
and affections. It extends even to business.
As a man may be entangled, so he may be
intoxicated with the affairs of this life : and
how oflen do the cares of the world, and the
deceitfulness of riches, choke the word, and
it becometh unfruitful. A Christian may be
too mindful of earthly things : too alive to
fame ; too anxious to join house to house, and
add field to field, and to load himself with
thick clay. As a man inebriated is unfit for
the duties of his station, and is obliged to be
confined ; so it is with those who set their
affection on things below. They are un-
qualified for their high calling ; and cannot
walk as becometh the Gospel.

" Seekest thou great things unto thyself]"
says Jeremiah unto Baruch ; " seek them
not." Let me reflect, m the light of Scrip-
ture and observation, on the vanity of world-
ly things ; their unsatisfactoriness in posses-
sion ; their perishing in the using ; the many
and hurtful lusts to which they expose the
owner ; and let my conversation be without
covetousness ; and let me be content with
such things as I have, for He hath said, I will
never leave thee nor forsake thee.

Sleep is a natural and necessary refresh-
ment. But we may be excessive in this as
well as in any other indulgence. And alas !
how often are - we so, even to the injury of
our health, as well as the waste of our time.

Recreation is allowable and salutary. But
we may exceed the bounds which the re-
demption of time, and the repairing and re-
fitting us for duty, can only allow.

Paul exhorts Timothy to be " sober-mind-
ed." How intemperate arc some in their
opinions ; and opinions, especially in religion,
that regard inferior truths ; and subjects con-
cerning which the understanding meets with

the greatest difficulties. Some are eager,

and rash, and positive in all their judgments ;
and nothing is too absurd or ridiculous for
their adoption.

Again, let me hear the Apostle. " I say
to every man that is amongst you, not to
think of himself more highly than he ought
to think, but to think soberly." Let him not
overrate his station, his connexions, his abili-
ties, his usefulness, his performances. " If a
man think himself to be something, when he
is nothing, he deceiveth himself"

Finally, let me not forget how obviously,
as well as extensively, I am to discharge this
obligation ; nor lose sight for a moment of the
argument by which it is enforced — " Let
your moderation be known unto all men.
The Lord is at hand."

FEBRUARY 11.
" The children of the day."— I Thess. v. 5.

Three distinctions may be here made.
The first, regards Heathens. The second,
the Jews. The third, Christians.

Heathens are the children of night. With
regard to them, darkness covered the earth,
and gross darkness the people. What did
they know of God ] of themselves 1 of their
origin ? their falH their recovery 1 their duty 1
What did they know of a future state 1 A
few of their philosophers spoke of the immor-
tality of the soul; but none of them thought
of the resurrection of the body, unless to turn
it into ridicule. And what they expressed
concerning the soul was but conjecture; they
could prove and establish nothing. And they
held it in unrighteousness ; it had no influence
over them as a motive ; for, wanting the cer-
tainty of a principle, it wanted the efficacy.
And they kept it from the people at large ;
and employed no means to inform the multi-
tude, who, as quite sufficient for them, were
abandoned to every kind of superstition.

The Jews were all children of the dawn ;
an intermediate state between night and day ;
better than the former, and very inferior to
the latter. Hence the Saviour, alluding, not
to the state of Pagans, but to the disadvan-
tages of Judaism, said to his disciples, " Many
prophets and righteous men have desired to
see the things that ye see, and have not seen
them." They had the Law which was given
by Moses: but we have grace and truth,
that came by Jesus Christ. They had the
shadows ; we have the substance. They had
the types and the promises ; we the realiza-
tion and the accomplishment. To them the
Sun of righteousness was below the horizon ;
on us he has risen with healing under his
y^^ings — God having provided some better
thing for us, that they without us should not
be made perfect.

Christians are the children of the day. It

FEBRUARY 12.

is their privilege to have the system of revela-
tion complete ; and to be blessed with the full
dispensation of the glorious Gospel. They
have the servants of the Most High God,
which show unto men the way of salvation.

Every thing with us is made clear in pro-
portion as it is important. And with regard
to the acceptance of our persons with God,
the renovation of our nature, our title to
eternal life, our meetness for glory, our sup-
plies of grace, and all spiritual blessings in
heavenly places in Christ; the darkness is
entirely parsed, and the true light now
shineth — and we are the children of the day.

Therefore, let us hail it with gratitude.
And what thanks can ever equal the benefit ]
A mud cottage with the Scripture m it, is
more ennobled, in the view of an angel, than
the paJace of the richest emperor upon earth.
David would have descended from his throne,
and have passed his days in a poor-house, to
have enjoyed our advantages. Abraham, at
the distance of near two thousand years, re-
joiced to see our day, saw it, and was glad.

Therefore, let us receive it with joy. Na-
ture shows off her beauties : the lambs play ;
the birds carol their notes — every thing seems
to welcome the approach of day. Truly light
is sweet, and a pleasant thing it is for the eyes
to behold the sun. And shall the Gospel, this
day of good things, inspire us with dread and
gloom ] Is it not mtended, is it not adapted
to make even our spirits rejoice m God our
Saviour] And was it not thus always re-
garded among the first Christians 1

Therefore we should improve it with dili-
gence. The sun ariseth, and man goeth forth
to his work and to his labour until the eve-
ning. The night is for inaction. They that
sleep, sleep in the night ; and they that are
drunken, are drunken in the night. But let
us, who are of the day, be sober. And know-
ing the time, let us cast ofi" the works of dark-
ness, and let us put on the armour of light.
Advantages mfer obligations, and produce re-
sponsibility. Where much is given, much
will be required. What do ye more than
others 1 asks the Saviour. And he has a right
to ask —

He also says, "Yet a little while is the
light with you. Walk while ye have the
light, lest darkness come upon you. Blessed
Jesus ! possess me with thy own Spkit; and
henceforth repelling every mterruption, and
crushing every indecision and delay, may I
make thy purpose and zeal my own : " I must
work the works of Him that sent me while it
is day— the night cometh wherem no man
can work."

FEBRUARY 12.

'*^nd he said, Leave us not, I pray thee ,• for-
Mtnuch 09 thou kno-weat how ive are to en-

camp in the •wilderness, and thou mayest be

to us instead of eyes." — Numb. x. 31.

Such was the language of the Jewish
leader to Hobab, the son of Raguel the Midi-
anite, Moses' father-in-law. In whatever
condition we are found, how numerous are
our wants ! We need food to nourish us,
apparel to cover us, sleep to refresh us,
friendship to succour us. We need the heart
of one of our fellow-creatures, and the hand
of another. One must be feet to us-; another,
eyes. Who is self-sufficient? Who, but
under the delusion of pride and vanity, would
ever aflect independence ] The eye cannot
say unto the hand, I have no need of thee.
Nor, again, the head to the feet, I have no
need of you. Nay, much more those mem-
bers of the body which are feeble, are neces-
sary. Though above others in circumstances,
we may be inferior to them in grace, or expe-
rience, or some particular attainment. David
was superior to Jonathan in divine things ; yet
" Jonathan went to David in the wood, and
strengthened his hands in God." I long to
see you, says Paul to the Romans, that I may
impart unto you some spiritual gift, that ye
may be established : but they aided and con-
firmed him first : for they came down to meet
him as far as Appii Forum and the Three
Taverns ; and when he saw them, he thanked
God, and took courage.

Here we see the advantage of society. A
God of knowledge and truth has said, It is
not good for man to be alone ; and if it was
so with regard to a Paradise, how much more
with regard to a wilderness ! Half the plea-
sure of solitude, it has been rem.arked, arises
from our having a friend at hand to whom
we can say, How delightful this retirement
is ! Ointment and perfume rejoice the heart :
so doth a man his friend by hearty counsel.
Why, but to encourage social devotion, did
our Saviour say to his disciples, " If two of
you shall agree on earth as touching any thmg
that they shall ask, it shall be done for them
of my Father which is in heaven. For where
two or three are gathered together in my
name, there am I in the midst of them."
Wliy did he send forth the seventy, two by
two, in their mission through Judea, but to
comfort each other in distress ? to confer with
each other in cases of perplexity 1 to stimulate
each other in cases of languor ? to check each
other in cases of temptation] "Two are
better than one ; because they have good re-
ward for their labour. For if they fall, the
one will lifl up his fellow : but woe to him
that is alone when he falleth ; for he hath not
another to help him up."

Let none despond. As all are required to
be useful, so all may be serviceable, if they
will : and oflen, far beyond the probability of
their condition, or their own hope; for hu-
mility makes a good man modest in his ex-
pectations, as well as in his pretensions.

FEBRUARY 13, 14.

We also see here, that confidence in God
is not to lead us to disregard any advantages
we can derive from ordinary resources.
Moses had the engagement of God, and was
even under a miraculous guidance : yet he
does not overlook the assistance he could de-
rive from his father-in-law, as to his advice in
difficulties ; and those instructions, which,
from his knowledge of the Wilderness, he
could give him, with regard to particular situ-
ations, and their conveniences or inconveni-
ences. The religion of the Bible is always
a reasonable service. It does not keep a
man's ey^s upon the stars, while he falls over
every stumbling-block in his way ; but says
to him, " Let thine eyes look right on, and
thine eyelids straight before thee : ponder the
path of thy feet, that thy goings may be es-
tablished." It places our dependence upon
God; but that reliance is favourable to ac-
tivity, and is the spring of it. In Him we
live, move, and have our being ; but this does
not supersede eating and drinking. He
teaches us ; but we are to read and hear his
word. He promises ; but he will be inquired
of for the performance. And none of the
aids he affords us render needless the exercise
of prudence, the exertion of our faculties, the
offices of friendship, or the means of grace.
" Draw nigh to God ; and he will draw nigh
to you."

FEBRUARY 13.

*' Turn thee unto me, and have mercy upon me ;
for J am desolate and afflicted. The troubles
of my heart are enlarged : O bring- thou me
oict of my distresses. Look upon mine afflic-
tion and my pain ; and forgive all my sins.^'
Psalm XXV. 16—18.

Surely this book is addressed to the heart ;
and requires sensibility rather than talent to
understand and explain it How tender here
is the language of David, And how instruc-
tive too. He was a sulFerer, though a king,
and a man eminently godly. And his sor-
rows were not superficial, but deep and de-
pressing— " the sorrows of the heart." And
while hoping for their diminution, they were
" enlarged!"

— But he is a petitioner, as well as a suf-
ferer ; and those sorrows will never injure us
that bring us to God. Three things he prays
for.

First. Deliverance. This we are allowed
to desire, consistently with resignation to the
div^ine will. But we must seek it, not from
creatures, but from God, who has said, " Call
upon me in the day of trouble, and I will de-
liver thee." Nothing is too hard for him —
He can turn the shadow of death into the
morning — Therefore, says David, "O bring
thou me out of my distresses."

Secondly. Notice. A kind look from God

is desirable at any time, in any circumstan-
ces ; but in affliction and pain, it is like life
from the dead. Nothing cuts like the neg-
lect of a friend in distress ; nothing soothes
like his calls and inquiries, and sympathy, and
tears. — But to say, Thou God seest me ; thou
knowest all my walking through this great
wilderness — to be assured that he is attentive
to my condition, and is smiling through the
cloud ; fills the heart, even in tribulation,
with a peace that passeth all understanding —
Therefore, says David, " Look upon mine af-
fliction and pain."

Thirdly. Pardon. He does not think him-
self sinless; and trials are apt to revive a
sense of guilt, and to make the sufferer fear-
ful ; and to induce the prayer, " Do not con-
demn me." We will also venture to say, that
however a Christian may feel his sorrows, he
will feel his sins much more. These, these
are the burden and the grief — Therefore,
David says, " Forgive all my sins."

This was his meaning ; and I hope I can
make it my own. — If it be thy pleasure, re-
lease me from my complaint. — If not, and the
distress is continued, to try me, be near to
aflfbrd me a sensible manifestation of thy fa-
vour ; let me see thy countenance ; let me
hear thy voice, saying, " I remember thee
still." — Or if this be denied, and I have no
claim upon thee for such an indulgence, let
me, for the Redeemer's sake, be absolved and
justified. Remove my guilt, whatever be-
comes of my grief — grief then cannot be
penal — cannot be injurious —

" If sin be pardon'd, I'm secure,
Death hath no sting beside :
The law gives sin its damning power;
But Christ, my ransom, died."

FEBRUARY 14.

" Ye are my friends, if ye do -whatsoever I com'
mand you.^' — John xv. 1 4.

He does not say, ye are the subjects of my
love ; but, " Ye are my friends, if ye do what-
soever I command you." You may love an
animal, a slave, an enemy; but neither of
these can be your friend ; for friendship un-
plies and requires what their condition does
not admit. It is a remarkable expression
that Moses employs, when he says, " If thy
brother, the son of thy mother, or thy son, or
thy daughter, or the wife of thy bosom, or thy
FRIEND who is as thine own soul." It seems
to place a friend above all the relations of
kindred : and Solomon does not scruple to say,
" There is a friend that sticketh closer than a
brother." Friendship has always been deem-
ed essential to the happiness of human beings,
and indeed to their very honour : for it would
be thought disgraceful as it is disconsolate
not to have a friend. No peculiarity of con-
dition, or elevation of rank, sets a man above

FEBRUARY 15.

the attraction and utility of friendship. Kings
have laid aside their royalties to indulg-e in it ;
and Alexander would have found a conquer-
ed world a kind of desert without an Ephes-
tion.

It is needless to enlarge on the excellency
and value of this blessing. Who is not ready
to acknowledge that friendship is the delight
of youth ; the pillar of age ; the bloom of pros-
perity ; the charm of solitude ; the solace of
adversity ; the best benefactor and comforter
in this vaJe of tears ? But the question is,
where a friend is to be found ? It will be
allowed that many who wear the name are
unworthy of the title; and that even those
who are sincere in their professions, may be
chargeable with infirmities. Yet even human
friendship is not an Utopian good. He who
says, all men are liars, says it in his haste, or
from a heart that judges of others by itself
They who complain most are commonly the
most to be complained of There is real
friendship to be found on earth. But there is
better in heaven. And in our text we have
the advantage in the highest of all examples.
In others, we may have the reality, and even
the eminency of friendship, but in the Lord
Jesus we have the perfection, the divinity
of it.

But what is necessary to our claimmg it ?
Ye are my friends, says he, " if ye do what-
soever I command you." By this he shows
us, that though he is the friend, he is also the
lawgiver. Under whatever character he re-
veals himself, we are never to lose sight of
the Sovereign. His goodness is to dispfay his
greatness, not to weaken it. He is' the
Prince as well as the Saviour — He " com-
mands" his friends. And nothmg less than
obedience to his will is required of us. It is
not enough to read it, and hear it, and know-
it, and talk of it, and profess it — we must
'' do'" it. And our obedience must be impar-
tial ; we must do " whatsoever" he commands
us. Obedience may be sincere, without being
perfect in the degree ; but it cannot be sin-
cere, without being universal in the principle
and disposition. For if I do some things
which he enjoins me, and not others, it fol-
lows that what I do, I do from some other mo-
tive than his authority— for this would lead
me to observe all he enjoins. True obedi-
ence will not suffer me to select, any more
than to dictate— its only inquiry is, " Lord,
what wilt thou have me to do ]" He who
commands me to enter his gates with thanks-
givmg, tells me also to enter my closet. He
who forbids me to steal, tells me to speak evil
of no man. Can I say, with David, " I esteem
all thy commandments concerning all thino-s
to be right, and I hate every false way ?" °

With regard to the connexion, however,
between this friendship and this obedience,
let it not be supposed that it is a meritorious
one— as if the practice deserved the privilege.

This is impossible, and the notion subverts
the Gospel of Christ. Y'et it is a certain con-
nexion ; and as certain both in its exclusion
and inclusion as the nature of things and the
word of truth can make it. And it is an en-
couraging connexion. Had the requisition
turned on worldly honour, or wealth, or ge-
nius, or science, many must have despaired.
But the essential is not derived from condi-
tion, but conduct. It is therefore within the
reach of the poor, as well as of the rich ; and of
the illiterate, as well as the learned. All
may be great in the sight of the Lord ; and
he is the greatest, whatever be his circum-
stances in life, who best obeys his Lord and
Saviour. Mary was blessed in being his mo-
ther ; but this was a privilege necessarily con-
fined to one individual. He, therefore, when
he heard the exclamation of the woman,
Blessed be the womb that bare thee, and the
paps which thou hast sucked ! instantly men-
tions a way to a higher privilege, and w^hich
lies open to every one — " Yea, rather, blessed
are they that hear the word of God, and
keep it."

Pray, therefore, " O that my feet were di-
rected to keep thy precepts !" " Many will
entreat the favour of the prince, and every
one is a friend to him that giveth gifts." But
when you seek the regards of the great, what
base compliances are often necessary to please
them — and you are never sure of succeeding
— and when you succeed — what have you
gained] But His work is honourable and
glorious. If you seek, you are sure to find.

[ And whoso findeth him, findeth life, and shall
obtain favour of the Lord. However unob-
served or neglected among men you may be,

! no one can pass your door, and say, " There

' dwells a friendless person."

Lord Brooks was so charmed with that rare
and accomplished personage. Sir Philip Syd-
ney, that he would have no other inscription
on his tomb than this — " Here lies the friend
of Sir Philip Sydney."

Ah ! says the ChrivStian, I envy not those
whose sepulchre will be adorned with the
trophies of war, the pride of heraldry, or the
renown of science. Let my humble grave
tell, and tell truly—" Here lies the friend of
Christ."

FEBRUARY 15.
" Jlnd all the people saiv him -walking- and
praising God : and they kneiv that it -was he
■which sat for alms at the Beautiful gate of
the Temple : and they -were filled -with tvon-
der and amazement at that tohich had hap-
pened unto him.'' — Acts iii. 9, 10.
His walking was a proof of the reality and
perfection of the cure. His praising God was
the*proper improvement of it.

But what an attestation was here to the di-
vine mission of the Apostles, and so to the

FEBRUARY 16.

truth of Christianity itself! We speak^ said
they, in his name who was crucified — and if
you ask for a proof of it, we will act in his
Name. Bring forth your dumb, and we will
give them speech ; your blmd, and we will
open their eyes ; your sick, and we will heal
them; your lame, and we will make them
leap as an hart. This was evidence adapted
to persons of every rank and capacity. It re-
quired no laboured process of reasoning and
eloquence. It was the broad seal of heaven,
which all could see and understand.

And there was nothing like artifice or collu-
sion in these miracles. Take the case before us.
The patient resided, not in a remote place,
but in Jerusalem ; that is, in the midst of the
enemies of the Apostles. He had been lame
from his mother's womb. He was now up-
wards of forty years old. He was well known :
he was a beggar. Multitudes had seen him :
many had relieved him ; and many had han-
dled him — for he was carried daily to the place
of begging. And this was not an obscure
corner, but the entrance into the Temple.
And the thing was not done in the night, but
at nine o'clock in the morning, when there
was a concourse of people.

Put all this together ; and then ask whether
any thing could have been fairer. Could any
thing have been more open to detection, had
there been any imposture ] Compare such
an achievement with the prodigies of Hea-
thenism, and the miracles of the Romish
Church.

And see, also, what can equal the credulity
of unbelievers ! What is the faith of a Chris-
tian, to their belief? Christians believe dif-
ficulties, because the truth of them is abun-
dantly confirmed ; but they admit improbabili-
ties and impossibilities. Their rejection of
9the Gospel cannot arise from an intellectual,
"but a moral cause. They do not want evi-
dence, but disposition — they receive not the
love of the truth, that they might be saved.
Therefore, how can they escape, if they neg-
lect so great salvation ; which at the first be-
gan to be spoken by the Lord, and was con-
firmed unto them by those that heard him ;
God also bearing them witness, both with
signs and wonders, and with divers miracles,
and gifts of the Holy Ghost, according to his
own will ]

Need I tremble for the cause of Christiani-
ty"? Need my reason be ashamed of my
faith?

" Hence, and for ever, from my heart,
I bid my doubts and fears depart ;
And to those hands my soul resign
That bear credentials so divine."

FEBRUARY 16.

" They serve not thy gods, nor tvorship the
golden image which thou hast set
iu. 12.

The refusal of these t?iree young men was

as trying as it was noble. The resolution has
immortalized them. Let us observe how
much they had to overcome in adhering to it
They could plead authority. Here was
the command of their sovereign; and good
men are to be good subjects. They honour
principalities and powers ; they obey magis-
trates, and are ready to every good work.
But there is a difference between civil and
spiritual claims. We are, indeed, to render
unto Ca3sar the things that are Cessar's ; but
we must also render unto God the things that
are God's. If any being requires us to do
what is opposed to the revealed will of God, we
are prevented by an authority from which there
can lie no appeal ; and we ought to obey God
rather than man. Thus the midwives did not
as the King of Egypt commanded them, but
saved the men-children alive : " And it came
to pass, because the midwives feared God,
that he made them houses."

This conscientiousness, however, has often
given the conduct of God's servants an ap-
pearance of insubordination and revolt ; and
their enemies have not failed to seize it, and
turn it to their discredit. Jesus was not Cae-
sar's friend ; and stirred up the people. The
Apostles turned the world upside down. And,
doubtless, Shadrach, Meshach, and Abednego,
were censured and vilified for their disloy-
alty.

They could plead obligation. Nebuchad-
nezzar was not only their sovereign, but their
friend and benefactor. He had educated them
in a princely manner, and advanced them to
the most honourable charges. And nothing
tries like tenderness. Benefits attract and
attach the heart : and good men are the most
susceptible of gratefiil impressions. One of
the most painful things in the world to an in-
genuous mind, is to refuse the wishes of one
who has done much for him ; for there is no-
thing in which he would more delight, were
he not restrained by principle. Suppose a
dutiful child. He loves and honours his pa-
rents; and he ought to honour them. -These
parents, in other respects, are kind and good —
but they are worldly, and require him to go
into the dissipations of life ; they are irreligi-
ous, and forbid him to attend what according
to his conviction, is the truth of God — and,
instead of threatening, they weep over him,
and beseech him, by every tender motive, not
to break their hearts, nor bring down their
gray heirs with sorrow to the grave. Now
to loosen from such embraces and entreaties ;
and act a part that looks like disrespect — at
the hearing of a voice that cries, " He that
loveth father or mother more than me, is not
worthy of me :" here is a trial hardly support-
able. And much of this, these young men
would feel, at the thought of the favours
which had been heaped upon them.

They could plead universality of compli-
ance. All besides obey ; and why should they

FEBRUARY 17.

stand alone, and affect to be better than every
one else 1 How often is this objection thrown
out ! Singularity, for its own sake, argues a
little and a vain mind : vain, because it seeks
notice ; and little, because it can attain it in
no better way. In things harmless and indif-
ferent, we may lawfully conform to the
usages of the day and place wherein we live
but where truth, and duty, and conscience
are concerned, we must be steadfast and im
moveable, though deserted, opposed, ridiculed
by all ; and by unsought, but indispensable
singularity, evmce the purity of our motives,
and the dignity of our principles. So did
Abdiel,

-Faithful found

Among the faithless, faithful he
Among innumerable false, unmov'd,
Unshaken, unseduced, unterrified ;
His loyalty he kept, his love, his zeal.
Nornumber, nor example, with him wrought
To swerve from truth, or change his constant mind,
Though single."

So did Joshua, and Caleb, and Lot, and Noah
And all Christians are required not to be con-
formed to the world. And Jesus died to re-
deem and purify unto himself a peculiar peo-
ple; and peculiar they must be while the
multitude do evil. Well, said these sufferers,
if all yield, we must not — we will not —
whatever be the consequence.

And they could plead the dreadfulness of
the penalty. We are oflen ready to justify
or excuse our conduct by the pressure of cir-
cumstances ; and to allege that the trial is too
great for our virtue. And what is the trial ]
What are our difficulties and perils in the
path of duty ] If we follow such a course —
Well, shall we be bound to the stake 1 o:
thro\^Ti into a den of lions'? or a fiery fur
nace ? No. Shall we then be deprived of our
liberty 1 and confined in a prison 1 or be
stripped of our property ? and reduced to beg-
gary ] No such thing — Blessed be the laws
of this happy land. Behold our jeopardies and
sacrifices ! We may lose a trifle of our profit
by not selling or working on the Sabbath,
We may have less to hoard by giving alms to
the needy. If we follow our convictions, we
may lose the smile of a friend ; or incur the
sneer of a fool. By the reedeeming our time,
we may even be constrained to leave the bed
of sloth a little earlier in the morning —
These are our tribulations because of the
Word ! These are the martyrs of our day !
Ye professors of religion, who can exercise no
self-denial, who can take up no cross ; " If
thou hast run with the footmen, and they
have wearied thee, then how canst thou con-
tend with horses] And if in the land of
peace, wherein thou trustedst, they wearied
thee, then how wilt thou do in the swelling
of Jordan !" Look at these youths ! What
had they to lose ! What to suffer ! A fiery
ftimace ! Before their eyes ! Into which they
were to be instantly thrown !

FEBRUARY 17.

" Rejoice the soul of thy servant.^*
Psalm Ixxxvi. 4.

The queen of Sheba not only admired So-
lomon, but hailed his attendants. " Happy are
thy men, and happy are these thy servants
that stand continually before thee." What
then is it to be a servant of the King of kings
and Lord of lords !

A servant of God, however, is not one that
only subserves his designs. This, by an over-
ruling Providence, all do, even the wicked
themselves. But one, who, from conviction
and disposition, resigns himself to his will,
and holds himself at his disposal. One who
always asks, " Lord, what wilt thou have me
to do ]" always prays, " Let the words of my
mouth, and the meditation of my heart, be
acceptable in thy sight, O Lord, my strength
and my redeemer."

And can such a man as this want spiritual
joy 1 Yes, even David himself, that eminent
servant of God, prays, " Rejoice the soul of
thy servant." We ask, If I am his, why am I
thus] We think our course of experience
singular; but while we complain, we are
passing by tlie very landmarks which those
who have gone before us have set up to tell
us that we are right. Our state is one thing,
our joy is another : the former remains always
the same, the latter often varies.

Our safety does not depend upon our know-
ledge ; but our comfort is much affected by
it ; and sometimes a servant of God has but
very imperfect views of those glorious truths
which make us " firee indeed." Sometimes he
may be depressed by his bodily frame and in-
firmities. Sometimes, too, he is under divine
rebuke for sin — for this it is that separates be-
tween God and the soul. We should therefJ^re
search and try our ways. Is there not a
cause ] If the consolations of God are small
with us, is there no secret thing with us ] Is
there no worm at the root of our withering
gourd ] No Achan in the camp, the troubler
of Israel ] Joab besieges Abel, and threatens
to destroy it. A woman cries out to him to
know the cause. He answers, There is one
Sheba, the son of Bichri, a traitor to the king.
Cast him over the wall, and I will withdraw.
And so it was. And thus, if we would have
peace with God, we must sacrifice every
usurper, saying-,

" The dearest idol I have known,

Whatc'er that idol be,
Help me to tear it from thy throne.
And worship only Thee."

— But a servant of God will value what he
may want. He prizes it, not only because God
has commanded and promised it ; but because
he knows, from experience, that the joy of the
Lord is his strength. He has seen how it em-
boldened his profession, and enlivened his
zeal, and weaned his heart from the world,
and revived him in the midst of trouble. He

FEBRUARY 18, 19.

has tasted its sweetness. He can never lose
the rehsh of it ; and this excites him to pray,
" Restore unto me the joy of thy salvation."

For he is sure that God is alone the source
and giver of it, and therefore to Him he goes
— " Rejoice the soul of thy servant." It is
very desirable to see the morning after a
dark night ; and the spring after a cold barren
winter. But what makes the morning, and
the spring ] Not all the lamps or fires in the
world ; but the sun. And the Lord God is
the sun, as well as the shield of his people.
All our light, and life, and bloom, are from
Him : and in him is our fruit fomid. He is
the God, not only of all grace, but of all
comfort.

It is he that comforts us in any of our com-
mon mercies ; otherwise our sleep would not
refresh us, nor our food nourish us, nor our
friends cheer us. And what would the means
of grace be, if he was not in them ] God, says
the Apostle, comforted us by the coming of
Titus— not Titus, but God hy Titus. Who
then is Paul, and who is Apollos, but minis-
ters hy whom ye believed, even as God gave
to every man f Luther says, it is as easy to
make a world, as to ease a troubled con-
science.— But

" The troubled conscience knows Thy voice :
Thy cheering words awake our joys;
Thy words allay the stormy wind.
And calm the surges of the mind."

FEBRUARY 18.

jyiaking request, if by any means now at
length I might have a prosperous journey
by the -will of God to come ^into you. For I
long to see you, that 1 7nay impart unto you
some spiritual gift, to the end ye may be
established.^^ — Rom. i. 10, 11.

At this. time Paul had not seen Rome.
But how natural was it in a man of his taste
and intelligence to wish to see it ! Nothing
had made such a figure in history as this im-
perial city. From a kind of village, it ex-
tended in a course of years till it became the
mistress of the nations, and the metropolis of
the world. How powerfully must curiosity
have been awakened — by its extent, its
majesty, its edifices, its institutions, its laws,
and customs ! Paul was also a citizen ; and
while some, with a great ransom, purchased
this privilege, he was free-born. Yet his
longing to see it was not to indulge the man
and the Roman, but the Christian and the
Apostle — He longed to impart to the beloved
and called of God there, some " spiritual
benefit."

But see the order of divine grace. Before
he was useful to them, they imparted some
spiritual benefit to him, and estiiblished his
wavering confidence. For when he had land-
ed at Puteoli, and advanced towards Rome,
tiie brethren came to meet him as far as the

Appii Forum and the Three Taverns :
"whom when Paul saw, he thanked God,
and took courage." Here we see, that the
most eminent servants of God may be depress-
ed and despondmg ; and that it is possible
for them to derive etssistance and comfort
from those who are much inferior to them in
office, condition, abilities, and grace. There
is no such thmg as independence. Let none
be proud. Let none despair. The Christian
church is a body ; and the body is not one
member, but many. " If the foot shall say,
Because I am not the hand, I am not of the
body ; is it therefore not of the body ]" The
eye cannot say to the hand, I have no need
of thee ; nor the head to the feet, I have no
need of you.

But how was this prosperous journey ac-
cording to the will of God, for which he made
so many requests, accomplished ? How lit-
tle did he imagine the way in which he was
to visit this famous city — He enters it, in-
deed— but in the character of a prisoner,
driven thither by persecution ; and after be-
ing shipwrecked upon a certain island I So
high are God's thoughts above our thoughts,
and his ways above our ways ! So little do
we know what we pray for! So often by
strange, and sometimes by terrible things in
righteousness, does he answer us as the God
of our salvation ! So fulfils He the promise
— " I will bring the blmd by a way that they
knew not; I will lead them in paths that
they have not known : I will make darkness
light before them, and crooked thuigs straight.
These things will I do unto them, and not
forsake them."

FEBRUARY 19.

" And -when he thought thereon, he ivept.^^
Mark xiv. 72.

Doddridge supposes that this is intended
to express, not only the immediate sensibility
of Peter, but his feeling through life ; and
that he always wept at the thought of his vile
and ungrateful conduct. His sin was cer-
tainly very aggravated ; and, with all his fail-
ings, he was a man of very tender affections,
and great ingenuousness.

But sorrow arising from such a source is
not peculiar to our Apostle. All the people
of God should feel a penitent disposition at
the review of their sin.

And who, when they look back, can be at
a loss for materials of self-accusation and con-
trition \ There are the sins of our unregene-
rate condition. There are the sins we have
been capable of, since we have been called
to the knowledge of the truth. All these we
are to judge of, not by their grossncss, but by
their guilt. In the number of our sins, we
are to rank our omissions of duty ; our non-
improvement of our time and talents ; the

FEBRUARY 20.

defectiveness of our aims and motives; and
the departures of our heart in love and confi-
dence from the blessed God.

Some would prevent the effect of such
self inspections, by the notion, that there is
no evil in the sins of God's people. But their
sins are worse than those of others, by reason
of the nearer relations in which, and the
greater obhgations under which, they are
committed. They have also, in smning,
greater dilficulties to overcome. They have
not only to sin against greater love, but
greater light : and they have been convinced
of the evifand bitterness of sin ; and have had
a wounded spirit which they could not bear.
Their sins, also, are more injurious with re-
gard to others : distressing the strong ; stum-
bling the weak ; confirmmg the prejudiced ;
hardening the wicked ; causing the enemies
of the iSrd to blaspheme, and the way of
truth to be evil spoken of And is all this
nothing ? Did Micah think so ] ^Vllo, says
he, is a God like unto liim, who passes by the
transgression of the remnant of his heritage ]

But suppose the Christian is led to see,
that his standing is secure ; and tliat God is
pacified towards him. Will he weep then ?
Yes ; he will weep the more. The goodness
of God will lead him to repentance ; and he
will sorrow after a godly sort, like a dymg
saint, who being asked why he wept I an-
swered, I weep — not that my sins may be
pardoned — but because I hope they are par-
doned.

Let us, then, never be ashamed or afraid
of such tears as Peter shed. Nothing is so
becommg and reasonable. Other grief niay
be excused ; but this can be justified. Other
sorrow may render us amiable in the eyes of
our fellow-creatures ; but this is extolled of
God: "The sacrifices of God are a broken
spirit : a broken and a contrite heart, O God,
thou wilt not despise." This brings us with-
in the reach of the promises — "They that
sow in tears, shall reap in joy ;" " Blessed
are they that mourn, for they shall be com-
forted." It is not easy, or perhaps possible,
to make others comprehend this — but there
is a pleasure even in the frame itself ; and
they who are the subjects of it well Imow,
that theu- happiest moments are their most
tender ones ; and, with Augustme, they can
bless God for the " grace of tears." Here is
a proof of our being under the renewing of
the Holy Ghost. If the heart of stone was
not taken away, how could I feel and grieve ]
And if there was nothmg m me but nature,
how could I feel and grieve for sin ] There
is nothing more usefiil in the divine life than
this disposition. It endears the Saviour and
his atonement, and his righteousness, and his
intercession, and his grace. It makes me
cautious and circumspect: in this temper of
mind I cannot expose myself to temptation,
or trifle with sin ; but be always v-^atchful

and prayerful. Blessed is the man that fear-
eth always.

" 'Tis joy enough, my All in All,
At thy dear feet to lie :
Thou wilt not let me lower fall,
And none can higher fly,"

FEBRUARY 20.

" Ye shall go forth, and groiv up as calves of
the stall" — Malachi iv. 2.

They were before in darkness and dis-
ease ; both of which confine. But the Sun
of righteousness arises, and with healing un-
der his wings : and thus the true light now
shmmg, and health being restored, they be-
come free and active — They go forth, and
— grow up as calves of the stall.

For even now^ they have not attained : they
are not already perfect. Nor are they to re-
main what. they are, but to increase with all
the increase of God. Some tell us there is
no growth in grace — As if Christians could
not be more wise, more humble, more pa-
tient, more zealous, than they are — As if
Paul's commendation of the Thessalonians
was a falsehood, when he told them that then-
faith grew exceedingly, and the charity of
every one of them towards each other abound-
ed— As if Peter enjoined an absurdity when
he admonished Christians to grow in grace,
and in the knowledge of then- Lord and
Saviour — As if God himself mocked or tri-
fled when he said, " The righteous shall hold
on his way ; and he that hath clean hands
shall wax stronger and stronger !"

We are not to deny what God has done for
our souls. Yea, we ought to be thankful, if
we have only light enough to see our dark-
ness, and feeling enough to be sensible of our
hardness.

" Cold as T feel this heart of mine.
Yet, since I feel it so,
It yields some hope of life divine
Within, however low."

But though we must not despise the day of
small things, w^e are not to be satisfied with
it. A day of greater things is attainable; and
if we do not aspire after it, we have rea-
son to suspect even the reality of our reli-
gion. Spiritual principles may be weak, but
if they are divme, they will evmce it by a
tendency to growth.

The sacred writers express tliis progres-
sion by every kind of growth. — By human
growth — We read of babes, little children,
young men, and those of full age, who have
their senses exercised, by reason of use, to
discern both good and evil, — By vegetable
growth — Thus we read, first the blade, then
the ear, and after that the full corn iji the ear :
they shall spring as among the grass, as wil-
lows by the w^ater-courses ; tliey shall grow
as the lily, they shall grow as the vine. — ■
Here we have animal gi-owth — They shall

FEBRUARY 21.

grow up as calves of the stall. No creatures
perhaps increase so rapidly and observably as
these, especially when, as here, they are
well attended and fed, and for the very pur-
pose of bettering-.

We have sometimes been reminded of the
truth of this image, by the spiritual reality.
We have seen those, who, in a little time,
have surprised all around them, by their pro-
gress in the divine life. So clear and full
have been their views of the things of God.
So established have their hearts been with
grace. So simply and entirely have they de-
pended upon the Saviour. So decided have
they been in their separation from the spirit
of the world ; and yet so concerned to be useful
in it. So spiritual have they been in their con-
versation : and yet so free from all religious
grimace and affectation. So ready have they
been to do good and communicate in the cause
of the poor, and the cause of Christ. Such a
living sacrifice have they presented in their
bodies and spirits. So have they adorned the
doctrine of God our Saviour in all things.

But, alas I as to many of us, we have rea-
son to exclaim, " My leanness, my leanness !"
How little progress have we made in religious
knowledge, experience, practice, and useful-
ness, though we have possessed every advan-
tage, and long enjoyed the means of grace. Af-
ter all the discipline of his family, the instruc-
tions of his word, the ordinances of his house,
how duU are our ears of hearing ! how slow
of heart are we to believe ! how much do
our souls cleave unto the dust ! how affected
are we with the things of time and sense !
and how little actuated are we by the powers
of a world to come ! At present the compari-
son reproves us.

But let it also excite and encourage. It
not only reminds us of our duty, but of our pri-
vilege. This growth is not only commanded
but promised — It is therefore attainable. And
we know the way to our resources. Jesus
came, not only that we might have life, but
have it more abundantly. " He giveth power
to the faint ; and to them that have no might
he increaseth strength. Even the youths
shall faint and be weary, and the young men
shall utterly fall : but they that wait upon the
Lord shall renew their strength ; they shall
mount up with wings as eagles ; they shall
run, and not be weary ; and they shall walk,
and not faint."

FEBRUARY 21.

** And the soul of the people was much discour-
aged because of the way.'" — Numb. xxi. 4.

The people of God are held forth under va-
rious characters in the Scriptures: and no
one of them all is more common, more just,
more pleasing, more instructive, than the
image of strangers and pilgrims upon earth.

And who knows not what a beautiful use

Bunyan has made of it —

" Ingenious dreamer, in whose well-told tale
Sweet fiction and sweet truth alike prevail.

w hose PILGRIM marks the road,

And guides the PROGRtss of the soul to God."

But what is there in the way to discourage
the soul of the travellers heaven-ward 1 —
Much. Sometimes they are affected by the
length of the way. For ihope deferred maketh
the heart sick. This was the case with Israel
at this time : for instead of passmg through
the land of Edom, they had to fetch a compass
all around the borders ; and all this in a wil-
derness too, and under a burning sky. If a
traveller, after supposing he was near his
journey's end, was to learn that it was yet
many miles off — all worn and weary, his
heart would be ready to faint ; and utter the
cry of despondence, " I shall never reach
it !" What Isaiah says, " They shall behold
the land that is very far off," may be applied
to the experience of Christians with regard
to heaven. It is often remote in fact: that
is, it is frequently long before they arrive
there. For they are not removed hence, as
soon as they are converted; but detained
here, to be made meet for their destination, to
honour their Redeemer, and to serve their gen-
eration. Hence many of them are longer on
earth after they are called by grace, than the
Jews wandered in the wilderness after leav-
ing Egypt. But we refer to the slowness of
their progress, the smallness of their attain-
ments, and the nature of their apprehensions.
" Once," says the soul, " I was ready to seize
the blessing ; but now it seems to recede as I
advance : yea, the distance between me and
the attainment seems to increase daily."
"How long wilt Thou forget me, 0 Lord] for
ever 1 how long wilt thou hide thy face from
me 1 How long shall I take counsel in my
soul, having sorrow in my heart daily 7" " My
soul waiteth for the Lord more than they
that watch for the morning" — " O when will
it dawn — When wilt thou come unto me 1"

Sometimes they are discouraged because
of the way, owing to the enemies tlrat infest
it. In the re-building of the second temple,
we are told, that every man with one hand
wrought in the work, and with the other held
a weapon — this was sore labour. And the i
Christian's life is a warfare, as well as a pil- '
grimage : he moves on, bearing his sword, as
well as his staff— now to walk and fight too —
and to contend every step of the Avay — and
with adversaries possessing every thing to
render them formidable — and as soon as one
is vanquished, to see another rising up — this is
arduous and trying. And what wonder, if,
when without are fightings, within are fears 1

Then the way shows many that are turn-
ing back in it ; and this is often discouraging.
We had heard of their setting off. Some of
them had passed us near enough to be observed.

FEBRUARY 22.

They soon left us, seeming to surpass us, not
only in gifts, but grace — and we not only
hailed, but envied them. How wonderful
and grievous to see them returning, vicious,
or infidel, or lovers of this present world.
We instantly remember, and apply to them
the awful declaration, " If any man draw
back, my soul shall have no pleasure in him."
But who can help thinking himself ? And
what am 1 3 And may not I also prove a
cast-away ?

Besides, these revolters never come back
silent. They solicit us to return too. They
assure us the way is impassable. They have
tried it; and hope their experience will make
us wise. Once they thought certain notions to
be erroneous ; and certain indulgences to be
sinful ; but they are more enlightened and
liberal now. Such persons, too, never sub-
side into neutrals. From friends they neces-
sarily become enemies. They persecute, if it
lies in their power. They always reproach
and vilify, even in their own defence — defam-
ing the party and the cause — to justify their
secession from them.

It is often discouraging, also, to find the
way so narrow — " Narrow is the way that
leadeth imto life." The difficulty, therefore,
of getting on, is great. A way is made nar-
row by the near approxunation of the sides,
whether walls, ditches, or hedges ; so that we
have to press through ; and can hardly do it
without some injury on the right hand or on
the left. In the exercise of every grace, and
the performance of every duty, a Christian
has to keep between two extremes. As to
the use of the means of grace, he must nei-
iher neglect them nor idolize them. As to
connexions and relations in life, he may sin
by not loving them 'enough: or by loving
them too much. Courage lies between rash-
ness and fear ; and frugality, between profu-
sion and niggardliness; and confidence, be-
tween presumption and despondency ; and pa-
tience, between despising the chastening of
tlie Lord, and fainting when we are rebuked
of him. And is it easy always to go, not only
in the way of righteousness, but in the midst
of the paths of judgment?

So far, generally, of the road. But there are
particular parts that are peculiarly trying —
Such as the Slough of Despond — the Valley
of Humiliation — the Hill Difficulty with the
lions — and the deep cold River to be waded
through, before the Shining City can be en-
tered. A Christian knows what all this
means; and sometimes finds it hard to be-
lieve that the way to glory lies through it all.

Am I then setting out for the heavenly
world 1 Let me not prepare myself for sur-
prise and disappointment, by expecting that
every thing will be smooth, and flowery, and
delightful. I cannot, indeed, look for too
much from the promises of God — they are so
exceeding great and precious; but I must

look for it in God's own order. I must deny
myself, and take up my cross. I must not be
slothful, but be a follower of them, who
through faith and patience have reached the
prize of their high calling.

Have I professed, and hoped that I am a
Christian 1 Let me not conclude, that I have
no part nor lot ui the matter, because my
soul is sometimes cast down and disquieted
within me. Have not those who have gone
before me wept and groaned also '? Are not
the subjects of divine grace represented by
their fear, as well as their confidence] by
their sorrow, as well as their joy ?

Yet let me endeavour to go on rejoicing.
Let me remember, that there is much to en-
courage me because of the way. An uner-
ring guide — an almighty guard — companions
— strength to hold on — refreshments along
the road — and the end of it perfect rest, and
peace, and glory, and joy.

" Our journey is a thorny maze.
But we march upward still ;
Forget these troubles of the way.

And reach at Zion's hill.
" See the kind angels at the gates
Inviting us to come :
There Jesus, the forerunner, waits

To welcome travellers home.
"There on a green and flowery mount
Our weary souls shall sit,
And with transporting joys recount
The labours of our feet."

FEBRUARY 22.

" Ye shall serve the Lord your God, and he
shall bless thy brqad, and thy loaterP —
Exod. xxiii. 25.

Our chief concern should be to secure those
blessings which will supply the soul and en-
dure for ever. He only is truly blessed who
is blessed with all spiritual blessings in hea-
venly places in Christ. Our Saviour, there-
fore, says, " Seek ye first the kingdom of
God and his righteousness" — yet he does not
scruple to say, " And all these things shall be
added unto you." Temporal benefits are not
beneath the ^attention of our kind Father. He
knctweth that we have need of these things
before we a^k him. He knoweth our frame ;
and he knoweth our fears. And not only un-
der the Law, but under the Gospel, godliness
is profitable unto all things ; and has promises
of the life that now is, as well as of that
which is to come.

The promise before us extends to all the
temporal support of his people ; but there is
wisdom in the language. In another place it
is also said, " Thy bread shall be given thee,
and thy water shall be sure." Is not the spe-
cification designed to check not only anxiety,
but ambition and avarice 1 Does it not say,
" Seekest thou great things for thyself] Seek
them not." Let your conversation be without
covetousness, and be content with such things
as ye have."

FEBRUARY 23.

Nothing can do us good without the bless-
ing- of God ; but his blessing commands what
it announces : and what he blesses, is blessed.
Hence a little that a righteous man hath is
better than the riches of many wicked. It is
more efficient. It goes further : as Philip
Henry was wont to say to his family — " My
dear children, the grace of God will make a
little go a great way." It is surprising to see
with what a slender income many Christians
keep up a decent appearance, and owe no
man any thing, and even give to him that
needeth. The thing is, " The secret of the
Lord is upon their tabernacle." But while
he blesses the habitation of the just, his curse
is in the house of the wicked. And then no-
thing prospers. They seem a wonder to
themselves and others. They get much and
gain nothing. So it was with the selfish and
illiberal Jews when they came back from Ba-
bylon, and built their own ceiled houses,
while the house of God lay waste. Had they
minded his affairs, he would have minded
theirs ; and have proved that we cannot
serve God for nought. But now, says God,
" Ye have sown much, and bring in little ;
ye eat, but ye have not enough ; ye drink,
but ye are not filled with drink ; ye clothe
you, but there is none warm ; and he that
earneth wages earneth wages to put it into a
bag with holes."

It is also more satisfying. For the state of
the mind conduces to the relish of every out-
ward comfort ; and in the Christian this state
of mind is grateful, and peacefiil, and cheer-
ful, arising from a hope of reconciliation
with God. His frown would darken a thou-
sand suns. But every thing smiles when he
smiles.

" How sweet our daily comforts prove,
When they are season'd with his love!"

And we see the dear medium through which
they come as covenant blessings :

" He sunk beneath our heavy woes,
To raise us to his throne ;
There 's not a gift his hand bestows,
But cost his heart a groan."

— The wicked feast without fear. But
there is reason enough why they should fear.
Neglecting the service of God, they are
strangers to his blessing. Left to themselves,
every advantage and indulgence operating
upon their depravity, contributes to their
guilt and misery. Their table becomes a
snare; and that which should have proved
for their welfare, becomes a trap. The pros-
perity of fools destroys them. Now consider
this, ye that forget God, And, without de-
lay, seek to be numbered with the seed
which the Lord hath blessed.

FEBRUARY 23.
" Let him know, that he which converteth a
sinner from the error of his way shall save

a soul from death, and shall hide a multi-
tude of sins J' — James v. 20.
And can we convert the sinner from the
error of his way] Yes — or the language
would be futile. But how can we do this)
Not meritoriously — this would invade the
office and glory of the Lord Jesus : for He
only delivers us from the wrath to come : He
only saves his people from their sms. Not
efficiently — this would invade the work and
honour of tlie Holy Spirit : for we are saved
by the washing of regeneration, and the re-
newing of the Holy Ghost. There is there-
fore only one way in which we can convert
a sinner; and that is instrumentally. But
this does not detract from divine agency:
there is no inconsistency between agency and
instrumentality. A pen is nothing without
a hand to use it. An instrument always sup-
poses and requires an agent. But is the con-
verse of this proposition true] Does an
agent always require an instrument 1 It is
so with us ; but not with a Being whose will
is efficiency; and who said. Let there be
light, and there was light. Yet what God is
not compelled to do from wealmess, he
chooses to do from wisdom. He therefore
works by means. We know of nothing that
he does immediately. He fans us by the
breeze, and warms us by the sun, and re-
freshes us by sleep, and sustains us by food.
And as it is in nature, so it is in grace.
Among the Corinthians God gave the in-
crease, but Paul planted, and Apollos water-
ed. Their faith came not from them ; but
Paul and Apollos were mmisters by whom
they believed. We mean not, however, by
this reference, to confine this work to minis-
ters. James alludes not only or chiefly to
them ; but to Christians at large. All may
be useful here ; and in a thousand ways exert
themselves to accomplish this blessed and
glorious design. .

For he who effects it is the greatest of all
benefactors — for " he saves a soul from death,
and hides a multitude of sins !" And what
is every other achievement compared with
this ? Nothing, less than nothing, and vanity.
So will all those judge who walk by faith ;
and believe the testimony of God concerning
— The value of a soul! The dreadfulness
of eternal death ! And the absolute neces-
sity of forgiveness, in order to the man's
escape from the damnation of hell !

The work therefore is its own reward.
Spurious beneficence always wishes to ex-
cite notice: and the man, in some way or
other, aims, or he will do nothing, to make
it conducive to his own interest. But true
charity seeketh not its own, but the welfare
of the object ; and if that end be answered,
the benefactor is satisfied. James knew
this ; and mentions nothing else by way of
motive — but the thing itself He does not
tell his brethren, that if they convert a sin-

FEBRUARY 24.

ner they shall be applauded here, or recom-
pensed at the resurrection of the just — It is
true that they will derive honour and advan-
tage from their usefulness. They tiiat water,
sJiall be watered also. The sinners they save
will pray for them; and, if they die first,
when they fail, will receive them into ever-
lastinsr habitations; and in the day of the
Lord Jesus they will be their joy and crowrt.
But this is the effect, and not the principle
of their zeal. It is enoug-li if they succeed —
enough if they can save a soul from death,
and hide a multitude of sins.

And the prospect of success in such a case,
however limited, should be sufficient to ani-
mate us. Some may be privileged to bless
numbers. But James speaks of "the sin-
ner," and "a soul." This agrees with the
language of our Lord, who tells us, " There
is joy in the presence of the angels of God,
over one sinner that repenteth." This brings
the encouragement home to all. All cannot
be Luthers, to reform countries; or Whit-
fields, to preach to thousands ; or Careys, to
translate the Scriptures into other tongues.
But can we do nothing] Surely some one
soul is thrown ui our way to whom we may
be useful — a child — a servant — a relative — a
neighbour.

James would have us think of this; and
think much of it. " Let him know, that he
which converteth a shiner from the error of
his way shall save a soul from death, and
shall hide a multitude of sms." And who
does not know this ? Yea, were we to judge
from their practice, we should be ready to
ask. Who does know it ] What is the know-
ledge that answers no end ] It is not enough
to believe — we must remember and r^ect :
we must follow out our convictions. This
fine sentiment must be present to the mmd
— at all times — and in all conditions — when
we are alone and when we are in company
— when we pray and when we speak — when
we sit m our house — and when we walk by
the way — and when we lie down — and when
we rise up — we must bind it as a sign upon
our hand — and wear it as a frontlet between
our eyes — and write it upon the posts of our
door and upon our gates — " Let hun know,
that he which converteth a sinner from the
error of his way shall save a soul from death,
and shall hide a multitude of sins."

FEBRUARY 24.
" l^ey shall be as the stones of a crown, lifted
up as an ensign upon his land'' — Zech. ix.
16.

Here we see the dignity of the Lord's
people. They are " stones," precious stones,
set m the "crown" of the King of kmgs.
For such is the mfinite goodness of God, that
he not only spares, but pardons and justifies

them. In his righteousness they are exalted.

They are not only saved, but ennobled.
With kings are they upon the throne. They
are naturally in a low estate, and are viler
than the earth ; but he raiseth the poor out
of the dust, and lifteth up the beggar from
the dunghill. And though the world know-
eth them not, and they are little and low in
their own eyes, and it doth not yet appear
what they shall be, yet now are they the
sons of God ; and smce they have been pre-
cious in his sight, they have been honour-
able, and he has loved them, and calls them
his jewels, and a peculiar treasure unto him.
And all those who in his light see light, view
them in the same way. They remember
the time when they began to honour them
that fear the Lord ; when they took hold of
the skirt of him that is a Jew ; wiien they
prayed to see the good of his chosen. Then
they seemed to regard them as more than
human beings; and while, above all things,
they desired communion with them, they felt
unworthy of their presence and notice. And
though, since then, they have found that they
are not already perfect, yet they know that
they are the excellent of the earth, and that
they are more excellent than their neigh-
bours. There is often more real virtue hi
their failmgs than in the very devotions of
others : " the gleanmg of the grapes of
Ephraim is better than the vmtage of Abi-
ezer."

Here is also their exhibition — these stones
of a crown are " lifted up." They are not to
be concealed. Our Saviour compares them
to a city set, not in a valley, but on a hill
which cannot be hid ; and to a candle, placed,
not under a bushel, but on a candlestick, that
it may give light to all that are in the house.
And when he calls them by his grace, he
says to the " prisoners," " Go forth ; and to
them that are in darkness. Show yourselves :
they shall feed hi the ways, and their pas-
ture shall be on all high places." Christians
need not be concealed: every thing in their
religion will bear examination, and challenges
the eyes of all, whether infidels, or philoso-
phers, or politicians, or moralists. They
ought not to be concealed : every thing in
their religion is adapted to do good ; but for
this purpose it must be known. They can-
not be concealed : their principles must ope-
rate ; the sun cannot shine without showing
itself

Here is also their utility — these stones of
a crown are to be lifted up " as an ensign
upon his land." An oriflamme suspended
over the royal tent ; and designed to attract
and aggregate followers to the cause in which
he is engaged. Thus the Saviour himself
is spoken of: "In that day there shall be a
root of Jesse, which shall stand for an ensign
of the people ; to it shall the Gentiles seek :
and his rest shall be glorious." But what

FEBRUARY 25, 26.

Christ is, Christians are, subordinately in-
deed, yet really. Hence their calling, to
hold forth the word of life. They are placed
and displayed, to reprove, and convincej and
excite, and encourage others to seek and
serve God. They are witnesses for him.
They are trophies of the power and great-
ness, and riches of his grace. They pro-
claim what he is able and willing to do. And
saved by him, they are all employed for him ;
and whether they eat or drink, or whatever
they do, they do all to the glory of God.

FEBRUARY 25.

** Salute Philologus, and Julia, J^ereus, and
his sister, and Olympas, and all the saints
•which are -with themP — Rom. xvi. 15.
Admitting that the Bible be the word of
God, v^'e might have inferred, from his wis-
dom and goodness, that no part of it can be
useless. But we are expressly assured, that
"all Scripture is profitable for doctrine, for
reproof, for correction, for instruction in right-
eousness." Therefore this long postscript,
this catalogue of particular salutations, has
its uses. It certainly shows us the principle
that - actuated the first Christians — all m.en
were to know that they were the disciples of
Christ, by their loving one another. It shows,
also, how mistaken they are who think the
New Testament does not sanction private
friendship. It also proves how impossible it
was to forge this Epistle ; abounding as it
does with so many specific allusions ; for these
not only render detection possible, but easy.
Hence Paley much avails himself of this
chapter in his Horae Paulinse — a work of un-
common excellence ; and which deals only in
the argument derivable from incidental evi-
dence.

— Neither is it improper to observe from
it, the error of Popery. Papists say that
Peter was the bishop of Rome ; but had he
been there, is it credible for a moment that he
would have been overlooked by our Apostle ?
The probability indeed is, that he never was
there. There is no evidence of it m the
Scripture : and we know for what purposes
of delusion it has been pretended — the Roman
succession of bishops from him.

— But who can help observing how many
females are mentioned here 1 Phebe.' Pris-
cilla. Mary. Junia. Tryphena. Tryphosa.
Persis. The mother of Rufus. Julia. The
sister of Nereus. — All these, with the excep-
tion of two, are not only mentioned, but com-
mended : and these two would not have been
saluted by name, unless they had been per-
sons of religious excellence ; for Paul valued
no other qualities compared with this. But
all the rest of these worthies have ascribed to
them some attainment or service " in the
Ix)rd."

Let not, therefore, females suppose that
they are cut off from usefulness, and useful-
ness, even in the cause of Christ. The most
emment servants of God have acknowledged
their obligations to them ; and ascribed no
little of their success to their care and kind-
ness. The public ministry is not indeed open
to them ; neither is the army or navy, or the
senate : and good sense will acquiesce in the
distinctions and determinations of Heaven,
especially when it is seen, that they are not
founded on any principle of degradation, but
in the obvious proprieties of life. If they have
not authority, they have influence, which is
far better, and more deeply effective. Ser-
vants have blessed God for pious mistresses.
Children have been prepared for the preaching
of the word, and the devotion of the sanctuary,
by the earlier, but important efforts of a mo-
ther. How much does even the religious
public owe to the mothers of Newton and Ce-
cil : and a thousand more ; from whom the
churches have derived such able ministers !
To Hannah we owe a Samuel : and to Lois
and Eunice, his mother and grandmother, we
owe a Timothy.

They are at home in almsdeeds, like Dor-
cas, who made garments for the poor ; and are
peculiarly adapted to visit the sick and the af-
flicted. The wife may wm the irreligious
husband without the word : and fan his devo-
tion, and give speed to his zeal, when he is in
the way everlasting. Who would keep them
from those public meetings where feelmgs are
to be excited, which they will be sure to carry
away, and improve at home] In a word,
women have the finest heads, and hearts, and
tongues, and hands, for usefulness, in the
world". Who does not wish to see them al-
ways under a religious principle 1 Who
would not have them, appropriately, more
encouraged and employed as workers together
with the servants of Christ ? " Help," there-
fore, says the Apostle, "those women that
laboured with me in the Gospel, whose names
are in the book of life."

FEBRUARY 26.

" When he -was come near, he beheld the city,
and ivept over it." — Luke xix. 41.
An ordinary mind would have been en-
grossed and elated by the actions and accla-
mations of the multitude who cut down
branches from the trees and strewed them in
the way ; and spread their garments on the
ground for him to ride upn ; and filled the
air with Hosannas, crying, Blessed is He
that cometh in the Name of the Lord ! But
he wept — wept at the sight of Jerusalem,
whose visitation was now closing, and whose
judgment was hastening on — saying, "O
that thou hadst known, even thou, at least
in this thy day, the things that belong to

FEBRUARY 27.

thy peace ! but now are they hid from thine
eyes."

Surely these tears teach us, that there is
nothing degrading in sensibility. Indeed, all
true greatness is tender and sympathetic.
Jonathan and David, the heroes of the age,
one of whom had slain a whole garrison, and
the other Goliath, both wept, till each ex-
ceeded. Homer, that exquisite painter of
Nature, considers Ulysses as excelling all
men in wisdom, yet represents him as weep-
ing three times in six lines. He describes
Achilles, too, so extraordinary in courage, as
weeping often and plentifully. Let not, there-
fore, the unfeeling pride themselves, as supe-
rior in fortitude and philosophy. Feeling is
the noblest distinction and ornament of hu-
manity : and in proportion as we lose it, we
cease to be men. There is a moral ossifica-
tion of the heart, as well as a physical ; and
the one is as pitiable as the other. He who
was fairer than the children of men, was often
known to weep.

As these tears were honourable, so they are
exemplary. For whom did he shed theml
The inhabitants of Jerusalem, who, after every
kind of insult, were going to put him to death.
At the grave of Lazarus he wept for friends ;
here, for adversaries. And does he not, by
this, tell us to be tender-hearted ] To weep
with them that weep ] That we should be-
wail the miseries of others ^ And not confine
our compassion to our own connexions, but
love our enemies, bless them that curse us,
and do good to them that persecute us } And
does he not enforce this, not only by precept,
but example ] And can we be his disciples,
unless we follow hun ] " He that saith he
abideth in him, ought himself so to walk even
as he walked !" " If any man have not the
Spirit of Christ, he is none of his."

These tears are encouraging. Tears are
generally considered proofs of concern. Hu-
man tears, indeed, it will be allowed, are not
infallible tokens ; but the tears of Christ may
be safely trusted. They show his compassion ;
the sincerity, the greatness of his compassion.
They tell us, that his love passeth knowledge :
and therefore they call upon us to repair to
him, assured that he is not willing that any
should perish ; and that he has no pleasure in
the death of him that dieth.

Finally, they are awful and foreboding ;
admonishing us of the dreadfulness of their
doom on whose behalf they are shed. It is
affecting to see a man weep, and especially
a great man. You would naturally suppose
that something vast and momentous was ne-
cessary, to move to tears such mighty minds
as those of a Bacon or a Newton. And could
a trifle move the Son of God to weep f And
if the temporal calamities coming on the Jews
affected him, how much more would their
eternal perdition? What were the Roman
eagles, compared with the wrath to come ?

Oh, these tears say, plain enough, « There

is something divinely, infinitely pitiable in the
loss of a soul ! It is a fearful thing to fall into
the hands of the living God ! Who knoweth
the power of his anger 1"

May we not fairly infer from hence, what
his feeling is in the recovery of a sinner f If
he weeps over those who are ready to perish,
surely he will rejoice over those that are
saved. " He will rejoice over them with joy ;
he will rest in his love ; he will rejoice over
them with singing."

FEBRUARY 27.
" Increasing in the knoiuleclge of God.*'
Col. i. 10.

Does this mean the knowledge of which
God is the author, or the knowledge of which
he is the subject 3 In reality, this is the same
thing. The Gospel contains the knowledge
which God has communicated to the children
of men ; and this principally discovers him-
self; so, that it is at once a revelation from
God, and a revelation of him. All his works,
the largest and the least, praise him. If we
take up the telescope, or the microscope, we
soon find reason alike to exclaim, " This is
the finger of God." — But we take up the
Gospel and say, " No man hath seen God at
any time ; the only begotten Son, which is in
the bosom of the Father, he hath declared
him.*' Here we look into his very heart,
and see that it is the dwelling-place of pity.
Here we know the thoughts he thinks to-
wards us, and find that they are thoughts of
peace, and not of evil.

With regard to this knowledge, we may
make out four classes.

— Some are destitute of this knowledge of
God. Some ! There are at present more
than five hundred millions lying in darkness,
and the shadow of death ! These have never
heard of the Name of Jesus, and know not
that there is such a Bemg in the universe.
Yet Christians have it in their power to in-
form them : and a few are exerting them-
selves. Prosper, 0 God, their endeavours.
Let thy way be known on earth, thy saving
health among all nations.

— Some reject it. This is one of the thmgs
we should deem incredible ; but we have un-
deniable, as well as mortifying evidence of
the fact. How many refuse to hear ! How
many never read the word of God ! Others
even sneer at its inspiration, and ridicule its
contents ! Whatever difficulties may attend
the doom of the former class, justice admits
of none with regard to the second — " How
can we escape, if we neglect so great salva-
tion ]"

Some hold it in unrighteousness. They
profess to know God ; but in works deny him.
Not a few of these have clear views of the
way of salvation, and even contend for the

FEBRUARY 28.

faith once delivered to the saints. The Gos-
pel seems to have taught them every thing,
€xcept to deny themselves, and take up their
cross, and follow the Saviour in the regener-
ation. They would be offended to be placed
near the former class. "We are not unbe-
lievers."' No — you have denied the faith,
and are — " worse than an infidel."

— Some receive it in the love and the in-
Jluence of it. Their faith is not a notion :
their worship is not formality : their hope is
not delusion. They live in the Spirit, and
walk in the Spirit. Though these are still
comparatively few, yet, blessed be God, their
number is daily and greatly enlarging; and
the Lord add to his people, how many soever
they be, a hundred-fold !

Art thou, my reader, one of them "? Re-
member four things.

That thou hast any of this knowledge —
should make thee thankfnl.

That thou heist so little — should make thee
humble.

That more is attainable — should encourage
thy hope.

That it is attamable only in the use of means
— should awaken thy diligence.

Consider what I say ; and the Lord give
thee understanding in all things.

FEBRUARY 28.

" Having loved his own -which were in the world,
he loved them unto the end." — John xiii. 1.
These words refer immediately to the
twelve disciples of our Lord. But what said
he in his intercessory prayer ] " Neither
pray I for these alone, but for them also which
shall believe on me through their word." And
what part of the statement before us will not
extend beyond his first followers ]

Is it the relation ? These are called " His
own" — and they were indeed his ov/n, by ex-
traordinary office; but they were far more
importantly his own, by saving grace. And
thus he has a propriety in all Christians. If
ye are Christ's, then are ye Abraham's seed.
They that are Clirist's, have crucified the
flesh. He has a peculiar right to them, from
covenant donation, and the execution of his
trust. They were given him as so many
sheep to feed ; as so many scholars to teach ;
as so many patients to heal ; as so many cap-
tives to redeem. They are therefore not their
own, but bought with a price : and the ran-
som was no less than his own blood. The
connexion between Him and them is so inti-
mate and entire, that they are called his her-
itage, his children, his bride ; the members of
his body, of his flesh, and of his bones : yea,
they are joined to the Lord, and of one spirit
with him.

Is it the condition ? They " were in the
world." He was leaving it, and they were

• to be left in it : and from what it had been to

, him, they could judge what it would be to
' them : according to his own intimation, " The

• servant is not greater than his Lord. If they
have persecuted me, they will also persecute
you." They found themselves, therefore, as
lilies among tliorns ; as sheep among wolves.
And he prayed not to have them taken out of
the world, but only kept from the evil. And
thus it is with his people now. They are in
the world ; and this is their field of action ;
and this is their sphere of duty and trial for a
season. There they are to serve their gener-
ation ; there they are to glorify God, by doing
and suffering his will. The world has ad-
vanced much in science and civilization ; but
it retains the same disposition towards real
godliness as formerly: and is more perilous
in its smiles than in its frowns; in its treach-
erous embraces than in its avowed hostilities.
But if you are " His own," while you are " in
the world," you will not be of it ; and He,
whose you are, will not only keep you from
falling, but render you useful in it, and bring
you honourably out of it — Be of good cheer,
says He, I have overcome the world.

Is it the reality of his regard ? " He had
loved his own which were in the world."
What other principle could have actuated
him in selecting them ? Calling them ? In-
forming them] Employing them? Adopt-
ing them ] Honouring them 1 Blessing them
with his constant intimacy ] They had not
chosen him, but he had chosen them, and or-
dained them, that they should go and bring
forth fruit. He treated them not as servants,
but as friends; and all things that he haxi
heard of the Father, he made known unto
them. He could say, as the Father hath
loved me, so have I loved you. And is not
this true of all his people ] Who said, de-
liver them from going down into the pit?
Who bore their sins in his own body on the
tree ? Who shut the mouth of hell 1 Who
opened the kingdom of heaven to all be-
lievers?— O Christian, who sought thee?
And who saved thee ? Whatever you are,
whatever you have, is the eflTect of the love
of Christ, that passeth knowledge.

Is it the permanency of this affection?
Having loved his own which were in the
world, he loved them unto the end. They
tried him, and proved themselves very un-
worthy of his continued attachment. Yet he
bore with their dulness and imperfections.
He chided and reproved them indeed; but
this was not only compatible with his con-
stancy, but resulted from it : for as many as
he loves he rebukes and chastens : and faith-
ful are the wounds of this friend. And now
we see him at the last, all alive to their wel-
fare ; teacliing and comforting them ; wash-
ing their feet, and praying for them. In the
garden, when he found them sleeping, he ex-
tenuated the infirmity. The spirit indeed is

MARCH 1.

willing', but the flesh is weak. When he sur-
rendered himself to his enemies, he stipulated
for their exemption. Let these go their way.
He died witli them in his heart. He rose and
appeared to tliem ; and though they had all
forsaken him and fled in the hour of trial, he
said. Be not afraid. Peace be to you. He laid
his hands upon them, and while he blessed
them, he was taken up into heaven. And did
he forget them then ? He sent them another
Comforter that should abide with them for
ever. And was this peculiar to them 1 He is
the same yesterday, to-day, and for ever. He
rests in his love. He hath said, I will never
leave thee, nor forsiake thee. A true friend
loveth at all times. There are indeed few
such friends to be found. But he abideth
faithful. Job's brethren proved like a sum-
mer's brook. One told David in his distress,
Ahithophel is among the conspirators with
Absalom. At my first answer, no one, says
Paul, stood by me, but all men forsook me :
but he adds, nevertheless the Lord stood by
me, and strengthened me. So will it be with
all those who trust in him : " They shall not
be ashamed or confounded, world without
end."

*' This God is the God we adore,

Our faiihful unchangeable friend :
Whose love is as great as his power ;

And neither knows measure nor end
'Tis Jesus, the first and the last,

Whose Spirit shall guide us safe home :
We'll praise him for all that is past,

And trust him for all that 's to come."

MARCH 1.
" And it shall be, if thou go -with us, yea, it
shall be, that ivhat goodness the Lord shall
do unto us, the same ivill tue do unto thee^
Numb. X. 32.

While this invitation is founded in bene-
volence, it also displays humility. Christians
are convinced, that they can only give ac-
cording as they have received. Bat, from
God's communications to them, they know
that they can be useful, and that they ought
to be useful to others. They never receive
grace for themselves only. If the glory of the
Lord has risen upon them, they are to arise
and shine. If they are converted, they are to
strengthen their brethren. If they are com-
forted, they are to comfort those who are in
any trouble. If they are rich in this world,
they are to do good, and be rich in good
worlds, ready to distribute, willing to commu-
nicate— "As every man hath received the
gift, even so minister the same one to ano-
ther, as good stewards of the manifold grace
of God."— Hence, says Moses to Hobab^ " If
thou go with us, what goodness tlie Lord
shall do unto us, the same will we do unto
thee."

— And he repeats the assurance : " It shall
be— yea, it shall be." And was it not so ?
Did he repent of his adhering to Israel 1 See
I 6*

what is said in Judges, and in Samuel, of his
descendants. And was Obed-edom a loser by
the ark ? Did not the sacred guest more than
pay for its entertainment ] " It was told king
David, saying, The Lord hath blessed the
house of Obed-edom, and all that pertaineth
unto him, because of the ark of God." Who
is likely to be injured by casting in his lot
with the followers of the Lamb ? Will his fa-
mily suffer ] Many a wretch has reduced his
wife and children to penury and ruin by his
vices ; but every principle of a good man will
lead him to provide for his own : and the ge-
neration of the upright shall be blessed. Will
his substance 1 The play-house, the ale-
house, the gaming-house, the house of her
who lives in the way to hell, going down to
the chambers of death, will injure a man
much more than the House of God. ,Will his
health? Is this likely to be injured, or bene-
fited by temperance, and calm temper, and
cheerful confidence, and benevolent feelings 1
Religion must befriend reputation, as it pro-
duces and guards all the elements from
which it is derived : but the name of the
wicked shall rot.

Therefore, come with us, and we Avill do
you good ; for the Lord hftth spoken good con-
cerning Israel. We cannot promise you
great things in the world : but the Lord will
bless your bread and your water : and a little
that a righteous man hath, is better than the
riches of many wicked. We cannot promise
you exemptions from affliction ; but nothing
shall befall you but what is common to man :
and God is faithful, who will not suffer you
to be tempted above that ye are able, and wiU
with the temptation, also make a way for
your escape. We cannot secure you from
privations and sacrifices ; but we can pro-
mise, that you shall be more than indemnified
for every thing you do, or lose, or sufler, for
the cause of God. He will not be unrigh-
teous, to forget your work of faith and labour
of love. A cup of cold water, given to a dis-
ciple, in the name of a disciple, shall not lose
its reward. " There is no man," saith the
Saviour, " that hath left house, or parents, or
brethren, or wife, or children, for the kingdom
of God's sake, who shall not receive mani-
fold more in this present time, and in the
world to come life everlasting." We can as-
sure you, that if you travel with us, you shall
feed on the manna, and drink of the rock, and
be guided by the cloud, and behold the glory
of the Lord m the Wilderness : and then you
shall share with us, beyond Jordan, in the
land flowing with milk and honey. How
blessed are they whose transgressions are
forgiven ! who have peace with God ! who
are delivered from the sting of a guilty con-
science, and the torment of fear ! who walk
in the comforts of the Holy Ghost ! who re-
joice in hope ! who know that death is their
friend, and heaven their home ! who have

MARCH 2.

their fruit unto holiness, and the end ever-
lasting life ! " Lo this, we have searched it,
so it is; hear it, and know thou it for thy
good."

Lord ! I have often heard this invitation —
I now accept it. I am a companion of them
that fear Thee, and of them that keep thy
precepts. " Remember me, O Lord, with the
favour that thou bearest unto thy people : O
visit me with thy salvation ; that I may see
the good of thy chosen, that I may rejoice in
the gladness of thy nation, tliat I may glory
with thuie inheritance."

MARCH 2.

" But Peter folloived him afar offP
Matt. xxvi. 58.

This, too, was better than forsaking him,
and fleeing, as the rest did. Here was the
working of some degree of principle. Here
was some love to the Saviour, or he would
not have followed him at all. It was the lin-
gering of that affection which may be seem-
ingly smothered in the Christian, but can
never be extinguished ; and will soon be
blown again uito a flame.

But he was overcome by fear. His Lord
was apprehended, and going to be tried and
crucified. What if I, said Peter, should be
found in the same doom as one of them !
The fear of man bringeth a snare. Skin for
skin, yea, all that a man hath, will he give
for his life.

Yet this was very unbelieving in him. He
had seen his Lord's miracles, and knew what
he could do. He knew that he had actually
stipulated for their release in the garden, as
the condition of his own sun-ender. He
knew that he had assured them, that after he
was risen from the dead, he would appear
to them, and employ them as his witnesses ;
which involved their preservation. What a
difference between Peter and Paul— Paul,
who said, " None of these things move me,
neither count I my life dear unto myself, so
that I might finish my course with joy."
And between Peter and Luther — Luther,
who, when informed of his dangers, said, If
there were as many devils in Worms as there
are tiles upon the roofs of the houses, I would
go — But Peter followed him afar oft'!

This was also yery ungrateful. The Sa-
viour had done much for him. He had heal-
ed, by a m.iracle, his wife's mother — He had
called him to the Apostleship, the highest
honour on earth — He had singularly distin-
guished him with James and John on several
occasions — He had saved him by his grace,
and enlightened him from above, and — was
now going to suffer and die for him. And a
friend is born for adversity. Then, instead
of keeping at a distance from us, we look for
his attendance and sympathy. Peter could

have unequivocally testified in favour of saf-

fering innocence; but he hangs off"! And
Patience itself complains, " I looked for some
to take pity, but there was none : and for
comforters, but I found none !"

All this, too, was in violation of his own
profession and vows — that he was willing to
follow hin>^to prison and to death— that he
would die with him rather than deny him —
and all this had scarcely left his lips — and
was uttered just after our Saviour had so so-
lemnly forewarned him — Yet Peter followed
him afar off!

This led to something worse ; and I won-
der not at the sequel. His after-conduct in
denying him ; and thrice ; and swearing with
oaths and curses ; was only the continuance
and the increase of his present reluctance.
So it is : the way of error and sin is always
down-hill ; and once in motion, who can tell
where a man will stop ? You follow him afar
off" this hour, the next you are ashamed of
him. You trifle with the Sabbath to-day,
to-morrow you profane it. You now endure
evil company ; you will soon choose it. So
true is it — " They proceed from evil to evil."

And yet, who of us can cast a stone at
him ] Are not we verily guilty as well as
Peter ? Let us see whether, though as yet
we have not begun to curse and to swear,
saying, I know not the man, we have not
been following him afar off! Here let us not
depend upon the opinion of our fellow-crea-
tures ; we may stand fair with them : but
what do they know of us? of our inward
state ? of our principles and motives'? What
says the heart I " If our heart condemn us
not, then have we confidence toward God."
Yet even on this testimony we must not ab-
solutely rely — " God is greater than the
heart, and Imoweth all things." The Laodi-
ceans were satisfied with themselves at the
very time when He charged them with every
one of the evils from which they supposed
themselves free. Has He not somewhat
against usi May we not continue to read
and hear his word, and keep our places in the
sanctuary, and even at his table ; and yet feel
very little of that sacred fervour and delight
that once accompanied our devotions ? At-
tendance upon the Saviour in the means of
grace is very distinguishable from spiritual
worship. We may draw nigh to him with
our mouth, and honour him with our lips,
while the heart is far from him. Does the
heart lag behind ) Then ai-e we following
him afar off!

His people are himself He that receiveth
them receiveth him : and what we do not ! to
the least of all his brethren, we do not to him.
In the distance of our regard to them ; and
especially in our backwardness to notice and
relieve and visit the poor and afflicted ; are
we not following him afar off'?
Above all, does not the evil appear in the

MARCH 3.

remoteness of our resemblance 1 We are
commanded to follow him ; and our conformi-
ty to him is essential to all religion ; and we
may always judge of the degree, as well as
the reality of our religion, by it. How far
short of the model do we come 7 How dis-
tantly do we resemble that condescension,
which washed the disciples' feet ; that self-
denial, which led him to please not himself;
that fervour which induced him to say, the
zeal of thine house hath eaten me up ; that
delight in obedience, which enabled him to^
acknowledge. My meat is to do the will of
Him that sent me, and to finish his work —

And thus, by our negligence and indiffer-
ence, we grieve his Holy Spirit. And thus
we rob our own souls. For he is all in all.
He is the fountain of life ; and it is good for
U3 to draw near to him. But when we fol-
low him afar off, we cannot see him ; and |
hear him ; and converse with him. And woe
unto us if trouble befalls us, or the enemy
meets with us — and he is most likely to do so
then, or death assails us, when we are absent
from him.

Let me sigh —

" Prone to wander. Lord, I feel It:
Prone to leave the God I love."

And let me sing —

"Thou Shepherd of Israel divine,
The joy of the upright in heart.
For closer coniinunion I pine,

Still, still to reside where Thou art.

'Tis there I would alway abide,

Nor ever a moment depart ;
Preserved evermore by thy side —

Eternally hid in thy heart.

MARCH 3.
" Yea, let God be tune, but every man. a liar"
Rom. iii. 4.

But cannot God be true, and man be true
also ] Does the veracity of the one infer the
falsehood of the other ] Not absolutely ; but
in particular instances. There may be, and
there often is, an opposition between their
testimony : and when this is the case, we are
not to hesitate a moment by whose claims we
shall be decided — If the whole world was on
one side, and He on the other — Let God
be true, but every man a liar. And, compara-
tively, the credibility of the one, must always
be nothing to that of the other. If we receive
the witness of men, the witness of God is
greater. And this will appear undeniable
from four admissions.

The first regards the ignorance of man;
and the wisdom of God. Man is fallible. He
not only may err, but he is likely to err. He
may be deceived by outward appearances ; by
the reports of others ; by his own reasonings.
His powers are limited; his researches, in
every direction, are soon checked ; there are
depths which he cannot fathom, heights which
he cannot scale, complications which he can-

not unravel. Jjet not the wise man glory in
his wisdom. How much of it is mere opi-
nion and conjecture ! With what follies have
the greatest minds been charged ! Where is
the wise ] Where is the scribe ] Where is
the disputer of this world ? Hath not God
made foolishness the wisdom of this world 1
But His understanding is infinite. He knows
all things. He cannot be mistaken.

The second regards the mutability of man,
and the unchangeableness of God. Creatures,
from their very being, are mutable. Many of
the angels. kept not their first estate. Adam
fell from his original condition. Who needs
to be told, that man never continues in one
stay 1 New views gender new feelings, and
these new pursuits. What pleases to-day
may oflTend to-morrow. Many are unstable
as water. No one is unchangeable. But God
changes not. What he thinks now of any
subject he always thought, and always will
think ; for with him there is no variableness,
neither shadow of turning.

The third regards the weakness of man,
and the all-sufficiency of God. Man may
threaten in fury, but be unable to execute.
He may promise sincerely ; and his promises
be vain words — he cannot fulfil them. In
this respect he is not always to be judged of
by his conduct. There are cases in which
we censure, when, if we knew all, we should
only pity. The man struggles with difficul-
ties which have unexpectedly come upon
him ; and yields to dire necessity ; and pro-
vides things honest in the sight of the Lord —
who has seen all his heart and his hardships
— though not in the sight of men. But God
is almighty. He who made and upholds all
things %y the word of his power, speaks
every thing, in the Scriptures.

The fourth regards the depravity of man,
and the rectitude of God. Man goes astray,
from the womb, speaking lies. He oflen
knowingly deceives. It is his aim and study ;
and he rejoices in his success. Even men
who are influenced by religious principles,
may be overcome of evil, and occasion our
saying, Lord, what is man ! How far from
truth was the sentiment of Jonah — " I do well
to be angry, even unto death." How lament-
able was the falsehood of Abraham, when he
said to his wife. She is my sister! How
dreadful was the perjury of Peter, when he
sware, " I know not the man !" But God is
holiness itself. He is incapable of a wrong
bias — he cannot be tempted to deceive.

When, therefore, we look at man — igno-
rant and fallible — varying according to his
excitements — oflen unable to make good his
engagements — yea, accessible to the influ-
ence of evil motives : and then contemplate
God, in all the glories of his wisdom, immu-
tability, almightiness, and rectitude — each
being an everlasting and infinite preservative
of truth — who can view thesp competitors for

MARCH 4.

our belief, and not join with the Apostle —
" Yea, let God be true, but every man a liar."

The use to which this fact should be ap-
plied, is to reduce our confidence in man, and
increase our confidence in God.

And yet the reverse of this is our practice.
We yield where we should be cautious, and
we hesitate where it is impossible for us to err.
We turn from the Rock of ages, and lean on
the broken reed. What is the consequence 1
" Cursed be the man that trusteth in man,
and maketh flesh his arm, and whose heart
departeth from the Lord. For he shall be
like the heath in the desert, and shall not see
when good cometh; but shall inhabit the
parched places in the wilderness, in a salt
land, and not inhabited. Blessed is the man
thai trusteth in the Lord, and whose hope the
Lord is. For he shall be as a tree planted
by the waters, and that spreadeth out her
roots by the river, and shall not see when
heat cometh, but her leaf shall be green ; and
shall not be careful in the year of drought,
neither shall cease from yielding fruit."

Let us cease, then, from man. Not that
we are to become universally suspicious, and
suppose that there is no sincerity in the world.
It was David's error to say in his haste. All
men are liars. And when the Scripture says.
There is no faithfulness in them : men of low
degree are vanity, and men of high degree are
a lie ; it must be taken with qualification. Yet
instances of inflexible integrity are not abund-
ant. And we should not implicitly rely upon
any one, especially in divine things. Let us
respect great and good men, but not be en-
slaved by them. Let us not pin our faith to
the sleeve of any authority merely human.
Let us suffer no man to have dominion over
our conscience ; always searching the Scrip-
tures to see whether these things are so ui
the word of truth.

For God is entitled to our absolute confi-
dence. " God is not a man, that he should
lie ; neither the son of man, that he should
repent : hath he said, and shall he not do it 1
or hath he spoken, and shall he not make it
good]" Let us trust him as he deserves.
Let us always place a ready and unshaken
reliance on his Word. Let God be true, in
its doctrines ; and let us receive them, how-
ever mysterious. Let God be true, in its
threatenings ; and let us flee from the wrath
to come. Let God be true, in its promises ;
and let us be strong in faith, giving glory to
God. Yea, let God be true, but every
MAN A LIAR. liCt God be true in its predic-
tions ; and whatever difficulties stand in the
way, believe that the whole earth shall be
filled with his glory.

MARCH 4.
" Ml his saints are in thy hand^
Deut. xxxiii. 3.
These holy ones are distinguished by many

things from each other. Some of them are
in public life and some in private. Some are
rich and some poor. Some are young and
some old — But all are equally dear to God ;
and partakers of the common salvation; in
which there is neither Jew nor Greek, neither
bond nor free, neither male nor female, for
we are all one in Christ Jesus. They pass
under various denominations among men : and
these too often keep them at a distance from
each other, and lead them to mistake and
censure each other; and often they would
seem to wish to draw Him along with them,
and confine his influences within their res-
pective exclusiveness. But no. He owns
them all. They are all children of the same
family, and going to the same temple to wor-
ship ; and however they may differ in dress,
or age, or stature, they all stand in the same
relation to each other, and to himself Some
of them are strong, and others are weak in
faith. He has in his fold lambs as well as
sheep ; and in his family babes as well as
young men. But a bruised reed will he not
break, and tlie smoking flax will he not
quench, but will bring forth judgment unto
victory. This honour have all his saints —
" All his saints are in thy hand."

— In his fashioning hand. They are the
clay, and he is the potter, and he makes them
vessels of honour, prepared unto every good
work. He fearfiilly and wonderfully made
them as creatures. But they are his work-
manship by another and a nobler creation —
" This people have I formed for myaelf ; they
shall show forth my praise."

— In his preserving hand. For now they
are precious, they are the more exposed.
They are called a crow^n and a diadem ; and
the powers of darlmess wfmld gladly seize it :
but observe where it is placed for security :
"Thou shalt be a crown of glory in the hand
of the Lord, and a royal diadem in tlie hand
of thy God" — and there they are safe, perfectly
safe : safe, not owing to their strength, but to
their situation. By another image the Saviour
establishes the same confidence. " My sheep
hear my voice, and I know them, and they fol-
low me : and I give unto them eternal life ; and
they shall never perish, neither shall any man
pluck them out of my hand. My Father,
which gave them me, is greater than all ; and
no man is able to pluck them out of my
Father's hand."

— In his guiding hand. To lead a blind
man, you take him in your hand — thus the
Lord leads his people. He knoweth the way
that they take ; but they do not. I will bring
the blind by a way that they know 'not; 1
will lead them in paths that they have not
known. You take a little child in your hand
to lead him. Though God, says Bishop Hall,
has a large family, none of his children are
able to go alone : they are too Weak, as well
as too ignorant. But fear not, says God : 1

MARCH 5.

will strenofthen thee, yea, I will help thee,
yea, I will uphold thee with tlie right hand
of my righteousness.

— In his chastening hand. They are some-
times alarmed at their afflictions, and cry,
Do not condemn me — as if they were in the
hand of an enemy — but he is their father;
and not like fathers of our flesh ; for they
verily for a few days chastened us after their
own pleasure, but lie for our profit, that we
may be partakers of his holiness. Luther
therefore said, Strike on. Lord, strike on ; for
now I know I am thy child. We deserve to
lose the rod, and by our improper behaviour
we forfeit all claim to his correction ; and we
may well wonder and exclaim, Lord, wliat
is man, that thou shouldest magnify him, that
thou shouldest set thine heart upon liim, that
thou shouldest visit him every morning and
try him every moment ? But he does not
deal with us according to our desert. And
therefore, rather than leave us to make flesh
our arm, or the world our portion, he will re-
move every stay of support, and dry up every
spring of comfort. But he does 'not afflict
willingly. If needs be only, we are in heavi-
ness : and when we mourn our faults, the rod
drops u^on the ground, and he hastens to
wipe a^ay our tears. " Is Ephraim my dear
son ] is he a pleasant child ? for since I spake
agamst hun, I do earnestly remember him
still: therefore my bowels are troubled for
him; I will surely have mercy upon him,
saith the Lord."

Whatever, therefore, Christians have to
distress and perplex, here is enough to com-
fort and to satisfy them ; " For all this I con-
sidered in my heart even to declare all this,
that the righteous, and the wise, and their
works — are in the hand of God."

MARCH 5.
** So then -with the inijid I myself serve the laiv
of God; but -mth the Jlesh the larv of sin.''
Rdm. vii. 25.

ends this chapter, concerning which
there has been much dispute. For some have
contended that the Apostle does not here
speak of himself; but personates another.
They suppose that he refers to a Jew— un-
der the Law, but not under Grace— awaken-
ed, but not renewed — convinced, but not con-
verted.

Yet can any unregenerate person, with
truth, say— not only, " I consent to the law
that it is good ;" but, " With my mind I serve
the law of God ]" and, " I delight in the law
of God after the inward man ]" — an expres-
sion of godliness that characterized tlie very
temper of the Messiah himself He could
say nothmg more than this—" I delicrht to do
thy will, O my God ; yea, thy law is within
my heart."

At first view, the language of complaint

may seem much too strong to apply to the
experience of a real Christian. But what
real Christian would find it too much to
utter — when placed in the same state, and
occupied in the same way, with the Apostle!
That is — viewing himself before a God, in
whose light the very heavens are not clean,
and who charges his angels with folly ; and
who sees more pollution in our duties, than
we ever see in our sins — That is, comparing
himself with the rule of all rectitude, the
Divine Law, whose spirituality is such as to
extend to the thoughts and the desires of the
mind, as well as the actions of the life, and
which considers anger as murder, and the
lust of the eye as adultery. What must the
highest attainments of mortals be, compared
with this absolutely perfect standard of holi-
ness] yea, or even with the elevated and
vast desires of a renewed soul !

We need not wonder that many are as-
tonished and perplexed here. " The spiritual
judgeth all things ; but he himself is judged
of no man." They who are strangers to the
warfare in which he is engaged can never
clearly comprehend his language, or enter
into those feelings which produce such a
depth of confession and abasement. Those
who have never been in the field, may be
surprised at many things related by a veteran,
in describing the campaigns he has passed
through ; but his old scar-worn comrade can
attest the truth of them. In religious mat- .
ters, more than in any other, the heart
knoweth its own bitterness, and a stranger
intermeddleth not with his joy. But the
secret of the Lord is with them that fear
him.

We allow that this chapter has been much
perverted. There is no part of the Bible that
Antinomians so much delight in, or which
ungodly men who turn the grace of our God
into lasciviousness so often quote. Such per-
sons wrest also the other Scriptures to their
own destruction. And are we to argue
against the use of a thing from the abuse of
it ? What good thing is not abused 1 Yet
we do not refuse raiment to the naked, be-
cause there are some who glory in what
ought to remind us of our shame : or food to
the hungry, because some make a god of their
belly. And shall we refuse to sincere and
humble souls, mourning over the evils of
their own heart, tlie instruction and consola-
tion here provided for them, for fear the in-
terpretation should be applied to an improper
purpose '? No one, really taught of God, will
abuse it; nor -can he be more reconciled to
his corruptions, or more satisfied with his
deficiencies, in consequence of being able to
adopt the language as his own.

For shall they continue in sin that grace
may abound ] God forbid. How can they
who are dead to sin, live any longer therein?

MARCH 6, 7.

We are not to make sad the hearts of God's
people, but to comfort them — for the joy of
the Lord is their strength. And only the
last day will show how much this section of
Scripture has strengthened the weak hands
and confirmed the feeble knees of those who
were deeming- their experience peculiar, and
concluding that they had no part with the
Israel of God — till they heard Paul bewailing
and encouraging himself thus — For to will
is present with me ; but how to perform that
which is good I find not. I find then a law,
that, when I would do good, evil is present
with me. O wretched man that I am ! who
shall deliver me from the body of this death 1
I thank God through Jesus Christ our Lord,
So then with the mind I myself serve the
Law of God ; but with the flesh the law of
sin.

MARCH 6.

** Behold, the Lord thy God hath set the land
before thee : go np and possess it, as the Lord
God of thy fathers hath said unto thee ; fear
7iot, neither be discouraged.^^ — Duet. i. 21.
We may, and we ought, to transfer what
is here said to the Jews concerning Canaan,
to ourselves, with regard to a better country,
that is, a heavenly : for the one was designed
to be typical of the other.

Observe the exhibition : " Behold, the Lord
thy God hath set the land* before thee."
Where ? In the Scriptures. Not in its full
development, for so it is a glory to he reveal-
ed, for it doth not yet appear v/hat we shall
be ; but in its general nature ; and in a way
adapted to our present apprehensions ; and
likely to take hold of our mind. Hence so
many figures are employed : all of which aid
our conceptions, while they fall short of the
subject.

But does he place it before our eyes to
tantalize us, by awakening our notice, and
drawing forth our admiration, and exciting
our desire, when the boon is not within our
reach ?

Observe the command ; " Go up and pos-
sess it, as the Lord God of thy fathers hath
said unto thee," This supposes it to be at-
tainable : yea, it makes the attainment our
duty. Our missing it, is not only our misery,
but our crime. We shall be punished for
neglecting so great salvation. It is our guilt
— the guilt of the vilest disobedience to the
most gracious authority : for he not only al-
lows, but he enjoins us to seek first his king-
dom and righteousness — and commands us to
believe on the Name of his Son Jesus Christ.
Are we doing this 7 For He is the way :
and we come unto God by him.

Observe the encouragen)ent : " Fear not,
neither be discouraged." To this we are
liable on two accounts. First. By a sense
of our unworthiness. The greatness of the

blessedness, when combined with a sense of
our desert, astonishes the mind into a kind of
incredulity; and makes hope seem no better
than presumption. But every thing here is .
fi-ee, and designed to show the exceeding
riches of his grace in his kindness towards us.
We are as welcome as we are unworthy.
Why then should we refuse to be comforted ?
— Secondly. By a sense of our weakness.
Who is sufficient for the distance, the diffi-
culties, the dangers'? The Jews were dis-
mayed by the report of the spies. The towns,
said they, are walled up to heaven. There
are the Anakims; in whose sight we were
but as grasshoppers. The people were dis-
heartened.

But, said Caleb, " Let us go up at once,
and possess it, for we are able." DidWie mean
without God l No. But with him ; with him
as their leader — and keeper — and this he had
promised. And is he not with youl Has he
not said, " Fear not, for I am with thee ; be
not dismayed, for I am thy God: I w^ll
strengthen thee ; yea, I will help thee ; yea,
I will uphold thee with the right hand of my
righteousness ?" We cannot be too sensible
of our weakness ; but let us remember that his
grace is sufficient for us. Has it not been
sufficient for all those who have gone before
us?

" Once they were mourning here below

And wet their couch with tears :
They wrestled hard, as we do now,

With sins, and doubts, and fears."

But their fears were vain. They overcame.
They are now more than conquerors through
him who loved them.

— But Jordan rolls between. So was it
with the Jews ; and it was even overflowing
its banks at the time. But the ark divided the
waters. They went through dry-shod. And
their enemies were as still as a stone — till
they were clean passed over — and the land
was all their own.

MARCH 7.

" I have called you friends^ — John xv. fi^
What condescension, and kindness, and
grace, are here ! For these must be the prin-
ciples of this friendship, whether we consider
his greatness, or our meanness and unwwthi-
ness. Lord, what is man^ that Thou art
mindful of himT and the son of man, that
Thou visitest him ? Yet he is mindful of us ;
he does visit us — yea, he calls us his friends.
And names and things, professions and reali-
ties, are the same with him. If he calls us
friends, he will treat us accordingly ; and we
may expect from him whatever the most per-
fect friendship can insure.

For instance. He will honour us with his
confidence — the very thing he here mentions,
— " Henceforth, I call you not servants ; for
the seri'ant knoweth not what his Ix)rd doeth •

MARCH 7.

but I have called you friends ; for all things
that I have heard of my Father I have made
known unto you." A servant is entrusted,
not with secrets, but orders ; and he is seldom
informed of the reasons, even of these. Turn-
mg him into a confidant, is one of the ways
to exemplify Solomon's observation : " He
that delicately bringeth up a servant, shall
have him for his son at length and he will
take greater liberties than a child. There is,
indeed, respect due to a servant ; but it is
respect of another kind. We do not like a
master or mistress who disdains speaking to
a domestic, unless m the language of menace
or authority — But good sense Vv^ill find out a
happy medium between distance and fond-
ness ; between haughtiness, and a familiarity
that inspires no deference. But unreserved
confidence is for friends. Nothmg is con-
cealed between them. Abraham is called the
friend of God : and, says God, " Shall I hide
from Abraham the thing that I shall do 1"
How did our Lord unbosom himself to his
disciples ! To you, said he, is given to know
the mysteries of the kingdom of heaven.
When he was alone, he expounded all things
unto them ; he manifested himself to them,
and not unto the world. And so now ; the
secret of the Lord is with them that fear him,
and he will show them his covenant.

If he calls us friends, he will give us free-
dom of access to him. The distance and
ceremonies, which may be necessary to regu-
late the approach of others, are laid aside
with a friend ; the heart, the arms, the house,
are all open to hun. And does the Lord
keep us at a distance ] All his language is
invitation — " Come unto me," He allows us
to come even to his seat ; and to enter into
the secret of his pavilion. He permits us, at
all times, to spread our most mmute affairs
before him : yea, he indulges us to live in his
house, to sit at his table, to walk with him,
to lean upon his bosom — Such honour have
all his saints.

— If he calls us friends, he will reprove us.
Whenever friendship is founded on proper
principle, reproof will be one of its chief
duties, and privileges too. Faitliful are the
wounds of a friend: and so David valued
them — " Let the righteous smite me ; it shall
be a kindness : and let him reprove me ; it
shall be an excellent oil, which shall not break
my head : for yet my prayer also shall be in
their calamities." Moses makes the omission
the proof of hatred — Thou shalt not hate thy
brother in thine heart: thou shalt in any
wise rebuke thy neighbour, and not suffer sin
upon him." But the Saviour will never incur
this reproach : As many as I love, I rebuke
and chasten.

—If he calls us friends, he will counsel us.
There are passages in the life of every man
sufficient to confound a single understanding.
But how pleasing is it, m doubts and per-

plexities, to fetch in aid from the judgment
or experience of another, and who is con-
cerned for our welfare ! But He is " The
Counsellor." " Counsel, says he, " is mine^
and sound wisdom." He is a light to them
that sit in darkness. He is a dissolver of
doubts. The meek will he guide in judg-
ment, and the meek will he teach his way —
and they that follow it will find it to be plea-
santness and peace.

— If he calls us friends, he will sympathize
with us. There is no true friendship unless
we make the pleasures and the pains of our
connexions our own ; rejoicing when they
rejoice, and weeping when they weep. To
him that is afflicted, pity should be showed
from his friend. The natural language of the
sufferer is, " Pity me, pity me, O ye my
friends; for the hand of God hath touched
me !" Hence the complaint of the Saviour —
" I looked for some to take pity, and there
was none ; and for comforter, but I found
none" — for even all the disciples forsook him,
and fled. But he will never inflict, what he
endured. In all our affliction he is afilicted.
To exemplify this, he assumed our nature.
He became a man — to be a friend. For in
that he hunself hath suffered, being tempted,
he is also able to succour those that are
tempted. And, therefore, though he is passed
into the heavens, we have not an High Priest
who cannot be touched with the feeling of
our infirmity. Yea, " He that toucheth
them, toucheth the apple of his eye."

— If he calls us friends, he will afford us
I assistance and succour. And this is the grand
I test of friendship. A friend loveth at all
] times ; but is born for adversity ; and he has
j forfeited all claim to the character, w ho says,
in the hour of application, Go in peace, be ye
warmed, and be ye filled, while he gives not
the things that are needful ! Yet, how often
is this the case ! How oflen are the w^ords
of Solomon verified — " Confidence hi an un-
faithful man in the time of trouble, is like a
broken tooth, or a foot out of joint !" Many
are very friendly when you want not their
aid ; especially while you are imparting, in-
stead of receiving. You are their garden:
they walk ui it in summer, but abandon it in
winter — then it has no flowers or fruits.
You are their scaffold : they build with you —
but when the work is done, they take you
down, and lay you aside. But though the
i Saviour will never leave us nor forsake us,
j he has emphatically said, I will be with you
I in trouble. And his people have always
' found him a present help, when every other
resource has failed. Some may really feel
for us, but be unable to help us. But nothing
is too hard for the Lord. Even in death he
will be the strength of our heart, and our
portion for ever.

Thus he treats his friends — How do they
treat him ] Have we never given him cause

MARCH 8, 9.

to say, " Is this thy kindness to thy friend V
Have we never betrayed a want of confi-
dence in him ] Have we never been ashamed
of him ? Never denied him before men 1 Ne-
ver preferred our own ease and honour to his
cause and glory 1 We can never make him
adequate returns for his goodness. But have
we made him suitable returns ? Rather, will
not an honest review of our temper and con-
duct constrain us to blush and say —

*' O were I not most vile and base,

I could not thus my friend requite;
And were not he the God of g:race,
He'd frown, and spurn me from his sight."

MARCH 8.

" Behold, the eye o f the Lord is upon them that
fear him, upon them that hope in his mercy ^
Psalm xxxiii. 18.

This is a very encouraging character.
They who cannot claim the higher distinc-
tions of religion, may surely know that they
" fear God, and hope in his mercy."

Some may wonder at the combination ; and
suppose that the qualities are incompatible
with each other. But the first Christians
" walked in the fear of the Lord, and in the
comforts of the Holy Ghost." They may
think that the fear will injure tlie hope, or
the hope the fear. But these are even mutu-
ally hopeful : and they are, not only never so
beautiful, but never so influential, as when
they are blended. The fear promotes hope,
by the evidence it affords ; and by keeping us
from loose and careless walking — which must
always aftect our peace and pleasure. And
hope no less befriends this fear. For never
is God seen so glorious, so worthy of all our
devotedness to him, as when we hope in his
mercy ; and even the more assured we are of
his regard, the more we shall inquire. Lord,
what wilt thou have me to do 1 — The more
we shall tremble at the thought of olfending
and grieving him : the more we shall con-
tinue upon our knees, praying. Let the words
of my mouth, and the meditation of my heart,
be acceptable in thy sight, O Lord, my
Strength, and my Redeemer. It is called " a
lively hope :" and Christians know, by expe-
rience, that upon all their principles and du-
ties it has the same influence as the spring
has upon the fields and the gardens.

Despondence of mind has the same effect
upon our feelings and obedience as frost
upon the stream : it chills, hardens, and stag-
nates. But Divine love dissolves the ice, and
the waters flow.

God is a Spirit, and has none of our senses
and members; but in speaking to us, he
makes use of language that we can under-
stand.— His eyes are upon them that fear
him, and hope m his mercy.

— The eyes of his knowledge are upon
them. Every thing in their affairs comes un-

der his notice. He knows all their walking
through this great wilderness. Nothing be-
falls them without their Heavenly Father.
Parents cannot always have their eye upon a
child. They may be engaged, they may be
afar off, they may be asleep. But he is al-
ways at hand : He is never diverted or per-
plexed ; He never slumbers or sleeps.

— The eyes of his affection are upon them.
The eye not only afiecteth the heart, but fol-
lows it. It turns with the object of attach-
ment ; it sparkles with delight while dwell-
ing upon it ; and when deprived of the sight,
continues looking in the direction of depar-
ture— as the disciples stood gazing up to-
wards heaven after their beloved Saviour.
Oh ! to be the object of God's love ! To be
precious in his sight, and honourable ! But
He " takes pleasure in them that fear him,
in those that hope in his mercy." " He will
rest in his love : He will joy over them with
singing."

— The eyes of his providence are upon
them. Therefore it is added — "To deliver
their soul from death, and to keep them
alive in famine." That is — for a part is put
for the whole — to secure them from all dan-
ger, and to supply all their wants. In cases
the most perilous and extreme. He is able to
do for them exceeding abundantly above all
they can ask or think. We are not to look
for miracles ; but it is only because the power
and truth of God can do without them.

" For sooner all nature shall change,
Than one of God's promises fail.

*' How safe and how happy are they

Who on the good Shepherd rely !
He siives them out strength for their day.

Their wants He will surely supply.
He ravens and lions can tame;

All creatures obey his command :
Then let me rejoice in his Name,

And leave all my cares in his hand."

MARCH 9.

" Be strong in the Lord, and in the poioer of
his might. — Ephes. vi. 10.
To this we must be brought. Nature can
never do the work of grace. Reason cannot
be a substitute for faith. Education cannot
render needless the teaching of the Spirit.
Vain must all our exertions be, without his
agency. Without his influence we may have
the form of godliness, but not the power ; we
may be reformed, but not renewed ; we may
become other creatures, but not new ones.

What is the use we are to make of this ad-
mission 1 Are we to derive from it ease in
sin 1 self-justification 1 excuses for indolence ]
reasons for despair? Self-despair, indeed,
grows out of it : but no other. There is hope
in Israel concerning this thing. We have a
resource ; and it is accessible : and we are
commanded to " be strong in the Lord, and
in the power of his might."

MARCH 10.

When we plead for this doctrine, we are
often charged with enthusiasm. But the
Scripture asserts, that we are his workman-
ship, created in Christ Jesus ; that it is God
who worketh in us to will and to do of his
good pleasure ; that hereby we know that he
abideth in us by the Spirit which he hath
given us. — And we retort the charge upon
those that would exclude this influence. For
what is enthusiasm, but visionary hope;
groundless expectation 1 And what can be
more delusive, than looking for an end with-
out suitable and adequate means ] a mighty
effect, without a more powerful cause ? a
practice, the most alien from our depraved
nature, without a divine principle 1 a gather-
ing of grapes from thorns, and figs from this-
tles 1 And this is the case with those who
deny the operations of that grace which is
alone sufficient for us. We allow that we
draw the character of the Christian high;
and expect from him great things : that he
should be renewed in the spirit of his mind ;
that he should walk by faith, and not by
sight ; that he should overcome the world ;
and have his conversation in Heaven. — But
we have means answerable to all this. We
have a principle adequate to the practice.
We have a cause far superior to all these
grand results. We allow that the work of a
Christian, as it is described in the Bible, looks
fitter for an angel than for a fallen weak man ;
but this fallen weak man has more than the
sufficiency of an angel for the discharge of it
— ^his sufficiency is of God !

Such a discovery, such an assurance is ne-
cessary. We are depraved creatures, and we
cannot be ignorant of it We have inward
repugnances to spiritual duties. We are sur-
rounded with outward difficulties. On the
side of sin there is number, example, constant
solicitation. Our slothful heart cries, " There
is a lion in the way, I shall be slain in the
streets" — With all this known and felt, who
could enter a religious course with pleasure
or vigour, without the certainty of effectual
aid] Possibility, probability, is not enough.
Mere hope is not enough. Our hands hang
down, our knees tremble, our very souls are
chilled, unless we have a full and express
persuasion, that God will be with us and bear
us through. And here, therefore, he meets
us, and says, " Fear not, for I am with thee ;
be not dismayed, for I am thy God : I will
strengthen thee ; yea, I will help thee ; yea,
I will uphold thee with the right hand of my
righteousness. Rely on me. Nothing is too
hard for the Lord. I can enlighten the dark-
est understanding. I can turn the heart of
stone to flesh— Take hold of my strength, and
be more than a conqueror — I will never leave
thee, nor forsake thee."

At the sound of this animation, every thing
revives in me, like vegetation at the call of
spring. I am filled with confidence and cour-
K 7

age — weak in myself, I am strong in another
— and almighty in the God of my salvation.

And is it not better for me, that I should be
a constant suppliant at the mercy-seat, than
have no reasons for calling upon God — being
able to do without him 1 Is it not better for
me to depend upon the God of all grace, for
the continual supplies of the Spirit of Jesus
Christ, than to have a fund of my own 1 The
sufficiency lodged in me, must have been li-
mited and finite ; but in the Lord Jehovah I
have everlasting strength. I could not trust
in my own heart — but I can rely on his
word, I can never be so willing to supply
myself, as he is ready to succour me.

"Though in ourselves we have no stock,

The Lord is nigh to save ;
The door flies open when we knock,
And 'tis but ask and have."

MARCH 10.
« Will a man rob GoJ.?"— Mai. iii. 8.

— Is it probable 1 Is it possible ?

Can he be so disingenuous ] What 1 rob
a father, a friend, a benefactor ! The best of
all fathers ! The kindest of all friends ! The
most generous of all benefactors ?

Can he be so daring 1 — To rob a Being so
high and sacred : and whose glory so en-
hances the offence ! To injure a fellow-sub-
ject is felony, but to injure the king is trea-
son. To steal from a man is injustice ; but
to steal from God is sacrilege. The wretch
adds profaneness to violence when he breaks,
not into a house, but a temple, and takes off
things dedicated to the service of the Deity.

Can he be so irrational'? — To rob a Being,
not when he is absent, for he never is absent ;
but when he is present— not in the night, but
in the day ; and darkness and light are both
alike to him — not when he sees not, observes
not, but while he is looking on, and must look
on — for his eyes are upon the ways of man,,
and he pondereth all his goings !

Can he be so desperate ] — To rob one who
can, who will punish ; and whose wrath is not
only unavoidable, but intolerable 1 It is a
fearful thing to fall into the hands of the
living God !

Yet says God — and he cannot be mistaken :
or accuse unrighteously — " Ye have robbed
Twe." But on whom falls the charge 1 A Pha-
raoh only, who would not let the people go 1
a Nebuchadnezzar, who carried away the
vessels of the Sanctuary 1 a Belshazzar, who
profaned them ? an Ananias and a Sapphira,
who kept back part of the property they had
sold ? a Herod, who beheaded John ; or a
Nero, who slew Paul ] Alas ! the criminals
are less obvious characters, and are found
much nearer home — they are to be found in
our own houses — they are to be found in the
house of God !

I Who has not robbed God of property ? Our

MARCH 11.

wealth is not our own. We are only stew-
ards. It always looks suspicious when a
gentleman's steward becomes very rich, and
dies affluent. It is even so with professors of
religion. It would be better for them to die
comparatively poor ; it would be better for
their reputation ; it would be belter for their
relations. A little, honestly obtained, would
be better than a large accumulation embez-
zled from God ; it would be more sweet ; it
would be more efficient. Substance is in-
trusted to its occupiers, for certain purposes
plainly laid down in the Scripture ; and the
providence of God is perpetually calling upon
you for it. Do you discharge these claims ]
or do you alienate from them, by hoarding or
extravagance ] How much do some unjustly
expend ; in table-luxuries, in costly dress, in
tnao-nificent furniture? And they are fond
of displaying these. They have little reason
— They glory in their shame. These are all
robberies. They are purloined from God's
cause, or God's poor.

Who has not robbed God of time? The
Sabbath he expressly claims for himself, and
it is called the Lord's Day. Have we not
often robbed him of much of this — perhaps of
all — by worldly accounts, by evil company,
by idle visits, by doing our own ways and
finding our own pleasures'? Youth is the
morning, the spring of life : it is our best sea-
son, and therefore God has a right to it, and
calls upon us to remember his demands. But
have we not partially, or wholly robbed him
of these days : have we not squandered them
away in vanity, folly, and vice ? All our mo-
ments and opportunities are his ; and he com-
mands us to redeem the time. But who lays
to heart the brevity and uncertamty of life ?
Who values it as "the day of salvation?"
Who seizes it as the only season of useful-
ness 1 Who rises early ?

" Where is that thrift, that avarice of time,
(O glorious avarice !) thought of death inspires ?"

Where is He in all our ways, who said, " I
must work the work of Him that sent me
while it is day ; the night cometh wherein
no rnan can work ?"

Who has not robbed him of the heart ?
This was made for him ; and he demands it
— " My son, give me thine heart." But the
fear of the heart, the confidence of the heart,
the gratitude of the heart, the attachment of
the heart — we have transferred to the crea-
ture from the Creator, God over all, blessed
for evermore.

And may not the same be said of our ta-
lents— of our learning ? of our powers of con-
versation ? of our retentiveness of memory ?
of our influence over others ?

Let us not affect to deny the charge, and
ask, as the accused here did. Wherein have
we robbed thee ? But let us repair to the foot-
stool of Mercy, and cry, "If thou. Lord,

shouldst mark iniquity, O Lord, who shall

stand ?"

" But there is forgiveness with him that he
may be feared : and with him there is plen-
teous redemption:" And we may, and we
ought to approach him with the encourage-
ment of hope. But this hope must be found-
ed on his own invitations and promises. It
must bring us "unto God by Him,'" who
said, " No man cometh unto the Father but
by me." To pray to God to save such creatures
in any other way, is to disobey his dearest
command. It is to affront and insult him, by
beseeching him to be untrue and unrigh-
teous ; to frustrate his grace, and to make
Jesus Christ to be dead in vain. But in him
he can be just, and yet the justifier. He can
redeem Jacob, and glorify himself in Israel.

We shall also be turned away from all our
iniquity : for he that confesseth and forsaketh
his sin, shall find mercy. We shall also sor-
sow after a godly sort; and instead of com-
plaining of any of the methods of his grace
and providence, we shall cheerfully acquiesce
in them all — and remember, and be con-
founded, and never open our mouth more, be-
cause of our shame, when He is pacified
towards us for ail that we have done.

MARCH 11.
" / tvill mention the lovingkindnesses of the

Lord." — Isaiah Ixiii. 7.
There are three ways in which we should
resolve to do this.

We should mention the lovingkindnesses
of the Lord to others. We should do this in
a way of conversation. . " Let no corrupt
communication," says the Apostle, " proceed
out of your mouth." Where there is nothing
immoral or indecent, there may yet be much
that is trifling and vain ; he therefore adds,
" But that which is good to the use of edify-
ing, that it may minister grace to the hear-
ers." And here is a subject for discourse, not
only innocent, but profitable : a saying, not
only faithful, but worthy of all acceptation ;
and such as Moses and Elias would delight to
join in, were they in company with us. We
should also mention tliem to others, in a way
of recommendation. Some are convinced of
sin, and ready to despair ; and nothing but the
exceeding riches of divine grace can keep
them from it. And some are seeking happi-
ness where we know they can never find it.
Let us, therefore, say to them, " Wherefore
do ye spend money for that which is not
bread, and your labour for that which satis-
fieth not ? Hearken diligently unto me, and
eat ye that which is good, and let your soul
delight itself in fatness." " O taste and see
tliat the Lord is good : blessed is the man that
trusteth in him." This, coming from our
own experience, and enforced by our own ex-
ample, may save a soul from death. Espe-

MARCH 12.

cially, too, if we can bear a.fnal testimony
to the truth, and say, with tlie departinof
Henry, " You have heard tlie dying words of
many— These are mine : I have found a life
of communion with Christ the happiest life in
the world."

— We should also mention the lovingkind-
nesses of God to ourselves. There is such a
thing as self-converse ; and would God it were
more common ! It is said, fools talk much to
themselves; but wise men will talk more.
David enjoins this: "Commune with your
own heart upon your bed, and be still." And
he also was an example of it : "I commune
with mine own heart: and my spirit made
diligent search." Yet the Lord will com-
mand his lovingkindness in the day-time, and
in the night his song shall be with me.
Hence he chides his own soul: "Why art
thou cast down, O my soul? and why art
thou disquieted in me ] hope thou in God : for
I shall yet praise him, who is the health of
my countenance, and my God." Are you
discouraged by your unworthiness, and the
greatness of your guilt ? Bring before your
minds the freeness and the fulness of his
mercy, and his lovingkindnesses to others,
who had no more claim upon him than yoiu--
selves. Are you in trouble ? Recall his
goodness in former difficulties; and say, O
my desponding soul !

"Did ever trouble yet befall.
And he refuse to hear thy call?
And has he not his promise pass'd.
That thou shall overcome at last?"

Mention them also to yourselves, to excite
you to imitation. Has he been so ready to
forgive ; and has he daily loaded me with his
benefits ? and shall I, O my soul, be implaca-
ble and uncharitable ] Let me be a follower
of God. Let me be merciful, even as my
Father who is in heaven is merciful.

— We should mention his lovingkindnesses
to God himself, in the various exercises of
devotion — In expostulating with him : " Look
down from heaven, and behold from the ha-
bitation of thy holiness and of thy glory:
where is thy zeal and thy strength, the sound-
ing of thy bowels, and of thy mercies toward
me ! are they restrained ?" — In pleading with i
him. If we fill our mouth with arguments, j
they must be fetched from his own goodness : ,
" For thy Name's sake, O Lord, pardon mine i
iniquity, for it is great." — In praying for our- j
selves : " Hear me speedily, O iXrd : my
spirit faileth : hide not thy face from me, lest j
I be like unto them that go down into the
pit Cause me to hear thy lovingkindness
in the morning ; for in thee do I trust : cause
me to know the way wherein I should walk ;
for I lift up my soul unto thee. Deliver me,
O Lord, from mine enemies : I flee unto thee
to hide me. Teach me to do thy will ; for
thou art my God : thy Spirit is good ; lead me
into the land of uprightness." — In interceding

for others — the conversion of our kindred, the
salvation of sinners, the prosperity of the
Church : "Do good in thy good pleasure unto
Zion, build thou the walls of Jerusalem." —
In thanksgiving: "O Lord, I will praise
thee : though thou wast angry with me, thine
anger is turned away, and thou comfortest
me,"'

Alas ! how seldom does God hear this from
us ! There was a time when this heavenly
exercise commenced — O that it had been
earlier ! But it will never end. They that
dwell in His house will be still praising Him.

Because my finite capacity will not admit
of blessedness infinite in tlie degree, it shall
be infinite in the duration ; and, by happy re-
views of the past, and unbounded prospects
of the future, I shall feel perpetually growing
beatitudes, and sliall be always singing a new
song. My mourning days ; and my warring
days; and my waiting days; and watching
days; and my praying days; will soon be
past — But

"My days of praise shall ne'er be past,
While life, or breath, or being last,
Or immortality endures. '

MARCH 12.
" £y love serve one another."
Gal, V. 13.

This admonition implies our connexion
with, our dependence upon, and our obligation
to each other. The service it enjoins is
levied upon all, without exception; and is to
be displayed in every way in which we can
afibrd mutual assistance.

But let me observe what it requires as the
principle of the practice — Love — " By love
serve one another,"

The principle may be wanting where the
service is not. And this may be easily proved
and exemplified, A man has a sum of money
to dispose of; he hears of a person by whom
it is desired, and to whom it will be useful ;
and he advances it on proper security. But
is the borrower's need or his own gain the mo-
tive ? — A hospital is built for the reception
of poor patients, A rich man in the neigh-
bourhood becomes a subscriber and a patron.
"He is so charitable!" Nay; he wishes to
maintain the character of a man of liberality ;
and he fears appearing to a disadvantage,
when compared with his wealthy neighbour.
Hence many who give, give in a way that
will be sure to make it known : they there-
fore impart it through the medium of some
other — in spite of the admonition, not to let
the left hand know what the right hand doeth.
Some would never give, if the name was not
printed. Some connect themselves with
public institutions, and labour to establish and
enlarge them, who would individually do no-
thing— but here they are put upon the com-
mittee, and srain distinction. But love seeketh

MARCH 13.

not her own — It regards only the good of the
recipient. There are four reasons why we
should serve from this principle.

First. Without it the service has no value
or excellency in the sight of God. It may be
useful to the beneficiary ; but it will be no-
thing to the benefactor — Though I speak with
the tongue of men and of angels ; and give
all my goods to feed the poor ; and even give
my body to be burnt ; and have not love ; it
profiteth me nothing. The Lord looketh to
the heart. If this be right, the least service
is regarded by him; and where it is not, the
most costly sacrifices are disdained. " If ye
love them which love you, what thank have
ye 1 for sinners also love those that love them.
And if ye do good to them which do good to
you, what thank have ye ] for sinners also do
even the same. And if ye lend to them of
whom ye hope to receive, what thank have
ye ] for sinners also lend to sinners, to receive
as much again. But love ye your enemies,
and do good, and lend, hoping for nothing
again ; and your reward shall be great, and
ye shall be the children of the Highest ; for
he is kind unto the unthankful and to the evil.
Be ye therefore merciful, as your Father also
is merciful."

Secondly. This will render the service
pleasing to the performer. It is the nature
of love to make even difficult things easy,
and bitter ones sweet. This made the seven
years of hard labour, which Jacob served for
Rachel, seem to him as so many days. Every
thing follows the heart, not only really, but
cheerfully.

Thirdly. What is done from love, will
excel in the manner. Being done willingly,
and pleasantly, it will be done more grace-
fully, and welcomely. What a man does
grudgingly, he does disagreeably, harshly,
repulsively. He puts on a north-east face ;
turns himself half round ; murmurs and com-
plains ; perhaps reproaches too ; and if he
yields at last, you feel no more obliged than
if he refused. The ungracious, unfeeling
mode spoils the thing. Men may act the
hypocrite, but it is almost impossible, without
love, to act courteously and kindly. But
where love actuates, the sufferer is not in-
sulted while he is relieved. Alms are not
flung in his face, instead of being given. The
wound of distress is not torn open, but gently
touched with an angel-hand. I have seen, I
have heard some refuse entirely, or in a de-
gree, in a way that has soothed, and even
satisfied, the unsuccessful petitioner — " I wish
it was in my power — I lament my inability —
I wish this trifle was ten times more — Such
as it is, the blessing of God go with it — and
with thee." I wonder not that love is called
a grace — I am sure it deserves the name, not
only for its origin, but for its carriage and
oehaviour.

Lastly. This will make the service more

efficient. It will constantly excite us, and
we shall think we have done nothing while
any thing remains to be done. For love is
generous. It does not stand conditioning. It
will not be stinted by rules, and set measures ;
it does not want urgings and excitements,
like reluctance and taskings. The person
influenced by love, cannot, without shame,
sit and enjoy the luxuries of his table, while
Penury and Distress are his next-door neigh-
bours. He cannot go out of his road to pre-
serve his sensibility from being shocked at
the sight of a bleeding traveller. He will
let his eye affect his heart. He will not say
to the hungry and naked. Be ye warmed, and
be ye fed, while he gives them not such
things as are needfiil. He will give to his
power ; yea, and if some were to judge — be-
yond his power. He will not incapacitate
himself for beneficence by indulging extrava-
gance of any kind. He will labour with his
own hands, and guide his affairs with discre-
tion, to increase his means. He will not
grow weary in well-doing; and when he
meets with instances of ingratitude, though
he laments the evil, he will not suffer them
to justify illiberality.

This sweet little verse, if universally acted
upon, would immediately turn this earth into
a paradise — " Owe no man," therefore, " any
thing, but to love one another: for he that
loveth another, hath fulfilled the Law" — he
hath also fulfilled the Gospel too — for "the
end of the commandment is charity, out of a
pure heart, and a good conscience, and faith
unfeigned."

— You know the grace of our Lord Jesus
Christ — How did He — in the face of our un-
worthiness — and fore-seeing our sad returns
— how did he — look at Bethlehem, and Cal-
vary— how did he, by love, serve us? Be
ye, therefore, followers of God, as dear chil-
dren : and walk in love, as Christ also loved
us, and gave himself for us, an offering and a
sacrifice to God of a sweet-smelling savour.

MARCH 13.

" When thou goest out to battle against thine
enemies, and seest horses, and chariots, and
a people more than thou, be not afraid of
them : for the Lord thy God is -with thee,
■which brought thee up out of the land of
Egypt" — Deut. xx. 1.

Israel was now a camp, rather than a na-
tion. Though Canaan was given them, they
were to take and defend it by force of arms.
Hitherto they had seen little of war, having
had only a few brushes in their journey with
inferior adversaries. But things would soon
become more serious; and they would see
horses, and chariots, and a people more than
themselves. Hence they would be liable to
alarm ; and it was necessary for them to know

MARCH 14.

what they had to embolden them. Moses
therefore admonishes and encourages them;
and both the admonition and the encourage-
ment will apply to ourselves.

Religion is a state of conflict All Chris-
tians are soldiers. They wage, indeed, a good
warfare. It will bear examination. Every
thing commends it ; and every thing requires
it It is not only a just but a necessary war
— all that is valuable is at stake — and we
must conquer or die. But it is a trying war-
fare. It continues through every season, and
in every condition. It is here admitted, that
the forces of their enemies may be very supe-
rior to their own, in number, wisdom, vigil-
ance, and might

Hence the danger of apprehension and
alarm. And fortitude is the virtue of a war-
rior ; and none needs it more than the man
who wrestles with all the powers of darkness.
And none has more grounds for courageous-
ness than he. If he considers his foes and
himself only, his confidence must fail him:
but he has something else to consider —

First, The Divine presence: "For the
Lord thy God is with thee." And "how
many," said Antigonas to his troops, dismayed
at the numbers of the foe ; " How many do
you reckon me for]" But God is all-wise
and almighty. Nothing is too hard for the
Lord — and if He be with us, " they that be
with us are more than they that be with
them" — " Greater is He that is in us, than he
that is in the world."

Secondly, His agency: "Who brought
thee up out of the land of Egypt." This^ to
the Jew, was not only a proof, but a pledge :
It not only showed what he could do, but was
a voucher for what he would do. For he is
always the same : and will not suflfer what he
has done to be undone. It would have been
strange, after opening them a passage through
the sea, to have drowned them in Jordan.
What would he have done for his great
Name, after placing himself at their head to
lead them to the Land of Promise, if he had
suffered them to be overcome by the way]
He who begins the good work, is not only
able to finish, but begins it for the very pur-
pose. " He that spared not his owm Son, but
delivered him up for us all, how shall he not
with him also freely give us all things ]"
" For if, when we were enemies, we were
reconciled to God by the death of his Son ;
much more, being reconciled, we shall be
saved by his life."

"Grace will complete what grace begins,"
To save from sorrows or from sins :
The work thai Wisdom undertakes,
Eternal Mercy ne'er forsakes. '

MARCH 14.
" That I may -win CAmf."— Phil. iii. 8.
Is this the language of Paul 1 Is he the
7*

candidate for Christ 7 How well might he
say, that in the subjects of divine grace, old
things are passed away, and all things are be-
come new ! What a change must have taken
place in his own experience ! Compare the
man with himself Now a blasphemer of the
Name of Jesus — and now askmg at his feet,
" Lord, what wilt thou have me to do ]" Now
persecuting his followers — and now preaching
the faith that once he destroyed. Now living-
a Pharisee, and boasting of his Jewish privi-
leges and attainments — now saying, What
things were gain to me, those I count loss for
Christ. Yea, doubtless, and I count all things
but loss, for the excellency of the knowledge
of Christ Jesus my Lord ; for whom I have
suflfered the loss of all things, and do count
them but dung — that I may loin Christ.

Yet had he not won him already? For
many years he had known, and served, and
enjoyed him. But intense affection makes us
think that we are never sure enough of the
object. Intense delight in any good, makes
us long after more fruition. There is this
difference between a convinced sinner, and an
experienced believer in Christ: the former
desires, only from a sense of want ; the latter
desires also, from the relish of the enjoyment
For he has tasted that the Lord is gracious.
And hence he the more earnestly cries. Lord,
evermore give me this bread. Taste pro-
vokes appetite. Advancement in knowledge
produces humility and dissatisfaction. Hence
the nearer any one approaches completeness
in any thing, the more easily he discerns, and
the more mortifyingly he feels, his remaming
deficiencies. And no wonder, therefore, the
Apostle should here say, " I have not attained,
I am not already perfect :" for here, so im-
mense is the blessing, that what is possessed
will never bear a comparison with what re-
mains : and as the object is infinite, and the
faculty finite, there will always be a possi-
bility of addition ; and the happiness derivable
from the Saviour will not only be eternal, but
eternally increasing.

But is this prize attainable by us 1 In an-
swer to this — How is He placed before us in
the Scripture ] Is he exhibited only to our
view ] or proposed to our hope ] Are not all
allowed, invited, commanded to seek him?
And all loithout exception ? And could any
be condemned for rejecting him, if he was not
placed within their reach ]

But what is necessary to make him our
owm ] Not desert. Witness the characters
of those who are encouraged to hope in him.
He came to seek and to save that which was
lost He died for the ungodly. Indeed, if
any meritorious qualifications were to be pos-
sessed, or conditions to be performed, in order
to our obtaining him, our case would be
desperate.

But desire is necessary. Ask, and ye shall
have ; seek, and ye shall find. Warrant is

MARCH 15, 16.

one thing", disposition is another : unless we
are convinced of our need of him, we cannot
long after him ; and unless we value him, the
blessing" could not gratify and content us, if
acquired.

Sacrifice is therefore needful ; and when
the desire is supremely urgent and active,
and nothing can be a substitute for the object,
we shall be ready to part with whatever stands
in competition with him. Hence we read in
the Scripture, of selling all to buy the pearl
of great price. Buying, here, does not signify
giving an equivalent for him — for who could
think of this 1 But, as in buying, to acquire
something, something is parted with ; so it is
here. And whether it be the pride of reason,
or self-righteousness, or our worldly connex-
ions and interests, or our sins, that keep us
back from him, we must forsake them all;
and follow him. And shall we not be more,
infinitely more than indemnified — if we win
Christ ?

MARCH 15.
" That I may tvin Christ." — Phil. iii. 8.

— And what a prize is He ! The tongue
of men and of angels would infinitely fail to
do Him justice. The sacred writers, though
inspired, labour for language and imagery to
aid us to conceive a little of his worth. He
is the hope ; the Saviour ; the consolation ;
the glory of his people of Israel. He is Lord
of all. In him all fulness dwells. In win-
ning Him, we gain all pure, spiritual, durable,
satisfying good. We gain a way to God ; a
justifying righteousness ; a sanctifying Spirit ;
a sufficiency of grace to help in time of need ;
a peace that passeth all understanding ; a joy
that is unspeakable and full of glory — we are
blessed with all spiritual blessings in heaven-
ly places in Christ.

If an ancient philosopher had been asked,
what one thing would entirely have met all
his wants, and satisfied all his hopes and de-
sires, he would have been at a loss for an
answer. But ask a Christian this question,
and, without a moment's hesitation, he re-
plies, All I need, all I wish, is to "win
Christ." Let me attain him, and I shall — I
can look no further.

How blessed, then, is the winner ! He is
happy now. Happy alone. Happy in trouble.
Happy in death — How much more happy will
be be hereafter ! By this acquisition he is
raised above the condition of Adam in Para-
dise— above the estate of angels in heaven.
His portion is to be judged of by what Christ
is ; and by what Christ has. For he has won
Him!

But how foolish is tlie despiser ! How poor !
How wretched I How miserable in time !
How much more miserable in eternity !

How can we escape, if we neglect so great
salvation 1

O my soul, hear him and live — " He that
findeth me, findeth life ; and shall obtain fa^
vour of the liOrd : but he that sinneth against
me, wrongeth his own soul : all they that hate
me, love death."

MARCH 16.

" When it pleased God, who separated me from
my mother's -womb, and called me by his
grace." — Gal. i. 15.

Paul is here referring to two events — his
natural birth, and his spiritual birth — the one
connecting him with the world — the other
with the Church. The former of these is
common to all men ; the latter is confined to
few. The former affords us no security from
the wrath to come — " Because they are a peo-
ple of no understanding, therefore he that
made them will not have mercy on them, and
he that formed them will show them no fa-
vour." The latter makes us heirs according"
to the hope of eternal life.

Both these, therefore, are important. But
the one is far more momentous than the other.
The multitude are not thus minded. They
keep the day of their birth, and are thankful
for the continuance of life ; but never inquire
— has he who separated me from my mother's
womb called me by his grace 1 Has he made
me not only a creature, but a new creature I
Am I, not only a partaker of that life whose
days are few and evil ; but of the life which
the just live by faith, and which shall endure
for ever ?

This is the main thing. And you will

deem it so — when conscience shall be awaken-
ed ; when heart and flesh shall fail ; and the
cold hand of death lays hold of you, to bring"
you into the presence of the Judge of all. To
this therefore attend ; and regard it without
delay. We would not have you indifferent
to the beauties of Nature, and the bounties of
Providence : but let it be your chief concern
to be blessed with all spiritual blessings in
heavenly places in Christ. Say, with David,
" I will praise thee ; for I am fearfully and
wonderfully made : marvellous are thy works ;
and that my soul knoweth right well." But
oh ! rest not satisfied till you can say, with
Paul, " He called me by his grace."

Regeneration is necessary. The nature of
religion demands it. The nature of God de-
mands it. The nature of heaven demands it
Ye must be born again. Observe, again.
Paul, you see, had been born twice : and if
you are not born twice before you die once,
it had been good for you if you had never
been born. Those born once only, die twice
— they die a temporal, and they die an eter-
nal death. But those who are born twice, die
only once — for on them the second death hath
no power.

Paul was as fully persuaded of his being
called by grace as he was of his having been

MARCH 17.

separated from his mother's womb. What a
satisfaction must this be to the assured indivi-
dual ! All are not equally privileged. Some
have fears concerning- their conversion. But
even this anxiety is a token for good. And
let them remember, that there is a certainty
attainable not only in Christian doctrine, but
in Christian experience ; and let them give all
diligence, to the full assurance of hope unto
the end. Let them wait on the Lord and
keep his way ; and read the things that are
written unto them that believe on the Name
of the Son of God, that tliey may know that
they have eternal life.

— Little, when Paul was born, did any
know what he was destined to be. The fa-
ther embraced him ; the mother forgot her
anguish, for joy that a man was born into the
world. His birth was no way distinguished
from any other birth. His religious friends
could not look into the future, nor conjecture
the powers he was to develop, the space he
was to occupy in history, the labours he was
to perform, the advantages he was to render
the human race to the end of time — nothing
of all this could they foresee in this helpless
babe. But here was the acorn of the oak.
God saw the end from the beginning. Ga-
maliel's pupil, the zealous Pharisee, the
bloody persecutor, the praying penitent, the
Christian disciple, the inspired apostle — all,
all were present to His view when he sepa-
rated him from his mother's v;omb. And
even then he had done virtually what He did
actually m the journey to Damascus — called
him by his grace. Time is nothing with
Him. Design is accomplishment. Every
thing has its season. All the circumstances
of life, and godliness ; of our birth, and our
conversion; are arranged by Infinite Wis-
dom and Goodness. Just and true are all thy
ways, O thou King of S3.irits. He hath done
all things well.

"Heaven, earth, and sea, and fire, and wind,

Show me thy wonderous skill ;
But I review myself, and find

Diviner wonders still.
Thy awful glories round me shine

My flesh proclaims thy praise ;
Lord, to thy works of Nature join

Thy miracles of grace."

MARCH 17.

" The same Lord over all is rich unto all that
<aU upoji hijnJ' — Rom. x. 12.
Power and benevolence are rarely united
in our fellow-creatures. Here is one who has
abundance ; but he has no disposition to do
^ood: he turns away his ear from hear-
mg the poor ; and seems to live as if he was
born for himself only. Yea, the disposition
often decreases as the capacity increases ; so
that there are some who not only give less
comparatively, but less really, than they did
when they were poorer. Then it hardly

seemed worth their while to be covetous and
to hoard, but now they have the means, and
the temptation conquers them. On the other
hand, there is many a one who has bowels of
mercies ; but he can only pity, and shed una-
vailing tears over victims of distress. He
is compelled to say only. Be ye warmed and
be ye filled, for he has it not in his hand ta
give such things as are needful for the body
— his hand is shortened that it cannot save,
though his ear is not heavy that it cannot
hear. But some few there are, in whom the
means, and the mind to use them, are found
united. The Lord increase their number 1
These are little images of Himself, in whom
we equally find greatness and goodness, the
resources and the readiness of compassion,
" He is over all ; and he is rich unto all that
call upon him."

Let me look at his greatness. — He is over
all. All beings of every rank are imder his
absolute control. He rules over all material
agents— over all animal agents: over all hu-
man agents : over the best of men ; the
greatest of men ; the worst of men — over all
invisible agents : over devils ; over angels ;
over departed spirits. He is Lord both of
the dead and the living. How astonishing
then are his possessions and his dominion] A
nation seems a great thing to us. But what
is the greatest nation, to our earth] And
what is our earth, to the luminaries of heaven ]
Many of these are discernible by the naked
eye. When this fails, art assists nature : and
Herschel sees innumerably more. When the
telescope fails, the imagination plunges into
the immensity beyond, and we exclaim, Lo !
these are parts of his ways — But how small a
portion is known of Him —

Yet — for his mercy equals his majesty — the
same Lord who is over all, " is rich unto all
that call upon him." His goodness has three
characters.

First. It is plenteous — He is rich unto all
that call upon him. Some, if they are boun-
tiful, are poor in bounty. And this appears
not only in the smallness of their gifts, but in
the mode of giving. It seems done by con-
straint, not willingly and of a ready mind. It
does not drop from them as honey from the
comb, or flow like water from a spring — it
seems an unnatural effort. You feel no more
respect when they give much, than when they
give little — every thing like nobleness is de-
stroyed by the manner : the meanness of the
disposition is betrayed ; and the poor-spirited
mortal can no more give kindly and gener-
ously than a clown can dance gracefully.
But the Lord God is a sun — He gives grace
and glory ; and no good thing will he with-
hold. He is abundant in goodness and in
truth. He abundantly pardons. And while
he gives liberally, he upbraideth not

Secondly. It is impartial. He is rich unto
all that call upon hira. For tliere is no differ-

MARCH 18.

ence between Jew and Greek. And the same
will apply to sex, and age, and calling-, and
condition, and character. The proclamations
of divine grace exclude none, whatever be
their circumstances — and it is well they do
not If any were excluded, awakened souls
would be sure to find themselves among the
exceptions. But what exceptions can any
find when they read — " Preach the Gospel to
every creature ;" " Whosoever will, let him
take of the water of life freely !" Evangeli-
cal mercy is like Noah's Ark, that took in the
clean and the unclean — only with this diflTer-
ence in favour of the truth above the type :
there all the beasts came out as they went
in ; whereas, if any man be in Christ, he is a
new creature. He changes all he receives,
and sanctifies all he saves.

Thirdly. It is wise — He is rich unto all
that call upon him. This is required, and
cannot be dispensed with. Not only because
God wills it ; but because it seemeth good in
his sight. He knows that we should never
praise him for blessings which we do not
value: and he knows that we never could
be made happy by them. For that which
gratifies, is something that relieves our
want; fulfils our desire; accomplishes our
hope ; and crowns our endeavours. God's
way, therefore, is to make us sensible of
our state, and to cause us to hunger and
thirst after righteousness ; and then we
shall be filled : for whoso asketh, receiveth ;
and he that seeketh, findeth; and to him
that knocketh, it shall be opened.

God reveals himself, not only for our en-
couragement, but imitation ; and vain is our
confidence in him, without conformity to him.
Therefore, says the Apostle, Be ye followers
of God, as dear children. How 1 In what 1 —
and walk in love as Christ also hath loved us,
and given himself for us, an oflTering and a
sacrifice to God of a sweet-smelling savour.
Men would be like God, as the greatest of
beings; but we are to be like him, as the
best of beings. They would resemble him
in his natural perfections ; but we are to re-
semble him in his moral. They would, as
He is, be over all, and gladly have every
thing at their own disposal — but we are to
be holy, as he is holy ; and true, as he is true ;
and patient, as he is patient ; and forgiving,
as he is forgiving ; and tender, as he is ten-
der; and according to our resources, to be
rich unto all that call upon us.

MARCH 18.

"jSToto Peter and John -went up together into
the temple at the hour of prayer, being the
ninth hour." — Acts iii. 1.

The associates here were Peter and John.
We should not have noticed this particularly,
nad we not found them so frequently and con-

stantly together in the Scripture. The in-
stances will readily occur to all attentive
readers of the New Testament. But the rea-
sons of this peculiar intimacy are not men-
tioned. Each of the two had a brother among
the Apostles. But there is an amity superior
to relationship: there is a friend that sticketh
closer than a brother. It is commonly sup-
posed, that those who attract each other and
unite, very much resemble each other:
whereas, Peter and John seem to have been
more dissimilar than any other two of the
Apostles that could have been selected. Yet
may not the unlikeness be considered as one
of the causes of this friendship 1 Peter knew
the excellences of John were the opposites to
his imperfections, and would tend to rectify
them. Peter was eager and severe. John
was more patient and affectionate. Peter
was the hand, John the eye. But they were
the more mutually necessary to each other.

Peter had denied his Lord, and rendered
his attachment to him questionable. Perhaps
John had been more compassionate towards
him after his fall, and more ready to restore
him in the spirit of meekness. David, after
his backsliding, prayed, " Let them that fear
Thee turn unto me" — and some do this much
more freely than others.

But connexions and intimacies are not al-
ways accounted for. They often depend on
things impossible for us to describe. They
come fi-om God, who has peculiar purposes ta
answer, and Imk us together by mvisible
chains. See an instance of this — " It came
to pass, when he had made an end of speak-
ing unto Saul, that the soul of Jonathan was
knit with the soul of David, and Jonathan
loved him as his own soul. Then Jonathan
and David made a covenant, because he loved
him as his own soul. And Jonathan stripped
himself of the robe that was upon him, and
gave it to David, and his garments, even to
his sword, and to his bow, and to his girdle."
Though an heir apparent, Jonathan was at
once attached to a man who was to exclude
him from the succession. But the thing was
of the Lord. How often do we read of God's
giving a man favour in the eyes of another !

We have here a word in recommendation
of friendship. It is sanctioned by Scripture
and example. It is not good for man to be
alone ; but we are not required to put even
every one we love into our bosom. Peter
had many colleagues, but one companion, one
friend.

Their fi-iendship was religious ; and mstead
of leading them to walk in the counsel of the
ungodly, or stand in the way of sinners, or
sit in the seat of the scornful ; it took them to
the house of God, in company. Those con-
nexions are the most valuable, in which the
Bible is a witness between us ; in which an-
other world is not forgotten; in which we
are bound by faith and love which are in

MARCH 19, 20.

Christ Jesus ; in which we walk together as
heirs of the grace of life, that our prayers be
pot hindered.

We see that public devotion has claims
upon us. God has commanded us not to
" forsake tlie assembling of ourselves toge-
ther, as the manner of some is;" and he has
said, " In all places where I record my name,
I will come unto thee, and I will bless thee."
The worship of the sanctuary enlivens our
feelings ; endears us to each other ; and keeps
the distinctions of life from becoming exces-
sive. There the rich and the poor meet to-
gether; and seek and serve a Being, with
whom there is no respect of persons. Happy
they who love the place where his honour
dwelleth ! Let me always avail myself of
the duty ; the privilege ; and be glad when
they say unto me, Let us go up into the
house of the Lord.

MARCH 19

"^sk thy father, and he tvill show thee ; thy el-
ders, and they will tell thee." — Dent, xxxii. 7.

There is much truth in the proverb, He
that will learn of none but himself, is sure to
have a fool for his master. The way to ad-
vance in knowledge, is to be sensible of our
own deficiencies, and willing to avail our-
selves of assistance. The cause of all errors
is pride; for though we are ignorant, and
unable to guide ourselves, there is an infalli-
ble Instructor, under whose teachings we may
place ourselves — " If any of you lack wisdom,
let liim ask of God, that giveth to all men
liberally, and upbraideth not ; and it shall be
given him."

And there are others that may be subordi-
nately consulted : they possess and can impart
a little of his judgment ; for in his light they
see light. The priest's lips should keep
knowledge ; and they should seek the law at
his mouth: for he is the messenger of the
Lord of hosts. And not only ministers, but
private Christians may be useful — yea, and
unlearned Christiajis, and poor and afflicted
Christians, who walk much with God, and
draw in their irradiations unmediately from
the Scriptures. Indeed, there is hardly a be-
ing, however inferior to ourselves in some
respects, but, being better versed in others,
can teach us something. A wise man will
learn more from a fool, than a fool will learn
from a thousand wise men. — The Scripture
sends us even to the brute creation : " Ask
now the beasts, and tliey shall teach thee ;
and the fowls of the air, and they shall tell
thee." " Go to the ant, thou sluggard ; con-
sider her ways, and be wise."

But I said, days should spealv, and multi-
tude of years should teach wisdom. It is
true, great men are not always wise, neither
do the aged understand judgment : yet they

must have had many more opportunities for
observation and decision than others; and
God obviously intended to place some under
the tuition of others. We were designed to
live in a state of connexion with, and de-
pendence upon each other : and while the old
need the strength and activeness of the young,
the young need the prudence and counsel of
the old. Therefore, says Peter, " Ye younger,
submit yourselves unto the elder." In them
nothing can be more offensive than self-suffi-
ciency. Surely, they must acknowledge,
that those who are much older than them-
selves have at least the advantage of experi-
ence, which is commonly the slow growth
of tune, and is the most valuable of all know-
ledge. And when young people so often err
in the connexions they form, and the steps
they take, and the hazards they run into ; is
it not from that self-confidence which deems
advice needless ] They are not sober-minded ;
but think more highly of themselves than
they ought to think.

But what advantage do we derive from
writing and printing ! The birds and beasts
are no Vv'iser now, than when they went to
Noah for shelter, and to Adam for names. It is
nearly the same with savage life : knowledge
is not preserved, transmitted, and increased,
for want of books. But in consequence of
these helps, the improvements of one age flov/
into another, and the stream is continually en-
larging by the influx of additional discoveries.
By means of them, we can consult the dead,
as well as the living : for though dead, they
yet speak. And we can hold converse with
Bacon, and Boyle ; with Luther, and Leighton :
and can be alone with them ; and be with them
in their best moments; and when they are
most ready to communicate. Yea, by the
Scriptures, we can associate with Paul, and
IsaiaJi ; with Moses, and the Patriarchs ; and
can sit down with Abraham, and Isaac, and
Jacob, in the kingdom of God.

MARCH 20.

''Be merciful unto me, 0 Lord : for I cry unto
thee daily." — Psalm Ixxxvi. 3.

So David, though a man after God's own
heart, and perhaps the greatest proficient in
experunental and devotional piety before the
coming of Clu-ist, felt his need of mercy, and
sought it daily. Let us follow his example,
and cry daily

— For pardoning mercy. It is well for us
that He is ready to forgive. Who can under-
stand his errors ? In many things we ofiend
all. What omissions of duty are we chargea-
ble with! If our actions are materially good,
how defective are their principle and motive !
The sins of our holy thmgs would condemn
us. Usher, one of the best as well as one of

MARCH 21.

the greatest of men, therefore said, he hoped
to die with the words of the publican in his
mouth, God be merciful to me a sinner ; and
he died pronouncing them. And Paul, after
eulogizing Onesiphorus so highly for his good
worlis, adds, " The Lord grant that he may
find mercy of the Lord in that day" — he,
even he, would need mercy — to the last, and,
above all — at the last. And where is the
man, who, in prospect of that day, must not
fall upon his knees, and pray, " Enter not into
judgment with thy servant, O Lord, for in
thy sight shall no flesh living be justified."

— Let us cry daily for sanctifying mercy.
We cannot be in a proper state of mind if we
only see the guilt of sin, and not the pollution
also : if our fear only be excited, and not our
aversion : if we are concerned to be delivered
from the wrath to come, but not to be " saved
by the washing of regeneration and the renew-
ing of the Holy Ghost." " I want," says the
Christian, " true holiness. I want to bear
more of the image of the heavenly. I want to
be purified even as He is pure."

— Let us cry daily for assisting mercy.
What can we do alone in our trials and our
duties ; in our calling as men, and our voca-
tion as Christians T We cannot see to-morrow
with the light of to-day : nor will our present
food yield us future support — we must have
fresh supplies of light and of food. And we
must have fi*esh supplies of the Spirit of Jesus
Christ, to help our infirmities, to renew our
strength ; and to enable us to adorn the doc-
trine of God our Saviour in all things. We
must live in the Spirit, that we may walk in
the Spirit.

Let us cry daily for preserving mercy. Our
reputation, our substance, our business, our
health — every thing is exposed ; and He is the
preserver of men. But the great thing is the
soul. To what dangers is not this liable !
And he who knows his perils and himself,
will not only watch, but pray, lest he enter
into temptation. He knows that God alone
can keep hun from falling, and that without
him he can no more stand than a staff* when
the hand is withdrawn. Therefore his lan-
guage will be, " Hold thou me up, and I shall ^
be safe."

— Let us cry daily for providing mercy. .
He has taught us this — When we pray, say.
Give us day by day our daily bread. Bread \
signifies sustenance at large: but the word
employed is wisely chosen ; it is to teach us '.
moderation. We are not to pray for dainties, i
but to be fed with food convenient for us. 1
Our necessity, as well as safety, if properly l
consulted, will keep us from seeking great i
things to ourselves. Nature wants little ; and j
grace, less. i

— Let us cry daily for guiding mercy. I
How much depends, not only upon a wrong 1
course, but 6ven a wrong step ! It may give ^
a new character to my condition. It may j

quarter upon me repentence for life. And
the way of man is not m hunself. It is not
in man that walketh to direct his steps. What
a privilege that He, who cannot err, is as wil-
ling as he is able to lead me. To him alone
let me repair, and on him alone depend, say-
ing, as the language both of choice and of
confidence — Thou shalt guide me with thy
coimsel, and afterwards receive me to glory.

Then daily prayer will be turned into cease-
less praise ; and 1 shall smg of the mercy of
the Lord for ever.

MARCH 21.

" The Lord thy God in the midst of thee is
mighty ; he -will save, he -will rejoice over
thee with joy" — Zeph. iii. 17.

It is obvious He can save — for he is in the
midst of them, and mighty. Here is near-
ness and power : He is therefore able to save
to the uttermost — whatever be the heinous-
ness of guilt, or the depravity of nature, or
the extremity of danger, or the depth of dis-
tress.

But he will save — He is inclined, he is en-
gaged, he is bound by promise, and oath, and
blood —

— Neither does he repent of the obligation
under which he has been pleased to bring
himself— neither does he perform the work
with reluctance — He will save, he will rejoice
over them with joy.

— Are they his vineyard] I the Lord do
keep it ; I will water it every moment : lest
any hurt it, I will keep it night and day. Are
they his sheep '? " The Lord shall save them
in that day, as the flock of his people : neither
shall the beast of the field devour them ; but
they shall dwell safely in the wilderness, and
sleep in the woods."

But what is this Salvation It does not
exclude temporal preservation and deliver-
ance. He Imows how to deliver the godly
out of temptation. If he does not find a way,
he can easily make one. Thus he saved
Joseph from prison ; and David from the paw
of the lion and the bear, and the uncircum-
cised Philistine ; and Elijah from famine ; and
Jonah from the belly of hell.

We are not to look for miracles, but we
may look for Him who performed them ; and
who has said, I will be with thee in trouble.
He has all events at his control. He is
always the same. His hand is not shortened,
that it cannot save ; neither is his ear heavy,
that it cannot hear. A distinction, however,
is to be here observed. Temporal deliver-
ances are promised conditionally. He could
not have promised them otherwise. It would
be rather a threatening than a promise, were
he to engage to relieve and mdulge you,
whether it be good for you or evil. And it
might be evil ; and though you may not be

MARCH 22.

au^re of it, he can foresee it, and will pre-
vent it. He has therefore said, They that
seek the Lord shall not want any good thing.
As to your property, he can make a hedge
about all that you have. As to your reputa-
tion, he can hide you in the secret of his pa-
vilion from the strife of tongues. As to your
body, he can keep all your bones so that not
one of them shall be broken ; and if it be good
for you, he will — he must do it. But if it
would be otherwise, he will disappoint your
wishes and hopes, and make the privation the
privilege.

But as to the soul! All! what did you
mean when you first asked, " What shall I do
to be saved?" When you first prayed,
"Save me, and I shall be saved?" You
thought of nothing earthly then — but — of re-
demption from the curse of the Law ; of de-
liverance from the powers of darkness; of
freedom from the stmg of death ; of release
from the dominion and being of sin. And it
was said imto you, " Believe on the Lord Je-
sus Christ, and thou shalt be saved." And
this salvation is uisured. This salvation is
begun. You are already justified by his
blood, and saved from wrath through him.
You are already renewed in the spirit of your
mind. You have already the earnest of your
inheritance ; and taste some of the grapes of
Eshcol. And as to the completion, now is
your salvation nearer than when you iDelieved.
The night is far spent : the day is at hand.

And what is every tiling beside ! All well
with the soul! All well for eternity! A
smiling God ! An opening heaven ! —

*' A hope so much divine
May trials well endure."

MARCH 22.

Think it not strange cojiceriiing the Jiery
trial which is to try you, as though some
strange t/iijig happened unto you. — 1 Peter
iv. 12.

Are we then, before we really suffer, to
suffer in imagmation; tormenting ourselves
with gloomy fears, and embittering present
comfort by fliture apprehension ? No.

But neither are we to indulge presump-
tion. We are to consider difficulties as well
as advantages ; and though light is sweet, and
a pleasant thing it is for the eyes to behold
the sun, yet we are to remember also the days
of darkness, for they shall be many. If we
do not admit the possibility of disappointment
and distress, we shall, when they occur, be
dismayed and confounded, and say. If I am
his, why am I thus ? What is unexpected is
overpowering: it does not leave us, for the
time, the use either of reason or religion ; and
we resemble a soldier, who, while seeking
his weapons, gives the enemv an advantage
against him. But to be fore-warned, is to be

fore-armed : and what we reckon upon in the
course of an enterprise, confirms, by the
event, the reasonableness of our scheme. The
Apostle would not have us to be surprised, or
deem it a strange thing, even if our trial
should be fiery. A strange thing is a thing
unlocked for, and which we had no reason to
expect. But is this the case with our afl3ic-
tions ?

— Think of the ordinary state of humanity.
Man is born to trouble as the sparks fly up-
ward ; and is it strange that he should inherit ?
How numerous and how delicate are the or-
gans of the body ! yet they are constantly in
use, and in danger. To how many accidents
are we exposed ! How many seeds of dis-
order are lodged within us ! Every posses-
sion makes us capable of loss ; every connex-
ion, of bereavement; every enjoyment, of
grief ; every hope, of fear. The wonder is,
that we are ever free from trouble.

— Hear the declarations of Scripture :
" Many are the afflictions of the righteous."
"In the world ye shall have tribulation."
" Through much tribulation you must enter
the Kingdom." Are these the true sayings
of God]

— Trace the history of his people. How-
ever dear to God, or eminent in grace, which
of them escaped J

"The path of sorrow, and that path alone,
Leads to the land where sorrow is unknuwii :
No traveller e'er reached tliat bless'd abode.
Who found not thorns and briers on the road."

Is this only the language of poetry 1 " What
son is he," aslcs the Apostle, " whom the fa-
ther chasteneth not ]" " As many as I love,"
says God, " I rebuke and chasten."

Consider the disposition of tlie world —
" Marvel not if the world hate you." If they
hate the light, they are not likely to love those
who diffuse it. The principles and walk of
the Christian reproach and condemn, not only
the profane, but many who would pass for re-
ligious, but who deny the power of godliness,
while they have the form. The mere moral
and Pharisaical are often the bitterest enemies
of evangelical piety. The rule was once
deemed without exception: "Yea, and all
that will live godly in Christ Jesus shall suffer
persecution." The absence of it now, is
owing, not to the want of disposition, but
power. Many things restrain it; yet it is
restrained only in the degree. The hand is
tied ; but the tongue is free — and how does it
deal with the decided followers of the Lamb?
And what is the carnal mind, but enmity
against God ] *

— Survey the Christian's spiritual imper-
fections and necessities. Without suffering,
how can they resemble the Saviour ? and be
weaned from the world 1 and be witnesses for
God ? and be prepared for usefulness ? Can
the welfare of the year dispense with winter?
Is it a strange thing for the husbandman to

MARCH 23, 24.

plough up the fallow ground, to receive the
seedl or for the vinedresser to prune the
vine ? or for the refiner to put his gold into
the furnace ] Such a needs be is there for
all our afflictions : and he only who is igno-
rant of it, can wonder at the event.

But, Christian, while you look for the fiery
trial, so as not to be astonished at the ex-
perience— remember, you have enough to
encourage you. He who died for you, and
rose agaui, and rules over all, has made pro-
vision for every condition in which you shall
be found. As thy sufferings abound, thy con-
solation shall abound also. If the way be
rough, thy shoes shall be iron and brass : and
as thy day, so shall thy strength be — Till the
last tear is wiped away — and all shall be
peace, and quietness, and assurance for ever.

MARCH 23.

" / knoio -whom I have helievedP — 2 Tim. i. 12.

Or trusted, as it is in the margin. This is
preferable; for the Apostle is referring to an
act of confidence rather than of belief ; and
which was expressed by his entrusting the
Saviour with a deposit, or committing his soul
into his hands.

The knowledge of which he speaks is not
only, or principally, the knowledge he had of
the Lord Jesus before he believed on him.
He had indeed such a knowledge, and he
must have had ; for how can we believe on
him of whom we have not heard T And who
would commit a jewel to a stranger '? Who
would walk over a deep abyss without in-
quiring whether the plank was sound or rot-
ten '? Ignorance in such a case would render
confidence the act of a fool ; whereas faith in
Christ is wisdom ; and when a man commits
his eternal all to him, he has the highest
reason in the world for so doing. This pre-
vious knowledge, however, is derived entirely
from testimony.

But there is also a subsequent knowledge
derived from experience : and he that believ-
eth hath the witness in himself He knows
the bitterness of gall, and the sweetness of
honey, not from report, but from taste. My
consci'ence, says he, was burdened, and I
found no relief till I applied to the blood of
sprinkling. Without him, I can do nothing :
but I know that his grace is sufficient for me ;
for 1 have made the trial of it, both in duty
and in distress. I have read and heard much
of his excellency : and I have put it to the
proof — He is now a tried friend and benefac-
tor. I have tried — much — and often — his
power, faithfulness, and care ; and have found
them trustworthy. I therefore feel satisfac-
tion in reviewing what I have done. I have
often been imposed upon, often played the
fool ; but not here. Of many things I have
repented ; but the longer I live, the less am I

disposed to repent of this transaction. I have

examined it in the retirement of the closet ;
in the light of Scripture ; in the view of death
and eternity ; and the more I consider it, the
more I approve and glory in the deed. And
I will recommend the same to others — and I
can speak with the boldness and earnestness
of conviction — for I know whom I have be-
lieved.

And here we see the value of this know-
ledge. It increases reliance and confidence.
Hence, says David, " They that know thy
Name will put their trust in thee :" that is,
they will trust with more ease and more firm-
ness. Whence arise many of the doubts and
fears of Christians, but from their living more
upon their frames and feelings than upon the
clear and full views of the truth as it is in Je-
sus 7 As soon as ever you have committed a
valuable treasure to any one, you become
alive to his character ; and unless you are well
acquainted with it, every surmising, every
loose report, every dark and unexplained cir-
cumstance, may trouble and terrify the heart —
even though the deposit may be secure. For
though the safety of the deposit depends od
the goodness of liis character, your satisfac-
tion depends upon your knowledge of it.

Let me therefore be concerned to grow in
grace , and also — and for this very purpose —
in the knowledge of my Lord and Saviour Je-
sus Christ. Let me search the Scriptures, for
they are they that testify of him. Let me at-
tend his House, and the preaching of his Word.
Let me converse much with those who have
been much with him. liOt me earnestly implore
the influence of the Holy Spirit, who, says
the Saviour, shall glorify me, for he shall
take of mine and shall show it unto you.
Paul, after such a length of acquaintance,
and such a depth of intimacy, not only said,
I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord —
but that I may know him and the power of
his resurrection, and the fellowship of his
sufferings, being made conformable unto his
death.

MARCH 24.

I -will-walk in thy truth" — Psalm Ixxxvi. 11.

Every resolution expressed by a good man,
in a proper frame of mind, will be founded,
not in self-confidence, but in dependence on
divine grace. Then it will be useful ; it will
tend to stimulate and to humble ; to bring to
remembrance, and to bind — it will be like a
hedge that defends the field; or like the
hemming, that keeps the robe from ravelling
out. — " I will walk in thy truth," is a noble
resolution, and worthy our imitation.

Walking, in the Scripture, takes in the
whole of our conversation or conduct : and to
walk in any thing, intends a fulness of it.
For a man to walk in pride, is something

MARCH 25.

more than to be proud : it says, that pride is
his way : his element : that he is wholly un-
der the influence of it.

Four ways we should thus walk in God's
truth.

— We should walk in the belief of his
truth. It deserves our credence. It is a
faithful saying, as well as worthy of all ac-
ceptation. If we receive the witness of man,
the witness of God is greater. Men are very
tenacious of the honour of their word. If
their veracity be denied, they instantly de-
mand satisfaction for the insult. How often is
God made a liar ! How slow of heart are we
to believe all that the prophets have spoken !
Lord, increase our faith.

— We should walk in the practice of his
truth. This is as necessary as the former,
and the evidence of it ; for we are to show
our faith by our works. Faith without works,
is as the body without the soul : there is no-
thing vital or operative in it. The Gospel is
a doctrine according to godliness. Every part
of it has a practical tendency : and we are
required to obey it from the heart. It is well
to hear ; but hearing is to be viewed in the
order of means, and not as an end. Blessed
are they that hear the word of God and keep
it. If ye know these things, happy are ye if
ye do them.

— We should walk in the enjoyment of his
truth. For it is not only of a sanctifying, but
a consolatory nature: it brings us glad tidings
of great joy ; it is all written for our learning,
that we, through patience and comfort of the
Scriptures, might have hope. If, therefore,
our conversation becometh the Gospel, it will
be happy, as well as holy. Thus it was with
the first Christians : they walked not only in
the fear of the Lord, but in the comforts of
the Holy Ghost. They were not free from
trouble ; but, as the sufferings of Christ
abounded in them, the consolation also
abounded by Christ. They were not free from
complaint and self-abhorrence; but in his
Name they rejoiced all the day, and in his
righteousness were exalted. Of themselves
they felt they could do nothing; but they were
strong in the grace that is in Christ Jesus,
and through him they could do all things.
They knew not what a day would bring-
forth; but they were careful for nothing,
casting all their care on him who cared for
them. The Gospel did not shut them up in
a dungeon of doubts and fears ; they knew the
truth, and the truth made them free indeed ;
and they walked in the glorious liberty of the
sons of God.

— We should walk in the profession of his
truth. If we know the joyful sound so as to
be blessed by it, we shall feel this yoke easy,
and this burden light. We shall not act to
be seen of men ; but we shall have no objec-
tion that men should see us. Praise will not
draw us out of a corner , and fear will not
8

drive us into one. We shall be willmg for all
to know that we are not our own, but His
who bought us with a price ; and that we are
not only bound, but determined to glorify
him in our bodies and spirits. For his love
will constrain us not only to confess him with
the mouth, but with the life; for actions
speak louder than words: despising in our
eyes a vile person, but honouring them that
fear the Lord : attending only where his truth
is preached, and his glory is maintained ; and
going forth to him without the camp, bearing
his reproach.

If we are thus governed, we shall be a cre-
dit and a comfort to our ministers, who have
no greater joy than to hear of their children
walking in the truth. We shall hold forth
the word of life, and cause them to rejoice in
the day of Christ, that they have not run in
vain, nor laboured in vain. We shall adorn
the doctrine of God our Saviour in all things.
We shall be fellovz-helpers to the truth. And
the Judge will graciously say — " They shall
walk with me in white, for they are worthy.'*

MARCH 25.

" The Lord knoiveth the days of the upright ;
and their inheritance shall be for ever"
Psalm xxxvii. 18.

Every thing here requires attention —
— The persons — " The upright." The up-
right mean those who are sincere : sincere in
their dealings with their fellow-creatures;
with their own souls; and with their God.
The character is equally rare and excellent.
It admits of imperfection, but not of partiality ;
and is never found separate from the renew-
ing of the Holy Ghost.

— The period — " Their days." These are
" known of God." This knowledge being
spoken of as a privilege, something more than
mere intelligence must be intended : for, in
this sense, He knows the days of the wicked,
as well as of the upright. The meaning is,
that he knows them kindly and graciously ;
that he feels, and will acknowledge his con-
cern in them; and make them all work
together for their good. He knows their
number — This is with him. He has appoint-
ed it : friends cannot enlarge, enemies cannot
reduce it. Whenever they die, they have
filled their days, and are immortal till their
work is done. He knows the nature of them
— and he determines it —

" If light attends the course they run,
'Tis he provides those rays ;
And 'tis his hand that veils their sun
If darkness clouds their days."

— Have they days of affliction 1 He knows
them: knows their source, their pressure,
how long they have continued, the support
they require, and the proper time to remove
them. — Have they days of danger ] He knows
them ; and will be a refuge and defence in

MARCH 26.

them. — Have they days of duty 1 He knows
them ; and will furnish the strength and the
help they require. — Have they days of inac-
tion, when they are laid aside from their work,
by accident or disease ? He knows them ;
and says to his servants, under every preven-
tion, " It is well that it was in thy heart." —
Have they days of privation, when they are
denied the ordinances of religion, after seeing
his power and glory in the temple, and going
with the voice of gladness to keep holy day ]
He knows them ; and will follow his people
when they cannot follow him ; and be a little
sanctuary to them in their losses. — Have they
days of declension and of age, in which their
strength is fxod, and their senses fail, and so
many of their connexions have gone down to
the dust — evil days, wherein they have no
pleasure 1 He knows them ; and says, " I
remember thee, the kindness of thy youth.
Even to old age I am He, and to hoar hairs
will I bear and carry you."

— The portion — " Their inheritance shall
be for ever." So was not the inheritance of
many of the angels in heaven ; for they kept
not their first estate. So was not the inherit-
ance of Adam in Paradise ; for the Lord drove
out the man. So was not the inheritance of
the Jew in Canaan ; for the glory of all lands
was made a desolation. So is not the inherit-
ance of the man of the world : his portion is
in this life. And what is this but a vapour, a
shadow ] Yet, at the end of it, he is stripped
of all, and departs as naked as he came. Yea,
and before the close, his hopes and comforts
may be all laid bare. For —
" Short-lived as we are, yet our pleasures, we see,
Have a much shorter date, and die sooner than we."

But the Christian has not only being, and
health, and riches, and honour, and peace, and
joy, and friendship — but all these for ever !

Indeed, the more important and valuable
the acquisition, the more miserable he would
feel if there was any uncertainty in the con-
tinuance. The thought of loss, and even of
danger, would embitter all. But it is for ever
— for ever ! Yea, it will be always increas-
ing. After millions of years we shall be
singing a new song.

In the world we may have losses, but they
cannot affect our estate. " I, one day," says
Mr. Newton, " visited a family that had suf-
fered by a fire, which had destroyed all the
house and the goods. I found the pious mis-
tress in tears. I said, Madam, I give you
joy ! Surprised, and ready to be offended,
she exclaimed, ' What ! joy that all my pro-
perty is consumed V I give you joy that you
have so much property that no fire can touch.
This turn checked the grief, and she wiped
her tears, and smiled like the sun, shining
after an April shower." Thus the Hebrews
took joyfully the spoiling of their goods, know-
ing in themselves that in heaven they had a
better and an enduring substance.

MARCH 26.

" ^nd now I have told you before it come to
pass, that, -when it is come to pass, ye might
believe." — John xiv. 29.

He refers to what he had said concerning
his death and resurrection ; his sufferings and
glory. As nothing befell him by chance, so
nothing took him by surprise. All was laid
out in his view : and he saw the end from the
beginning — and foretold it all before any of
it had come to pass. For what purpose"?
" That, when it is come to pass," says he,
" ye might believe."

Hence we see the importance of fiiith.
This is what he always required in those he
healed. " Only believe," said he to the ruler
of the synagogue. He said to his disciples,
with regard to the death of Lazarus, " I am
glad, for your sakes, that I was not there, to
the intent ye may believe." If a man wishes
a tree to grow, he waters not the branches,
but the root. Holy tempers and good works
are the fruits of religion — Faith is the root ;
and as this is enlivened, every thing in the
divine life prospers. Unbelief makes God a
liar ! renders the Scripture a nonentity ; and
leaves the soul open to every sin. But he
that believeth shall be saved. Yea, he hath
everlasting life. By faith we stand ; walk ;
live. We are justified, v^^e are sanctified, by
faith. Faith purifies the heart, and over-
cometh the world. Unless we believe, we
shall not be established. We are filled with
all joy and peace in believing — We read of
the joy of faith ; tlie prayer of faith ; the work
of faith ; the obedience of faith ; the fight of
faith — every thing is ascribed to faith in the
word of God.

— Here we learn, also, that there may be
an improvement in faith, where the principle
is already found. Did not these disciples
believe at this very time They had been
with him from the beginning. They had
heard his sayings, and witnessed his miracles,
and seen his glory. And they believed on
him too. And had left all to follow him. But
they did not sufficiently believe. Their faith
was too obscure in its views ; too feeble in its
hold; too powerless in its operation. Are
tliere not, then, degrees in godliness 1 May
there not be a growth in grace ? Does not
Paul tell the Thessalonians, that their faith
grew exceedingly ? And how desirable is
this progress ! The strong in faith have a
thousand advantages above the weak. The
latter have a heaven hereafter; the former
have a heaven here too. And if the Apostles
were defective, and said. Lord, increase our
faith, what need have we to cry out, with
tears, like the father of the child, " Lord, I
believe ; help thou mine unbelief!"

— We remark, also, that one of the best
means of increasing and establishing our
faith, is to compare the word and the works

MARCH 27

of the Lord together. This was the help and
advantage he would here insure to his dis-
ciples : " Now I have told you before it come
to pass, that, when it is come to pass, ye
might believe." So did the Church in the
time of David : " As we have heard, so have
we seen in the city of our God." We have
heard the promises, and we have seen the
fulfilment. We have heard the threatenings,
and we have seen the execution. We have
heard the doctrine, and we have seen the
practice. As soon as Jesus had said, " Go
thy way, thy son liveth," the nobleman
" believed, and went his way. But as he
was now going down, his servants met him,
and told him, saying, Thy son liveth I Then
inquired he of them the hour when he began
to amend. And they said unto him, Yester-
day at the seventh hour the fever left him.
So the father knew that it was at the same
hour in the which Jesus said unto him. Thy
son liveth ; and himself believed, and his
whole house." That is, he now believed
more firmly and impressively ; and this was
the consequence of comparison. Thus, facts
are yielding us constant and growing evidence
of the truth of God's word. Upon this prin-
ciple, apostates and scoffers do not scandalize
us — the Scripture tells us they will come.
We read m the Scripture, the way of trans-
gressors is hard: that he who walketh up-
rightly, walketh surely : that the merciful
shall obtain mercy : that the way of the sloth-
ful is a hedge of tliorns — and how little must
he have observed the experience of others, or
consulted his own, who is not every day more
convinced of the truth of these declarations !

— Finally. Does not this clearly intimate,
that the benefit to be deriv'ed from prophecy
is subsequent to its accomplishment ] " Now
I have told you before it come to pass, that,
when it is come to pass, ye might believe."
He mentions the same thing in several other
places: and we are informed, in more than
one instance, of the result. Thus we read —
"When, therefore, he was risen from the
dead, his disciples remembered that he had
said this unto them ; and they believed the
Scripture, and the word which Jesus had
said." So, also, when they had witnessed his
" zeal" in purifying the temple, " his disci-
ples remembered that it was written, The
zeal of thine house hath eaten me up." Thus
we see our remark justified. And, mdeed,
how can it be otherwise? Where is the
evidence of the truth of prophecy before it
come to pass 1 You say, a God who cannot
lie has spoken it. But God himself does not
demand our faith on the announcement, but
on the event And how little can it be un-
derstood beforehand ; unless as to its general
bearings ! A definite and particular acquamt-
ance with the contents of divine predictions
would derange the order of Providence, and
m many cases hinder the effect. Had this

fact been duly considered, much time and
attention would have been more profitably
employed, than in attempts to open the seals,
and blow the trumpets, and pour out the vials
of the Apocalypse. There is no prophet
among us, not any that telleth how long ; yet
there are, as Fuller calls them, " fortune-
tellers of the Church." Pastors have been

drawn away from their proper work

And " the hungry sheep look up, and are not

fed" And sinners are not converted from

the error of their ways. For even allowing
the views, advanced with so much presump-
tion, to be just and true, they are not repent-
ance towards God, and faith towards our Lord
Jesus Christ. The Apostles preached a cru-
cified Saviour — and determined to loiow no-
thing else. »

It is not for us to know the times or the
seasons, which the Father hath put in his
own power. He has entrusted us with his
commands ; but not with his decrees. " The
secret things belong unto the Lord our God ;
but those things which are revealed belong
unto us and our children for ever, that we
may do all the words of this law."

MARCH 27.
" He hath done all things we//."— Mark vii. 37.

A GREAT commendation ; but deserved.
Human excellences are rare and individual.
One man does one thing well ; another does
another thing well — but He does all things
well. The little men do well, is only com-
paratively well; all he does is absolutely
well. And this will appear, whether we con-
sider him as the Creator— and survey the
works of nature ; or as the Saviour — and con-
template the wonders of grace; or as the
Governor — and examine the dispensations of
his providence.

We have some fine specimens of his agency
recorded in the Scripture. Take, for instance,
the history of Joseph. Read it over again
and again : and then ask. Could any link in
this chain, any stone in this structure, have
been omitted 1 In this achievement, could
any thing have been added to the plan, or the
execution J From a part we may estimate
the whole. And what applies to his dealings
with others, will apply to his dealings with
us ; for all the ways of the Lord are mercy
and truth.

— But whence, then, is it, that we cannot
really and readily, with regard to his agency
in our affairs, and especially in those of a
trying nature, adopt the acknowledgment,
and say. He hath done all things well \

— The reason is, we judge atheistically.
Every unregenerate sinner lives without God.
in the world. But a Christian is made to dif-
fer from others ; and from himself Yet his
sanctification is not complete. Something is

MARCH 28.

left in him of all the old kinds of leaven ; and
therefore something of this atheism. He is
in a good frame when, with Eli, he can say,
of whatever befalls him, "It is the Lord,
let him do what seemeth him good." But
he does not always see him. He sometimes
stops at the instrumentality employed — " Oh !
it was that unlucky accident ! it was that
heedless servant ! it was that perfidious
neighbour ! it was that cruel enemy !" — No
wonder He does not do all things well, when
he is not acknowledged as doing any thing.

— We judge selfishly. We are not to
view ourselves as detached individuals. We
are parts of a whole ; and variously connected
with others. What is not good for us per-
sonally, may be good for us relatively. Sup-
pose a trying dispensation makes us more
tender and compassionate towards our fellow
creatures and our fellow Christians ; suppose
a distressing experience gives us the tongue
of the learned, and enables us to speak a
word in season to him that is weary : suppose,
as witnesses and examples of the power and
excellency of the Gospel, we arouse the care-
less, and confirm the wavering : is there not
enough here to call for our resignation and
praise T Ezekiel was deprived of the desire
of his eyes, with a stroke : to himself, this
was painful ; but it was profitable to his min-
istry, and useful to his charge — and this was
the design of it. No man liveth to himself,
and no man dieth to himself

— We judge carnally. What is not plea-
sing may yet be beneficial : and natural evil
may be moral good. When things are agree-
able to our wishes, we never think of any
difficulty in the divine proceedings. While
we have ease, and health, and friends, and
success in business, we never complain of the
darkness of Providence. But as soon as there
is any reverse — then we groan out, "His
way is in the sea, his path in the deep
waters, and his footsteps are not known" — as
if every thing was to be estimated by our ac-
commodation and convenience — as if God
acted wisely or unwisely, righteously or un-
righteously, just as his doings aftect us — and
affect too, not our best interests, but our
present and temporal ! Is it wonderful that
we, who deserve stripes, should feel the rod
that we, who need correction, should meet
with chastisement 1 Is it mysterious that the
vine should be pruned 1 the ground ploughed ?
the gold tried in the fire ] If the child now
thinks certain restraints, and privations, and
rebukes to which the father subjects him,
needless and harsh, he will more than ap-
prove of them when he comes to years of
maturity.

— We judge prematurely. He that be-
lieveth maketh not haste. It is good for a
man not only to hope, but quietly wait for the
salvation of God : and one reason is, because
it will prevent a wrong conclusion. There-

fore, says the Apostle, judge nothing before
the time until the Lord come. You would
not judge of the abilities of the limner from
the unfinished sketch, but you would wait till
the canvass had received the last touches of
his masterly pencil. You would not judge
of the perfection of a building from the dig-
ging of the foundation, and the coarse mate-
rials lying in a kind of disorder all around ;
especially if you had never seen the plan or
the model : but you would stay till 'the parts
were all put together in their places, and the
top-stone brought forward with shouting —
Let us stay till God has done. What I do,
says he, thou knowest not now, but thou shalt
know hereafter. Then every thing will
speak for itself Then we shall walk, not by
faith, but by sight. Then we shall see what
we now believe ; and for ever acknowledge,
" He is the rock ; his work is perfect ; for all
his ways are judgment : a God of truth and
without iniquity, just and right, is he."

MARCH 28.

Hereafter I -will not talk much with you; for
the prince of this ivorld cometh, and hath
nothing in me." — John xiv. 30.

There are many talkers — profane talkers
— indecent talkers — foolish talkers — vain talk-
ers. And there are some who are wise and
good talkers ; their lips are as a well-spring
of life. But He was perfectly wise and good
— Oh ! to have heard him " talk !" The term
is applied to his more public teaching —
" While he yet talked to the people." And
had some of his ministers spoken more in a
familiar and conversational mode, then they
would have resembled him more; and the
poor would have had the Gospel preached,
unto them ; and the common people would
have heard them gladly ; and the children in
the temple would have cried Hosanna.

It is here intimated that he had talked
" much" with them. He was never reserved.
If he kept back any thing from them, it was
because at the time they could not bear it.
He treated them not as servants, but friends ;
for all things that he had heard of the Father he
made known unto them. He always instruct-
ed, and reproved, and encouraged them, as
the occasion required. He seized every op-
portunity for religious discourse, and levied a
tax of spiritual profit upon every natural ob-
ject and every providential occurrence that
presented itself He could not see a sower
going forth to sow, or a fisherman dragging
his net ashore, or a woman drawing water,
but he derived from it a parable or an illus-
tration— Teaching his followers to be social
and communicative in divine thmgs; and, for
this purpose, to cultivate their understanding;
and to be filled with the Spirit. For out of
the abundance of the heart the mouth speak-

MARCH 29.

eth. How can much religious discourse be
expected from those who have so little of the
life of God in them ! If, for the sake of con-
sistency, they sometimes make the attempt,
it must be a task ; and they will soon drop
into what is more natural to them, a conver-
sation empty as the wind, and barren as the
sand.

— But " hereafter" he would not talk much
with them — not from disinclination, but for
want of intercourse. Their opportunities
would soon be over — for he was going to
leave them. With regard also to us — it is
probable as to some — and certain as to others,
that we have heard and read much more than
we ever shall read or hear in future. Yet a
little while is the light with us.

The way in which he refers to his removal
from them by his suffering and death is re-
markable— "For the prince of this world
Cometh, and hath nothing in me."

He marks, First, the character of his adver-
sary— the prince of this world. He is not
so by right, but usurpation ; and by God's
allowing him power over those who provoke
him. When the traitor had received the sop,
Satan entered into him. He was in him be-
fore; but his agency was under restraints.
These restraints were then all taken away ;
and the Devil had his victim entirely to him-
self. Israel would have none of him ; so he
gave them up to their own hearts' lust. All
who walk according to the course of this
world, walk according to the prince of the
power of the air, the spirit that now worketh
in the children of disobedience. They may
imagine themselves to be free, and many of
them make a figure in the eye of sense ; but
faith sees them taken captive by the Devil at
his will ; and held in the vilest subjection —
he is their prince — yea, according to the
Apostle, he is the god of this world ; and, in
reality, they not only obey, but worship hun.

— Secondly, he sees his approach: "He
Cometh." Not personally — so he had come
to him in the wilderness and been foiled ; but
in his mstruments. In Judas that betrayed
him ; in Peter that denied him ; in his disci-
ples that forsook him and fled ; in Herod that
threatened him; in Pilate that condemned
him; in the Jews that clamoured for his
blood ; and in the Romans that shed it. " One
of you," says our Lord, " is a devil" — he gives
him the name, because he bore his image,
and did his work." " The devil," we read,
" shall cast some of you mto prison." Is the
Devil a justice of the peace ? No ; but if he
acts unrighteously and cruelly, the justice of
peace is the Devil. The Devil is not Vol-
taire; but, by poisoning and destroying the
souls of men, Voltau-e is the Devil, who was
a murderer from the beginning, and abode
not in the truth.

—Thirdly, he is confident of the result of
the conflict : " And hath nothing in me." He

Vol. L...M 8*

has enough in us. — First, enough of guilt
Hence he can alarm and dismay us. In the
conscience of some he produces such terror
and anguish, that the man chooses strangling
and death rather than life. He is also the
accuser of the brethren : and in their sins,
and the sins even of their holy things, he
finds enough agamst them, to perplex and
distress them in their afflictions, and in their
approaches to God. But he could find no
guilt in Jesus ; and therefore he could stir up
no feeling of self-remorse or despair. — Se-
condly, enough of corruption. Hence he can
easily draw us aside by laying hold of our
envy, pride, avarice, impatience. Owing to
the remains of unmortified passions, or, as
the Apostle calls it, the sin that dwelleth in
us, we are always in danger from outward
things. We may be ensnared by our dress,
our table, our business, and our friends : what
is innocent and good in itself may become to
us injurious and evil. Here the sparks fall
upon tinder. But there was nothing ijiflam-
mable in him ; and therefore no unhallowed
fire could be kindled. He was the Holy One
of God. " He did no sin," and " in him was
no sin !"

— A proof that if he was stricken, smitten
of God, and afflicted, he was wounded for our
transgressions, and bruised for our iniquities;
the chastisement of our peace was upon him,
and with his stripes we are healed,. .

— We also see that there must be a grea^
difference between him and ourselves, as to
moral danger. He was safe every where,
and in all circumstances. We must watch
and pray, lest we enter into temptation —
The spirit indeed is willing, but the flesh is
weak.

MARCH 29.

" God hath not appointed us to tvrath, but to
obtain salvation by our Lord Jesus Christ."
1 Thess. V. 9.

No : " He has not appointed us to wrath."
He might have done it. We deserved it.
We were by nature children of wrath,
even as others. But He has delivered us
from the wrath to come. We have trials,
but there is no curse in them. They come
from a father who corrects, not from a judge
who punishes. We may sometimes fear his
wrath, but this is our infirmity. Flesh cries.
Do not condemn me ; but faith cries, There
is no condemnation to them that are in Christ
Jesus.

— But " to obtain salvation." We are
often said to be saved already. We are so,
as to our state : but not as to possession and
enjoyment. This is a future blessedness. It
is, mdeed, begun here : but that which is held
up to the hope of the believer is the accom-
plishment of all that God has promised — the

MARCH 30.

reception of the soul at death ; the resurrection
of the body at the last day; the glorification
of the whole man for ever. What an object
of expectation ! How poor and pitiful is every
thing- seen and temporal, compared with this !
Some are destined to shine in courts ; some,
to stride over the heads of others ; some, to
a.mass heaps of shining- ore : but, if a Chris-
tian, thou art destined to an inheritance be-
yond the skies, and a crown of glory that
fadeth not away. What is life 1 However
indulged and endowed, it is, in its best estate,
altogether vanity ! What are the pleasures
of sm — for a season ! What are riches and
— death ! a title and — damnation at the end
of it ! And what are losses and afflictions to
a man who is going to obtain salvation !

But by what medium will he acquire it 1 —
" Through our Lord Jesus Christ." To seek
it in any other way is a vain pursuit. There ^
is salvation in none other. I am the way,
said he, the truth, and the life : no man
comelji unto the Father but by me. Yea, it
is not only useless, but sinful. It opposes
God's revealed will and express command ; it
robs the Lord Jesus of his highest glory : it
frustrates his grace : it makes him to be dead
in vain. Much comes to some, through
others. We have had friends and benefactors
— but, after all, what have they done for us ?
What self-denial have they exercised 1 What
suffermgs have they endured 1 But he knew
*i<what would be required of him in opening for
us a passage to glory. Yet he readily con-
sented, and said, Lo ! I come. Behold, and
see if ever there was sorrow or love like his
sorrow — He became poor, that we might be
made rich. He died, that we might live.

The Apostle does not forget to tell us, that
we are appointed to obtain this salvation
through our Lord Jesus Christ. As men, we
are not the creatures of chance. There is an
appointed time to man upon earth. God has
appouited the bounds of our habitation, and,
as Christians, are we the ofFsprmg of contin-
gency ] Is conversion a happy accident 1 It
is the work of God; and he does nothing
without foreknowledge and design. Four
things may be observed, with regard to this
appointment. The earliness of it — m hope
of eternal life, which God, that cannot lie,
promised before the world began. — The/ree-
ness of it — it was not founded on the fore-
sight of any worthiness or works of ours —
He hath saved us and called us, not accord-
ing to our works, but according to his own
purpose, and grace given us m Christ Jesus
before the world began. — Its efficiency — it
will not, cannot fail — the counsel of the Lord
standeth for ever. " I will make an ever-
lasting covenant with them, that I will not
turn away from them to do them good ; but I
will put my fear in their hearts, that they
shall not depart from me." — Its appropria-
tion— ^blessed are the poor in spirit, for theirs

is the kmgdom of heaven. Blessed are they
that mourn. Blessed are they that hunger
and thirst after righteousness. Go back from
effects to causes. Prove your calling, and
thus make your election sure.

And remember one thing. Be simple, and
receive the kingdom of God as a little child,
not only as to its doctrines, but as to its invi-
tations and promises. The writer, one day,
attended the dymg bed of a young female. I
have little, said she, to relate, as to my expe-
rience. I have been much tried and tempted
— ^but this is my sheet anchor — He has said,
Him that cometh unto me I will in no wise
cast out. I know I come to him — and I ex-
pect that he will be as good as his word.
Poor and unworthy as I am, he will not trifle
with me, or deceive me — It would be be-
neath his greatness, as well as his goodness.
I am at his feet ; and you have often said —

" Tis joy enough, my All in All,
At thy dear feet to lie ;
Thou wilt not let me lower fall,
And none can higher fly."

MARCH 30.

" When they saw him, they besought him that
he would depart." — Matt. viii. 34.

He had now entered the country of the
Gadarenes, and cured two demoniacs. The
people should have deemed themselves ho-
noured by his presence ; and have thanked
him for relieving their wretched neighbours
from the most dreadful malady. But he had,
in correction of an unlawful traffic, destroyed
their swine. They, therefore, preferrmg
their sins to their souls, feared and hated
him, and — desired him to withdraw. He took
them immediately at their word — and went
— and returned no more. Oh ! when he
comes to us, and convinces us of sin, and re-
proves us for our evil passions and vile
courses ; when he comes and makes us un-
easy, by the admonitions of conscience, of
friendship, of Scripture, of providence ; and
instead of yielding to his merciful design, we
regard him as an irksome intruder, and en-
treat him, and he hears our meaning without
speech, to leave us — he will comply with our
desire — and say. They are joined to idols, let
them alone — and woe unto them when I de-
part from them ! This is an awful truth —

But it is an equally pleasing one, that if we
desire his presence, he will indulge our wish.
And, therefore, when the two disciples, going
to Emmaus, reached the village whither they
went, and he made as if he would have gone
farther ; they constrained him, saying. Abide
with us, for it is towards evening, and the
day is far spent. And, it is said, he went in
to tarry with them. So when the woman of
Samaria had persuaded many of her neigh-
bours to come to the well to see him ; they

MARCH 31.

besought him that he would tarry with
them ; and he abode there two days.

Saviour Jesus ! Thou art all in all. Come
and dwell in our country — Come and dwell
in our Churches — Come and dwell in our
houses — Come and dwell in our hearts for
ever ! Cast me not away from thy presence ;
and take not thy Holy Spirit from me.

" I cannot bear thine absence, Lord;
My life expires if thou depart :
Be thou, my heart, still near my God,
And Thou, ray God, be near my heart."

MARCH 31.

" But that the -world may Icnoiv that I love the
Father ; and as the Father gave me com-
mandment, even so I do. Arise, let us go
hence.'' — John xiv. 31.
When he says, " Arise, let us go hence"
— ^he shows his readiness to suffer. " I will
not wait for the enemy : I will go and meet
him. I will go to the place where Judas
will look for me. I will go to the garden of
Gethsemane, where I am to agonize — and
from thence to Calvary, where I am to die.
I have a baptism to be baptized with ; and
how am I straitened till it be accomplished?"
We always see in him this disposition — a
proof that he was not compelled to engage ;
that he did not undertake the case from ig-
norance : that he did not repent of his work,
even in the sight of enduring all its expen-
siveness of woe — He loved us, and gave him-
self for us.

Yet this alacrity was not rashness, but
obedience — "As the Father gave me com-
mandment." Though in his higher charac-
ter he had the disposal of himself ; in his hu-
man nature, and in his mediatorial office, he
was obedient unto death, even the death of
the cross. He felt no inconsistency in this,
and why should we ? " No man taketh my
life from me. I lay it down myself : I have
power to lay it down, and I have power to
take it again — This commandment have I
received of my Father." So mistaken should
we be in supposing that the Father was less
disposed to save us than the Son, or that his
love was purchased by that death which w^as
really the effect of it, and designed to be the
medium through which it should operate.
Herein God hath commended his love to-
wards us, in that while we were yet sinners
Christ died for us. And therefore did the
Father love him, because he laid down his
life that he might take it again : and for the
suffering of death, he crowned him with
glory and honour.

—Though there was something here pe-
culiar in our Saviour's obedience, there is
something also exemplary in it. He did not
expose himself before his hour was come ; but
cheerfully submitted to the Divine will, when
it was come. So we are not to turn aside in
search of trials, but to take up our cross when

.. APRIL 1. 91

it is fairly in our way. We are not to be im-
patient to suffer ; but when we are called to
it, the call should sustain us, and bear us
through, for God is with us.

And this obedience resulted from love — " I
love the Father." I delight, said he, to do
thy will ; yea, thy law is within my heart.
My meat is to do the will of him that sent
me, and to finish his work. His people, in
their measure and degree, can say the same.
As obedience is the best evidence of love, so
love is the best spring of obedience. It is
love that makes it pleasant to ourselves. It
is love that makes it acceptable to God. With
him, nothing can be a substitute for it. In-
deed, we ourselves, in the conduct of our fel-
low-creatures towards us, judge not by the
bulk of the action, but the disposition from
which it proceeds. The estimate is taken,
not from the service, but the principle ; not
from what is given, but from what is implied.
The smallest donation is welcomed as a token
of cordial regard ; while, like God, we abhor
" the sacrifice where not the heart is found."

Jesus would have this known, not to his
disciples only, but to others — and to all:
" But that the world may know that I love
the Father ; and as the Father gave me com-
mandment, even so I do. Arise, let us go
hence." And the world ought to Imow it :
they are deeply concerned in it, and in due
time they will know it. At present a very
large majority of mankind have never heard
of his Name, or of his salvation. But his
cause is spreading. The Scriptures are en-
termg all languages. Missionaries are visit-
ing all climes. The Church is praying that
his Word may have free course and be glo-
rified. And God has said, " It is a light thing
that thou shouldest be my servant, to raise up
the tribes of Jacob, and to restore the pre-
served of Israel ; I will also give thee for a
light to the Gentiles, that thou mayest be my
salvation unto the ends of the earth." It must
therefore by-and-by be said, without a figure,
" Behold ! the world is gone away after Mm."

But blessed are our eyes, for they see, and
our ears, for they hear. We already know
these things. But how do we Imow them ?
Do we feel as well as understand them '? Are
we like a December's night, as cold as we
are clear ] Shall we be found in the number
of those who behold, and wonder, and perish ?
Or, filled with admiration, and gratitude, and
confidence, and zeal, beholding, as in a glass,
his glory, are we changing into the same
image, from glory to glory, even as by the
Spirit of the Lord 1

APRIL 1.

" His sweat -was as it -were great drops of blood
falling down to the ground." — Luke xxii. 44.

It is a question whether this sweat was
blood comparatively, that is, whether it re-

APRIL 2.

sembled blood, whose drops are denser, hea-
vier, and larger, than those of common per-
spiration— or really blood. The latter is
possible. There have been instances of the
kind well authenticated. Such an opinion
early and generally prevailed ; and nothing
was more common among the Fathers, than
to consider this as one of the times when he
bled for us, each of his pores, as a kind of
wound, flowing with that blood without which
there is no remission. It is, perhaps, impos-
sible to determine this absolutely. But even
allowing — what we by no means consider as
proved — that it was only blood in resem-
blance ; it must have been most extraordinary.
For he was abroad in the open air ; upon the
cold ground ; the night far advanced ; and the
weather chilling — for the High Priest's serv-
ants made a fire to warm themselves. Here
was enough to have checked perspiration —
Yet his sweat was as it were great drops of
blood falling down to the ground !

And what could have caused it ? Surely
not the mere circumstances of dying. So-
crates— Seneca — did not sweat thus; they
were cool and calm. Look at the martyrs-;
and even those of the more timid sex : they
were tranquil in the prospect, and in many
instances came forth from prison smiling, and
blessed the instrument of death — What was
the reason of this difference 1 they had not to
contend with the powers of darkness; but
this was their hour, and the power of dark-
ness. They had not to bear the sins of
others, nor yet their own ; whereas the Lord
laid on him the iniquities of us all.

We indulge here no curious speculations ;
and we require the definitions of no human
creeds : but neither will we be reasoned out
of the plain language and meaning of the
Scriptures. We believe God; and not as
some believe him ; that is, as a jury in a court
believe the testimony of a suspected, a dis-
credited witness, relying no further upon his
deposition than it is collaterally supported;
and thus yielding no honour to himself— We
do not found our belief on knowledge ; but
derive our knowledge from belief We be-
lieve in the unerring wisdom and veracity
of God — and he has told us, that Christ also
suffered for sins, the just for the unjust : that
he bore our griefs, and carried our sorrows :
that the chastisement of our peace was upon
him ; and that by his stripes we are healed.

Men think lightly of sin ; but an awakened
conscience feels it a burden too heavy to
bear. It has made the whole creation groan.
But see Jesus bearing it in his own body —
and his sweat falls as great drops of blood
down to the ground ! What, then, if you
should bear it in your own person, O sin-
ner I — Why it will sink thee to the lowest
hell. Yet bear it you must, if you reject or
neglect him ; for there remaineth no more sa-
crifice for sin — He that believeth on the Son

of God, hath everlasting life ; and he that be-
lieveth not the Son of God, hath not life, but
the wrath of God abideth on him. Yet,

" Each purple drop proclaims there's room,
And bids the poor and needy come."

Oh! let me look on him who suffers thus.
Oh! let me mourn over my sins, which
caused his anguish —

" 'Twere you that pull'd the vengeance down
Upon his guiltless head ;
Break, break, my heart ; and burst, my eyes ;
And let my sorrows bleed !"

But let me also rejoice. That bloody sweat
proclaims my discharge from condemnation,
and tells me the law is mEignified and made
honourable.

And can I help loving him 1 Love begets
love. And what can evince love like suffer-
ing? And such suffering! And for such
criminals ! And not only without their de-
sert, but their desire ! — Lord ! what wilt thou
have me to do 1 Speak, Lord, for thy servant
heareth.

APRIL 2.

" Then asked he them again, Whom seek ye ?
And they said, Jesus of MazarethP — John
xviii. 7.

Every thing here is remarkable.

— How, wonderful that any in the very fa-
mily of Jesus should be base enough to be-
tray him ! But here we find Judas, who had
been called to the Apostleship, and mvested
with power to work miracles, and a few hours
before had partaken of the Holy Supper,
heading a band of men and officers, which he
had obtained from the Chief Priests and Pha-
risees ; and betraying his Master and Bene-
factor into their hands, with a kiss !

— How wonderful was the courage of Je-
sus, that, though he knew all things that
should come upon him, not only remained in
the place, but came forth from his retreat, and
presented himself! This was the effect of a
love stronger than death. Perfect love cast-
eth out fear.

— How wonderful was the rebuke, and the
repulse, which his enemies met with! No
sooner did he pronounce the words, " I am
he," than they went backward, and fell to
the ground. Whether some rays of glory
broke from his sacred body, or whether he
immediately, by his power, impressed their
minds, we know not ; but, surely, here was
enough to induce them to discontinue the un-
hallowed enterprise.

— Yet — how wonderfijl, that in a few mo-
ments they rise, and recover heart enough
to approach him a second time — So that he
asks them again, Whom seek ye 1 And they
said, Jesus of Nazareth. This was partly the
influence of numbers. A man alone may be

APRIL a

often easily deterred from an evil action. But
it is otherwise where hand joins in hand, and
the sinner is seen and supported, and stimu-
lated or reproached, by his fellow-creatures.
It shows us, also, the hardening nature of
sin. When the men of Sodom were smitten
with blindness, they even then groped by the
wall to find the house where the heavenly
visitants were. Upon the removal of each
plague, when Pharaoh saw there was respite,
he hardened his heart. And Ahaz, in his
affliction, sinned yet more and more against
God. And of how many may it be said,
" Thou hast stricken them, but they have not
grieved ; thou hast consumed them, but they
have refused to receive correction : they have
made their faces harder than a rock; they
have refused to return !"

— Neither means, nor even miracles, will
avail, w^hen God leaves a man to himself
Persons often think that a dreadful event will
do what ordinances have failed to accomplish.
But we have known many who have been
stripped, and reduced ; and yet their minds
have not been humbled before God. They
have resembled fractions of ice, or stone;
broken, but not changed ; each piece retain-
ing the coldness and hardness of the mass.
They think that a spectre would be much
more efficacious than a preacher — Vain hope !
If they hear not Moses and the Prophets,
neither would they be persuaded though one
rose from the dead.

O thou God of all grace, fulfil in my expe-
rience the promise — " A new heart also will
i 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. And I will put my spirit within you,
and cause you to w^alk in my statutes, and ye
shall keep my judgments, and do them."

APRIL 3.

" Jestis answered, I have told you that I am
he: if therefore ye seek me, let these go their
■way.''' — John xviii. 8.

Here we see the Saviour's readiness to
suffer. He makes not the least attempt to
escape from the hands of his enemies ; but
tells them a second time that he was the vic-
tim they sought after ; and yielded himself up
to be bound, and led away, without murmur-
ing or complaint. This willingness was mag-
nified,—by the greatness of his sufferings^
his knowledge of all he was to endure — his
deserving it not, but bearing it for others—
and his power of escape.

Here we see his tenderness towards his
disciples. He would not have them die or
suffer; or at present, even be apprehended
and alarmed. They were unable to bear it.
They could not follow him now. He has the
same heart still, and from this instance of his

conduct, we may conclude — That he will

suffer no affliction to befall his disciples, un-
less for some wise and useful purpose — That
he will sympathize with them in their suffer-
ing— That he will afford them support and
comfort — That in due time he will wipe away
all tears from their eyes.

Here also we see his authority and dommion
over their adversaries. We are mistaken if
we suppose that he presented a request, when
he said. If ye seek me, let these go their way.
A request would have been nothing in the
present state of their minds, and provided, as
they were, with officers, and an armed band
of Roman soldiers. It was in the nature and
force of a command. It was an absolute in-
junction. " I will not surrender unless these
are allowed to depart. You shall not touch a
hair of their head." Accordingly they make
not the least objection, and suffer them to re-
tire unmolested.

This was in character with his whole his-
tory. In hSs penury he always displayed his
riches ; in his deepest abasement he emitted
some rays of his glory — The manhood was
seen ; but it was, so to speak, deified human-
ity. What majesty was combined with the
humiliations of his birth — and of his death!
Does he here submit ] He is a conqueror,
demanding his own terms, and obtaining them.

And did not this serve to enhance the sin
of his disciples m denymg and forsaking hun ?
They were overcome by the fear of man.
But what had they to fear ] Did they not
here see that their enemies were under his
control ; and could do nothing without his
permission ) Did he not here obtain for them
a pELSsport, insuring their escape and safety ?
Yet they have not courage and confidence
enough to declare themselves on his side, and
to stand by him !

And do we not resemble them ? How often
do we shrink back from the avowal of our
prmciples, or turn aside from the performance
of some trying duty ! And wherefore ? We
also yield to the fear of man, that bringeth a
snare. Yet what can man, what can devils,
do unto us 1 Satan could not sift Peter, nor
touch an article of Job's estate, till leave was
granted him. Our foes are all chained ; and
the extent of their reach is determined by the
pleasure of him who loved us well enough to
die for us. If he careth for us, it is enough.

When shall we realize this, and go on our
way rejoicing 1 If he says to events, Let that
man succeed in his calling; opposition and
difficulties are nothing — he gets forward : the
blessing of the Lord maketh rich. If he says
to sickness. Touch not that individual ; the
pestilence may w^alk m darkness, and the
destruction rage at noon-day : a thousand may
fall at his side, and ten thousand at his right
hand — it shall not come nigh him. If he has
any thing more for us to do or suffer, though life
be holden by a rotten thread, that thread is

APRIL 4, 5.

more than cable — we are immortal till our
change comes.

" Hast thou not given thy word
To save my soul from death ?
And I can trust my Lord
To keep my mortal breath,
I'll go and come,
Nor fear to die,
'Till from on high
Thou call me, home."

APRIL 4.
" Christ died for us" — Rom. v. 8.

So have many. All those who have paid
with their lives to the injured laws of their
country have died for us ; and if we derive
not improvement from it, the fault is our own.
The world drowned in the Deluge, perished
for us. The Jews, whose carcasses fell in the
wilderness, suffered, as the Apostle tells us,
as ensamples and admonitions to us. We
have buried friends and relations ; but

" For us they languish, and for us they die."
That husband of her youth ; that wife of his
bosom ; that child of their love — have been
removed, to wean the heart from earth, and
to show how frail we are.

But are we going- to rank the death of
Christ with such deaths as these 1 We would
rather class it with that of an Apostle : " If I
be offered," says Paul to the Philippians,
" upon the sacrifice and service of your faith,
I joy and rejoice with you." This was noble.
But was Paul crucified for us ?

—No—" It is Christ that died"— i7w death
is peculiar and pre-eminent — infinitely pecu-
liar and pre-eminent. This was indicated by
the prodigies that attended it. Yet on these
we shall not enlarge. Neither shall we dwell
on the many touching circumstances of his
death. Such a tragical representation may
be derived from the history as would draw
tears from every eye, while the heart may be
unaffected with, and the mind even uninform-
ed ofj the grand design of his death. The
question is — What was this design ?

Some tell us that it was to confirm the truth
of his doctrine, by the testimony of his blood ;
and to suffer, leaving us an example, that we
should follow his steps. And this is true. And
we believe it as fully as those who will go no
further. But is this the whole, or the princi-
pal part of the design 1 We appeal to the
Scriptures. There we learn, that He died fbr
us, as an expiation of our guilt, and to make
reconciliation for the sins of the people.
There we see that He died for us as a sacri-
fice, a ransom, a substitute — that He redeem-
ed us from the curse of the Law, being made
a curse for us — that He once suffered for sins,
the just for the unjust, that he might bring us
unto God.

— Exclude this, and the language of the
Bible becomes perfectly embarrassing and un-
intelligible. Exclude this, and what becomes

of the legal sacrifices'? They were shadows
without a substance : they prefigured nothing.
For there is no relation between them and
his death, as he was a martyr, and an exam-
ple : but there is a full conformity between
them and his death, as he was an atonement.
Exclude this, and how are his sufferings to be
accounted for at all 1 For he did not die for
the sins of others, and he had none of his
own. Where, then, is the God of judgment?
That be far from Him to do after this man-
ner ; to slay the righteous with the wicked.
So far the Jews reasoned well : they rejected
him, for they considered him stricken, smitten
of God, and afflicted. And so he was : but he
was wounded for our transgressions ; he was
bruised for our iniquities ; the chastisement
of our peace was upon him; and with his
stripes we are healed. All we, like sheep,
have gone astray : we have turned every one
to his own way ; and the Lord hath laid on
him the iniquity of us all." Exclude this,
and with what can we meet the conscience,
burdened with guilt ] With what can we
answer the inquiry, How shall I come before
the Lord] With what can we wipe the
tear of godly grief? But we have boldness
to enter into the holiest, by the blood of Jesus.
Surely he hath borne our grief, and carried
our sorrow. His death was an offering and a
sacrifice to God for a sweet-smelling savour.
The all-sufficiency, and the acceptableness,
were evinced, by his discharge from the grave,
and his being received up into glory. — There,
within the veil, our hope finds anchorage-—

" Jesus, my great High Priest,

OfTer'd his blood, and died;
My guilty conscience seeks

No sacrifice beside :
His powerful blood did once atone.
And now it pleads before the throne."

Yet even this is not all the design. Christ
died for us, not only to reconcile us, but to re-
novate ; not only to justify us, but to sanctify.
The one is as necessary to our recovery as
the other. And both equally flow from the
Cross. For he gave himself for us, that he
might redeem us from all iniquity ; and purify
unto himself a peculiar people, zealous of
good works.

" Oh ! the sweet wonders of that Cross,

Where God, my Saviour, groan'd and died !
My noblest life her spirit draws
From his dear wounds and bleeding side."

APRIL 5.
" He -was buried." — 1 Cor. xv. 4.
The resurrection of our Saviour necessarily
pre-supposes his death, but not his burial.
His burial was an additional thing : and, as
his flesh could not see corruption, seem/td an
unnecessary one — But it is worthy of our
notice.

Who begged his body for interment ? It
was Joseph and Nicodemus. And here we

APRIL 6.

cannot help remarking these petitioners them-
selves. Not many wise men after the flesh,
not many mighty, not many noble, are called ;
but these men were of distinguished rank and
condition in life. A few of these there have
been in every age of the Church ; sufficient
— to show, not that the cause of God depends
upon them, but to redeem religion from the
prejudice, that it suits the vulgar only ; and
also to prove the power of divine grace, in
counteracting temptation. Yet, down to this
period, Joseph and Nicodemus had not been
persons of much promise : so far from it, they
were ashamed and afraid to have their regard
to our Lord known, when his disciples were
professing their resolution to follow him to
prison and to death. Behold the change !
The latter, in the hour of trial, forsake him,
and flee: the former come, and openly ac-
knowledge him. Let us all seek after more
grace ; but let none trust in themselves, or
despise others. " The strong may be as tow ;"
and " the feeble may be as David." The man
of whom we now think nothing, may acquire
confidence and zeal ; and not only pass us in
the road, but leave us very far behind in at-
tainments and usefulness. " Who hath des-
pised the day of small things ] A bruised
reed shall he not break, and the smoking flax
shall he not quench, till he send forth judg-
ment unto victory."

— Who attend as mourners? "The women
also, which came with him from Galilee, fol-
lowed after, and beheld the sepulchre, and
how his body was laid." With us, some days
elapse before interment ; but here, only two
hours were allowed between his execution
and his burial. If, indeed, his body had not
been implored by Joseph and Nicodemus, it
would have been mterred at Golgotha —
thrown into a hole dug under the cross.

— Who carried the sacred corpse, we know
not; but they had not far to bear it — "for
the sepulchre was nigh at hand." This was
not a grave of earth, but of stone ; hewn out
of a rock Thus there was only one avenue
leading to it; no one, therefore, could ap-
proach it from the sides, or behind ; and the
entrance was watched, guarded, and sealed.
It was also a new tomb, in which never man
was laid. And here, again, we see the hand
of God: for had there been other bodies,
some would have pretended collusion, and the
evidence could not have been so simple and
complete as it now was, when the body lay
alone there. Finally ; it was not his own.
His followers are mad after the honours and
riches of the world ; but, livmg and dying, he
had not where to lay his head. He was born
in another man's house, and buried ui another
man's grave.

—But why was he buried at all? First.
His burial was an additional confirmation of
liis death, upon which every thing depended.
An examination was made while he was upon

the cross; and finding him dead already,
they brake not his legs ; but a soldier pierced
his side, and forthwith came thereout blood
and water — But now his mouth, and nostrils,
and ears were all filled with the odours and
spices — and who can question a man's death
when he is buried \ Secondly. It was the
completion of his humiliation. " They have
brought me into tlie dust of death," Now
that he ascended, what is it but that he de-
scended first into the lowest parts of the
earth ] Thirdly. By this he sanctified the
grave, and prepared it for his people. They
would have been afraid to go in, but he enter-
ed it before them. They can lie in his bed,
after him. He has freed it from every horror.
He has softened it, and made it easy for them.

" And there was Mary Magdalene, and the
other Mary, sitting over against the sepul-
chre." Let us sit by them, and contemplate.
There lies in that rock. He who made it.
There are sealed up, the lips which said,
" Come unto me, all ye that labour and are
heavy laden, and I will give you rest." There
are closed, the eyes which always beamed
compassion ; and wept for human wo. There ^
cold, are the hands which were laid on little
children, to bless them, and that delivered the
widow's son to his mother. There lies, the
life of the world ; and the hope of Israel. He
was fairer than the children of men — He was
the knage of the invisible God — He went
about doing good — He was rich, and for our
sakes, became poor —

"Come, saints, anfl drop a tear or two,

For Him who groan d beneath your load :
He shed a thousand drops for you,
A thousand drops of richer blood."

On the tombs of mortals, however illus-
trious, the humbling sentence is inscribed,
" Here he Zies." But I hear the angel say-
ing, " Come, see the place where the Lord
Zay." He was dead — but is alive again — and
because He lives, we shall live also —

" Break off your fears, ye saints, and tell

How high your great Deliv'rer reigns
Sing how he spoil'd the hosts of hell,

And led the monster. Death, in chains.
Say — 'Live for ever, wondrous King!

Born to redeem, and strong to save.'
Then ask the monster. Where 's thy sting ?

And where "s thy victory, boasting Grave 1"

APRIL 6.

" lifter that he ivas seen of above Jive hundred
brethren at once ; of -whom the greater part
remain unto this present, but some are fallen
asleep^'' — 1 Cor. xv. 6.

As the resurrection of our Lord and Sa-
viour is of such unspeakable importance, it
cannot be too clearly, and fully ascertained.
Now the way to prove a fact, is to call in
evidence : and if, in the mouth of two or three
witnesses, every word shall be established —

APRIL 7.

what shall we say, when we meet with such
a cloud of witnesses as the Apostle here
brings forward ] — witnesses the most compe-
tent ; eye-witnesses ; ear- witnesses ; witnesses
who even handled the Word of Life — men,
not of hasty credence, but slow of heart to i
believe ; men, whose despondence was only
to be done away, by proof the most undenia- 1
ble, and upon which they hazarded every
thing dear to them ; and braved reproach, and
suffermg, and death.

— This interview took place in Galilee,
where our Lord had principally resided, and
preached, and done his wonderful works.
There he was best known, and chiefly fol-
lowed. Before his death, he had said, " After
I am risen again, I will go before you into
Gralilee." On the morning of his resurrec-
tion, we find the angel knew of this design ;
and, therefore, meeting the v/oman, he said,
"Go quickly, and tell his disciples, that
he is risen from the dead; and, behold, he
goeth before you into Galilee, there shall ye
see him; lo! I have told you." Influenced
by this authority, " the eleven disciples went
away into Galilee, into a mountain where Je-
sus had appointed them." From whence it
appears, that the very spot had been named.
And, from the words of the Apostle, it is cer-
tain that the disciples did not repair to it
alone ; but having made known among their
connexions the approaching interview with a
risen Saviour, they enjoyed the privilege, in
company with this large assembly. " He was
seen of above five hundred brethren at once ;
of whom the greater part remain unto this
present ; but some are fallen asleep" — Every
thing here is striking.

The name — " Brethren." O lovely dis-
tinction I When will it swallow up every
other "? When shall the religious world re-
member, that all real Christians, notwith-
standing their differences, are all justified by
the same blood ; sanctified by the same grace ;
travelling the same way ; heirs of the same
glory ; children of the same Father, of whom
the whole family in heaven and earth is
named ]"

The number — " Above five hundred." We
were not aware that he had so many adhe-
rents. In Jerusalem they could only bring
together one hundred and twenty. But there
were more in the country. Let us not judge
of our Lord's followers by a particular place
or party. Let us remember, that he has his
hidden ones, whom circumstances may never
bring to our notice. How surprised should
we be, if any event was to draw them toge-
ther from their various retreats — "These,
where have they been V — What a multitude,
then, which no man can number, will there
be, when they shall be all assembled, out of
all nations, and kindreds, and people, and
tongues !

The ravages of time — " Some have fallen

asleep." And no wonder, in the lapse of six-
and-twenty years. Who has not, during such
a period, been summoned to the grave to
weep there ] Whose heart within him has
not been desolate, at the loss of friends and
relations ] Even the Church has not been a
sanctuary from the robber and spoiler. The
wise, and the good ; the holy, and the useful :
the followers and witnesses of the Redeemer,
have finished their course, and their testimo-
ny, and have slept the sleep of death.

Distinguished preservations-'^'- The great-
er part remain unto this present" — The ma-
jority of five hundred spared so many years !
— When, from the numberless perils of life,
it was marvellous that any one of them should
have lived even a week, or a day ! Have we
survived others ] Let us not ascribe it to our
own care, or the goodness of our constitution ;
but say, with Caleb, when so many carcasses
fell in the Wilderness, " The Lord hath kept
me alive."

And let us be concerned, that protracted
life be devoted to him, who is " the length of
our days," and " the God of our salvation."

APRIL 7.

" Thou -wilt not leave my soul in hell ; neither
■wilt thou suffer thine Holy One to see cor-
ruption. Thou -wilt shoTV me the path of life :
in thy presence is fulness of joy ; at thy
right hand there are pleasures for ever-
more."— Psalm xvi. 10, 11.

Our Lord tells us of many things concern-
ing himself, not only in the Law of Moses,
and in the Prophets, but in the Psalms. Some
have contended, that he is immediately re-
garded in every passage in them. This error,
arising from a noble truth carried too far, has
led the holders of it to take liberties with the
translation, and with the original too. We
may safely follow the applications of the Holy
Ghost ; and we are sure, from the language
of Peter in the Acts of the Apostles, that in
the words before us, David speaks of the Mes-
siah, or rather introduces the Messiah him-
self as the speaker.

Jesus knew that he was to suffer, and die ;
but he knew, also, that death could not feed
upon him. He knew he should be laid in
the grave ; but he knew, also, that he should
not remain there — Thou wilt not leave my
soul in hell. Hell, here, does not mean the
place of the miserable, but the abode of the
dead. This he entered; but continued not
long enough there for dissolution to commence :
" Neither wilt thou suffer thine Holy One to
see corruption."

The path of life was his passage from the
sepulchre to glory ; from the tomb of Joseph
to the palace of the Great King. This path
no one had yet trodden. Enoch, and Elias,

APRIL a

had entered heaven, but did not go thither
from the grave. Thousands had entered
heaven, but left their bodies behind. But He
did not leave his body. He is therefore call-
ed, the first-born from the dead, because he
was the first that entered heaven after lying
in the grave. He was the first-bom, too, in
the dignity and influence of the life he real-
ized. Lazarus, and the widow of Nain's son,
and others, though they were revived, died
agam. But he, bemg raised from the dead,
dieth no more ; death hath no more dominion
over him. He lives as no one else ever lived,
or ever will live. He lives, having the keys
of hell and of death. He lives in the posses-
sion of all power in heaven and in earth. He
lives as our Head and Representative ; as the
source of all spiritual mfluence ; as the Fa-
ther of the everlasting age. And he shall see
his seed, and shall prolong his days ; and the
pleasure of the Lord shall prosper in his
hand.

And because he lives, we shall live also.
His resurrection is the model, the cause, the
proof, and the earnest, of our o^vn. For there
is a union between Christ and Christians, by
which they are federally and vitally one.
When, therefore, he died, they were cruci-
fied with him ; and when he arose and ascend-
ed, they were quickened together with hirn,
and raised up, and made to sit with him m
the heavenly places. And though their bodies
return to the dust, they will not see corrup-
tion/or ever— for this corruptible shall put on
incorruption, and this mortal shall put on im-
mortality.

The believer, therefore, can also sav, Thou
wilt show me the path of life. This life
means the blessedness reserved in heaven for
the people of God, after the "resurrection.
David here describes it— In thy presence is
fukess of joy : at thy right hand there are
pleasures for evermore. It has three charac-
ters. The first regards its source — It flows
from " his presence." He is the fountain of
life, and the supreme good of the mind.

The second regards its plenitude — It is
fulness of joy. In this vale of tears every
pleasure has its pain, and every comfort its
cross. We pursue satisfaction, but we grasp
vanity and vexation. We look to Jesus, and
find him the consolation of Israel. But con-
solation supposes trouble. His followers are
described, not only by their rejoicing, but
their mourning— without they have fightings,
and within they have fears. They have
blessed frames ; and in some religious exer-
cises, they seem to be partakers of the glory
that shall be revealed. And so they are ; but
It is by a glimpse, a taste, a drop— the fuhiess
IS above.

The third regards its permanency— Hhe
pleasures are for evermore. Uncertainty, as
well as deficiency, attaches to every thing
here. We embrace our connexions, and, lo !
N 9

they are gone. We set our hearts on that
which is not.

If there was a possibility of the destruction,
or loss of the blessedness above, we should be
miserable in proportion to its greatness. From
the moment of knowing it, the thought would
poison all the joy. But — It is a crown of
glory that fadeth not away. It is everlast-
ing life !

APRIL 8.

" If by any means I might attain unto the re-
surrection of the dead." — Phil. iii. 11.
Here the subject of consideration is, the
resurrection of the dead ! But it is obvious
the Apostle does not refer to it as an event ;
for as an event it will be universal, and we
shall be the subjects of it, whether we are
willing or unwilling — for there will be "a
resurrection of the dead, both of the just and
of the unjust." But he refers to it as a
privilege. That can hardly be called a
deliverance that takes a man out of a bad
condition, and consigns him to a worse.
What is it for a criminal to be led out of
prison to be tried, and condemned, and exe-
cuted ? What is it for the body to be re-
vived, but not renovated — inheriting the
principles of all the evils entailed upon it by
sin, and rendered immortal for the duration
of misery ? The grave is better than hell.
But while some will come forth unto the re-
surrection of damnation, others will come
forth unto the resurrection of life — a resur-
rection that shall change the vile body, and
fashion it like the Saviour's own glorious
body — and complete all that tlie Saviour has
procured for us, and the Gospel has promised
to us.

With regard to the acquisition of a share
in this blessedness, the Apostle makes use of
language that implies — valuation — difiiculty
— variety — submission : ''''Ifby any means I
might attain unto the resurrection of the
dead."

— It implies valuation of the object. Thmgs
may be important in themselves, and not
prized by those whom they concern. And
we see this with regard to the blessings of
the Gospel : for though they are as superior
to all worldly good as the heavens are higher
than the earth, yet men make light of them ;
and were we to judge of eternal salvation by
the regard paid to it by the multitude, we
should consider it a trifle unwortliy a mo-
ment's serious thought. But what is it in
the view of awakened souls ? The " pil-
grim," when leaving the City of Destruction,
and implored by his friends and family to re-
turn, put his fingers in his ears, and ran, cry-
ing. Life ! life ! eternal life ! Such wait for
the Lord more than they that watch for the
morning. They hunger and thirst after

APRIL 8.

righteousness. They count all things but
loss for the excellency of the knowledge of
Christ Jesus their Lord. "Every tMng,"
says Paul, " compared with this, is nothing."
This is the prize of my high calling. If T
miss it, I am undone for ever. If I reach it,
the possession will realize all my hopes and
desires — The very prospect, as I can make
it my o^vn, enlivens and cheers me in all my
labours and sufferings — " If by any means I
might attain unto the resurrection of the
dead."

— It implies the difficulty of the acquire-
ment. All excellent things require applica-
tion and diligence ; and he who rationally
expects success must be determined, and
bring his mind to exertion and endurance.
What pains and patience are necessary to
attaui human learning ! " There is no royal
way to geometry." And is Divine wisdom
the prey of the idle and careless 1 Must we
labour for the meat that perisheth ; and can
we, without labour, obtaiti that meat which
endureth unto everlasting life ? No, says the
Saviour, even m the very passage in which
he speaks of " giving it" — where it is obvi-
ous, therefore, that the giving is not opposed
to diligence, but desert. How readest thou]
"Strive to enter in at the strait gate."
"Work out your salvation with fear and
trembling." « Fight the good fight of faith,
and lay hold on eternal life." But take those
who, ui their religion, know nothing of the
privations and hardships of the soldier; no-
thing of the unbending alacrity of the racer ;
who never redeemed their time ; whose day
is only distinguished from their night by the
substitution of sloth for sleep ; who exercise
no self-denial ; who never mortify the deeds
of the body ; whose souls do not follow hard
after God ; would it not be perfectly absurd for
one of these to say, " If by any means I might
attain unto the resurrection of the dead

— It implies variety in the manner of
reaching glory. This does not apply to the
procuring of the blessing. This is done al-
ready. Jesus said, as he expired, "It is
finished." He made peace by the blood of
his cross ; and brought in everlasting right-
eousness; and all that believe on him are
justified from all things. At the Deluge
people could be drowned any where ; but
there was only one ark. The way of salva-
tion has been always the same from the be-
g"inning ; but the methods by which this salva-
tion is applied are various. Various are the
means employed in our conversion ; and vari-
ous are the courses of duty in which we
actually obtain the promise. All the Lord's
people obey ; for he is the author of eternal
salvation only to them that obey him: but
they are called to obey in very different ways.
One is required to act the Christian in single,

another in relative life. One fills a public
station ; another a private. Some are to re-
ceive with gratitude ; others are to give with
cheerfulness. Some must discharge tHe
duties of prosperity ; others those of adversity.
Our sufferings, too, vary as well as our ser-
vices. One glorifies God by bearing reproach
and persecution ; another by enduring bodily
pain and infirmities. These have much out-
ward trouble ; and those more inward conflict
Each is to take up his cross, and to follow
the Lamb whithersoever he goeth. For,

Finally, it unplies submission — not pre-
scribing ; not objecting ; but referring every
thing to the divine pleasure — " If by any
means I might attain unto the resurrection
of the dead. Whatever they are, I bow to
them." This implicit submission is neces-
sary, to evince the earnestness, and even
sincerity of our conviction. If a patient
really believes, and feels his disease and
danger, he will show it by readuiess to yield
to the remedies the physician enjoins, how-
ever trying they may be. Here, indeed, the
great contention lies with many. It does not
regard the end : they would have heaven —
but not by any means — it must be by those
of their own devismg or choosing. Are not
the rivers of Damascus better than all the
waters of Jordan 1 May I not wash in them,
and be clean I But when a man is at the
point to die for ever — he will acquiesce in any
means of deliverance, however mysterious to
his reason, however humiliatmg to his pride,
however adverse to his sin and sloth.

God will have the whole management of
our case ; or he will have nothing to do with
it. And he ought to have it. The submis-
sion is an homage due to his sovereignty.
We have no claim upon him ; and it is mercy
and grace the most wonderful, that he will
save and bless us at all. We owe it, also, to
his wisdom and goodness : for, though he is
a Sovereign, in the exercise of his prerogative
he does not act arbitrarily ; but does all things
well : his work is perfect. The issue, too, is
such as to justify our submission to any
means in securing it. In earthly tlimgs, the
honey does not always pay for the sting ; nor
the rose for the thorns. But here the suc-
cess will infinitely more than remunerate all
our services and sacrifices. And the success
also is sure. How many cases are there, in
which means, any means, may be used in
vain ! The race is not always to the swift,
nor the battle to the strong. In every de-
partment of human enterprise, the successfiil
candidates are few. Yea, the event in no
other pursuit is infallible. But if you are
like-minded with Paul, you need not fear the
result. The gate of mercy was never yet
shut against a returning sinner. Their heart
shall live that seek God.

APRIL

APRIL 9.

" JVoTf if roe be dead -with Christ, ive believe
that -we shall also live -with him.^^ — Rom.
vi. 8.

The death and the resurrection of Christ
constitute the substance of the Gospel : and
our concern with them, as doctrinal truths,
includes more than our admitting them into
our creed. They must become internal prin-
ciples, and produce in us corresponding effects.
He died ; and we must be dead — dead to the
law ; not as a rule of life, but as a covenant
of works. Dead to the world : not as the
scene of God's wonderful works ; nor as a
sphere of'duty, or a field of usefulness ; but
as the enemy of God, and our portion. Dead
to sin — This includes nothing less than our
avoiding it ; but it intends much more : we
may be alive to it even while we forsake it.
But we must no longer love, or relish it — and
thus no longer live in it. How shall we that
are dead to sin live any longer therein '?

We must be dead with him. We are dead
with him virtually. For he is the Head and
Representative of his Church ; and therefore
what he did for his people is considered as
done by them. We are dead with him effi-
ciently. For there is an influence derived
from his Cross, which mortifies us to sin ; and
this influence is not moral only, consisting in
the force of argument and motive — though
this is true ; and nothing shows the evil of
sin, or the love of the Saviour, like Calvary:
but it is spiritual also. He died to purify, as
well as to redeem ; and he not only made re-
conciliation for the sins of the people, but
received gifls for men, and secured the
agency of the Holy Spirit. ^ There is no real
holiness separate from the grace of the Cross.
There he draws all men unto him. We are
dead with him as to resemblance. We are
planted together in the likeness of his death ;
and therefore our death is called, as well as
his, a crucifixion : " Knowmg this, that our
old man is crucified with him, that the body
of sin might be destroyed, that henceforth we
should not serve sin." I am, says the Apostle,
not only dead, but crucified with Cln-ist.
That mode of dying was a pamful one ; and
a visible one ; and a gradual one ; and a
sure one : for the moment the body was fast-
ened to the cross, it was as good as dead ; the
bones might be broken to accelerate the
event, but it was never taken down alive.
All this is easily applied to the crucifying of
the flesh, with the affections and lusts.

But he rose, and now lives — and we shall
live Tcith him. That is — in consequence of
his livmg. Because he - lives, we shall live
also. For we are quickened together with
Christ, and are raised up, and made to sit to-
gether in heavenly places. That is— in his
company. Where I am, there shall also my
servant be. We have much in heaven to en-
dear it. How delightfiil will it be to join our

9, 10. 99

friends with all their infirmities done away —
But to depart, to be with Christ, is far better.
That is — in fellowship with him. We may
live with another, and not live like him.
We may be with another, and behold his
estate, but not share it. But when he who is
our life shall appear, we also shall appear
with him in glory. I appoint unto you, says
he to his disciples, a kingdom, as my Father
hath appointed unto me; that ye may eat
and drink at my table, in my kingdom, and
sit on thrones judging the twelve tribes of
Israel. Even our vile body shall be fashioned
like his own glorious body. And the same
duration attaches to his blessedness, and ours.
I am alive, says he, for evermore ; and our end
is everlasting life.

Finally, Paul believed all this. And let
us do the same : but let us believe it as he
did. That is — Let us believe that we shall
live with him, if we be dead with him.
Some believe it without this. But their faith
is only presumption. Whatever they rely
upon, whether their knowledge, or orthodoxy,
or talking, or profession ; they are only pre-
paring for themselves the most bitter disap-
pointment— if they are not dead unto sin, and
delivered from the present evil world — for
if any man have not the Spirit of Christ, he
is none of his.

— But let us also believe that if we be
dead with him, we shall also live with him.
The inclusion is as sure as the exclusion ;
and takes in every diversity, and degree of
grace. Wliatever be their apprehensions of
themselves, none of them all shall come short
of this glory. It is as certain as the promise,
and oath, and covenant of God, and the death
and intercession of the Saviour, and the
pledges and earnests of immortality, can ren-
der it.

Therefore, be not faithless, but believing.
It was used by Christians to animate and en-
courage each other, in the Apostles' days, as
a common and familiar aphorism ; and they
gave it full credit : " It is a faithful saying :
for if we be dead with him — we shall also
live with him."

APRIL 10.

" The sufferings of Christ, and the glory that
should folloio.^'' — 1 Peter i. 11.

Connected with the sufferings of Christ
there was a threefold glory.

— There was a glory that preceded his
sufferings. This is implied in his language
— " I came forth from the Father :" " I came
down from heaven." But it is expressly
mentioned when he says, " The glory that I
had with Thee before the world began."
What condescension can there be where
there is no previous dignity 1 And what pos-
sessions can a being claim before his exist-
ence 1 But he was rich, and for our sakes

100

APRIL 11.

became poor. He was in the form of God,
and thought it no robbery to be equal with
God. He took upon him the form of a ser-
vant, and made himself of no reputation.

There was a glory that accompanied his
sufferings. There is often much parade at
the death of a monarch, and, by a show of
greatness, an attempt is made to conceal or
alleviate the disgrace of real littleness. But
what are the suspensions of business, the
splendid equipage, the tolling of bells, the
solemn music, the discharge of artillery —

" He dies— the heavens in mourning stood" —
The sun was darkened. The earth shook.
The rocks rent. The graves were opened.
The dead arose. Spiritual trophies, blended
with the prodigies of Nature. Peter's heart
was broken at a look. The Centurion,
watching, exclaimed. Surely this man was
the Son of God. All the people that came
together to that sight smote their breasts and
returned. The dying thief believed with the
heart, and confessed with the tongue, unto
salvation ; and received an assurance of an
immediate place in paradise. And what a
scene of moral glory was here also displayed
— in his readiness to suffer ; in his apology
for his slumbering disciples ; in the order to
Peter to put up his sword ; in his healing the
ear of his enemy's servant ; in his stipulating
for the safety of his Apostles ; in his confes-
sion before Pontius Pilate ; in his bearing
without resentment the mocking, the spitting,
the scourging; in his sympathy with the
weeping daughters of Jerusalem, in his way
to Calvary ; in his tender concern for his wi-
dowed mother, on the cross ; in his prayer for
his murderers — Father, forgive them ; for
they know not what they do! — where shall
we end 1 Here, Celsus endeavours to turn
his glory into shame. Having represented
him as despitefully used, arrayed in purple
robes, crowned with thorns, and nailed to the
tree ; he cries out, in the name of wonder.
Why, on this occasion at least, does he not
act the God] and hurl some signal ven-
geance on the authors of his uisults and an-
guish 1 But, O thou Enemy ! he does act the
God. Any madman on earth, or fury in hell,
is capable of anger, and wrath, and revenge —
But to bear the most shocking provocations,
and, though commanding the thunder and
the flame, forbear to punish, and only pity ! —
If it be the glory of a man to pass by a trans-
gression; and the noblest triumph to over-
come evil with good ; he died gloriously, be-
yond all example. Yes — says even a Rous-
seau : If the death of Socrates was the death
of a sage, the death of Jesus was the death of
a God.

There was also a glory that followed his
sufferings. From the clouds that had con-
cealed him, he issues forth in all the radiance
of immortality, declared to be the Son of God

with power, by the Spirit of holmess, in his
resurrection from the dead. An angel de-
scends, and rolls away the door of the sepul-
chre, and sits in glory upon it ; and shakes
the ground ; and causes the Roman guards
to flee for fear. His disciples are re-animat-
ed, and re-assembled, to whom, also, he
showed himself alive, after his passion, by
many infallible signs, being seen of them for-
ty days, and speaking of things pertaining to
the kingdom of God. See him ascend into
heaven, far above all principality and power,
and every name that is named, not only in
this world, but also in that which is to come.
Were there glories on the day of Pentecost?
He shed forth that which was seen and
heard. He filled the Apostles with the Holy
Ghost, according to his promise, so that they
spake with new tongues, and all the people
heard, in their own language, the wonderful
works of God. And three thousand were
converted under one sermon. All the mira-
cles his servants performed were done in his
Name, and were rays of his glory. The esta-
blishment of the Gospel then, and the spread
of it ever since, and every soul called by
grace, is a part of the joy set before him,
wherein he sees of the travail of his soul and
is satisfied.

And, oh ! the glories that are yet to follow
— when the nations of them that are saved
shall walk in the light of the Lamb ! when
he shall sprinkle many nations ! when all na-
tions shall fall down before him, and all kings
shall serve him ! And, oh ! the glories that
are yet to follow, when his mediation shall be
completely accomplished, and he shall come
to be glorified in his sauits, and admired in
all them that belifeve : and attract every eye,
and fill every heart, and employ every
tongue, for ever !

Saviour Jesus ! may I be with thee where
thou art, to behold thy glory !

APRIL 11.

In that day, saith the Lord of hosts, shall ye
call every man his neighbour imder the vine
and under the fig-tree^ — Zech. iii. 10.

Thus Inspiration characterizes the reign
of the Messiah — It was to be distinguished
by three things.

The First, Is enjoyment. The very image
is delightful. Vines and fig-trees were much
prized in the East. They afforded at once
delightful fruit for the taste, and refi-eshing
shade from the heat. Persons therefore re-
galed themselves under their branches and
leaves ; and thus the expression in time came
to signify happiness. And what said our Lord
to his disciples 7 Blessed are your eyes, for
they see ; and your ears, for they hear. Be-
cause Christians do not run to the same ex-
cess of riot with others ; and turn their back

APRIL 12.

101

on the pleasures of sin, and the dissipations of
the world ; many think they are mopish and
melancholy. But blessed are the people that
know the joyful sound. It was so in the be-
giiming of the Gospel. Wherever it came, it
was received as good news, as glad tidings ;
and it was said of the receivers, that they
walked not only in the fear of the Lord, but
in the comforts of the Holy Ghost. It not
only relieved, but delighted them. It not
only tranquillized them, but inspired them
with joy unspeakable and full of glory. Have
we the same Gospel 1 Or do we embrace it
properly, if, instead of being thus blessed, it
leaves us in a dungeon of gloom, the victims
of sadness, and care, and apprehension ]

The Second, Is libertij. Slaves and cap-
tives did not sit under tlieir vines and fig-
trees. Nor did proprietors in time of war.
When invaded, they were liable to the sur-
prises of the enemy. Then the inhabitants dis-
appeared from these loved, but no longer safe
retreats ; and longed for the tune when, re-
leased from perils and alarms, they should go
forth with joy, and repose and refresh them-
selves again. Therefore, Rab-shakeh, to urge
the Jews to a surrender, said, " Make an
agreement with me by a present, and come
out to me, and then eat ye every man of his
own vine, and every one of his fig-tree, and
drink ye every one the waters of his cistern."
Hence we read. There was peace all the
days of Solomon : and from Dan to Beer-
sheba the people sat every man under his
vine and under his fig-tree. But a greater
than Solomon is here. In " His days shall Is-
rael be saved, and Judah shall dwell safely."
What have his subjects to fear ? If God be
for us, who can be against us 1 What shall
separate us from the love of God 1 Who is he
that condemneth ] It is Christ that died, yea
rather, that is risen again, who is even at the
right hand of God, who also maketh interces-
sion for us. Christians may therefore give
up themselves to holy confidence. Their
souls may dwell at ease. They are free in-
deed. They are kept by the power of God.
They shall never perish, neither shall any
pluck them out of his hand. Let them real-
ize this ; and feel a peace that passeth all un-
derstanding, keeping their hearts and mmds
through Christ Jesus. Let them say, "I
will trust and not be afraid ; for the Lord Je-
hovah is my strength and my song ; he also
is become my salvation."

The Third, Is benevolence. Ye shall call
every man his neighbour under the vine, and
under the fig-tree. There is nothing like
selfishness here — they are anxious that others
should partake of their privileges. There is
no envy here — there is no room for it. Here
is enough not only for themselves, but for
their neighbours— and for all of them.

And if we are Christians indeed, our hap-
piness, instead of being impaired by the expe-
9+

rience of others, will be increased by it. Let
us therefore remember the lepers. They had
discovered plenty, and were regaling them-
selves, while their fellow-citizens were per-
ishing with famine in Samaria. But con-
science smote them, and " they said one to
another. We do not well : this day is a day
of good tidings, and we hold our peace : if we
tarry till the morning light, some mischief
will come upon us : now therefore come, that
we may go and tell the king's household."
Thus the first subjects of Christianity said to
the spiritually destitute and dying, "That
which we have seen and heard declare we
unto you, that ye also may have fellowship
with us ; and truly our fellowship is with the
Father, and with his Son Jesus Christ.'*
Cursed be the temper of the elder brother
that turned wretched at the tears of joy that
bedewed the beard of an aged father, and the
ecstasies of a family thrown into transport at
the return and reception of the prodigal. Let
me resemble in every feeling of my soul those
happy beings who rejoice in the presence of
God over one sinner that repenteth. Let me
invite all that come within my reach to that
mercy which I have found. Let me say, O
taste and see that the Lord is good, blessed
is the man that trusteth in him. And let me
do this not only by my lips, but by all my
temper, and all my conduct — holding forth
the word of life.

APRIL 12.

" Being justified freely by his grace through
the redemption that is in Christ Jesus." —
Rom. iii. 24.

Here we have an answer to the most im-
portant and interestmg of all inquiries —
"How shall man be just with God 'J"

To be justified is to be acquitted from the
charge brought against us, and absolved from
the condemnation with which we were
threatened. With regard to us, the condem-
nation was deserved, and the charge was
deserved, and the charge v/as true. This
renders the case so difficult and peculiar;
and calls for the Apostle's development.

But in exposing the source of the privilege,
he seems to use a tautology — " Being justifi-
ed/reeZ?/ by his grace." If it be done freely,
it must be of grace : and if it be gracious, it
must be free. Yet this is not saying too
much. Paul knew that men were proud,
and vain : and that, as Simon Magus thought
of purchasing the Holy Ghost with money, so
they, m dealmg with God about their souls,
wish to be merchants, rather than suppliants ;
and would seem to buy, while they are com-
pelled to beg. But, surely, if it be not say-
ing too much, it is saying enough. Surely,
after this, the freeness and graciousness of
the thing cannot be questioned. It is not only

102

APRIL 13.

free and gracious, as opposed to constraint,
but as opposed to worthiness. Merit in a sin-
ner, is impossible — Ms desert lies all on the
other side. There he is worthy — and worthy
of death. A man, who asks a favour, may
have no claim upon you ; but you may also
have no demand upon him ; and, therefore,
though you may justly refuse him, yet you
have no right to apprehend, and punish him.
But God has a right to punish, and destroy us;
and it is of his mercies that we are not con-
sumed. It is also free and gracious, as op-
posed to desire. This is undeniable, with re-
gard to the constitution and accomplishment
of the plan itself— for these long preceded
even our being. But is it true, with regard
to the application of it ] The Publican pray-
ed, God be merciful to me a smner: and
went down to his house justified. And you
sought, and found. But what induced you to
seek T A sense of your want of the blessing.
But how came you to feel this, after being so
long insensible of if? Hearing such a preacher.
But who made this preacher, and sent him,
and placed him in your way, and applied
what he said to your heart ] — And the same
may be asked, with regard to any other in-
strumentality. Go as far back as you please ;
when you arrive, you will find Him there
before you, with all his preparations and ex-
citements; and will hear Him say, as you
approach, "Come, for all things are now
ready."

But the Apostle tells us of the medium of
the privilege — " Through the redemption that
is in Christ Jesus." And it is obvious he did
not deem this inconsistent with the former.
He knew that it was still freely by his grace.
It was with God to determine whether the
law should take its course, or the penalty be
transferred to the surety: for the sentence
was, " The soul that sinneth it shall die." It
was, therefore, an instance of his sovereign
grace, to admit a substitute. Besides, if he
required reparation, he himself provided the
Lamb for a burnt offering. Hereui "God
hath commended his love toward us, in that
while we were yet sinners, Christ died for
us :" and hence the exclamation, " Herein is
love ; not that we loved God, but that he
loved us, and sent his Son to be the propitia-
tion for our sins." We have an illustration
of this, in the case of Job's friends. They
had displeased God ; and yet he was willing
that they should be reconciled. He there-
fore ordered a proceeding that should be
available: "Therefore take unto you now
seven bullocks and seven rams, and go to my
servant Job, and offer up for yourselves a
burnt ofl?ering ; and my servant Job shall pray
for you : for him will I accept : lest I deal
with you after your folly." The sacrifice,
and the intercession of Job, did not dispose
God to show them mercy, for he prescribed
uhem ; but they were the way in which he

chose to exercise it. And thus, " He laid on
him the iniquities of us all." " He made him,
who knew no sin, to be a sin-offering for us,
that we might be made the righteousness of
God in him." This redemption, therefore, is
the effect of his goodness. He loved his own
Son, because he laid down his life for us ; and
highly exalted him, because he was obedient
unto death, even the death of the Cross.

We cannot say too much of God's mercy
— this is the origin of all our hopes. But,
surely, he had a right to determine the way
in which it should be extended towards those
who had no claims upon it : and of the pro-
priety of the way, both with regard to himself
and also with regard to us, he was the only
competent judge. And, therefore, if he has
appomted a way, and revealed it in his word ;
ignorance, pride, or rebellion only can lead
us to oppose or neglect it ; and wretchedness
and ruin must be the sure result of it. If we
could not see the reasonableness of the dis-
pensation, yet, if He has declared that it
" became him," we should be bound to acqui-
esce and adore. But we can see that he has
herein abounded towards us, in all wisdom
and prudence ; that here, mercy and truth
meet together, righteousness and peace kiss
each other; that the law is magnified, and
made honourable ; that sin is condemned in
the flesh ; that God is just, while he justifies
the ungodly who believeth in Jesus ; and that
every end that could have been answered by
the destruction of the sinner has been equally
— better — infinitely better answered by the
death of the Saviour.

And now what wait we for 1 We are ac-
cepted in the Beloved. Let us come in his
Name. Let us draw near in full assurance
of faith. Let us joy in God, through our
Lord Jesus Christ, by whom we have now
received the atonement. And let us not
conceal, but zealously and gladly make known
the blessedness that has brought us into the
glorious liberty of the sons of God.

APRIL 13.

" Upon one stone shall be seven eyes."
Zech. iii. 9.

The Lord Jesus is often called a stone ;
and seldom without some attribute of distinc-
tion. Thus Peter calls him, "A living
stone ;" and Isaiah, " A tried stone, a precious
corner stone, a sure foundation." And here
the use of him is announced. He is the basis
to sustain the complete salvation of the Church
of God, which is his house; his temple. Of
such a structure how great would be the fall !
The crash would be heard beyond the stars.
But what can bear up for ever the weight of
such an edifice ? Our worthiness, and
works'? Our righteousness, and strength?
I Better would the sliding sand, the leaf of

APRIL 14.

103

autumn, the down of the thistle, support St.
Paul's cathedral, or one of the pyramids of
Egypt, or the pillars of the earth. But He
is infinitely equal to the importance of his
station : and whoso believeth on him shall not
be ashamed.

But let us observe the notice he was to ex-
cite and eng-ag-e — Upon one stone shall be
seven eyes. Seven is not to be taken here
literally. It is what the Jews call a perfect
number ; and is designed to indicate a great
multitude. Thus God says, If ye walk con-
trary to me, I also will walk contrary to you,
and will punish you seven times for your in-
iquities ; that is, often and severely. Shall I
forgive my brother, says Peter, until seven
times ]

Let us look at a little of the accomplish-
ment.— The eye of God was upon him. No
finite understanding can conceive the com-
placency He had in contemplating him, while
achieving the redemption of his people, and
finishing the work that was given him to do —

In whom," says He, " my soul delighteth."

— We read of an innumerable company of
angels — The eyes of these were upon hun.
He was seen of angels. They announced,
and carolled his birth. They ministered to
him in the wilderness.

" Through all his travels here below
They did his steps attend;
Oft gaz'd, and wonder'd where at last,
The scene of love would end.

" Around the bloody tree

They press'd, with strong desire
That wond'rous sight to see —
The Lord of Life expire;
And, could their eyes have known a tear,
Had dropp'd it there, in sad surprise."

— The eye of Satan was upon him. He
watched him through life, hoping to make a
prey of him, as he had done of the first Adam.
But here was the Lord of heaven. And he
found nothing in him.

— The eyes of men were upon him. Si-
meon saw him, and wished to see nothing
else. Blind Bartimaeus saw him, and fol-
lowed him in the way. Judas saw him closely,
for three years, and confessed that he had be-
trayed innocent blood. Pilate saw him ju-
dicially, and said, I am pure from the blood
of that just man. The Centurion watched
him in death, and said. This man was the Son
of God. And all the people that came to-
gether to that sight, beholding the things
which were done, smote their breasts, and
returned. Mary, his mother, was standmg
by the cross — She saw him ; and what were
her emotions when she viewed the head, that
had oft reposed upon her bosom, fall upon his
shoulder, and yielding up the ghost ! After
his resurrection, then were the disciples glad
when they saw tlie Lord. Have not I seen
Christ ] says Paul : yes ; and even at mid-day
he shone above the brightness of the sun.

—And, how many thousands and millions j

I have seen him since ! — not with the eye of the
body, but of the mind ; not with the eye of
sense, but of faith. Indeed this is the grand
essential : " He that seeth the Son, and be-
lieveth on him, hath everlasting life." The
one single design of the Gospel and all the
ordinances of religion, is to bring the eyes of
men to fix upon him ; for there is salvation in
no other. He, therefore, cries, " Behold me !
behold me!" Every minister endeavours
only to awaken attention to him; saymg,
with John, " Behold the Lamb of God, that
taketh away the sin of the world !"

— Ah ! Christians, it is your grief, not that
you are so little known and regarded, but
that so few eyes are upon him. But more
are viewing him than you are aware of.
And, soon, Jews shall look upon him whom
they have pierced ; and Gentiles shall come
to his light, and kings to the brightness of his
rising. Yea, all kmgs shall fall down before
him, and all nations shall serve him.

— And, in another world, he is all in all.
There he draws every eye, and employs every
tongue. There his servants shall serve him,
and they shall see his face, and his Name
shall be on their forehead. O glorious hope !
It doth not yet appear what we shall be ; but
tliis we laiow, that when he shall appear, we
shall be like him ; for we shall see him as

HE IS.

APRIL 14.

" The breath of our nostrils, the anointed of
the Lord, -was taken in their pits, of -whom we
said, Under his shadow ive shall live among
the heathenP — Lara. iv. 20.

The words are spoken of Zedekiah, the
last king of Judah. And two things are to
be noticed and improved. First, How his
people regarded him — they called him " The
breath of their nostrils." that is, he seemed
as dear and necessary, as the air they res-
pired. How prone are we to make too much
of creatures! To love them properly is a
duty; to over-value tliem, is folly and sin.
Yet even Christians are in danger of tliis, ac-
cording to the Apostle John — " Little chil-
dren, keep yourselves from idols." And Who
can cast stones at Zedekiah's subjects ] Is
there no being who is the breath of our nos-
trils] Have we never made flesh our arm?
Never said of a child, " This same shall com-
fort US'?" Never called gold our hopel —
What is all sin, but a departure from God ; a
transferring of that fear, and confidence, and
dependence, and homage to the creature,
which are due to the Creator, God over all,
blessed for evermore'? Religion is nothing
but a compliance with tlie demand — "My
son, give me thine heart."

Secondly; observe how he disappointed
them. They reposed their trust in him, and

104

APRIL 15.

expected that under his empire they should
enjoy security and happiness among the sur-
rounding nations : " We said of him, Under his
shadow we shall live among- the heathen : but
he was taken in their pits," — Alluding to his
unsuccessful effort to escape, when Jerusalem
was broken up : " all the men of war fled, and
went forth out of the city by nrght by the
way of the gate between the two walls, which
was by the King's garden : but the army of
the Chaldeans pursued after the king, and
overtook Zedekiah ui the plains of Jericho ;
and all his army was scattered from him.
Then they took the king, and carried him up
unto the king of Babylon to Riblah in the
land of Hamath ; where he gave judgment
upon him." Thus painfully were their hopes
deceived : and their idol, instead of defending
and blessing them, was himself bereaved, and
blinded, and imprisoned for life : " And the
king of Babylon slew the sons of Zedekiah
before his eyes : he slew also all the princes |
of Jadah in Riblah. Then he put out the
eyes of Zedekiah ; and the king of Babylon
bound him in chains, and carried him to Ba-
bylon, and put hun in prison till the day of
his death." Thus liable are we to disap-
pointment, when we confide in creatures.
" The inhabitant of Maroth waited carefully
for good : but evil came down from the Lord
unto the gate of Jerusalem." " Behold," says
Hezekiah, " for peace 1 had great bitterness."

The young are peculiarly exposed here,
owing to their ignorance, and inexperience.
Yet the older are not always wise. But we
are the authors of our own disappointments.
We disregard the notices of history, and ob-
servation, and the word of truth ; and look
for that from creatures which they are neither
designed nor able to afford. There is no
assumnce of the continuance of any earthly
possessions or enjoyments : they are liable to
outward violence: they are corruptible in
their qualities : they perish in the using.
And there is not only a physical, but a moral
uncertainty in their duration : for when we
look to them rather than God, God will either
take them away, that we may make him the
only strength of our heart, and our portion for
ever ; or, if he leaves them, he will take
away the comfort from them, and render
them our rebukes. For whatever we make
the means of our forsaking or forgetting God,
God will make the instrument of chastising
us. We may therefore often read our sin in
our suffermgs : and it will be well if the rem-
nant of Israel no more shall stay upon him
that smote them; but shall stay upon the
Lord, the Holy One of Israel, in truth.

Many have had reason to say. It is good
for me that I have been afflicted. The dis-
pensation that removed a creature introduced
them to the God of all grace : and the Valley
of Achor became the door of hope. And so
it has been, not only in the commencement,

but in the progress of the divine life. The
Lord's people liave been enriched by their
worldly losses ; and in the failures of human
dependences, they have taken a fresh hold of
his arm, and said, " I will trust, and not be
afraid, for the Lord Jehovah is my strength
and my song ; he also is become my salva-
tion." A good man being observed to be as
cheerful in adversity as he had been in pros-
perity, assigned as a reason — when I had
every thing about me, I enjoyed God in all ;
and now I have nothmg, I enjoy all m God.
And happy he, who when he abounds, can
say, with the poet,

" To thee we owe our wealth and friends :
Our health, and safe abode :
Thanks to thy Name for meaner things ;
But they are not my God ;"

And who, when he is abased, can say, with
the Prophet; "Although the fig-tree shall
not blossom, neither shall fruit be in the
vines ; the labour of the olive shall fail, and
the fields shall yield no meat ; the flock shall
be cut off from the fold, and there shall be no
herd in the stalls : yet I will rejoice in the
Lord, I will joy ui the God of mv salvation."

APRIL 15.

" Then all the disciples forsook him, and jied^^
Matt. xxvi. 56.

Let us look at this lamentable fact, in con-
nexion with the disciples, the Saviour, and
ourselves.

— With regard to the disciples, it shows
us their weakiiess and depravity. They fled,
from fear; but their fear was needless. He
had stipulated for their safety, when he sur-
rendered himself in the Garden ; " If, there-
fore, ye seek me, let these go their way:
that the saying might be fulfilled. Of them
which Thou hast given me, I have lost none."
They were under great obligations to him.
He had done much for them in calling them
by his grace, and dignifying them with the
Apostleship. And he was now going to bleed
and die for them. And they had professed a
great attachment to him: for when Peter
said. Though I should die with thee, I will
not deny thee ; so said all the disciples. Yet
they al] forsook hun, and fled ! Lord, what
is man !

Yet this culpable cowardice was overruled
for good. For their very declension made
their witness, after his resurrection, the more
unexceptionably credible ; and the wealmess
of their faitli has proved the strengthening of
ours. They were not persons of hasty be-
lief They had doubted, and for the time
abandoned the cause, saying, "We trusted
it had been he which should have redeemed
Israel :" and were repairing to their former
homes and callings. What could have rallied
them, and brought them back, and mspired
them with courage to go forth, and bear re-

APRIL 16.

105

proach, and persecution, and death, in his
Name, but a conviction that nothing could
resist 1

— With regard to the Saviour, this was a
part, and a very trying part of his abasement
and passion. A friend is born for adversity.
Then his presence, his sympathy, liis coun-
tenance, is peculiarly desirable and necessary.
Common humanity says, To him that is
afflicted, pity should be showed of his friend
— But he looked for some to take pity, and
there was none, and for comforter, and he
found none. These men had been three years
with him : they could have borne witness to
his freedom from sedition ; his innocency ;
his piety. They could have cheered him by
their standing at his side ; and their deter-
mination to suffer with him. But one be-
trayed him ; another denied him : and all for-
sook him, and fled. Behold, and see, if ever
there was sorrow like unto his sorrow ! — Yet
he foresaw, and foretold this: "The hour
Cometh, and is now come, that ye shall be scat-
tered every man to his own, and shall leave
me alone." This enhanced his anguish. He
suffered m the apprehension, as well as in the
reality. But it also enhanced his love. He
was not drawn into any part of his suffering
by ignorance, or surprise — he knew all — all
was before him — but he turned not his back.

— With regard to ourselves, it may teach
us not to sink, or wonder, if we should be de-
serted by those from whom we had reason to
look for better things. Did not one tell Da-
vid, " Behold, Ahithophel is among the con-
spirators with Absalom !" And did not he groan
— " It was not an enemy that reproached me ;
then I could have borne it : neither was it he
that hated me that did magnify himself againsc
me ; then I would have hid myself from him.
But it was thou, a man mine equal, my guide,
and mine acquaintance. W^e took sweet
counsel together, and walked unto the house
of God in company ?" Did not Job complain
— " My brethren have dealt deceitfully as a
brook, and as the stream of brooks they pass
away ; which are blackish by reason of the
ice, and wherem the snow is hid : what time
they wax warm, they vanish ; when it is hot,
they are consmned out of their place ]" Did
not Paul say — " At my first answer, no man
stood by me, but all men forsook me — I pray
God that it may not be laid to their charge V
Above all, " lest ye be wearied and faint in
your minds," consider the Lord Jesus. Is
the servant above the master ? or the disciple
above his Lord 1

APRIL 16.
" I vill Twt leave you comfortless: I -will come
to you'' — John xiv. ] 8.
These tender words are part of our Sa-
viour's farewell address to his disciples, im-
mediately after the Holy Supper.

We see m them his kindness. These dis-
ciples had shown many defects, and had very
little improved any of their advantages ; but
loving his own who were in the world, he .
loved them unto the end. They were now
going to prove themselves very unworthy:
and he foresaw, and foretold, what, according
to their present views and feelings, seemed
perfectly incredible to themselves — that they
would all forsake him in the hour of trial,
notwithstanding their obligations, and pro-
fessions. They were going to leave him
comfortless, as far as it depended upon them ;
and to induce him to complain — " I looked
for some to take pity, and there was none,
and for comforter, and I found none." But —
much as they deserved it — " I will not," says
he, " leave you comfortless." " I will" — not
to punish, or upbraid, but to relieve, and en-
, courage — " I will come to you."

Here, also, we perceive his greatness.
1 When we are going away from our connex-
I ions to some distant place, we may speak of
! our return ; but it must be conditionally. We
are not sure of the event ; it does not depend
upon us ; and we ought always to say, " If
the Lord will, we shall live, and do this, or
that" But when we die, we know our re-
turn is mipossible ; and our friends know it,
and weep most of all that tliey will see our
1 faces no more. The dying pastor cannot say
; to his anxious flock, I will not leave you com-
; fortless ; I wdll come to you, and again feed
j you with the Bread of Life. The dying fa-
I ther cannot say to his family, mourning
around his bed, I will come again and provide
j for you. One of the most touching circum-
I stances in the beautiful lines of Cowper, on
j his mother's picture, is the delusion employ-
ed to comfort him —

" Thy maidens, grieved themselves at my concern.
Oft siave me promise of thy quick return :
What ardently I \vi«h"d, I Ions believed ;
And. disappointed still, was still deceived.
By disappointment every day beguiled,
Dupe of to morrow even from a child —
Thus many a sad to-morrow came, and went,
' J'ill, all my stock of infant sorrow spent,
I learn d, at last, submission to my lot ;
But, though I Jess deplored thee, ne'er forgot."

And — the same lesson we must all learn, with
regard to every dear delight we here enjoy.
The departmg Joseph said unto his brethren,
" I die ; and God will surely visit you." He
does not say, I will visit you — he knew he
was going the way whence he could not re-
turn. But Divmity here speaks, as well as
friendship. " I will not leave you comfort-
less; I will come to you." This is the lan-
guage, not only of fore-knowledge, but of
sovereign dcMnin ion : the language of one wiio
had the keys of hell, and of death : of one w ho
said. No man taketh my life from me ; I lay-
it down of myself — I have power to lay it
down, and I have power to take it again.
Even death would not mterrupt his goodness.

106

APRIL 17.

His entering another world would not affect
his intercourse with his people in this. His
presence with them was not confined to his
bodily residence. While on ea.rth, he said,
" The Son of man who is in heaven." And
now, though in heaven, he is no less on earth.
Lo ! said he, I am with you alway, even unto
the end of the world.

— And can we help perceiving-, here, how
indispensable he is to the happiness of his
people 1 The disciples were comfortless in
the view of his absence ; and it is easy to ac-
count for this, both from their attachment to
him, and from the pleasure and profit they
had derived from him. We feel, and trem-
ble, and groan, at parting with a friend, or
relation. What must the feelings of the dis-
ciples have been, at the thought of losing
him ! They would be left in the world, like
sheep without their shepherd ; like travellers
in a wilderness,, without their guide ; like
orphans, bereaved of the father's care, and
the mother's bosom. And what could com-
fort them, but the promise of himself Q.ga.m 1
Had he said, I will not leave you comfortless,
I will send you riches, and honours ; princes
shall be your friends, and angels your ser-
vants— what would all this have been, with-
out the assurance, " / will come to you
But this is sufficient. Here is a resource
equal to the exigency; a consolation adequate
to all the distress.

The good found in creatures is always
finite, and very limited. It is also much dis-
persed, so that we must apply to many, to
contribute their part to make up one comfort.
The happiness we derive from creatures is
like a beggar's garment — it is made up of
pieces, and patches, and is worth very little
after all. But the blessedness we derive from
the Saviour is single, and complete. In him
all fulness dwells. He is coeval with every
period. He is answerable to every condition.
He is a physician, to heal ; a counsellor, to
plead ; a king, to govern ; a friend, to sympa-
thise ; a father, to provide. He is a founda-
tion, to sustain ; a root, to enliven ; a fountain,
to refresh. He is the shadow from the heat ;
the bread of life ; the morning star ; the sun
of righteousness — all, and in all. No crea-
ture can be a substitute for him ; but he can
supply the place of every creature. He is
all my salvation, and all my desire. My hope,
my peace, my life, my glory, and joy.

Whom have I in heaven but Thee 1 and
there is none upon earth that I desire beside
thee. My flesh and my heart faileth, but
Thou art the strength of my heart, and my
portion for ever. I cannot be exposed ; I can-
not be friendless ; I cannot be poor ; I cannot
be fearful ; I cannot be sorrowful — with Thee.

" If Thou, my Jesus, still art nigh,
Cheerful I live, and cheerful die ;
Secure, when mortal comforts flee,
To find ten thouoand worlds in Thee."

APRIL 17.

" Behold, I -will engrave the graving thereof
saith the Lord of hosts" — Zech. iii. 9.

This is spoken of the stone, upon which
were to be seven eyes, and which intends the
Messiah, the foundation laid in Zion.

To engrave, is to pierce and cut. When
he became a man of sorrows ; when he said,
Reproach hath broken my heart ; when he
gave his back to the sm iters, and his cheek
to them that plucked off the hair ; when the
crown of thorns entered his temples, and the
naOs his hands and feet, and the spear his
side — then, O my soul, was the Scripture
fulfilled.

As there is no engraving without wound-
ing, so to engrave is to embellish and beautify.
And he wels made perfect through suffering.
Hence, " I do cures," said he, " to-day and
to-morrow, and the third day I shall be per-
fected." Hence he calls the season of his
passion the hour in which he was to be
"glorified." Hence he adds, "Now is the
judgment of this world : now shall the prince
of this world be cast out. And I, if I be lift-
ed up from the earth, will draw all men unto
me." And the richest display of his graces ;
and the acquirement of the dispensation of
the Spirit ; and the dominion he exercises in
our nature ; and the prerogative of judging
the world in righteousness ; and the praises
he will inhabit through eternal ages — all
these resulted from his sufferings, according
to the language of divine prophecy, and his-
tory— "When thou shalt make his soul an
offering for sin, he shall prolong his days, and
the pleasure of the Lord shall prosper in his
hand. He shall see of the travail of his soul,
and shall be satisfied : by his knowledge shall
my righteous servant justify many ; for he
shall bear their iniquities." " Because he
was obedient unto death, even the death of
the cross, therefore God hath exalted him, and
given him a name above every name."

And as is the heavenly, such are they also
that are heavenly. To a person unacquaint-
ed with the process, the pruning of the tree ;
the cleaving of the ground with the plough-
share ; the operation of the chisel on the stone;
would look like an effort to injure or destroy.
But look at the thing afterwards. Behold the
vine, adorned with purple clusters. Survey
the field, yielding the blade, the ear, the full
corn in the ear. Examine the carved work
when the sculptor has achieved his design,
and fixed it in the proper place !

— Christians are sometimes perplexed, and
discouraged, because of their trials. They
know not what God is doing with them.
They fear he is angry, and going to crush
and destroy. But they are his workmanship.
He is preparing them for their destination in
the temple of his grace. These trials are ap-
plied to qualify and advance them. They

APRIL 18, 19.

107

will only perfect that which conceraeth them.
Howard was taken by the enemy, and con-
fined in prison. There he learned the heart
of a captive : and this experience originating
in his suffering-, excited and directed his
thoughts, and led him into all his extraordi-
nary course of usefulness and fame. It is good
for me, says David, that I have been afflicted.
I know, says Paul, that this shall turn to my
salvation. For our light affliction, which is
but for a moment, worketh for us a far more
exceeding and eternal weight of glory.

APRIL 18.

" Another parable spake he unto them ; The
kingdom of heaven is like unto leaven, -which
a -woman took, a?id hid in three measures of
meal, till the -whole -was leavened." — Matt,
xiii. 33.

We may consider the kingdom of heaven,
as intendmg the empire of the Gospel in the
world ; and also the empire of grace in the
heart.

Let us confine our attention to the latter.

The leaven in the meal is a foreign import-
ation. It is not naturally in the meal, nor
derived from it. It is the same with Divine
grace. Though it resides in us, it does not
arise from us : for in our natural state dwell-
eth no good thing — It is altogether a new
production ; and so alien is it from the man
himself, who is the subject of it, that the in-
troduction of the principle occasions a fer-
ment, or contest, that lasts for life— the flesh
lusting against the Spirit, and the Spirit
against the flesh.

The leaven in the meal is active, and ope-
rating. There it works ; and evinces its resi-
dence by its agency. And the grace of God,
— Is this a dead, powerless thing ] Is it a
notion ? Or a principle 1 We read of the
work of faith ; the labour of love ; the patience
of hope. The same may be said of repent-
ance : " What carefulness it wrought in you ;
yea, what zeal ! yea, what revenge !" I will
show thee, says James, my faith by my works :
I will show thee the sun, by its shining ; and
the spring, by the streams. Faith justifies the
soul ; but works justify faith, and prove it to
be of the operation of God.

The leaven is assimilating. It converts;
it changes — not by destroying the substance
of the meal, but altering the quality ; commu-
nicating its own property, tincture, relish.
It is the same here. We are transformed by
the renewing of the mind. The man remains
physically the same as he was before : the
same in his relations, talents, condition, busi-
ness— Yet he is another man ; a new man.
He is evangelized. He has something of the
holy and heavenly nature of divine truth in
him. If the grace of God be light, it en-
lightens him. If salt, it seasons him. If I

glory, it glorifies liim. If leaven, it leavens
him.

The operation of tlie leaven is gradual.
The effect in tlie meal is not produced at
once ; but by degrees. And do we not read
of being renewed day by day 1 of going from
strength to strength ? of being changed into
the same image, from glory to glory, as by
the Spirit of the Lord 1 the work would want
the evidence of analogy, if it were instanta-
neous. In the family, we see children be-
coming young men ; and young men becom-
ing fiithers. In the field, we see, first the
bl^e, then the ear, and after that the full
corn in the ear. Some are not sensible of
their religious advancement ; and the reason
is, they judge by the growing, rather than by
the gro^vth. The one escapes us ; the other
is perceptible. Were you to stand by the
side of the most rapidly growing plant, you
would not see it grow ; but you would see
when it was grown. Thus judge yourselves,
and see whether there is not an increase in
your convictions of sin, and the vanity of the
world, and the preciousness of the Saviour. —
Thus look at your dispositions; your de-
pendence ; your taste ; your diligence ; your
self-denial, in the service and ways of God.

The influence of the leaven is diffusive.
Commencing from the centre, it reaches, in
due time, to the extremities, and penetrates
every particle of the meal. The grace of
God is lodged in the heart ; but it is not con-
fined there. It reaches all the powers of the
man's mind, and all the senses of his body.
It enters all his situations, and circumstances
in life. It affects him in the field ; in the
shop ; in the family ; in all his connexions ;
in all his civil and common actions ; and
whether he eats, or drinks, or whatever he
does, he does all to the glory of God.

— And, as the leaven ultimately attains its
object, and leavens the whole — so here the
issue of the grace of God will be universal
and complete holiness. It will sanctify us
wholly — body, soul, and spirit. It will per-
fect that which concemeth us. And the re-
sult is sure, even now. How small soever
the leaven is, compared with the mass, the
less will prevail, and subdue the greater.
The dawn will chase away the night, and
blaze in full day. " He which hath begun a
good work, will perform it : let us not despise,
tlierefore, the day of small things, either in
ourselves or others."

APRIL 19.

" fFe ought to lav do-wn our lives for the
brethren." — 1 John iii. 16.

In the beginning of the Gospel this test of
love was frequently required : and Christians
not only dared to be companions of them that
suffered, but were ready to suffer for them.

108

APRIL 19.

So Paul testifies of Priscilla and Aquila, his
helpers in Christ: "Who," says he, "have
for my life laid down their own necks : unto
whom not only I give thanks, but also all the
Churches of the Gentiles." It is well the
providence of God does not call us to such a
severe trial. But surely the principle requires
us to be ready to do every thing in our poiver
on their behalf ; and will not allow us to refuse
any service or sacrifice for our brethren,
however arduous.

We may do much for their minds; by dis-
sipating their doubts, removing their fears,
and bringing them comfort m their spiritual
distresses. Thus Jonathan went to David in
the wood, and strengthened his hand in God.
Ointment and perfume rejoice the heart, so
doth a man his friend by hearty counsel. A
Christian is self-suspicious, and is afraid of
every conclusion in his own favour drawn by
himself He sees not the consolation to which
he is entitled, though so near him ; but an-
other, like the Angel to Hagar, may open his
eyes, and show him the well. Sometimes
he is cast down, supposing many things are
peculiar to himself ; especially those painful
feelings which arise from the assaults of
Satan, and his conflict with indwellmg sin,
niore and more of which he is continually
discovering. But you can relieve him by
opening your own experience, and letting him
know that it is so with you. There is an-
other important case : " Brethren, if a man be
overtaken in a fault, ye, which are spiritual,
restore such an one in the spirit of meek-
ness; considering thyself, lest thou also be
tempted."

What can be dearer to a man than reputa-
tion ] A good name is rather to be chosen
than great riches : but it may be injured va-
rious ways. And surely we ought to be alive
to a brother's character ; and willingly throw
ourselves between him and the strife of
tongues. When any thing is said to his dis-
paragement, we should show that charity,
which rejoiceth not in iniquity ; but hopeth all
things. We should frown away the slander
of insinuation. We should not allow a relator
to go on, without inquiring whether he will
allow us to name it to the person aggrieved,
or to the person from whom he affirms he has
derived it. What a world of calumny and
mischief would this single expedient prevent !
He that helps not in the circulation of the re-
port, yet, if he pleasingly, or even patiently,
sits to hear it, shares half the blame : and, as
Dr. South says, the tale-bearer and the tale-
hearer should be both hanged up, back to
back, only the one by the tongue, and the
other by the ear.

The body may need help. And our Saviour
bore our infirmities, and sicknesses, by com-
passion and sympathy. His commiseration
could bear them away from the sufferers. We
cannot perform miracles. But we may be

useful by medical aid, and by personal attend
ance, and succour. And where the malady
cannot be removed, the enduring may be
alleviated. Is it nothing to the patient, that
you visit him in his affliction 1 that he sees
you at the side of the bed of languishing ]
that, by your tears and prayers, you are an-
swering to the address — Pity me, pity me,
O ye my friends ! for tlie hand of God hath
touched me 1

The estate of our brethren may call for as-
sistance ; and is to be relieved according to
our ability. It will be as base in us as un-
profitable to them, to say. Depart in peace;
be ye warmed and filled ; while we give them
not those things which are needful to the
body. " Whoso hath this world's good, and
seeth his brother have need, and shutteth up
his bowels of compassion from him, how
dwelleth the love of God in him ]" Job could
say. The blessing of him that was ready to
perish came upon me, and I caused the
widow's heart to sing for joy. It was the
saying of our Lord, It is more blessed to give
than to receive. It was the glory of Christi-
anity, in its first powerful effect, that none
who embraced it " lacked." As glory in hea-
ven, and as grace on earth, so the blessings
of Providence were free and open to all. The
property of Christians went along with their
affections; "and distribution was made to
every one as he had need." And so tender
were they of each other, that " the multitude
of them that believed were of one heart and
of one soul: neither said any of them that
aught of the things which he possessed was
his own ; but they had all things common."
" Oh, this is no rule for us." Well ; take it
and interpret it in your own way. Yet, will
not — what even you infer from it as a duty,
include much more than is now found in the
temper and practice of Christians 1 " But we
are not able." — This is commonly the lan-
guage of those who are able, but not willing.
Some incapacitate themselves. A decent
distinction above the vulgar will not satisfy
them : they must be splendid in dress, and
luxurious in table, and magnificent in furni-
ture. Others are disabled by hoarding. If
accumulation be not condemned by Christi-
anity, the extent of it is. A man may de-
cently provide for his family, without wish-
ing to leave them in the snares of affluence,
and with a heap, which if they do not dissi-
pate by vice and'excess, they are likely only
to be concerned to enlarge. And may not
persons increase their powers of beneficence,
by dfligence, and economy, and self-denial ?
And is not self-denial the first lesson in
the school of Christ 1 And you know the
grace of Him, who, though he was rich,
yet for your sakes he became poor, that you,
through his poverty, might be rich. — "We

OUGHT TO LAY DOWN OUR LIVES FOR THE
BRETHREN."

APRIL 20, 21.

109

APRIL 20.

And bei7ig in an agony he prayed more earn-
estly."— Luke xxii. 44.
And what must this agony have been, when
it is added, that " his sweat was as it were
great drops of blood falling down to the
ground !" What, my soul, could have caused
this]

" Oh, what wonders love has done !

But how little understood!
God well knew, and God alone.

What produced that sweat of blood.
Who can thy deep wonders see,
Wonderful Gethsemane ?"

— But let US now observe his deportment.
For we are not only to view liim in his pas-
sion as our Mediator, but as also suffering for
us, to leave us an example that we should
follow his steps—" In his agony, he prayed
more earnestly." Not that he was cold and
formal before in his devotions: but as the
hour and power of darkness advanced, and he
began to be sore amazed and very heavy;
and his soul was exceeding sorrowful, even
unto death; there was more excitement in
his feelings and vehemency in his manner of
expression — Now were the days of his flesh,
in which, with strong cryings and tears, he
made supplications to Him, who was able to
save him from death. So it is to be with us.
Prayer is never out of season. We see this
in the life of Jesus. On what occasion did
he pray ] But there is a time when it is spe-
cially seasonable. Therefore says God, " Call
upon me in the day of trouble." "Is any
afflicted ] Let him pray." Prayer is the de-
I sign, the refuge, the solace, the improvement
! of affliction : and the greater the distress and
I anguish we are in, the more necessary will it
! l)e, both for out sanctification and support —
Let us, therefore, be the more importunate.
In the greatness of our distress,

— Let us not, like Adam and Eve, flee, and
endeavour to hide ourselves from God — but
pray.

— Let us not, like Cam, begin to build, and
try, by worldly projects, to dissipate our
grief— but pray.

— Let us not, like Jonah, fret under the
loss of our gourds, and tell God himself, that
we do well to be angry, even imto death —
but pray.

— Let us not, like Ephraim and Judah, re-
pair to creatures : " When Ephraim saw his
sickness, and Judah saw his wounds, then
' went Ephraim to the Assyrian, and sent to
king Jareb : yet could he not heal them, or
cure them of their wound" — but pray.

— Let us not, like Saul, who went to the
Witch of Endor, repair to the Devil himself,
by error, drunkenness, and sin — but pray.

— Let us not, like Ahithophel and Judas,
have recourse to suicide, and plunge into hell,
for relief— but pray. Let us say, with the
Church, " Come, and let us return unto the
Lord : for he hath torn, and he will heal us :
10

he hath smitten, and he will bind us up ;" or,
with Job, " Though he slay me, yet will I
trust hi ifiw."

" I seem forsaken and alone,
I hear tiie lions roar,
And every door is shut, but one,
And that is Mercy's door.

" There, till the dear Deliverer comes,
I'll wait, with humble prayer:
And, when he calls his exile home,
The Lord shall find me there."

APRIL 21.
" Fear not ye : for I know that ye seek Jesus,
■which ivas crncijied." — Matt, xxviii. 5.

This was the address of an angel to Mary
Magdalene, and the other Mary, that had
come to see the sepulchre before break of
day. They were last at the cross, and first at
the tomb. Favours are given sovereignly by
the Lord, but honour is conferred according
to a rule ; and the rule is this — " Them that
honour me, I will honour." These women
were informed of his resurrection before the
Apostles. The Apostles received the intelli-
gence from them ; but they received it from
an angel. At first, these pious visitants were
afraid. And what wonder, when we consi-
der— that they were females — that all their
sensibilities were alive — that they were in
the garden of another — that they were alone
— that the earth was reeling under them —
that the guards were fleeing, and perhaps
shrieking — that it was early in the morning
— and the remaining darkness rendered more
visible and awful the Divine messenger sit-
ting at the door of the tomb — his countenance
as lightning, and his raiment white as snow !
But, says the angel, " You have nothing to
apprehend from me. He is my master, as
well as your Saviour. I serve him whom ye
seek ; and having attended his resurrection, I
now announce it to you. He is not here ; he
is risen, as he said — Step forward — Come,
see the place where the Lord lay."

And it is true in its most extended appli-
cation, that they who seek Jesus Christ which
was crucified, have really nothing to fear
whatever at first may dismay them.

But who are entitled to this assurance 1 Do
you feel your need of him as once you did
not, for all the purposes of salvation Have
you desires after him— so peculiar that no-
thing else can satisfy them — so powerful as
to make you willing to part with whatever
stands in competition with him 1 Are you de-
termined to press through all difficulties ] Are
you found in the use of all the means which
he has appomted ] Are you submissively ask-
ing, Lord, what wilt thou have me to do?
depending on the aid of his Holy Spirit ? and
looking for his mercy unto eternal life ? If
you can answer these questions in the affirm-
ative, / know that ye seek Jesus which was
crucified.

110

APRIL 22.

—And I also know, that ye have nothing
to fear. " Fear not ye." — Fear not that you
have a graceless heart — the very seeking- is
a token for good. It cannot be the effect of
Nature — that which is of the flesh, is flesh
but that which is of the Spnit, is spirit They
that are after the flesh, do mind the thmgs of
the flesh ; but they that are after the Spirit,
the thmgs of the Spirit.— Fear not that your
search will be successless. Had he a mind to
kill you, he would not have shown you such
things as these. His aim in making you sen
sible of your condition, was not to render you
miserable, but to endear himself ; and to draw
forth your souls after him. You shall not be
disappomted. You may be tried, but he will
appear to your joy. Did any ever seek him
in vain % Can he deny himself] They that
sow in tears shall reap in joy. Blessed are
they that do hunger and thirst after right-
eousness, for they shall be filled. — Fear not,
that you shall fall under the power of any
evil. From what evil are you not secured ?
Is it temporal want ] The young lions may
lack, and suffer hunger ; but they that seek
the Lord shall not want any good thing. Is
it the penalty of the Law 1 He has redeemed
you from the curse of the law, having been
made a curse for you. Is it sin ? Sin shall
not have dominion over you ; for ye are not
under the law, but under grace. Is it the
world ? This is the victory that overcometh
the world ; even our faith. Is it Satan ? The
God of peace will bruise Satan under your
feet, shortly. Is it death 1 He has abolished
death. O death, where is thy sting T O
grave, where is thy victory % " Nay, in all
these things we are more than conquerors
through him that loved us. For I am per-
suaded, that neither death, nor life, nor an-
gels, nor principalities, nor powers, nor
things present, nor things to come, nor
height, nor depth, nor any other creature,
fihall be able to separate us from the love of
God, which is in Christ Jesus our Lord."

APRIL 22.
*' It came to pass, -when the ark set forivard,
that Moses said, Rise up, Lord, and let
thine enemies be scattered ; and let them that
hate theejlec before thee. And -when it rest-
ed, he said, Iteturn, O Lord, unto the many
thousands of Israel." — Numb. x. 35, 36.
We might have expected that Aaron
would have done this, as he was the high
priest. But Moses was the leader and com-
mander of the people ; and he was not offer-
ing sacrifice, or burning incense — in which
he would have offended : but performing a
duty of natural, as well as revealed religion.
This is binding ujKjn all ; and especially upon
public m(;n. Tlius Solomon, though a king,
kneeled on a scaffold of wood at tlie dedica-
tion of the temple ; and led himself the pray-

ers of the nation. Princes, oflScers, magis-
trates, masters of families, should aU be men
of prayer. Relative, as well as personal
claims, bind them to the duty.

It would seem that Moses, always on these
occasions, employed the same terms. Our
Lord also, in the garden, prayed three times,
saying the same words. It is obvious from
hence, that whatever advantages extempora-
neous prayer possesses — and it has many —
yet forms of prayer cannot be in themselves
improper, in public or in private.

As Moses thus addressed God at the com-
mencement, and the conclusion of every
march — does it not behove us to acknowledge
Him in all our ways ] and with prayer to be-
gin and end every day 1 every meal ] every
ordinance? every enterprise? every jour-
ney ? every going out and every coming in 1
Especially let us think of those short and
sublime addresses in our travelling heaven-
ward, through this wilderness world.

Here is the marching prayer — " Rise up.
Lord, and let thine enemies be scattered;
and let them that hate thee flee before thee."
That is — " Before we move, we commend
ourselves to thy guidance, and guardian care,
and almighty agency. We are passing not
only through strange, but hostile regions.
There are foes, open or concealed, which
would hinder our progress — rob us — wound
us — destroy us. But we are thy charge, and
engaged in thy cause. They that hate us
hate thee. Our enemies are thy enemies.
And formidable as they are. Thou canst as
easily vanquish them as the sun, rising in his
strength, can disperse the shadows that seem
to oppose his march." Let us realize this,
and we shall feel enough to animate us to go
forward, though men, though devils, beset our
1. " The Lord is my light and my salva-
tion ; whom shall I fear '? The Lord is the
strength of my life ; of whom shall I be
afraid ? Though an host should encamp
against me, my heart shall not fear : though
war should rise against me, in this will I be
confident."

Here is the resting prayer — " Return, O :
Lord, unto the many thousands of Israel." |
That is — If Thou goest on, in vain we are
left. What can we do without thee in our
encampment, any more than in our march ?

Thy presence is our security, our treasure,
our glory, our joy. What is any station with-
out thee 1 — How can its duties be discharged ?
its trials be endured 1 its comforts be sancti-
fied ] But every residence with thee is en-
nobled and blessed. Heaven is the only ta-
bernacle of God with men. — Thus the two
disciples, when the Lord made as if he would
have gone farther, constrained him, saying.
It is toward evening, and the day is far spent
— and — did he refuse 1 He went in to tarry
with them. Do we thus prize him ? Do we
thus pray that he would go where we go, and

APRIL 23.

Ill

dwell where we dwell 1 If not, we liave a
poor prospect before us. If we can live with-
out God with us in this world, we must live
without him in another. But if our souls
cleave to Him, and cry, " Cast me not away
from thy presence, and take not thy Holy
Spirit from me" — we may rejoice in the pro-
mise, " I will never leave thee, nor forsake
thee."

— But let me not here overlook two things.
First, The number of his people — " The many
thousands of Israel." " For," unless we send
out ignorance and bigotry to count them, " who
can count the dust of Jacob, and the number of
the fourth part of Israel ?" And the Lord add
to his people, how many soever tliey be, a
thousandfold ! Secondly, We should be con-
cerned for the whole Israel of God. They
all belong to us. They are all fellow-citizens
of the same community ; branches of the same
household; members of the same body. They
are more intimately related, and ought to be
more endeared to us, than any earthly friends,
or natural relations.

— Pray therefore for the peace of Jerusa-
lem. For your brethren and companions'
sakes, say. Peace be within thy walls, and
prosperity within thy palaces. — " Return, O
Lord" — not unto our family, or tribe; not
unto the thousands of Episcopalians or Dis-
senters— ^but " unto the many thousands of
Israel." " Grace be with all them that love
our Lord Jesus Christ in sincerity." And
"As many as walk according to this rule,
peace be on them and mercy, and upon the
Israel of God."

APRIL 23.

" Frojn the end of the earth will I cry unto thee,
when my heart is ovet^u^helmed : lead me to
the Rock that is higher than I. For thou hast
been a shelter for me, and a strong tower
from the enemy.^^ — Psalm Ixi. 2, 3.

He does the most important service, who
instructs us to pray. We may here learn
much from the example of David.

— How would he pray ] " I will cry unto
Thee." Crying is a substitute for speech;
and also the expression of earnestness. A
child can cry, long before it can articulate ;
and its cries as much move the parent, as any
eloquence of words. A person in great dan-
ger, or want, or pain, not only utters hunself,
but cries out, and often aloud, according to
the pressiu-e of his feelings. Let me pray as
I can. I may not be able to express my de-
sires as some do ; but, if I am deeply affected
by them, and they spring from a broken heart
and a contrite spirit, tliey shall not be des-
pised.

—Where would he prayl "From the
ends of the earth will I cry unto Thee." He

means any condition, however desolate or
distant— distance of place being put for great-
ness of extremity. Sometimes we may be
thrown into situations the most trying and
remote from human aid. But wherever we
are, God is there to hear and succour us.
Thus Joseph found him, when sold into Egypt ;
and John, when he was exiled in Patmos;
and Paul, when tossed far off* upon the sea.
We are as near the Throne of Grace in one
place as another. Prayer can reach Him,
wherever we are, in a moment, in the twink-
ling of an eye. " While they speak I will
answer ; and before they speak I will hear."

— When would he pray ? " When my
heart is overwhelmed." Not that he would
restrain prayer at other times : we are to pray
without ceasing. It is the character of a
hypocrite, that he will not always call upon
God. There are birds who only make a noise
at the approach of bad weather; and there
are persons who only pour out a prayer when
God's chastening hand is upon them. But
what should we think of a neighbour or friend,
wlio never called upon us, but when he want-
ed to borrow, or to beg 1 — Yet, what is always
proper, may be sometimes peculiarly seasona-
ble, natural, and necessary. And this is the
case when we are in trouble and affliction.
Therefore says God, Call upon me in the day
of trouble. The answer will in due time re-
lieve and deliver. The exercise will imme-
diately soothe and sanctify. Is any afflicted ]
Let him pray.

— For what would he pray 1 " Lead me to
the Rock that is higher than /." WTiat means
he by this Rock, but something which could
afford him support, when he was ready to be
swallowed up ] The perfections of JehovaJi ;
the everlasting Covenant; the doctrine of
Providence ; the Lord Jesus, who is our hope
— This is the rest, and this is the refreshmg.
And yet, when tlie relief is provided, and
when we see it too, Vv-e cannot reach it of our-
selves. We need a divine agency to conduct
us to it. We live in the Spirit, and walk in
the Spirit

— Whence does he derive his encourage-
ment to pray ? " For Thou hast been a shel-
ter for me, and a strong tower from the ene-
my." Nothing can be more confirming and
exciting, than the review of Gwl's former in-
terpositions on our behalf: and to reason
from what he has been, to what he will be ;
and from what he has done, to what he will
do. For he is the same yesterday, to-day,
and for ever. And they that know his Name
will put their trust in him.

"His love, in time past.

Forbids me to think
He '11 leave me. at last

In trouble to sink.
Each sweet Ebenezer

I have in review,
Confirms his good pleasure

To help me quite through."

112

APRIL 24.

" JBut now they are hid from thine eyes.^*
Luke xix. 42.

When Pharaoh saw there was respite, he
hardened his heart. Solomon tells us, Because
sentence against an evil work is not executed
speedily, therefore the hearts of the sons of
men are fully set in them to do evil. But
God's keeping silence is not approbation. His
long-suffering is not even connivance. He
can be merciful, without allowing us to trifle,
and insult him for ever. His patience has its
rules and its bounds. And Jerusalem knew
this.

— Much has been said on what is termed a
day of grace; and much which we neither
admire or believe. We are not authorised to
say any one is beyond hope, while he is yet
in life. Manasseh would have seemed very
likely to be such a desperate character ; but
he obtained mercy.

"And while the lamp holds out to burn,
The vilest sinner may return."

If we cannot view any of our fellow-crea-
tures as beyond the possibility of salvation, so
we have no rule by which we can absolutely
determine against ourselves — Yet there are
several things of fearful import, to which we
do well to attend.

First. The language of the Word of God
is fearful. "Ephraim is joined to idols; let
him alone." " Israel would none of me ; so I
gave them up to their own hearts' lust."
" In thy filthiness is lewdness : because I have
purged thee, and thou wast not purged, thou
shalt not be purged from thy filthiness any
more, till I have caused my fury to rest upon
thee." " If we sin wilfully after that we have
received the knowledge of the truth, there re-
maineth no more sacrifice for sins ; but a cer-
tain fearful looking-for of judgment and fiery
indignation, which shall devour the adversa-
ries." " Because I have called, and ye re-
fused : I have stretched out my hand, and no
man regarded : but ye have set at nought all
my counsel, and would none of my reproof:
I also will laugh at your calamity ; I will
mock when your fear cometh." "Behold,
now IS the accepted time : behold, now is the
day of salvation." We offer no commentary
on these passages— but, surely, their language
IS fearful. ° ^

Secondly. We know that final impenitency
IS irrecoverably hopeless ; and with life all
our opportunities end— and this is fearful It
would not be kindness, but cruelty, to flatter
men witli a contrary expectation. Search
the Scripture, and you will always find a dif-
ference between the present and the future.
One IS a state of trial, the other of decision

The one is sowing, the other reapmg : and
whatsoever a man soweth, that shall he also
reap. Is not this sufficient to induce us to
seek the Lord while he may be found ; and
to call upon him while he is near 1

Thirdly. This life, upon which every thing
depends, is very brief — this is fearful. Look
at the images of Scripture : a flower of the
field ; a flood ; a watch in the night ; a dream ;
a vapour. Consider the deaths that come
under your own observation. Observe the
frailty of your frame. Remember the num-
berless diseases, and accidents to which you
are exposed. Think of your pulse, where
the question is asked sixty times every
minute, whether you shall live or die — and
then you may well exclaim —

" Great God ! on what a slender thread
Hang everlasting things !
The eternal state of all the dead
Upon life's feeble strings!"

Fourthly. Our continuance here is as un-^
certain as it is short — this is fearful. " I have
not had," said a good man, " a to-morrow for
years." It would be well if we had not. In-
deed, we have not in reality^ whatever we
may have in imagination. " Boast not thy-
self of to-morrow ; for thou knowest not what
a day may bring forth."

Fifthly. Before this short and uncertain
period terminates, many opportunities and
advantages may elapse, to return no more —
this is fearful. Many convictions may die
away, no more to be renewed again unto re-
pentance. We may be deprived of reason ;.
and religion can only operate through the
medium of thought. Old age helps on in-
sensibility ; and before we are aware, though
unpardoned and unrenewed, we may become
incapable of a moral change. The Gospel
may be removed from us. We may be placed
where it is not in our power to attend it. We
may become deaf, or blind. Sickness may
confine us to a room of pain, or a bed of
languishing. The influences necessary to
render the means of grace effectual may be
withholden. Though Paul plants, and Apol-
los waters, God alone gives the increase : and
though we can do nothing to deserve his
grace, we may provoke his anger ; and he
may judicially give us up to a reprobate
mind. The heart is hardened through the
deceitfulness of sin — and no less so — by
familiarity with divine things. And is not
this the case with many 1 Once their con-
sciences smote them. They dropped a tear
upon their Bible. When walking alone,
among the works of God, they prayed, " Lord,
I am thine ; save me." But Felix no more
trembles. And the Gadarenes have besought
the healer of their neighbours, and the re-
prover of their sin, to depart out of their
coasts.

APRIL 25.

113

APRIL 25.

«/» the morning, rising up a great 7vhile be-
fore day, he ~Ment out, and departed into a
solitary place, and there prayed"— M^rk i.
35.

And yet he had been greatly occupied tlie
whole of the dav preceding this. We think
little of time ; but he never passed an idle
hour. The whole of his life said, I must
work the works of Him that sent me, while
it is yet day : the night cometh wherem no
man can work. He was really a man; he
took our inlinnities : and wearied nature re-
qmred repose : but he distinguished between
the necessary and the needless; and even
between refreshment and mdulgence ; and
while he enjoined self-denial upon his dis-
ciples, as the very first lesson m his school,
" he pleased not himself"

It is allowed, that as to the measure of
sleep, no one rule can be laid down for all.
Some require more than otiiers. But it is
questionable whether they require much
more. Yea, it may be questioned, whether
they require amj more, as to length. What
they want more of is better sleep : and the
quality would be improved by lessening the
quantity. Let those who are now so wake-
ful, and restless, and can only sleep sound
when they ought to be rising — let them try
the expedient, and see whether a few hours
of sweet and solid sleep be not preferable to
the privilege of being bedridden, rather than
of enjoying repose

We should also inquire too, whether we
have not produced the habit itself that now
demands so much to satisfy it. If so, we are
accountable for the cause, as well as the effect.

— We should also be always fearful and
suspicious when our reasonings and pleadings
are on the side of gratification and ease. It
is here, where nothing sinful is thought of,
and no danger appears ; it is here we pecu-
liarly need the admonition, Watch and pray,
lest ye enter into temptation. The spirit in-
deed is willing, but the flesh is weak.

— Some live only to do evil. We do not
wish them to rise early. They are only harm-
less while they sleep.

— Some live a life of mere indolence and
ease. They are indeed free from vice, but
they have no useful employment. It is of
little importance at what time they rise.
There is very little difference between their

— Surely these will feel the excitement and
reproach — It is high time to awake out of
sleep — They that sleep, sleep m the night.

— In a word, has not early rising every re-
commendation ] Is it not physically advan-
tageous ? Is it not better for health ? Con-
sult your strength, your appetite, your nerves,
your spirits, your complexion. Ask your
physician. Is there a medical man upon
earth that would risk his reputation by a con-
trary opinion ? Sinclair, in his volumes on
health and longevity, remarks, that though
those who lived to a very great age differed
in many things, they all resembled each other
here. There was not one of them but rose
early.

— Is it not desu-able as to our civil con-
cerns ? What an advantage has a tradesman
by early rising 1 in planning and arranging
his concerns for the day 1 in forwarding his
work, and placing it under his command!
and in havhig leisure for any incidental en-
gagement, without stopping or deranging the
usual course of his calling ! — While another,
who has said, A little more sleep, a little
more slumber ; and who begins at ten what
he should have commenced at six ; is thrown
into haste and confusion ; hurries on to over-
take himself ; finds through the day his duty
a turmoil ; and feels himself a drudge. If
we turn from the shop and look into the
family, what a difference between the early
and late mistress ! and the early and the late
servant ! Even those who do not practise
early rising themselves plead for the import-
ance of it in their dom.estics, and would never
engage them without it. Indeed the reputa-
tion of every individual, whatever be his con-
dition in life, is concerned in it ; and his
character, in the feelings of others, is unavoid-
ably lowered by late rising, unless there be a
known and justifiable cause.

— Above all, is it not morally important )
The Heathens said, the morning was tlie
friend to the muses. It is surely a friend to
the graces. If it be the best time for study,
it is also the best time for devotion. It is
better to go from prayer to business than fi-om
busuiess to prayer. Intercourse with God
prepares us for our intercourse with our fel-
low-creatures; and for every occurrence,
whether pleasing or painful. Who would go
out in the morning, not knowing what a day
may bring fortli, and feeling his ignorance,
and wealmess, and depravity, and danger —

sleepmg and wakeful hours. The one is as j without retiring first and committing himself

barren as the other of any active endeavours
to glorify God, or serve their generation, or
work out their own salvation.

But surely there are some who feel that
life is infinitely miportant : who know tliat
they are placed here to gain good and to do
good : who remember that the only opportuni-
ties they have for both, are short and uncer-
tain— Surely these will not sleep as do others
P 10*

to God 3 Boerhaave, the celebrated physician,
rose early in the morning, and, through life,
his practice was to retire an hour for private
prayer and meditation. This, he often told
his fi'iends, gave him firmness and vigour for
the business of the day. He commended it,
therefore, from experience, as one of the best
rules of life. The great Judge Hale, too,
rose early, and retired for prayer, and read

114

APRIL 2a

a portion of (jod's Word ; without wiiich, he
said, nothing prospered with him all the day.
But see the Lord of all ! !— What did He ?

APRIL 26.
« Sitting- at the feet of Jesus."— Luke viii. 35.

— This was a place of nearness. Love
longs to be near its attraction — and this man
now loves his benefactor, and feels his obli-
gations to his pity and power.

—It was a place of safety. He naturally
dreaded the return of the malady, and the
devils gaining possession of him again — he
therefore keeps close to his Deliverer.

It was the place of instruction. The two
former purposes might have been answered
by his sitting at the side of Jesus. But sittmg
at his feet was the position and posture of a
learner. " They sat down at his feet,'* says
Moses, when God was on the top of Horeb,
and the people at the bottom, and received of
his words. Isaiah, speaking of Abraham, says,
"God called him to his feet," Martha had
a sister, " who also sat at Jesus' feet." Saul
of Tarsus " was brought up at the feet of Ga-
maliel." In all these instances there is a re-
ference to the ancient and Eastern custom —
when the master occupied a higher seat, and
the scholars were sitting at his feet — as here-
by he had them in view, and they were re-
muided, by theu- very place, of the reverence
and submission which became them, as
learners.

This is the place we should all be found in.
But how is it possible for us to sit at his feet
now ] He said, I am no more in the world :
and the heavens have received him till the
restitution of all things. It is true, he is no
longer here, corporeally ; but he is here spiri-
tually. He is not visible, but he is accessible.

We have his Throne, and his House, and
his Word, and his ministers, and his ordi-
nances— We have himself : for he has said,
Lo ! I am with you alway, even unto the end
of the world. Where two or three are ga-
thered together in my Name, there am I in
the midst of them — We can, therefore, sit at
his feet. And, in recommendation of this
place, let us observe the excellences of the
Master, and the advantages of his disciples ;
for the one involves the other.

And here we must not overlook the digni-
ty of his character. A tutor seems to shed
lustre over his pupils ; and scholars have al-
ways prided themselves in the name of an
illustrious preceptor. A young Israelitish
prophet would have boasted in having been in
the schrxjl of Samuel, or Elijah, How far
did the Queen of Shoba come to hear the
wisdom of Solomon ! — But, behold, a greater
than Solomon is liore ! — Onn fiiirer than the
children of men — He is Lord of all. See that
poor, despised Christian. He is debarred

every seat of learning among men ; but he is
under a Divine instructor, and such honour
have all his saints. For so highly are they re-
lated ; so peculiar is their destination ; so sub-
lime are the stations they are to fill, and the
functions they are to discharge, as kings and
priests unto God for ever ; that their educa-
tion is not entrusted to a creature — AU thy
children shall be taught of the liOrd.

There is, also, the perfection of his ability.
In him are hid all the treasures of wisdom and
knowledge. Other teachers may be mista-
ken, and they may deceive us. They cannot,
therefore, deserve our implicit and absolute
confidence. But he knows every thing, and
every thing perfectly. We cannot, therefore,
rely too much on his decisions. Heaven and
earth may pass away ; but His word shall not
pass away.

There is the kindness of his manner. Men
often discourage, and intimidate learners, by
their distance, hastiness, and austerity. They
have not long-suffering, and gentleness, and
tenderness enough, to attract and attach the
very soul of the pupil ; to soften and shame
him, if perverse ; to fix him, if roving and vola-
tile ; to inspire him with confidence, if timid ;
and to produce in him at once, that freedom
and application of mind, so essential to im-
provement, and so incompatible with agitation
and confusion of spirit. For something besides
talent — and may we not say something beyond
talent 1 — is required in a teacher. In propor-
tion to the greatness of his knowledge, and
the quickness and facility of his apprehension,
a master will be tried by the imperfections of
his scholars; and the scholars will be the
more liable to be abashed, and depressed.
Conscious of their ignorance, and inability,
and slowness, they will be reluctant, and
afraid to give up themselves to such a supe-
rior tutor — unless he has other qualities ; and
such a tutor will not be very likely to waste,
as he would suppose, his time and talents,
upon such unpromising subjects. But we
sit at the feet of One, whose condescension
equals his greatness. He will stoop to teach
me, even where I must begin. He will ac-
commodate himself to my wants, and weak-
ness. He will repeat his lessons. He will
give me line upon line, precept upon precept,
here a little and there a little — and upbraid
not. Thus he taught his immediate disciples,
as they were able to bear it, and loved them
to the end, notwithstanding their mistakes
and infirmities. And thus he said to his
hcEbrers ; Learn of me, for I am meek and
lowly in heart. Does he not refer to himself
in these attributes as a motive, as well as an
example ? As much as to say, " You need
not be afraid to place yourselves under my
care — I will deal tenderly with you."

— There is also the efficiency of his tui-
tion. None teaches like him. Other mas-
ters teach, but they cannot make their pupils

• APRIL 27.

115

learn* They can improve, but tliey cannot
impart ability: and without some aptitude
for an art or science, little progress will be
made under the best efforts. What could
Handel or Haydn have done with a clown,
without any taste or ear for music 1 But Jesus
gives the capacity and the disposition he re-
quires.* He furnishes, not only the medium,
but the faculty of vision. He makes the blind
to see. And though, like the morning, we set
off with a few rays only, our path is like that
of the shining light that shineth more and
more unto the perfect day.

But what are the instructions he gives !
What is all other knowledge compared with
this 1 Ask Paul : he was a man of genius and
learning ; he did not despise science — yet he
exclaims, "Yea, doubtless, and I count all
things but loss for the excellency of the
knowledge of Christ Jesus my Lord." Of
other knowledge we may be destitute, and
yet safe. But this is life eternal. Other
knowledge leaves us as it finds us ; yea, it
often injures the possessor ; and talent caters
for depravity. But a man at his feet feels his
words to be spirit and life. He is taught to
deny ungodliness and worldly lusts, and to
live soberly, righteously, and godly in the
present world. In other cases, "in much
wisdom there is much grief ; and he that in-
creaseth knowledge, increaseth sorrow ;" but,
" Blessed are the people that know the joyful
sound." The burden of guilt is removed, and
they enter mto rest. They cast all their care
on Him, who careth for them. Their minds
are kept in perfect peace. They can not
only bear, but enjoy solitude. Even in the
midst of trouble they are revived ; and re-
joicej in hope of the glory of God— How
sweet are his words unto their taste! yea,
sweeter than honey to their mouth !

No wonder, therefore, the disciple prizes
his privilege, and cannot be seduced from his
Master's feet. He has been taught the truth
as it is in Jesus. He knows the truth ; and
the truth has made him free. And, therefore,
upon the question, when others are offended,
" Will ye also go away 1" he answers, with
Peter— Where can we do so well? Lord, to
whom shall we go"? To sin] That hath
ruined us. To the world ] That has deceiv-
ed us. To the Heathen philosophers 1 Their
foolish hearts are darkened. To the Chief
Priests and Pharisees ] They are the blind
leading the blind. To the Law ! That roars,
and flames despair. To Moses 1 He wrote
of thee. To thee gave all the Prophets wit-
ness. Lord, to whom should we go, but unto
thee ] Thou hast the words of eternal life.

APRIL 27.
''Members one of another."— Rom. xii. 5.
All mankind are joined together by a con-
nexion which only death can dissolve. The

remoteness of the situation ui which we are
placed does not hinder this connexion, but
rather strengthens it. We see this in the
traffic of different nations, and their mutual
exchange of commodities. The inhabitants
of one region cultivate the productions of the
ground, and produce articles of manufacture
for tlie use of those of another ; and those of
another do the same in return for them ; and
we sometimes find the four quarters of the
globe in the furniture of one house, or the pro-
visions of one table. The sea, which seemed
likely to separate the dwellers upon earth,
has, in the progress of science and arts, ren-
dered them accessible to each other; and
navigation has become the principal medium
of trade.

There are various distinctions in life ; and
the Scripture does not discountenance them.
Neither are we to view them as selfish, or
terminating only m the advantage of the supe-
rior ranks. The lowest are useful, as well as
the highest. The rich benefit the poor ; and
the poor labour for the rich. The king is the
protector of his subjects ; and every subject
contributes to the support of the king : the
king is served by the labour of the field.
There is no such thing as independence ; and
were it not for ignorance and pride, we should
never think of it. The under ranks are even
the basis of the community : the lowest parts
of the wall sustain the higher. The more we
rise, and possess, the less claim have we to
independence ; as a larger buildmg requires
more support than a smaller. A nobleman
employs a thousand hands ; a peasant wants
but two — and these are his own.

— If this reasoning be true as to men, it is
I more so as to Christians. And it is in this
light Paul so frequently and largely speaks
of it — " I say, through the grace given unto
me, to every man that is among you, not to
think of himself more highly than he ought
to think ; but to think soberly, according as
God hath dealt to every man the measure of
faith." To show how important it is to display
a mutual dependence, he remarks — " The eye
cannot say unto tlie hand, I have no need of
thee : nor again the head to the feet, I have
no need of you. Nay, much more those
members of tlie body, which seem to be
more feeble, are necessary." They have all
their respective places and uses. Each is
necessary ; necessary to each, and necessary
to the whole ; necessary to the beauty, the
strength, the happiness the perfection of the
whole — Why, then, should we set at nought
a brother ]

Yet the harmony is often broken and a
schism found in the body. The Christian
Church would never have been reduced to
its present disjomted state, if the members
had not been beguiled from the simplicity
that is in Christ. The first wrong step took
them to a distance from the Spirit; and as

116

APRIL 28.

though Christ had been divided, and had im-
parted hunself and his Gospel to some, exclu-
sively of others ; the names of creatures be-
came noted as the sources from v^'hich particu-
lar doctrines were derived, and by whom par-
ticular modes of discipline were established.
The words the Holy Ghost used were less re-
garded than the words which man's wisdom
teacheth. The worthy Name by which
Christians were originally called, was no
longer sufficient. They ranged themselves
under different leaders, and called " Rabbi
forgetting who had forbidden this ; and that
one was their Master, even Christ, while all
they are only brethren. Hence feuds and
animosities followed; and the professors of
meelmess itself learned to bite and devour
one another. The consequences of such mea-
sures are known and felt even at the present
day : and though much of the violence of re-
ligious parties has subsided, distinctions un-
scriptural, and unnecessary, (in the degree, if
not in the existence) are supported: and
though all hold the same Head, the members
of one communion often look for no more
honour and assistance from those of another,
than if they were not of the body.

But " if the foot shall say, because I am not
the hand, I am not of the body ; is it therefore
not of the body? And if the ear shall say.
Because I am not the eye, 1 am not of the
body ; is it therefore not of the body ]" " But
now are they many members, yet but one
body;" "that there should be no schism in
the body ; but that the members should have
the same care one for another. And whether
one member suffer, all the members suffer
with it ; or one member be honoured, all the
members rejoice with it." " For by one Spirit
are we all baptized into one body, whether we
be Jews or Gentiles, whether we be bond or
free; and have been all made to drink into
one Spirit."

—Christians are not only as so many mem-
bers m a natural body, but as so many mem-
bers in a civil, or domestic state. However
different and distant they were by nature from
each other, an effectual method has been
taken by Divine Grace to bring them toge-
ther. They are reconciled in one body on the
Cross. They are no longer strangers and fo-
reigners, but fellow-citizens with the saints,
and of the household of God. Therefore they
are one in Christ, by obligation, as well as by
connexion and dependence. Christ over his
own houso, lias right to enact a law, for the
well-ordering and governing of those placed
under him. Tliis law is clearly contained in
the Scripture ; and vain is every other proof
of our belonging to him, unless we obey it.
And what says He 1 " Then are ye my dis-
ciplcH, if ye love one another." According to
this, we must not live to ourselves — Each is
to live for the good of each, and of all. Even
a grratification, harmless in itself, is to be

avoided, if the peace of a weak conscience
will thereby be destroyed. Such was the
example of Paul. Such was the example of
Jesus — " Let every one of us please his neigh-
bour for his good to edification: for even
Christ pleased not himself ; but, as it is writ-
ten. The reproaches of them that reproached
thee fell on me."

" Now, by the bowels of my God,

His sharp distress, his sore complaints,
By his last groans, his dying blood,
I charge my soul to love the saints,"

APRIL 28.

" When Jesus knew that his hour -was come
that he should depart out of this -world unto
the Father r — John xiii. 1.

— "His hour" means the period of his
death. In another place it is called the hour
of his enemies — " This," said he, " is your
hour and the power of darkness." It is call-
ed their hour because they seemed to have
every thing their own way. They appre-
hended him ; and mocked him ; and scourged
him ; and nailed him to the cross. All their
purposes and wishes succeeded; and they
considered his cause as annihilated. But
their triumph was short and foolish. What
they had done was provided for ; was admitted
into his plan ; and the very means of accom-
plishing his design —

— It was " His hour." He was delivered
by the determmate counsel and foreknow-
ledge of God. There was nothing casual in
his death. The time was appointed ; and till
this arrived the attempts of his adversaries
were vam — " They could not lay hands on
him, because his hour was not yet come." It
was not only his hour by appointment, but by
importance. No such hour had been wit-
nessed since time had commenced. No hour
of his own life would bear a comparison with
it. It was infinitely unique, wonderful, and
interesting in its design and effects. Now
was the judgment of this world. Now was
the prince of this world cast out. Now was
the ceremonial law abolished. Now was the
moral law magnified and made honourable.
Now he was to finish transgression. Now he
was to bring in everlasting righteousness.
Now he was to open the kingdom of heaven
to all believers. Now he was to get himself
a name above every name.

— He knew that his hour was come. So
perfect was his foresight of the event, that he
knew not only the fact itself, but the incidents
attending it. He knew the whole before
there was any appearance of the thing : be-
fore his enemies had formed the design ; be-
fore Judas had felt the thought of treason.
And thus he evinced, not only his wisdom,
but his devotedness to his work. He saw j
the hour was at hand, but he seeks no hiding- '

APRIL 29.

117

place, nor attempts to escape, though he had | they Imow that it is the best world they will
so many means in his power. It does not { ever be in ; and that wliatever be its troubles,
affect this to say, that in another sense he j to them they are only the beg-inning-s of sor-

was unable to have released himself, because
he was bound by covenant engagement ; and
if he saved others, himself he could not save.
For his engagement was made in the full
prospect of all he was to endure ; and as the
tremendous suffering approached, so far was
he from repenting of what he had brought
upon himself, that he said, " How am I strait-
ened till it be accomplished !"

— But how is his passage through this
dreadful scene expressed ? " That he should
depart out of this world unto the Father."
Here let us think of his people as well as of
himself In all things he must have the pre-
eminence : but they resemble him. What is
here said of his death, will, in a pleasing de-
gree, apply to their own. Their death is not,
indeed, like his, mediatorial. A^either know
they the hour when it will take place. But
all their times are in God's hand. And the
circumstances of their death, as well as of
their life, fall under his arrangement. They
know they have their hour ; and are immor-
tal till it arrives. They know that enemies
cannot hasten it ; that friends cannot retard
it. They know also that it is approaching ;
that it cannot be far off; that it may be very
near — and therefore that it requires a con-
stant readiness.

But was his death a « departing out of this
world]" So is theirs. He was in it for
three-and-thirty years. Many of them are in
it a shorter, and many a much longer period.
It was a sad world to"^him. It knew him not,
but despised and rejected him.. It hated him
without a cause. It persecuted him from his
birth, refused him a place where to lay his
head, and could not be satisfied till it had
shed his blood. And they find it a vain and
deceitful world ; a vexmg and injurious world ;
a vile and wicked world. Every thing in it
cries, Arise, and depart hence : for this is not
your rest, because it is polluted. And are we
unwilling to go ? Yes —

"Thankless for favours from on high,
Man thinks he fades too soon ;
Though tis his privilege to die,
Would he improve the boon.

" But he. not wise enoujrh to scan
His best concerns aright,
. Would gladly stretch life's little span
To ages if he might—

row. But it is otherwise with Christians.
They are here, like Israel in Egypt; and
death is their departure for the Land of
Promise. They are like strangers in an in-
hospitable country, and travellers at a cheer-
less inn ; and dealh is their departing to their
delightml home.

Was his death a "going to the Father!"
So is theirs. That is, going to heaven ; for
the Father is there : and in his presence there
is fulness of joy, and at his right hand there
are pleasures for evermore. He went to the
Father, to carry on their cause, and to pos-
sess his own reward ; but he had been there
before. Hence he said, " I came forth from
the Father, and am come into the world;
again, I leave the world, and go unto the
Father." Hence he speaks of heaven, with-
out wonder. He had been at court He had
resided there, and had only left it for a sea-
son. His return, with all the glories that
should follow, was the joy set before him, for
which he endured the Cross. And, as love
delights in the welfare of its object, he ex-
pected that his disciples would rejoice, when
he said, " I go unto the Father ; for the Father
is greater than I." But they were never
there before : all will be new, and surprising
to them. Yet they, also, will have their
work, and will be still praising him. They,
also, will drink of the rivers of his pleasure.
They will have immediate and uninterrupted
access to his Father and our Father, to his
God and our God. And with Him is the foun-
tain of life.

"To ages, in a world of pain-
To ages, where he goes,
Gaird by affliction s heavy chain.
And hopeless of repose.

" Strange fondness of the human heart,
Euamour d of its harm!
Strange world, that costs it so much smart,
Ana yet has pow'r to charm !"

We do not wonder, indeed, that this should
f?.,"^^^^ the case with "men of the
world.- They have "their portion in this
lite, and no hope of a better. Bad as it is,

APRIL 29.

" ^nd there appeared an angel unto him from
heaven, strengthening him." — Luke xxii. 43.

Thts, though the cup was not taken from
him, he was heard, m that he feared, accord-
ing to the promise ; " I have heard thee in a
tune accepted ; and in the day of salvation
have I succoured thee." We may be heard,
when w^e are not delivered. We may be
succoured in distress, when we are not saved
from it And if the burden be not diminish-
ed, yet, if our ability to endure it be increased,
the effect is the same. Paul was a proof of
this. When he besought the Lord thrice,
that the thorn in the flesh might depart from
him, the Saviour said. My grace is sufficient
for thee ; for my strength is made perfect in
weakness. And, says'^David, In the day that
I cried. Thou answeredst me ; and streHgth-
enedst me with strength in my soul.

—Here we see the humiliation of the Sa-
viour. He who was rich, for our sakes be-
came poor. He was m the form of God, but
took upon him the form of a servant. He

118

APRIL 30.

was Lord of all, but had not where to lay his
head, and was relieved by the creatures of his
power : " Certain women, which had been
healed of evil spirits and infirmities, Mary-
called Magdalene, out of whom went seven
devils, and Joanna, the wife of Chuza Herod's
steward, and Susanna, and many others, mi-
nistered unto him of their substance." He
was the Lord of angels, but he was made a
little lower than they — yea, he received as-
sistance from them. " There appeared unto
him an angel from heaven, strengthening
him."

— What a contrast is here ! His Apostles,
who had been so much honoured by him, for-
sook him. Even Peter, James, and John,
who had been admitted to the Transfigura-
tion, and now were selected to be with him
in the garden, slumbered and slept. And
though, when he came to them, and found
them in this condition, he pitied them, and
said. The spirit indeed is willing, but the
flesh is weak : yet he felt it — deeply felt it ;
and said, " What ! could ye not watch with
me one hour ]" — But if earth disowns him,
heaven does not. If men abandon hun, angels
cry with a loud voice. Worthy is the Lamb !
— " He was seen of angels." One of them an-
nounced his approaching conception ; another
proclaimed his birth; a multitude of them
carolled his advent. In his temptation in the
wilderness, " behold, angels came and minis-
tered unto him." An angel rolled away the
stone from the door of the sepulchre, and said
to the women, " Fear not ye : for I know that
ye seek Jesus, which was crucified. He is
not here :" " Come, see the place where the
Lord lay." And here an angel appeared unto
him from heaven, strengthening him.

He could have asked the Father, and he
would have given him twelve legions of an-
gels, and rescued him — what are we saying 1
One of these would have been sufficient— the
least of them could have looked all his adver-
saries into nothing— But how then could the
Scriptures be fulfilled, that thus it must be ?
And how could he put away sin by the sacri-
fice of himself ] Or how could he have sym-
pathised with us, if he had never suffered'?
The angel, therefore, only strengthened him.
Remmding him of the joy that was set before
him : telhng him of the result of his passion
—the effect of it m the glory of God, and the
salvation of the world : spreading before him
the promises— perhaps reading to him the
prophecy of Isaiah, « When thou shalt make
his soul an offering for sin, he shall see his
seed, he shall prolong his days, and the plea-
sure of the Lord shall prosper in his hand.
He shall see of the travail of his soul, and
shall be satisfied"- Raising him up from the
cold ground; suppcjrting his faintintr head;
wiping away the bloody sweat from his dear
tace— so that he appeared fresh, and fair, and
glorious in his visage : and made those who

came to apprehend him go backward, and fell
to the earth, when he oi3y presented himself,
and said, " I am he."

In all things he has the pre-eminence;
and how willing are his people to acknowledge
it! But while he is the first-bom among
many brethren, all of them are predestinated
to be conformed to him. Angels, therefore, '
who attended him, attend them also. " Are
they not all ministering spirits, sent forth to
minister unto them that are the heirs of sal-
vation ?" Their attendance is no less real
than formerly, though it is no longer visible,
according to the principle of the economy
under which we live, and which is, to walk
by faith, and not by sight. They delight to
do the will of their Lord and ours. These
blessed beings have no envy, no pride. They
are enemies to his enemies; but they are
friends to his friends. They rejoice when a
sinner repenteth : and carry the dying saint
into Abraham's bosom.

APRIL 30.

But go your -way, tell his disciples and Peter
that he goeth before you into Galilee : there
shall ye see him, as he said ujito you." — Mark
xvi. 7.

These are the words of the angel who had
descended from heaven to attend his rising
Lord. They were addressed to Mary Mag-
dalene, and Mary the mother of James, and
Salome. These women had honoured the
Saviour ; and he honoured them. They
were the first to receive the announcement
of his resurrection, and the first to report it.

But observe, they were to carry the news,
not to the Chief Priests and Pharisees ; not
to Pilate ; not to Herod. It was just to leave
these men in the darkness they loved. They
rebelled against the light; and no evidence
would have convinced those who had already
seen his miracles, and believed not. But his
disciples, though timid and weak, and imper-
fect, were sincere. They had forsaken all to
follow him. Their very doubting arose from
the greatness of their love ; and sorrow had
now filled their hearts. They would, there-
fore, welcome the intelligence, and be influ-
enced by it, as his followers and witnesses.

— But why is Peter distinctively mention-
ed '! Because he was the chief of the Apos-
tles ? So far from it, the distinction reminds
us of his humiliation. He had fallen by his
iniquity ; and after the most solemn warnings
and professions, he had denied his Master,
with oaths and curses. But the look in the
judgment-hall had broken his heart, and made
him go out and weep bitterly. He was now
on the verge of despair, and ready to say —
perhaps was even now saying — Ah ; he will
disown me — and righteously disown me — for
ever ! The angel's naming him, thereforei

MAY 1.

119

on this occasion, was as much as to say, " The
Saviour has not cast thee off; he has not for-
gotten to be gracious. He does not break a
bruised read, nor quench the smoking flax,
but will send forth judgment unto victory."
It also conveyed an intimation to his brethren
that they were to follow his example, and
endeavour to restore such an one m the spirit
of meekness, considering themselves lest they
also were tempted.

— The message, more than announcing his
resurrection, added, that he would go before
them into Galilee. In vain we ask how he
passed thither. He had the power to appear,
and disappear ; and to transport himself from
place to place, as he pleased, in a moment of
time. But what led him down so many miles
from Jerusalem 1 Was it to intimate his for-
saking that guilty city 1 Woe unto you when
I depart from you ! — Or was it to call them
off from the strife and cruelties of their ene-
mies 1 It was comparatively a place of secu-
rity and concealment. Or was it, that their
journeying down separately, or with each
other, might bring them to recollection, and
recover them from their late cowardice and
unbelief? — Was it to tell them to withdraw,
in order to be in the way of intercourse with
him] It was a despised place — would he
teach them to rise above local and vulgar
prejudices; and to call nothing common or
unclean 1 It is certain that he had been much
in Galilee himself : and had many followers
there. And this accounts for the largeness
of the assembly : for the Apostles would na-
turally inform his friends there of this expect-
ed interview. Hence he was now seen of
above five hundred brethren at once ; many
of whom were living when Paul wrote to the
Corinthians, though some had fallen asleep.

— His promise, that they should see him
there, would prove a test of their faith and
affection. If they valued the sight of him,
and believed his word, they would certainly
repair thither. Accordingly they did repair
thither ; and there was he ! — Let us apply
this to ourselves. There are means and or-
dinances which he has established. In these
he has engaged to be found of those that seek
him. If we rely on his truth, and desire
communion with him, we shall gladly avail
ourselves of them. And shall we — can we
be disappointed — if we dol Has he ever said
to the seed of Jacob, Seek ye me in vain ?
He has oflen been better than his word ; but
who ever found him worse? Let us go,
therefore, to his Throne, and to his House,
with full and lively expectation — In all places
where I record my Name, I will come unto
thee, and I will bless thee ; for where two or
three are gathered together in my Name,
there am I in tlie midst of them. There
shall we see him, as he has said unto us.

— He is also gone before us mto heaven.
Let us arise, and depart hence, and seek him

there — There shall we see him in all his
glory, according to his promise — Where I am,
there shall also my servants be. Oh ! to join
him there ! To be for ever with the Lord !

" O glorious hour ! O bless'd abode !

I shall be near, and like my God :
And flesh and sin no more control
The sacred pleasures of my soul."

MAY 1.

" »^nd I will give her her vineyards from
thence r — Rosea ii. 15.
— Observe the Author of these favours —
/ will do it, says God. Every good gift and
every perfect gifl is from him. And his
people will readily acknowledge that all they
enjoy is not only from his agency, but his
grace.

— Observe also the richness of the supplies,
— I will give her — not her corn — corn is for
necessity, but grapes — grapes are for delight.
Yea, it is not a vine — but a vineyard — yea,
vineyards ! He engages to give, as if he
could not do too much for them ; being con-
cerned— not only for their safety, but for
their welfare — not only for their relief, but
enjoyment — and not only for their tasting his
consolation, but their being filled with all j.oy
and peace in believing.

— Observe also the strangeness of the way
in which these indulgences are to be commu-
nicated. For whence are these supplies to
come T From a wilderness. " I wUl allure
her, and bring her into the wilderness^ and
speak comfortably unto her : and I will give
her her vineyards from thence^ What could
be looked for in a wilderness but loneliness,
and mazes, and danger, and beasts of prey,
and reptiles, and sand, and briers, and thorns
— Who would expect to find the vineyards of
Engedi there] "He only doeth wondrous
things; he is God alone." He turneth the
shadow of death into the morning. He makes
rivers in high places, and streams in the
desert. He makes the wilderness to rejoice
and blossom as the rose — and gives us vine-
yards from thence.

The region through which his people pass-
ed in their way from Egypt to Canaan, was
a wilderness. Here read the words of Jere-
miah : " Who led us through the wilderness,
through a land of deserts and of pits, and of
the shadow of death, through a land which
no man passed through, and where no man
dwelt." Moses also calls it. That terrible
wilderness, wherein were fiery serpents, and
scorpions, and drought ; where there was no
water. But he gave them their vineyards
from thence. Though the place yielded them
nothing, they were well supplied from above.
Though they had no rivers or springs, he
smote the rock, and the waters gushed out,
and followed tiiem in all tlieir journey ings.

120

MAY 1, 2.

Though they had no food, the clouds poured
down manna, and they did eat angels' food.
Though they had no road, they had a guide to
lead them the right way, in a pillar of cloud
and of fire, which shaded them by day and
comforted them at night. The tabernacle of
God was ui the midst of them. From the
mercy-seat he communed with them. He
sent them Moses, and Aaron, and Miriam.
He gave his good Spirit to instruct them.
They had grapes from Eshcol. They had a
view of the glory of all lands ; and at length
the possession of it — where they sang — " To
Him that led his people through the Wilder-
ness ; for his mercy endureth for ever !"

— Earth is a wilderness. And he gives
them their vineyards from thence. It was
not designed to be a wilderness. But, by one
man, sin entered into the world ; and it was
said to the transgressor, " Cursed is the
ground for thy sake ; in sorrow shalt thou eat
of it all the days of thy life ; thorns also and
thistles shall it bring forth to thee" — and there
are enough of these. Such it is as the Fall
left it. Such it now would be, but for divine
grace. How discontented and miserable are
the men of the world who have nothing else !
especially in their afflictions — and man is
born to trouble. But to the Christian the
curse is turned into a blessing. He has not
only before him a land of promise, but even
now— even here, he has a thousand allevia-
tions, and succours, and even delights.

" The men of grace have found
Glory begun below ;
And heavenly fruits on earthly ground
From laith and hope may grow."

And if earth he a wilderness — when they at-
tend divme ordinances ; and hear the joyful
sound ; and embrace the promises ; and rejoice
in hope of the glory of God ; and walk in the
comforts of the Holy Ghost — they have their
vineyards from thence.

Solitude is a wilderness. And he gives
them their vineyards from thence. There is
not only much to be done alone, but gained
alone, and enjoyed alone. There we gain
much of our best knowledge, and our richest
experience. There we enjoy the freedom of
prayer, and the most unreserved intercourse
with God. There his secret is with them
that fear him ; and he shows them his Cove-
nant. They are never less alone than when
alone. « Go forth into the plain, and I will
there talk with thee." David said, " My soul
shall be satisfied as with marrow and fatness,
and my mouth shall praise Thee with joyful
lips, when 1 remember thee upon my bed, and
meditate on thee in the night watches."
Nathanael under the fig-tree found something
more refreshing than the shade of its leaf;
more delicious than the taste of its fruit.

Outward trouble is a wilderness. Many
have been afraid to be brought into it— yet
He has given them their vineyards from

thence, and the Valley of Achor for a door of
hope. They have been saved by their undo-
ing ; and enriched by their losses. Manasseh,
in his aflfiiction, sought and found the God of
his father. And David, though he was con-
verted before, could say. It is good for me
that I have been afflicted. What proofs have
all his people had that He was with them in
trouble ! What discoveries ! whaX supports !
what tenderness of comfort have they had
there ! As the sufferings of Christ have
abounded in them, the consolation hath also
abounded by Christ.

— The state of mind produced by conviction
of sin is a wilderness. A wounded spirit who
can bear? Who does not remember the sur-
prise, the confusion of mind, the terror, the
anguish, the self-despair, he once felt — and
who can forget the feelings induced by a dis-
covery of the Cross, and the joy of God's sal-
vation! Many are afraid when they see
their relations and friends trembling at God's
Word, and broken in heart at his feet— But
Christians hail it as a token for good. They
know that he gave them their vineyards from
thence.

The same may be said of that soul-abase-
ment and distress the believer himself may
feel from increasing views of his unwor-
thiness, depravity, and guilt And this may
be the case after he has been for years in the
way everlastmg, and hoping better things of
himself The experience is truly lament-
able : but will the humiliation hurt him ?
He giveth grace unto the humble. The rain
falls upon the mountain-tops, as well as in the
valley: but the valleys are fertilized; they
are also covered over with corn ; they shout
for joy ; they also sing.

— The valley of the shadow of death is the
last wilderness. There is much to render it
uninviting and awful ; and yet, when it has
been actually entered, the apprehension and
the gloom have fled. This has been the case
generally, even with those who were most
subject to bondage by the fear of it. The
place has been made glad for them. They
have had not only a peaceful, but a delightful
entrance into the joy of their Lord. And
what vineyards does he give them from

THENCE ! !

MAY 2.

" A Psalm and Song at the dedication of the
house of JDavidJ^ — Psalm xxx.

This he built for himself, as soon as he
was established king over Judah and Israel.
It was, doubtless, very different from the
cottage he occupied when a shepherd. But
there was no impropriety in this change. A
man may alter his mode of living, with his
rising condition in the world. The grada-
tions of life are not discountenanced in the

MAY 2.

Scriptures ; and we have never seen any ad-
vantage arising from the neglect of them.
Good men ought to avoid extravagance ; but
by being mean or parsunonious, they may
cause their good to be evil spoken of.

David, as a king, was obliged to do many
things from a regard to his station, rather
than from personal choice. Yet godliness is
to sliow itself in all circumstances. There-
fore, when he took possession of his dwelling-
house, he consecrated it to God. At enter-
ing a new house, an entertainment is often
given, and dissipation and excess follow.
Many are invited ; but God is not of the num-
ber : yea, they say unto God, Depart from
us ; we desire not the knowledge of thy ways.
But every thing is to be sanctified by the
word of God and prayer. Our religion is to
be exemplified in little and common things.
We are to sanctify the week, as well to re-
member the Sabbath ; and to walk with a
perfect heart in our own dwellings, as well
as to worship in the temple of God. All we
have is the Lord's ; and nothing is a blessing
till he blesses it. And we know not what
may befall us in our new abode. Here our
children may be about us ; or here we may
weep, because they are not. Here we may
find a house of mourning, for the desire of
our eyes, or the guide of our youth. Here
we may enjoy health, or be made to possess
months of vanity, and have wearisome nights
appointed unto us. Here we may live many
years, or our sun may go down at noon — Let
it then be our concern that the place may be
the house of God while we live, and the gate
of heaven when we die.

David was a poet : and was accustomed to
indulge his pious genius on any particular
occurrence. Here are the lines he com-
posed on the present occasion — " I will extol
thee, O Lord ; for thou hast lifted me up, and
hast not made my foes to rejoice over me. O
Lord my God, I cried unto thee, and thou
hast healed me. O Lord, thou hast brought
up my soul from the grave : thou hast kept
me alive, that I should not go down to the
pit. Smg unto the Lord, O ye saints of his,
and give thanks at the remembrance of his
holiness. For his anger endureth but a mo-
ment ; m his favour is life : weeping may en-
dure for a night, but joy cometh in the morn-
ing."

All we notice here is, that previously to
his occupymg this fine mansion, he had been
suffering under a dangerous disease. Kings
are as mortal as their subjects, and exposed
to the same evils of life. And what would
a house of cedar be to one who carried into
it a body full of pain ] But God had recover-
ed him speedily ; and while renewed health
enabled him to enjoy the blessings of Provi-
dence, Divine Grace taught him to value life
as a privilege for religious purpose ; pro-
longing his opportunities to glorify God,

and serve his generation according to His
will.

Nothing is more interesting than little
casual insights into the history, and, above
all, the experience of good and great men.
And in this ode we see the workings of
David's mind — before, and — under, and — af-
ter the affliction.

— Before the affliction : "And in my pros-
perity I said, I shall never be moved. Lord,
by thy favour thou hast made my mountain
to stand strong" — He has not said this in
words; but his views and feelings, and ac-
tions, were all vocal with God. And do we
not here see the danger of indulgence 1 How
little can we bear without self-security, with-
out presumption, without losing the heart of
a stranger ! Hence the necessity of a change,
and the advantage of those trials that cry to
our hearts, "Arise, and depart hence, for
this is not your rest."

— Under the affliction : "Thou didst hide
thy face, and I was troubled. I cried to
thee, O Lord ; and unto the Lord I made sup-
plication. What profit is there in my bloody
when I go down to the pit ? Shall the dust
praise thee? Shall it declare thy truth?
Hear, O Lord, and have mercy upon me:
Lord, be thou my helper." Cain, in his dis-
tress, goes to building. Saul sends for
music. Few turn to Him that smiteth them.
But prayer is the design, the sanctification,
the resource, of affliction — Is any afflicted,
let him pray.

— After the affliction : " Thou hast turned
for me my mourning into dancing : thou hast
put off my sackcloth, and girded me with
gladness ; to the end that my glory may sing
praise to thee, and not be silent. O Lord
my God, I will give thanks unto thee for
ever." He has done it.

"His hand has loos'd my bonds of pain,
And bound me with his love."

Therefore I will serve him with my best
powers, and for ever —

And his practice corresponded with his
profession. No sooner had he taken posses-
sion of his new palace, than " the king said
unto Nathan the prophet. See now, I dwell
in a house of cedar, but the Ark of God
dwelleth within curtains." And then it was
that he availed himself of a pious and ardent
frame of mind, to swear unto the Lord, and
vow unto the mighty God of Jacob. " Sure-
ly I will not come into the tabernacle of my
house, nor go up into my bed ; I will not
give sleep to mine eyes, or slumber to mine
eyelids, until I find out a place for the Lord,
an habitation for the mighty God of Jacob."
How different the disposition of the selfisli
Jews on their return from Babylon ! " Is it
time for you, O ye, to dwell in your ceiled
houses, and this house lie waste!" And
what gained they 1 Them that honour me,
says God, I will honour. " Ye looked for

122

MAY 3, 4.

much, and, lo, it came to little ; and when
ye brought it home, I did blow upon it. Why 1
saith the Lord of hosts. Because of mine
house that is waste, and ye run every man
unto his own house."

MAYS.

To reveal his Son in wie." — Gal. i. 16.

To reveal is to lay open something which,
though in existence before, was yet unknown.
The knowledge of the Son of God is neces-
sary for all the use we can make of him.
And we may observe a four-fold revelation
of him. The text only speaks of one of these :
but they are all true ; and they are all profit-
able.

There is a revelation of the Saviour to us.
This is fourid in the Scripture, which there-
fore we often call emphatically " revelation."
It discovers many things ; but he is the prin-
cipal subject : and we are persuaded nothing
has found a place in it but has some relation
to him. This revelation early began. It
dawned in Paradise, and the light continued
to shine more and more unto the perfect day.
All the Jewish ordinances and sacrifices pre-
figured him. Of him, Moses in the law, and
the prophets, did write : and the testimony of
Jesus was the spirit of prophecy. He came
personally as a preacher, and he was his own
subject. He unbosomed himself to his dis-
ciples as far as they were able to bear it ; and
promised them a fuller manifestation. This
was done when the Holy Spirit taught them
all things ; and brought all things to their re-
membrance that he had said unto them ; and
inspired them to communicate the informa-
tion to others; that all might read and under-
stand their knowledge in the mystery of
Christ.

There is a revelati9n of the Saviour in us,
This is more than the former. Many who
have access to the Scriptures will perish,
and all their knowledge v/ill only prove the sa-
vour of death unto death. There is however,
as to inforination, nothing in the internal re
velation that is not in the external. It is not,
therefore, a new revelation in itself; for the
truths themselves are as old as the Creation
but it is new as to our perception and expe
rience. If a man, born blind, were to receive
his sight, he would not see a new sun, but it
would be new to him. Even in a land of vi-
sion we may be called out of darkness into
his marvellous light; because the eyes of cur
understanding may be opened. We heard
of these things before, but now, in God'
light, we sec light. This illumination shows
U8 not only their reality, but their excellency
and, with their glory, fixes, and replenislies,
and sways tlie soul. Be not satisfied with
any thin^ short of this. Distinguish between
a Christian in name, and a Christian in deed.

Do not place your religion in any thing with-
out you. Have you the witness in your-
selves 3 Is Christ revealed in youl Have
you such a sight of him, by faith, as to see
that he is fairer than the children of men as
to feel him uifinitely endeared ] as to count
all things but loss for the excellency of his
knowledge 1 This is what he himself means,
when he said, " He that seeth the Son, and
believeth on him, hath everlasting life."

There is a revelation of him by us. It is
our destiny, our duty, our privilege, to make
him known. This is done by our being the sub-
jects of his agency ; as the work displays the
attributes of the author, and the streams pro-
claim the quality of the fountain. We should
discover him by our resemblance, as his fol-
lowers; and by our testimony, as his wit-
nesses. We can speak upon other subjects —
Why not upon this?- Who has not oppor-
tunities to extol him among children, serv-
ants, fi-iends, neighbours? What do seeking
souls want, but to see Jesus? Or doubting
ones, but to be assured of his love ? Have
we been freely healed by him ? Let us tell
the diseased and dying of the Physician. Let
us zealously aid every institution that aims
to show forth his praise. Pray that his glory
may be revealed, and that all flesh may see
the salvation of our God.

There is also a revelation of him with us.
The world knoweth us not : it knew him not.
We are now hid ; and he is hid ; and both are
to be displayed at the same time. The day
of the manifestation of the sons of God is also
the revelation of Jesus Christ. And when
he, who is our life, shall appear, we also shall
appear with him in glory. Them that sleep
in Jesus will God bring with him. They
suffered with him, and they shall be glorified
together.

We wish to be distinguished. We want
something exclusive: half the relish and
value is gone, if others share with us. But
his benevolence, his condescension, are such
that he cannot be satisfied unless we partake
with him : " I appoint unto you a kingdom, as
my Father hath appointed unto me ; that ye
may eat and drink at my table in my king-
dom, and sit on thrones judging the twelve
tribes of Israel." "To him that overcometh
will I grant to sit with me in my throne,
even as I also overcame, and am set down
with my Father in his throne." — But where
will the ungodly and the sinner appear?

MAY 4.

" For even Christ pleased not himself."
Rom. XV. 3.

— Not as if his undertaking our cause was
against his will ; or that he ever felt it to be
a task, and a grievance. He was voluntary
in the engagement, and cheerful in the ex-

MAY 4

123

ecution ; and could say, I have a baptism to
be baptized witli, and how am I straitened
till it be accomplished ! — But he never fol-
lowed the indulgence of his natural inclina-
tion in the days of his flesh. He preferred
the glory of God and our benefit to his own
gratification. He did not consult his ease;
but denied the demands of sleep when duty
required exertion. He rejected, with anger,
Peter's proposal to spare liimself from suffer-
ing. He did not consult ambitious feeling;
but refused the people, when they would have
made him a king. He stood not upon rank
and consequence; but washed the disciples'
feet, and was among them as one that serveth.
He was far more delighted with Mary's re-
ception of his word than with Martha's prepa-
ration for his appetite. He was not only
thirsty, but hungry, when the disciples left
him at the well to go and buy meat; but
when they returned, and said. Master, eat ; he
replied, " I have meat to eat which ye know
not of— In your absence I have had something
above corporeal satisfaction — I have been
savmg a soul from death, and hiding a multi-
tude of sins — My meat is to do the will of
Him that sent me, and to finish his work."
When the collectors of the Temple-tax came
to Peter, he said to him, "What thmkest
thou, Simon? of whom do the kings of the
earth take custom or tribute 1 of their own
children, or of strangers 1 Peter saith unto
him. Of strangers. Jesus saith unto him.
Then are the children free— The Temple is
the house of my Heavenly Father, and I am
his only begotten Son." But, though not
bound like others, he foregoes his right, in
order to avoid oifence: '^Notwithstanding,
lest we should offend ;" that is, excite pam, or
dislike, or reflection, by their thinking we
have not a proper regard to the Sanctuary and
ordinances of God — "lest we should offend
them, go thou to the sea, and cast an hook,
and take up the fish that first cometh up; and
when thou hast opened his mouth, thou shalt
find a piece of money : that take, and give
unto them for me and thee." This he ex-
emplified all through life : He was, therefore,
well prepared, and authorized to say, " If any
man will be my disciple, let him deny him-
self, and take up his cross, and follow me."

—And observe the use the Apostle makes
of it— Because Christ pleased not himself,
therefore " let the strong bear the infirmities
of the weak, and not please themselves" —
" Let every one of us please his neighbour for
his good to edification." He, indeed, limits
the duty. We are not to humour our bre-
thren in a sinful course ; but only in things
innocent and lawfiil — and we are to do this,
witli a view to secure and promote his wel-
fare, and not for any advantage of our own.
But we are not to consult our own little con-
veniences, and appetites, and wishes. We
are not even to follow our convictions in every

disputed matter. " Let us not therefore judge
one another any more : but judge this rather,
that no man put a stumblingblock or an occa-
sion to fall in his brother's way. I know, and
am persuaded by the Lord Jesus, tJiat there is
nothing unclean of itself : but to him that
esteemetii any thing to be unclean, to him it
is unclean. But if thy brother be grieved
with thy meat, now walkest thou not chari-
tably. Destroy not him with thy meat, for
whom Christ died. Here, again, the Apostle
calls in Jesus, as a motive, and an example —
He denied himself so as to die for this weak
brother, and will you, says he, refuse to deny
yourselves in a trifling forbearance on his be-
half!" "It is good neither to eat flesh, nor
to drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made
weak."

Herein, too, Paul enjoins no more than he
practised; for he drank deep into the Sa-
viour's spirit — " I please all men in all things,
not seeking my own profit, but the profit of
many, that they may be saved." "If meat
make my brother to offend, I will eat no flesh
while the world standeth, lest I make my bro-
ther to offend." And how noble does he here
look ! And how below his principles does a
Christian act, when he thinks of hunself only ;
his own accommodation — yea, even his own
conscience. He is to regard the satisfaction
of another's mind, as well as his own ; and is
to walk, not only righteously, but charitably.
Yet some say, " / do not think it sinful ; there-
fore I am not obliged to abstain" — And was
Paul obliged to abstain] All things were
pure to him ; but he would not eat with of-
fence. Some seem never to regard how their
conduct will affect others : but the Scripture
says, " Give none offence ; neither to the Jews,
nor to the Gentiles, nor to the Church of
God." Asaph was checked m his improper
language by remembering, that if he so spake,
he should "offend against the generation of
the upright." Let us, therefore, beware of
throwing stumblmgblocks in the way of the
blind. Let us make straight paths for our
feet, lest that which is lame be turned out of
the way : but let it rather be healed.

Christianity is designed to refine and
soften ; to take away the heart of stone, and
to give us hearts of flesh : to polish off the
rudenesses and arrogances of our manners
and tempers ;. and to make us blameless and
harmless, the sons of God, without rebuke.
Lord Chatham, in one of his Letters to his
Nephew, finely says, " Politeness is benevo-
lence in little things." Religion should make
us the most polite creatures in the world :
and M^hat persons of rank do from education,
we should do from principle] yielding our
own desires and claims, to become all things
to all men, if by any means we may gain
some ; and be not only sincere, but without
offence, until the day of Christ.

124

MAY 5.

If so, some professors of religion have
much to leariL They thmk of nothing but
their own indulgence. They know nothing
of bearing with infirmity ; of waiting for im-
provement; of watching for opportunity.
They are decisive, and dictatorial, and hasty,
and severe. They pride themselves only on
what they call faithfuhiess, and which is the
easiest thing in religion to them, because it
falls in with their own natural temper — not
to say, that frequently what they mean by
fidelity is only rudeness and insolence. But
while we can do nothing against the truth,
but for the truth, we are required to be cour-
teous ; and to pursue whatsoever thmgs are
lovely, and of good report.

And without this, professors will not only
render religion unamiable and repulsive ;
but will lower themselves in general estima-
tion, and lose the influence which is deriv-
able from reputation and esteem. Who can
regard the haughty, and the selfish 1 But for
a good man some would even dare to die. An
inoffensive, self-denying, lovely disposition
and carriage wins the heart. It is not in our
power to love : but it is in our power to be
loved. Our loving another depends upon
him ; and here we have no control : but
another's loving us, depends upon ourselves ;
and he that will have friends, must show
himself friendly.

Doddridge buried a most interesting child
at nine years of age. The dear little crea-
ture was a general favourite : and he tells us
in his Funeral Sermon, that when he one day
asked her, how it was that every body loved
her — I know not, she said, unless it be that I
love every body. Tell your children this.
Also read to them — " The child Samuel grew
on, and was in favour both with the Lord and
also with men."

" For he that in these things serveth
Christ, is acceptable to God, and approved of
men. Let us, therefore, follow after things
which make for peace, and things wherewith
one may edify another."

MAY 5.

" If thou kne-west the gift of God"
John iv. 10.

As if he had said to the woman — Thou
mistakest me for a mere Jew, wandering, and
weary, and sitting thus on the well, and ask-
ing for the refreshment of water, seemingly
dependent on the kindness of a stranger. But
if thou wert acquainted with me— that I am
the Mercy promised from the beginning ; the
Only Begotten of the Father, full of grace
and truth ; that I am come into the world to
save sinners; and that in me all fulness
dwells — what an opportunity wouldst thou
find is now afforded tiiee — " if thou knewest
the gift of God"—

He calls himself the gift of God, because
he came not according to the course of na-
ture. A body was prepared him. A virgin
conceives, and bears a Son ; and the holy
thing bom of her is called. The Son of God.
— We go also further. A preternatural inter-
position might have taken place in a way of
wrath ; and this is what seemed most proba-
ble in the case, and would have been the
foreboding of our guilty minds. But God sent
not his only begotten Son into the world to
condemn the world, but that the world
through him might be saved. He therefore
came, not according to any rule of desert. A
few years ago, we heard much of the rights
of man; and though the expression was
abused, and brought into contempt, there is a
propriety in it. Man has rights, with regard
to his fellow-creatures. Children have rights,
with regard to parents ; and subjects, with
regard to sovereigns. A man has a right to
enjoy the fruit of his labour ; he has a right
to worship the Supreme Being according to
his conscience. But what were his rights
with regard to God ? What right to protec-
tion has a subject that has become rebellious^
What right to wages has a servant that has
run away from his master 1 As sinners, we
had forfeited all expectation from God — ex-
cept a fearful looking-for of judgment and
fiery indignation. We could have no right
to the bread we eat, or the air we breathe.
What claim, then, had we upon God for the
Son of his love"? He was a gift infinitely
free ; and not only free as opposed to desert,
but also as opposed to desire. Was he with-
holden till we felt our need of him, and be-
came |]suppliants at our offended Maker's
feet? Ages before we were bom, the plan
was formed, and accomplished, and an-
nounced. And when we are desirous of ob-
taining the blessings of it, we find them pro-
vided ; and hear a voice, saying. Come, for
all things are now ready. All other good,
too, is insured by him. He that spared not
his own Son, but delivered him up for us all,
how shall he not with him also freely give us
all things ] Yea, he has given us all things in
him ; and whatever a perishing sinner needs,
even to life eternal, is to be derived from him.

— And if you knew the gift of God — surely
you would say, with the Apostle, " Thanks
be unto God for his unspeakable gift." You
should overlook nothing in his bounty ; but
gratitude should bear some proportion to the
favour it acknowledges. What is the sun in
Nature, to this Sun of Righteousness ! What
is our daily bread, to this Sun of Righteous-
ness ! What is our daily bread, to this Bread
of Life ! Here are the exceeding riches of his
grace — in his kindness towards us by Christ
Jesus.

— If you knew the gift of God, surely you
would avail yourselves of it. You would con-
sider a participation of him as the one thing

MAY 6, 7.

125

needful. You would receive him as he
presented in the Gospel; and as Zaccheus
received him, who made haste, and came
down, and received him joyfully.

— If you knew the gift of God, you would
not yield to despondency. You would not
say, by way of objection, I have no money, no
worthiness. This is supposed. Who thinks
of buying a g-ift ? of deserving a gift ] espe-
cially such a gift !

— If you knew the gift of God, you would
make him known. You would commend
him to your children, your relations, your
friends, your neighbours — You would pray,
" Let the wiiole earth be filled with his glo-
ry"-

" His worth if all the nations knew,
Sure the whole earth would love him too."

MAY 6.

" Therefore hath thy servant found in his heart
to pray this prayer unto thee^ — 2 Sam. vii.
27.

Where did he find his inclination and
power to pray % " In his heart." The heart
is every thing in religion. Man judgeth ac-
cording to the outward appearance ; but the
Lord looketh to the heart ; and requires it —
My son, give me thy heart. Where he does
not find this. He finds nothmg. Where this
speaks, words are needless : he knows what
is the mind of the spirit. Hannah — she spake
in her heart ; only her lips moved, but her
voice was not heard — yet what a prayer she
prayed ! and how successfiilly ! It is a blessed
thing, therefore, to find it in our heart to pray,
— so that, v;hile it is with m.any a bodily ex-
ercise only ; a task which they would gladly
decline; an effort forced upon them fi-om
something without, from some danger, or
trouble : we may do it naturally : and there^
fore constantly and pleasantly, from a prin-
ciple in us — like a well of water, springing
up into everlasting life.

And what was the prayer he found there ?
It was this — " Let the house of thy servant
David be established before thee." David had
a peculiar concern for his family ; and, from
his character, we may be assured, he wished
it to be not only or principally glorious, but
good. It is a man's duty to seek to promote
the temporal welfare of his house : for he that
provideth not for his own, especially those of
his own house, hath denied the faith, and is
worse than an infidel. But the wish of many
is not to build up their house in Israel, but in
the world. They are only anxious for an m-
crease of earthly wealth and honour. And
how injurious have such risings in life proved
to the comfort and the religion of the family.
And how inconsiderate and inconsistent are
parents, especially if they are pious ones, in
longing for such perils, when they know the
depravity of human nature, and the snares of
11*

prosperity. How much better is it to see,
and to leave their household great in the
sight of the Lord ; and under the blessing of
that Providence which will make all things
work together for their good.

And what produced this prayer ? " There-
fore''—'' For thou, O Lord of hosts, God of
Israel, hast revealed to thy servant, saying, I
will build thee an house :" " therefore hath
thy servant found in his heart to pray this
prayer unto thee," He had refused him the
pleasure and honour of building the Temple
which he had purposed. But he should be no
loser. The will should be taken for the deed.
Though he did not build God a house, God
would build him a house — and except the
Lord build the house they labour in vain that
build it. But all things are possible with
him: and them that honour him, he wiU
honour. What the king said to his prime
minister — " You mind my affairs, and I will
mind yours" — he says to each of his servants :
Serve me yourselves ; and be persuaded that
my blessing is upon my people, and that the
generation of the upright shall be blessed.

— But see — the certainty of a thing does
not supersede the use of the means in attain-
ing it. Why should David pray for it, when
God had pledged himself to do it % So some
would argue : but it would be the arguing of
folly. The Scripture, the wisdom of God,
knows nothing of this perversion. No doc-
trine there leads to enthusiasm. There the
means and the end are connected. There
activity grows out of dependence ; and zeal,
out of confidence. There God says, after he
has promised the thing, "I will yet be in-
quired of by the House of Israel to do it for
them." Yeei, we see prayer is not only con-
sistent with the promise, but derived from it.
It is this that furnishes the matter of our pe-
titions, and gives us all our encouragements.

Therefore let us be thankful for the pro-
mises. Let us search them out. Let us place
them opposite all our wants. Let us plead
them, and say. Remember the Word unto thy
servant, upon which thou hast caused him to
hope. And, as then we can ask in faith, so
we may pray with confidence: for whatsoever
we ask according to his will, we know he
heareth us.

MAY

" The Sun of Righteousness shall arise."
Mai. iv. 2.

He is called the Sun of Righteousness, to
intimate that he is the same in the righteous
world as the orb of day is in the natural. The
importance of the latter is aclmowledged by
all ; but the value of the former is infinitely
greater. What are the interests of time and
sense, to those of the soul and eternity !

We know tliere is only one sun in our
system : and there is one Mediator between

126

MAY 8.

God and man. Neither is there salvation in
any other — I am the way, the truth, and the
life : no man cometh unto the Father but by
me. The vastness of the sun is surprising :
but Jesus is the Lord of all. His greatness
is unsearchable. The beauty and glory of
the sun are such, that, in the absence of Re-
velation, and when creatures were idols, we
can scarcely wonder that this illustrious dis-
play of Deity should have been adored. But
He is fairer than the children of men — Yea,
he is altogether lovely ; and all the angels of
God are commanded to worship him. But
consider the inestimable usefulness of this
luminary ! How he enlightens ! warms ! fruc-
tifies ! adorns ! blesses ! What changes does
he produce ! How he fills the air with songs,
and the gardens with fruit and fragrance !
How he clothes the woods with foliage, and
the meadows with grass ! How he fills the
valleys with corn, and makes the little hills
rejoice on every side : and crowns the year
with his goodness ! — And this he has always
done. The sun that ripened Isaac's corn,
ripens ours ; and, though he has shone for so
many ages, he is undiminished, and is as all-
sufficient as ever. What an image of Him,
who is the same yesterday, to-day, and for
ever ! who has always been the source of
light, life, relief, and comfort ! the hope, the
consolation of Israel ! the desire of all nations !
Truly light is sweet ; and a pleasant thing it
is for the eyes to behold the sun. But he
that seeth the Sun of Righteousness, and be-
lieveth on Jesus, hath everlasting life.

— The rising of the sun is the finest spec-
tacle in the creation. I fear some never saw
it ; at least at the most interesting season of
the year. What, to them, are a thousand
rising suns, to the sublimity of lying late in
bed ! But when and how does this Sun of
Righteousness arise] His coming was an-
nounced immediately after the Fall, when
God said, the seed of the woman should
bruise the Serpent's head. This was the
very first beam of the early dawn of that light
wliich was to shine more and more unto the
perfect day. His approach obscurely ap-
peared in tiie types and services of the Cere-
monial Law. In the clearer discoveries of
the prophets, the morning was beginning to
spread upon the mountains. But to the Jews
he was below the horizon : they longed to see
his day ; and kings and righteous men pressed
forward to the brightness of his rising. At
length, he actually arose ; and when the ful-
ness of time was come — God sent forth his
Son. A messenger from heaven proclaimed
him to the shepherds, and said, I bring you
glad tidings of great joy. The Saviour is
born ! Oh the splendour of that morning !
—It brought glory to God in the highest, and
on earth peace, good will towards men — God

WAS MANIFEST IN TIIE FLESH.

— He rises in the iispensation of the Gos-

pel. Whenever this enters a nation or a vil-
lage. He is evidently set forth, and the savour
of his knowledge diffused. It is then said to
the place, and to the people, Arise, shine, for
thy light is come, and the glory of the Lord is
risen upon thee.

— He rises in spiritual illumination. Then
he is revealed in us. He is presented to the
eye of the soul. He is seen in a new manner.
He fixes and fills the mind; he governs the
life.

— He rises in renewed manifestations. For
sometimes he hides his face, and we are trou-
bled. Then we anxiously ask, O when wilt
Thou come unto me 1 Then we wait for him
more than they that watch for the morning —
and when we behold him again, find a brighter
day.

— He rises in ordinances. What fresh and
enlivening views of him have we often in me-
ditation; in prayer; in his own Supper; in
reading and hearing his word !

— " Sometimes a light surprises

The Christian, while he sings ;
It is the Lord that rises
W^ilh healing in his wings."

But how will he arise in the irradiations of
heaven — in the morning of immortality ; ma-
king a day, to be sullied with no cloud, to be
followed with no evening shade ! Then their
sun shall no more go down —

" God shall rise, and, shining o'er you,
Turn to day the gloomy night;
He, your God, shall be your glory,
And your everlasting light."

MAY 8.

" Iivill look for him.'" — Isaiah viii. 17.

This is peculiar language. It is the lan-
guage of none in heaven. There all have
found him, and are for ever with the Lord. It
is the language of none in hell. There they
are only concerned to escape from his hand,
and to elude his eye. It is not the language of
any in the world. There they are sufficiently
active and eager ; but they rise early, and sit
up late, and eat the bread of sorrow, to gain
some temporal advantage, honour, or pleasure
— ^but none saith, " Where is God my Maker,
who giveth songs in the night It is not
the language of all in the church. There
are some happy souls who know the joyful
sound, and walk in the light of God's counte-
nance : in his Name they rejoice all the day,
and in his righteousness they are exalted.
But there are others, whose desire is to his
Name, and to the remembrance of him;
whose wish is, " Oh that I were as in months
past, when the candle of the Lord shined upon
my head, and the Almighty was yet with me."
These — these are the persons who are siting
— and they cannot do better than to say — " I
will look for him."

It is here supposed that God may hide him-

MAY 9.

127

self from his people. Indeed it is expressly
asserted in the former part of the verse, " I
will wait upon the Lord, who hideth himself
from the house of Jacob." Sometimes he
does this as to providential dispensations, suf-
fering them to fall into trouble, and for awhile
leaving them, as if he had no regard for them,
and had forgotten to be gracious. But we
now refer to spiritual manifestations. Some-
times they are so in the dark, that they are
unable to perceive their condition, or to enjoy
the comforts of the Holy Ghost. God loves
them always, and they cannot serve him, in
vain; but they cannot always see this, as
they once did. The sun is as really in his
course, in a dark day, as in a bright one, but
his face is hid by fogs and clouds : and, David
says to his God, " Thou didst hide thy face,
and I was troubled." For when we are in
the dark with regard to him, other things
come forth and dismay us — and it is true,
morally, as well as physically, " Thou makest
darkness, and it is night, wherein all the beasts
of the forest do creep forth."

But the subjects of divine grace cannot
rest satisfied without God. We see this in
Job : " Oh that I knew where I might find
him ! Behold, 1 go forward, but he is not
there ; and backward, but 1 cannot perceive
him : on the left hand, where he doth work,
but I cannot behold him : he hideth himself on
the right hand, that I cannot see him." This
anxiety and restlessness to find him results
from three things. Love — that longs to be
near the object of attachment, and cannot en-
dure separation. Conviction — which tells
him of God's infinite importance to his case,
and of his own entire dependence upon him.
I am sick, says he, and he is my only physi-
cian ; I am a traveller, and he is my only

■ guide. I have nothing ; he possesses all

■ things. Experience— he has tasted that the
' Lord is gracipus, and the relish of the enjoy-
ment adds to the sense of want; for tliat
which indulges the appetite, provokes it also.
Hence, though the believer does not desire
more than God, he desires more o/him.

' Well — this restlessness is a token for good.

Henry says, " A Christian is always on the
'" perch, or on the wing : he is always reposing
in God, or in flight after him ; and the latter
is as good an evidence of religion as the former
^ — ^for delight is not only a part of complacency
» ' and affection, but also fear, complaint, desire
'} ' —fear of losing the object — complaint of our
I : enjoying so little of it— desire of attaining

■ f , and feeling more."

« ^ Therefore be of good comfort— and if you
!» ^ ask. Where you are to look for him : Look for
I* , him in Christ, where he is reconcilincr tlie

* . T,}^ himself In him he is well pbased.'

* in the promises: there you will
' find him, pledged in every readiness of power

and compassion. Look for him in his ordi-
nances : where two or three are gathered to-

gether, there is He in the midst of them.
And not only look for him in the temple, but
in the closet : pray to thy Father who is in
secret, and thy Father who seeth in secret
shall reward thee openly. Look for him in
thy former experiences. Call to remembrance
thy song in the night. Can ail your former
views and feelings be a delusion 1 Would he
have shown you such things as these, and also
have accepted an offering at your hands, if he
had been minded to kill you ]

And when you have found him whom you
are looking for, fall at his feet, and ingenu-
ously confess your unvvorthiness in causing
him to withdraw from you. Do not complain
of him ; justify him ; but condemn yourselves.
And instead of thinking he has dealt hardly
with you, wonder that he has not cast you off
for ever, and be thankful that he has been
found of you again. Again you have morn-
ing ; ao'ain you have spring : but the rising
and shining of the sun has made it. " Thou
hast turned forme my mourning into dancing:
thou hast put off my sackcloth, and girded me
with gladness ; to the end that my glory may
sing praise to thee, and not be silent. O Lord
my God, I will give thanks imto thee for
ever." Cleave to him with purpose of heart.
Resolve rather to die than again grieve his
Holy Spirit. And not only v/atch, but pray,
lest ye enter into temptation. The spirit in-
deed is willing, but the flesh is weak.

MAY 9.

" So Daniel ivas taken up out of the den, and
no manner of hurt tvas found upon him, be-
cause he believed in his God." — Dan. vi. 23.

His case at first seemed very hard to flesh
and blood. But here we see the end of the
Lord. All was so over-ruled, that Daniel had
no reason to repent of his conduct, or to la-
ment the result of it. It is true, the God he
served continually did not preserve him from
the den of lions ; but he delivered him out of
it. He could have made a way for his escape ;
but the prevention of the trial would not have
been half so impressive and useful as the issue.
What a night did he pass there ! What
hours were they of prayer and praise ! of
peace and joy! What reflections did he
make upon the power and goodness of his
God — while the hungry lions, and they had
been prepared to devour, looked on, and
snuffed his flesh, but felt an invisible Res-
trainer, who said. Touch not mine anointed,
and do my prophet no harm. How would he
resolve to confide in him, and confess him,
and serve him, in future ! How would the
multitude be impressed ! Those who doubt-
ed would be convinced. The timid would be
emboldened. Many proselytes would be made
to the religion of Daniel — while the king
said, " I make a decree, That in every domi-

128

MAY 10.

nion of my kingdom men tremble and fear be-
fore the God of Daniel : for he is the living-
God, and steadfast for ever, and his kingdom
that which shall not be destroyed, and his do-
minion shall be even unto the end. He de-
livereth and rescueth, and he worketh signs
and wonders in heaven and in earth, who
hath delivered Daniel from the power of the
lions."

How much, therefore, did his steadfastness
conduce to the glory of God, and the advance-
ment of his cause ! Christians never honour
God more than in the fires. When they suf-
fer like themselves ; when they are witnesses
for God ; when they show that his service is
too dear to be forsaken, and that they are wil-
ling to follow him to prison, or to death ; and
that the religion they more than profess, ena-
bles them to glory in tribulation also, — then,
men see that there is a reality in it — a vital —
a blessed reality ; and that the righteous is
more excellent than his neighbour.

But the result equally terminated in Daniel's
own honour and welfare. When taken up,
how would every eye be drawn towards him !
How breathless would be their gaze ! How
would every tongue extol hun ! W^ith what
shoutmgs would they follow him home! —
When they met him, how ready would every
man be to say, There is the man who would
rather enter a den of hungry lions, than vio-
late his conscience, or sin against his God !
What influence would be attached to his
character ! what weight to his advice and
counsel !— A good name is rather to be chosen
than great riches. His reputation is perfected.
His attainder is revoked. He is restored. He
is promoted by his sovereign to a higher sta-
tion.

— And who would not have done what Da-
rius did ! He who had been faithful to his
God was more likely to be faithful to his king.
This is, indeed, one of the ways in which god-
liness naturally conduces to a man's present
advantage. It gains him confidence : and this
IS the lever of elevation. Constantius, the
father of Constantine the Great, while as yet
this prince was a heathen, wished to know
the character of those about him. He, there-
fore, called together before him all the chiefs
in his suit, and ordered them to offer sacrifices
to his gods, on pain of being deprived of all
their honours and functions. The trial was
severe. Many sunk under it. They could
not give up every thing that was dear und
valuable. But some were inflexible. ' They
hax] bought the truth, and they would not sell
It for any price. Whatever they suflfered,
they were resolved to have a conscience void
of offence. What happened 1 Those who
barely complied, he drove from his presence ;
while those who nobly refused, he entrusted
with the care of his person, and placed them
in tho most important offices— saying, On
these men I can depend — I prize them more

than all my treasures. And we know who
hath said, Them that honour me I will ho-
nour ; but they that despise me shall be lightly
esteemed.

MAY 10.

" ^nd the children of Israel -went up harnessed
out of the land of Egypt. A7id Moses took
the bones of Joseph -with him: for he had
straitly sworn the children of Israel, saying,
God loill surely visit yo7i ; and ye shall
carry up my bones aioay hence -with you"
Exod. xiii. 18, 19.

Here are two circumstances not to be over-
looked, because God has deemed them worthy
of record.

The first is not easOy understood from the
present version. It is said, They went up
out of Egypt harnessed. Tihe word harness,
when the Bible was translated, signified not
the furniture of a horse, but of a soldier— or
armour ; and this is the first sense the term
bears in the dictionary : and, to check the
presumption of a warrior, it was once said,
"Let not him that putteth on the harness
boast hunself like him that putteth it off!"
The translators therefore meant to say, that
they went out armed. Yet this is not at all
probable. Such a jealous tyrant as Pharaoh
would, by his spies, have prevented the Isra-
elites from manufacturmg, or purchasing, or
hoarding up, weapons. We find in after-
times, when the Philistmes held the Jews m
subjection, they would not allow a smith to
live in the country, and only permitted them
to sharpen their agricultural implements at
particular places. " But they had arms in
the Wilderness, when they fought Amalek
and others." Yes, they had carried away a
few weapons concealed, and made others out
of the materials they had with them ; and
above all, they furnished themselves from the
spoils of Pharaoh's army thrown on shore —
But they were now only going out from Egypt.
The margin is, they marched ''five in a rank"
— But this would have extended the train to
an immense length. Others, therefore, have
rendered it, " m five squadrons." But all the
meaning seems to be — that they moved out —
not armed — but m soldier-like order ; as regu-
larly organized and slowly as disciplined
troops — and not like a rude rabble, or a hud-
dled jostling multitude. It shows that they
did not go out by " haste or by flight." And
this is very remarkable, considering their
numbers, and the quality of the people, and
how natural it was for those behind to dread
lest then- task-masters should overtake them,
and therefore to press forward and mcommod(
those that were before. But there was no
thing of this : they moved with such steadi
ness and stillness, that " against none of then
did a dog move his tongue." We are also in

MAY

formed that " there was not found one feeble
among them." Indeed, they had enough to
do to take care of themselves and their goods,
without being encumbered with invalids. Yet
did ever such an immense multitude leave a
place before without one individual unable to
follow ? It was the Lord's doing, and it is
marvellous in our eyes.

The other circumstance in this march re-
gards "the bones of Joseph, which Moses
took with them." This rendered it a kind of
funeral procession, and such as no other his-
tory relates. Much people of Nain followed
the bier of the widow's son; but Joseph's
corpse was accompanied with every man, wo-
man, and child, of a whole nation. There is
generally some time between death and in-
terment, though in warm climates this is very
short : here was an interval of near two hun-
dred years. Other bodies may have been car-
ried as far, but were never so long in their
conveyance to the grave — for here forty years
were taken up in bearmg Joseph to his burial.

We read at the death of Joseph, that " they
embalmed him, and he was put in a coffin in
Egypt;" and when we consider that he was
the prime minister and the saviour of the
country, and the most popular man in the
realm, we may be assured that this was done
in a manner the most perfect and sumptuous.
The descendants of his own family would be
likely to have the care of this precious de-
posit ; and they would feel a peculiar venera-
tion for it — But it was dear to all ; and use-
ful to all. It was a memento of the vanity
of all human greatness. Joseph had risen in
life to an unexampled degree of eminence.
But what 1 where 1 now is the Governor and
idol of Egypt 1 Mummied within those few
inches of board ! It was also a moral, as well
as a mortal memento. Joseph was a very
pious character : he had been highly exem-
plary ui every relation and condition of life ;
and much of God, of providence, and of grace,
was to be read in his history — What an ad-
vantage to be always reminded of such a
man, in having his remams always in the
midst of them! But the body would be,
above all, valuable, as a pledge of their future
destination. It was a present palpable sign
of God's Covenant with their fathers, on their
behalf

For observe how they came in possession
of this treasure.

It was according to the dying wish and
prophecy of Joseph : " For he had straitly
charged the children of Israel, saying, God
will surely visit you ; and ye shall carry up
my bones ay/ay hence with you." His charge
did not arise from a superstitious principle,
as if it were better or safer to moulder in one
place than another. Nor even from a prin-
ciple of natural and relative affection— This
feeling, mdeed, is often strong, and the wish
of persons to lie with their kindred seems to
R

10. 129

grow with the decline of life. How affec-
tionately does Jacob express this sentiment,
when dying ! " I am to be gathered unto
my people : bury me with my fathers m the
cave that is in the field of Ephron the Hittite,
in the cave that is in the field of Machpelah,
which is before Mamre, in the land of Canaan,
which Abraham bought with the field of
Ephron the Hittite for a possession of a bury-
ingplace. There they buried Abraham and
Sarah his wife ; there they buried Isaac and
Rebekah his wife ; and there I buried Leah."
This, however, was more than the language
of Nature in the father — ajid so it was in the
son. The Apostle tells us, " By faith Joseph,
when he died, made mention of the depart-
ing of the children of Israel ; and gave com-
mandment concerning his bones." If he did
it by faith, his faith must have had a divine
warrant. This was the promise of a God
that cannot lie, that he would give Canaan
for a possession to the seed of Abraham.

" And he said unto Abram, Know of a
surety that thy seed shall be a stranger in a
land that is not theirs, and shall serve them ;
and they shall afilict them four hundred
years ; and also that nation, whom they shall
serve, will I judge : and afterward shall they
come out with great substance." And this
was, at the very time, ratified by a solemn
covenant. Joseph knew of this engagement,
and believed it ; and though the time was
remote, and the difficulties in the accomplish-
ment many, like a true son of Abraham, he
staggered not at the promise of God, through
unbelief, but was strong in faith, giving
glory to God. This raised him above the
treasures of Egypt ; this kept him from natur-
alizing there amidst all his prosperity — there
he v.^as only a stranger and a sojourner —
another nation was his people — another land
was his home. And therefore, instead of
being entombed in an Egyptian pyramid, he
ordered his body to be taken immediately to
Goshen, and kept by them till they should
go as a body to possess their inheritance, and
then bury him with his fathers.

And behold the fulfilment ! Enslaved as
they were, they are delivered. Their ene-
mies perish. They live by miracle for forty
years in the Wilderness. The Jordan is
crossed. Canaan is taken — and, says the
Conqueror to the people he had led to victory,
" Behold, this day I am going the way of all
the earth : and ye know in all your hearts
and in all your souls, that not one thing hath
failed of all the good things which the Lord
your God spake concerning you ; all are
come to pass unto you, and not one thing
hath failed thereof" "So Joshua made a
covenant with the people that day, and set
them a statute and an ordinance in Shechem."
What more] "And the bones of Joseph,
which the children of Israel brought up out
of Egypt, buried they in Shechem, in a parcel

130

MAY 11, 12.

of ground which Jacob bought of the sons of
Hamor the father of Shechem for an hun-
dred pieces of silver : and it became the in-
heritance of the children of Joseph." Here
we leave his hallowed remains till the re-
surrection of the just ; inscribing- over his
sepulchre — A memorial of the faithful-
ness OF God.

MAY 11.

" The lame man which -was healed held Peter
and John." — Acts iii. 11.

How perfectly natural and picturesque
are the narratives of the Bible. They serve
at once to vouch for the truth of their state-
ments, and to leave their representations
fixed in the memory.

The circumstance here mentioned is too
simple, striking, and touching, to be over-
looked. The poor man had been lame from
his mother's womb, and was placed daily at
the Beautiful Gate of the Temple, to ask
alms of the worshippers. Silver and gold
Peter and John had none. But they gave
him somethmg far better. In the name of
the Lord Jesus, said they, rise up, and walk.
And immediately his feet and ankle-bones
received strength. And he, leaping up —
stood — and walked — and entered with them
into the temple — walking — and leaping —
and praising God. The people, also, seeing
what was done, hastened to Solomon's porch,
greatly wondering. But the man that was
healed — held Peter and John.

Was this the effect of apprehension 1 Did
he imagine their influence was confined to
their bodily presence 1 and that if he let
them go his lameness would return 1

Or did it result from a wish to point them
out to the multitude ] " Are you looking
after the wonderful men who have made me
whole" — " Here," says he, eager and proud
to proclaim them ; " Here they are — These
are they."

Was it not still more the expression of
his attachment! "O my deliverers and
benefactors, let me attend upon you. Let
me enjoy the happiness to serve you. En-
treat me not to leave you, nor to return from
following after you. Let me live, let me
die with you,"

— So it is in our spiritual cures. It is
natural to feel a regard for those who have
been the means of our recovery ; and to keep
hold of them. But let us remember, we
may hold them too closely. And we do so,
if we suffer them to draw us away from the
God of all grace. For whoever are the in-
struments of doing us good. He is the agent ;
and he will have us to remember, that the
excellency of the power is of him, and not
of them. Hence the reproof—" For while
one saith, I am of Paul ; and another, I am

of Apollos ; are ye not carnal 1 Who then
is Paul, and who is Apollos, but ministers by
whom ye believed, even as the Lord gave to
every man 7 I have planted, Apollos water-
ed; but God gave the increase. So then
neither is he that planteth any thing, neither
he that watereth ; but God that giveth the
increase." They are something in the order
of means, and a proper respect is due to them
in this character : but they are nothing as to
efficiency ; success is entirely from God ; and
his glory wOl he not give to another. To
idolize a minister is the way to have him re-
moved from us, or rendered unprofitable to
us — " Not by might, nor by power, but by
my Spirit, saith the Lord of hosts." We
can never honour God so much as by depen-
dence upon him. And them that honour
him he will honour ; and they that despise
him shall be lightly esteemed.

MAY 12.

" .Mnd sent messengers before his face : and
they -went, and entered into a village of the
Samaritans, to make ready for him. And
they did not receive him, because his face
■was as though he -would go to Jerusalem,
Jind -when his disciples James and John saw
this, they said, Lord, -wilt thou that -we com-
mand fire to come doivn from heaven, and
consume them, even as Elias did? Jiut he
turned and rebuked them, and said, Ye know
not -what manner of spirit ye are of. For
the Son of man is not come to destroy men^s
lives, but to save them." — Luke ix. 52 — 56.
Why did our Saviour send a message to
" make ready for him ?" It could not be from
a principle of self-indulgence — he had blamed
Martha for her too much serving when she
entertained him. Neither was it for the pur-
pose of show and ostentation. But it was
from a motive of civility — not wishing to put
them to trouble and confusion by his sudden
arrival, especially as he travelled not alone,
but with his disciples, and probably others ;
and also, as he purposed paying for the ac-
commodation he ordered — it was to try their
dispositions. Accordingly they were imme-
diately discovered.

But why " would they not receive him
There had always been an implacable aver-
sion between them and the Jews. It appeared
on all occasions, and even hindered, as we
find in the answer of the woman at the well,
the common offices of civil life. But to this
ordinary dislike, something peculiar was here
added. They knew that our Lord was a
public teacher, and had heard of his miracles ;
but his services had been with their enemies.
They also had their temple and their festi-
vals, which were held at the same time with
those of the Jews : and one of these was at
hand. But they saw he was bound, not tc.

MAY

mount Gerizim, but to mount Zion — There-
fore " they did not receive him, because his
face was as though he would go to Jerusa-

Not, far from this very place Elijah had
pmiished Azariah's captains and companies,
sent to take him. John and James therefore
ask, " Lord, wilt thou that we command fire
to come down from heaven to consume them,
even as Elias did?" The very infirmities
of good men are peculiar ; they are the spots
of God's children. Here was something ex-
cusable ; yea, even commendable. Such was
their acquaintance with Scripture — their ap-
plying to our Lord for his permission and
approbation — their faith and confidence in his
power, that if He willed the thing, it must
take place — and their attachment to him : for
they could not bear to see one so dear to them
insulted, ui being refused the common rights
of strangers. But evil blended with the good.
Their zeal was not according to knowledge.
The punishment was also extreme : for though
the people had shown their rudeness and pre-
judices, they had not offered them violence ;
yet they must be destroyed and sent down
quick mto hell in their sins — and all of them
— though some might have been far less
blameable than others. The cases, too, were
not parallel. Elias had a call — the very im-
pulse in him was supernatural, and was jus-
tified by the event : for fire from heaven would
not have obeyed the dictate of private pas-
sion. He acted from a regard to the glory of
God, and the welfare of Israel — But these
men had no call, and were urged on by their
own feelings —

He therefore rebukes them — " Ye know
not what manner of spu-it ye are of" They
little suspected how much their own tempers
Iiad to do in the proposal. When the Gada-
renes besought him to depart out of their
coasts ; and when the Nazarenes took him to
the brow of the hill to cast him down ; these
disciples did not call for such vengeance
then — No : they were Jews — but these ofifend-
ers are Samaritans. How insensibly does
something of our selfish and carnal feelings
creep in and assume a religious pretension !
None of our passions justify themselves so
much as anger ; we think we do well to be
angry — but the wrath of man worketh not
the righteousness of God. We may offer
strange fire on God's own altar ; but it is not
thereby sanctified. The Author of Peace
and Lover of Concord requires us to " show
out of a good conversation our works with
meekness of wisdom. And the fruit of righte-
ousness is sown in peace of them that make
peace."

How much does it become us to study our
own spirits, and watch over the springs of
our actions ! A Jehu may say, " Come, see
my zeal for the Lord," when he was only re-

*&/^ 131

moving God's enemies to clear his own way
to the throne. What do some mean by deal-
ing faithfully, as they call it, with others, but
indulging their dislike and insolence 1 Some
professors of religion never reprove their ser-
vants and children, but in iretfulness and
ill humour ; and then their temper is dis-
charged in a kind of spiritual scolding. Who
can understand his errors 1 " Search me, O
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 everlast-
ing."

Our Lord knew James and John better
than they knew themselves ; and, in further
reproof, he refers to himself as their exam-
ple : " For the Son of man is not come to de-
stroy men's lives, but to save them." He
came indeed to seek and to save the soul
principally ; but he did not overlook the body.
He healed the disease. He fed the hungry.
And he has taught us to be mercifiil to the
temporal wants of our fellow-creatures. And
even in carrymg on his own peculiar cause,
and endeavouring to promote the religion of
the Bible, he allows us not to employ force ;
or to impoverish, or imprison, or in any way
persecute. The weapons of his warfare are
not carnal, but spiritual. My kmgdom, said
he, is not of this world : else would my ser-
vants fight — Indeed they would. Yea, they
have fought. Men — women — children have
fought. They have fought with more than
the courage of heroes. They haxe prayed ;
and lived ; and taught ; and wept ; and bled ;
and died !

MAY 13.

" I thank God through Jems Christ our Lord.^^
Rom. vii. 25.

The experience of the Christian while in
this world is of a mixed nature. It resembles
the day spoken of by Zechariah ; which was
neither dark nor clear. Whatever advan-
tages he attains at present, there is always
enough to tell him that this is not his rest.
Yet, under all his complaints, he has reason
to take courage, and be thankful. So it was
with Paul. For these words are to be taken
in connexion with his language in the pre-
ceding verse; where he groans, being bur-
dened with the remams of indwellmg sin;
" O wretched man that I am ! who shall de-
liver me from the body of this death 1 I thank
God through Jesus Christ our Lord."

— Yes ; even in the midst of such an ex-
perience as this, there is a fourfold ground of
thankfulness. The Christian may say — First,
I thank God, through Jesus Christ our Lord,
that my corruption is my complaint. Once
it was not so with me — neither is it so with
many now. They drmk in iniquity as the
ox drinketh in water. It is their element :

132

MAY 14.

but it is not mine. They roll it as a sweet
morsel under their tongue ; but I have been
made to know that it is an evil thing and bit-
ter. I loathe it, and abhor myself for it, re-
penting in dust and ashes. The heart of
stone has been taken away, and I have a
heart of flesh; a heart affected not only with
the guilt, but the pollution and the vileness
of sin. I have nothing to boast of: every
view I take of myself is humblmg — but my
desire is before him, and my groaning is not
hid from him. And the weary and heavy
laden are invited to come to the Saviour for
rest.

Secondly, I thank God, through Jesus
Christ our Lord, that though I am in the
conflict, I am not conquered. Though yet
alive, the enemy is dethroned. Though it
rages, it does not reign. It threatens to re-
sume its ascendency, and has sometimes
alarmed my fears — I have said, I shall one
day perish ; but having obtained help of God,
I continue to this day : faint, yet pursuing —
and feeling no disposition to turn back.

Thirdly, I thank God, through Jesus Christ
our Lord, that deliverance is sure.

" What though my inbred lusts rebel ;
'Tis but a struggling gasp for life :
The weapons of victorious grace
Shall slay my sins, and end the strife."

The victory in this case may be inferred from
the reality of the conflict. It is as certain as
the word of God can render it. The result
is left; to no precariousness, but secured in the
everlasting Covenant. He who made his
soul a sacrifice for sin, shall see his seed, and
be glorified in them. Their help is laid on
one that is mighty. His blood cleanseth from
all sin. His righteousness justifies the un-
godly. His grace is sufficient for the most
weak and exposed — They shall never perish ;
neither shall any pluck them out of his hand.
And they may anticipate the consequence;
and rejoicing in a hope that maketh not
ashamed, say, I know whom I have believed ;
and am persuaded that He is able to keep that
which I have committed to him against that
^ day. Yea,

Finally, I thank God through Jesus Christ
our Lord, that the deliverance is near. Were
it remote, I ought to wait for it with patience.
Others wait. The husbandman waiteth for
the precious fruit of the earth, and hath long
patience until he receive the early and the
latter rain. But it will not tarry. If life be
short, the conflict cannot be long. Soon the
warfare must be accomplished. Soon the
enemies I have seen to-day, I shall see no
more for ever. My salvation is nearer than
when I believed. The night is far spent.
The day is at hand —

*' Though painful at present,
'Twill cease before long; .
And then, O how pleasant
The Conqueror's song !"

MAY 14.

" / -will cause you to pass under the rod."
Ezek. XX. 37.

Three things in the Scripture go by this
name, A father's scourge ; a king's sceptre ;
and a shepherd's crook. All these will apply
in the present instance ; and all of them are
necessary to do some justice to the subject.

— There is a paternal rod. Thus we read,
He that spareth the rod, hateth his son. I
will visit their transgressions with a rod, and
their iniquities with stripes. There can be
no mistake here. The idea is correction;
and the rod means the instrument with which
the father chastises, God is a father ; and he
has a rod. This rod is made up of any kind
of affliction — outward troubles — bodily pains
— family bereavements. Even men, wicked
men, reproaching and injuring us, and unde-
servedly too, as to them, may be God's scourge
to make us suffer. Thus he said of the As-
syrian ; " O Assyrian ; the rod of mine anger,
and the staff in their hand is mine indigna-
tion. I will send him against an hypocritical
nation, and against the people of my wrath
will I give him a charge, to take the spoil,
and to take the prey, and to tread them down
like the mire of the streets," Our friends,
our children, our dearest comforts in life, if
needs be, God can make the means of chas-
tising us. Who comes not under this rod 1
" As many as I love, I rebuke and chasten."
They are not all exercised in the same way :
but " what son is he whom the father chasten-
eth not ?" And who, painful as the exercise
may be, cannot acknowledge in the review,
if not in the enduring, " it is good for me that
I have been afflicted 1"

And as they are useful in our progress in
the divine life, so they have frequently been
the means of first awakening the desire,
" Where is God my Maker, who giveth songs
in the night]" The failure of the human
arm has led to a dependence on the Divine.
The desolations of earth have said to purpose,
" Arise, and depart hence, for this is not your
rest," What sent the Prodigal home ? He
began to be in want. What brought Ma-
nasseh to repentance 1 In his affliction he
sought the Lord God of his father.

"Father, I bless thy gentle hand:
How kind was thy chastising rod.
That forced my conscience to a stand,
And brought my wandering soul to God!"

— There is a regal rod. So we call a
sceptre. Of the Messiah, the King on his
holy hill of Zion, it is said, " He shall rule
them with a rod of iron :" but this refers to
his adversaries. He has another kind of rod
for his subjects : the Lord shall send the rod
of his strength out of Zion. And what was
sent out of Zion but the Gospel ? The Gos-
pel, therefore, is his rod : and this rod is his

MAY 15.

183

sceptre ; the emblem of his authority, display-
ing- his majesty, and maintaining- his rule.
Hence it is added, " Rule Thou in tlie midst
of thine enemies ;" meaning, over his sub-
jects, thougli surrounded with foes : for they
are brought under his sway, and feel and ac-
knowledge their subjection. It therefore fol-
lows, "Thy people shall be willing in the
day of thy power." Though once they said.
Who is the Lord ] and we will not have him
to reign over us ; they are all brought under
the rod of his strength. The Gospel has
come to them, not in word only, but in power.
It has awakened their consciences; it has
changed their dispositions ; it has made them
submit to the righteousness which is of God,
and to yield themselves to his service, as those
who are alive from the dead. They were
the servants of sm : but they now obey from
the heart the form of doctrine which was de-
livered them.

— There is a pastoral rod. Of this David
speaks: when addressing the Lord as his
shepherd, he says, "Yea, though I walk
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." This
refers to the crook with which the shepherd
both walks as he follows, and uses as he ma-
nages the sheep. It is the symbol and in-
strument of his charge and office. The people
of God are naturally like lost sheep going
astray, wanderuig upon the mountains of bar-
renness and danger. He seeks them, and
finds them out, and brmgs them all under his
rod. And happy they who are under his
care. He is their shepherd, and they shall
not want. He will make them to lie down
in green pastures. He will feed them beside
the still waters. He will restore their souls,
and lead them in the paths of righteousness,
for his Name's sake. He will gather the
lambs with his arm, and carry them in his bo-
som, and gently lead those that are with
young. And the privilege commenced in
grace, will be continued and completed in
glory. "Therefore are they before the
throne of God, and serve him day and night
in his temple: and he that sitteth on the
throne shall dwell among them. They shall
hunger no more, neither thirst any more;
neither shall the sun light on them, nor any
heat. For the Lamb which is in the midst
of the throne shall feed them, and shall lead
them unto living fountains of waters: and
God shall wipe away all tears from their
eyes."

MAY 15.

*♦ / -wiU, bring you into the bond of the cove-
nant.— Ezek. XX. 37.

What is this covenant? Some always
consider it a kind of stipulation between God
12

and us ; in which he proposes to do so much,
if we will do so much : thus representing the
Suprem.e Being as a bargainer, getting as good
terms as he can, while man, the other high
contracting party, agrees to them. But God
is said to make a covenant with the earth,
and with the beasts of the field. This cannot
intend a reciprocal negotiation ; but the en-
gagement of God only. It is called a cove-
nant allusively, to signify its stability and cer-
tainty ; the effect in the one instance being
put for the cause in the other. For the same
reason this name is given to that gracious
constitution for the salvation of sinners
through the Mediator, made known in the
Scripture for the obedience of faith ; and is the
very same with what is also called " the
mercy promised to the fathers;" and "the
hope of eternal life, which God, that cannot
lie, promised before the world began."

The bond of this covenant is the obligation
which it lays upon God who makes it, and
upon those who are saved by it. We could
not, without profaneness, have talked of bind-
ing God ; but he has been pleased, in his in-
finite condescension, to bind himself His
heart could have been trusted ; but he knew
our frame, and our weakness ; and to remove
all our fearful misgivings, arising from our
meanness and guilt, he has brought himself
under a covenant engagement. And if it be
but a man's covenant, yet if it be confirmed,
no man disannulleth it. And he has confirm-
ed his engagement by an oath — and because
he could swear by no greater, he sware by
himself; and also by sacrifice — and the vic-
tim was no less than his only begotten Son,
and whose blood, therefore, is called the blood
of the everlasting covenant. Thus he is
bound to be the God of his people. He is
bound to save them ; to pardon them ; to sanc-
tify them ; to help them. Bound to make all
things work together for their good. Bound
to give them grace and glory, and to with-
hold no good thing from them.

It also bmds them — Not to atone for their
sin — this is already expiated ; nor to produce
a righteousness to justify them before God —
this is already brought in, and on this their
hope only relies — but they are bound to obey,
and serve, and glorify Him who has done
such great things for them. Surely evidence,
consistency, gratitude, justice require it.
They feel the obligation and acknowledge it,
and wish all to know that they are not their
own, but bought with a price. They feel the
obligation, and it is not irksome ; for though
they are bound, it is with the cords of a man,
and the bands of love. It is the obligation of
a mother to press to her bosom her sucking
child ; it is the obligation of a hungry man to
eat his pleasant meat — My meat is to do the
will of him that sent me. It is a yoke ; but
it is like the yoke of marriage to the happy
pair who daily bless the bonds. It is a bur-

134 MAY

den ; but it is like the burden of wings to the
bird, which, instead of confining him, gives him
the freedom of the skies — My yoke, says the
Saviour, is easy, and my burden is light.

Blessed are the people that are in such a
case — Their humble confidence can author-
ise them in every trouble to say, " Yet hath
he made with me an everlasting covenant,
ordered in all things and sure ; for this is all
my salvation and all my desire" — and their
affectionate zeal, in every temptation, will
constrain them to sing,

" All that I have, and all I am,
Shall be for ever thine:
Whate'er my duty bids me give.
My cheerful hands resign.

Yet, if I might make some reserve,

And duty did not call,
I love my God with zeal so great.
That I should give him all." _

MAY 16.

" And it came to pass, -when the time tvas come
that he should be received up, he steadfastly
set his face to go to Jerusalem.^'-L\ike ix. 51,

Whither he was to be received up is not
mentioned. But it is easily understood, espe-
cially if we compare the words with other
passages. Accordingly the margin refers us
to two places ; in the first of which Luke says,
" Until the day in which he was taken up ;"
and, in the second, Mark says, " So, then, after
the Lord had spoken unto them, he was re-
ceived up into heaven, and sat on the right
hand of God." The event, therefore, was his
ascending to his Father and our Father ; to
his God and our God. There was the home
where he originally dwelt. He speaks of a
glory which he had with the Father before
the world was. Thus he was rich; but for
our sakes he became poor, and made himself
of no reputation. He resided on earth for
three-and-thirty years in a kind of exile : a
prince, higher than the kings of the earth, in
disguise ; and the world knew him not. But
having accomplished the work that was given
him to do, he entered into his glory.

And if nothing is left to chance in our mi-
nutest affairs, surely there was nothing unar-
ranged with regard to his leaving this world
to go unto the Father. Accordingly we here
read of the time for his being received up.
And if they have chronicles above, and days,
a.s we have— what a memorable day would
that have been in which, after such an ab-
sence, and after such astonishing exploits,
and completely vanquishing all the powers of
darkness, the everlasting doors were opened,
for the King of glory to enter in !

On this, therefore, the Saviour fixed his
eye; and this emboldened him to set his face
steadfastly to go to Jerusalem. For what
zeal, what courage, did the determination re-
quire ! He knew the perilous nature of the

16, 17.

journey. He apprehended all that awaited
him when he should arrive. He knew that
there he should be forsaken — and betrayed —
and apprehended— and mocked— and scourged
— and crucified. Yet his resolution does not
fail him. Lo ! I come, says he, to do thy
will, O God ! I have a baptism to be baptized
with ; and how am I straitened till it be ac-
complished! For he looked — beyond — and
regarded the blessed result. And this was
the glorification of his human nature; the
acquirement of his mediatorial reward ; the
dispensation of the Holy Spirit ; the govern-
ment of the world ; the salvation of the
Church ; the enjoyment of the praises of the
redeemed for ever! This was the joy set
before him in covenant engagement ; and for
this he endured the Cross, and despised the
shame. For though his soul was to be made
a sacrifice for sin, yet he knew that he should
rise from the dead, and see of the travail of
his soul and be satisfied. Therefore, as the
season drew near, he looked to the issue, and
triumphed in the prospect Now, says he, is
the hour that the Son of man shall be — not
abased, but — glorified. Now is the judgment
of this world ; now is the Prince of this world
cast out ; and I, if I be lifted up from the
earth, will draw all men unto me.

— So, Christian, should it be with you.
There is a time appointed when you also
shall be removed from this vale of tears, and
be for ever with the Lord. Think of it ; and
set your face boldly and firmly to go, wher-
ever duty calls. The man who has an ampu-
tation to suffer must not dwell on the opera-
tion— but must pass beyond, to the restora-
tion of health, and the continuance of life.
This, Christian, is the way to endure, and to
be more than a conqueror. It is to reckon,
that the sufferings of the present time are not
worthy to be compared with the glory that
shall be revealed — You may sow in tears,
but you shall reap in joy. The road may be
rough, but it will soon bring you home.

" Yet a season, and you know,
Happy entrance will be given ;
All your sorrows left below,
And earth exchanged for heaven."

MAY 17.

" If it be so, our God -whom -we serve is able to
deliver us from the burning fiery furnace ;
and he -will deliver us out of thine hand, O
king. But if not, be it known unto thee, O
king, that lue -will not serve thy gods, nor
•worship the golden image -which thou hast set
Dan. iii. 17, 18.

Conduct so tried, and so triumphant in the
trial, must have had some principle to produce
it. He who acts without principle, is the
slave of impulse, humour, accident, custom ;
and you can no more rely upon him than upon
a wave of the sea, driven with the wind and

MAY 18.

135

tossed. But when a man is governed by
principle, he will be consistent in his practice.
He may have infirmities, but a sameness per-
vades his character. He may err, but he is
conscientious ; and his excellences will ap-
pear even in his mistakes and failings. Can
we find a principle adequate to this heroism 1
The Apostle tells us it was faith. But faith
must have something to lay hold of — and the
faith of these young men seizes three things.

The first is, the power of God. " Our
God whom we serve is able to deliver us from
tlie burning fiery furnace." They knew no-
thing was too hard for the Lord. And we
believe in the Father Almighty, Maker of
heaven and earth. We, indeed, are not to
look for miracles : but the power of God is
tlie same as formerly ; and there are cases in
which the view of it can alone inspire relief.
When difficulties multiply, and means fail,
and creatures say, Help is not in us — then, we
must lay hold of his strength, and remember
that he is able to do for us exceeding abund-
antly above all we can ask or think.

The second is, his disposition. " And he
will deliver us out of thine hand, O king."
This they deemecf probable — perhaps they
had a persuasion of it, derived from a divine
impression ; or deduced from the character of
God, and the records of his Word. They had
read in the Scriptures, along with the expe-
rience of his people, the assurance, " Call
upon me in the day of trouble, and I will de-
liver thee :" " When thou passest through the
waters, I will be witli thee ; and through the
rivers, they shall not overflow thee : when
thou walkest through the fire, thou shalt not
be burnt ; neither shall the flame kindle upon
thee." Here is another argument of faith —
His people eye his goodness, as well as his
power; and know that he loill appear for
them, and save them — in his own way, and in
his own time.

The third, is a. future state. — "But if not,
be it known unto thee, O king, that -we will
not serve thy gods, nor worship the golden
image which thou hast set up." What ! would
they refuse, even if death was the conse-
quence ] Yes ! And this shows undeniably,
that they did not consider death as annihila-
tion. They would not have acted thus had
they believed that there was nothing beyond
the grave. Had they perished in the furnace,
their martyrdom could not have been their
duty — it would have been the sacrifice of
fools — their end would have been madness.

This is the very case argued by the Apos-
tle, " If in this life only we have hope in
Christ, we are of all men the most miserable :"
" Else what shall they do which are baptized
for the dead, if the dead rise not at all 1 why
are they then baptized for the dead ^ And
why stand we in jeopardy every hour f" God
does not require us to sacrifice our being and
happiness for ever to his pleasure— It is not

his pleasure — It cannot be his pleasure. By
the law of our nature, and the authority of
his Word, we are even commanded to seek
our welfare, and to seek Jirst the kingdom of
God and his righteousness — and therefore to
be willing to give these up, would be disobe-
dience and contempt. But the language was
wise and noble, when they knew, that though
they fell in the conflict, they should yet be
more than conquerors ; and that, if they lost
a dying, they would obtain an immortal life.

It is absurd to suppose the Jews of old had
no knowledge of a future state. Search the
Scriptures, says the Saviour, for in them ye
think ye have eternal life. Abraham, and
his fellow-heirs of the same promise, said such
things as declared plainly that they sought a
country, even a heavenly. David said. Thou
shalt guide me with thy counsel, and after-
ward receive me to glory. Shadrach, Me-
shach, and Abednego, acted upon this belief:
and must have acted upon it. They endured
as seeing Him who is invisible. And what
was Nebuchadnezzar, compared with the Al-
mighty 1 What was the furnace, compared
with the lake that burneth with fire and brim-
stone, which is the second death 1 What
could they gain by complying, compared with
what they would for ever losel And what
could they lose by refusing, compared with
what they would for ever gain — We reckon,
said they, that the suflTerings of the present
time are not worthy to be compared with the
glory that shall be revealed in us.

— And our faith must regard the future ;
or we shall be often perplexed and vanquish-
ed. This is the victory that overcometh the
world, even our faith. Moses chose rather to
suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season, for
he had respect unto the recompence of the
reward. This believed and realized explains
all ; harmonizes all ; indemnifies all ; glori-
fies all. " For our light affliction, which is
but for a moment, worketh for us a far more
exceeding and eternal weight of glory;
while we look not at the things which are
seen, but at the things which are not seen :
for the things which are seen are temporal ;
but the things which are not seen are eter-
nal." Lord, I believe ; help thou mine un-
belief.

MAY 18.

" Then ansivered Peter, and said unto Jesus,
Lord, it is good for us to be here : if thou
ivilt, let us make here three tabernacles ; one
for thee, and one for Jifoses, and one for
Elias." — Matt. xvii. 4.

— " Not knowing," we are assured by the
Holy Ghost ; " not knowing what he said."
For had the motion been complied with, how
could our Saviour have suffered and died I

136

MAY 19.

And if Peter had continued there, how could
he have attended to his wife and children 1
Besides, he was mistaken as to the nature and
design of the dispensation ; which was only
for a confirmation of their faith, by making-
them witnesses of his glory, and to afford
them a glimpse or taste of the heavenly bles-'
sedness — The full fruition was for another
world. If ever we think of building taberna-
cles here, we shall soon hear a voice saying,
" Arise, and depart hence, for this is not your
rest."

But though he did not know what he said,
he knew why he said it. Two things caused
his bliss. First, the communion of Saints.
And here were not only John and James, but
Moses and Elias. And these were not shin-
ing statues — they spake — and spake of the
Saviour's decease. What a subject ! What
speakers ! How delightful must such inter-
course have been ! — But the second was the
presence of Jesus. And surely it cannot be
a question, why it is good to be where He is.
With him we are safe ; and no where else.
He is the source of all delight and know-
ledge. He is the fountain of honour and ex-
cellency. He is the Consolation of Israel.
He is all in all.

But where is he with his people 1 — we do
not mean as to his essential presence — this is
universal ; but as to his special and gracious.
— He is with them in the closet. There he
manifests himself to them, as he does not in
the world. There they enjoy an intimacy, a
freedom, an unrestrained intercourse with
him, such as other company will not allow.
Could these beams and rafters, said a good
man, pointing to an unceiled roof, speak;
they would testify what hours of enjoyment I
have had here in communion with him. Of
the closet, therefore, they can say. It is good
for us to be here.

— He is with them in his Temple. Where
would you look for a man, but in his own
house? And the Sanctuary is the place
where the Lord's honour dwelleth. In all
places where I record my Name, I will come
unto thee, and I will bless thee. And have
they not found the promise true 1 Have they
not seen his power and glory in the Sanctu-
ary ) Of his house, therefore, they can say.
It is good for us to be here.

— He is with them at his table. His Cross
is every thing to a Christian ; and here be-
fore our eyes Jesus Christ is evidently set
forth crucified among us. What a sublime
duty, what an exalted privilege is the Com-
memoration of his Death ! His flesh is meat
indeed, and his blood is drink indeed ! Who
has not peculiarly found him in this exercise
the Tree of Life 1 Who has not said, I sat
down under his shadow with delight, and his
fruit was sweet to my taste 1 It is good for us
to be here.

—He is with them in the furnace. There

the Three Hebrew Children found him. The
flames only consumed their bands, and set
them free ; and they were seen walking in
the midst of the fire with the Son of God ! I
will be with thee, says he, in trouble. And
if this be fulfilled — and it must be fulfilled —
they will have reason to say, however deep
the distress — Lord, it is good for us to be
here.

— He is with them in the vale of death.
How much will they need him then ! Then
all other fi-iends and helpers leave them.
Then heart and flesh will fail them — What
shall we do, they have often said ; what shall
we do without him then 1 But they will not
be without him. He knows their frame ; and
his grace is sufficient for them ; and his
strength shall be perfect in their weakness —
Yea, though they walk through the valley of
the shadow of death, he is with them ; his rod
and his staff" they comfort them : and then
they have cause to say. Lord, it is good for us
to be here.

How much more will they be justified in
saying this in heaven ! There he is with them
immediately. There they will see him as he
is. There, before the presence of his glory,
they will possess fulness of joy and pleasures
for evermore.

But none will be translated thither in per-
son, whose hearts are not sent oflT first. —
None will have their residence in heaven
hereafter, who have not their conversation m
heaven here. — None will be with the Lord
for ever, but those that find it their happi-
ness for the Lord to be with them now.

MAY 19.

"He risethfrom supper, and laid aside his gar-
ments s and took a totvel, and girded him-
self. After that he poureth -water into a
basin, and began to tvash the disciples' feet,
and to -wipe them -with the towel -wherexvith he
■was girdedJ^ — John xiii. 4, 5.

That he designed this to be exemplary is
obvious, from his own declaration after the
action had been performed. " Know ye what
I have done to you ] Ye call me Master and
Lord : and ye say well ; for so I am. If I
then, your Lord and Master, have washed
your feet ; ye also ought to wash one ano-
ther's feet For I have given you an exam-
ple, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is
not greater than his lord ; neither he that is
sent greater than he that sent him. If ye
know these things, happy are ye if ye do
them."

Now it is not necessary that we should re-
semble him in the very circumstances of the
action ; but only m the spirit of it. In Popish
countries, the ceremony of washing the feet
of another, is often performed by persons not

MAY 20.

137

very lowly in heart — sometimes by a cardi-
nal— yea, and even by the Pope himself. But
the design is to enforce the humility of bro-
therly love ; and to teach us that no service
is to be deemed too mean for Christians to
perform, when Providence brings it in their
way, and the condition of a fellow-creature
requires it. We may profess to do this in the
abstract, but refuse to afford the actual assist-
ance called for, in particular instances, be-
cause the office is too mortifying to the pride
of our feelings or manners. But this is not
to love without dissimulation. This is to love
in word and in tongue ; but not in deed and
in truth. Many have lost all credit here, by
their unfeeling, distant, and disdainful con-
duct towards their inferiors, when they had
the finest opportunities to evince their conde-
scension, if they had any.

It would be well, if all who name the
Name of Christ would attend to the admoni-
tion of his Apostle — " In honour preferring
one another — Mind not high things, but
condescend to men of low estate." Job was
the greatest man in the East ; yet he could
say, " If I did despise the cause of my man-
servant or of my maidservant, when they
contended with me ; what then shall I do
when God riseth up 1 and when he visiteth,
what shall I answer him ] Did not he that
made me in the womb make him 1 and did
not one fashion us in the womb 3" And
with regard to those sufferers generally over-
looked by greatness, yea, and by mediocrity
too ; and those instances of humbler kindness,
which splendid beneficence never thinks of ;
he could make this affecting appeal : If I
have withheld the poor from their desire, or
have caused the eyes of the widow to fail ;
or have eaten my morsel alone, and the fa-
therless hath not eaten thereof; (for from
my youth he was brought up with me, as
with a father, and I have guided her from
my mother's womb;) if I have seen any
perish for want of clothmg, or any poor with-
out covering ; if his loins have not blessed
me, and if he were not warmed with the
fleece of my sheep ; if I have lifted up my
hand against the fatherless, when I saw my
help in the gate : then let mine arm be bro-
ken from the bone."

A great man seldom wants more help than
he can purchase or procure. Though he
has wasted his substance, and reduced him-
self so as to deserve starvation; his utmost
extremity is superfluous subsistence, com-
pared with the suffering of a worthy charac-
ter, who is neglected because originally in-
digent. But the industrious poor should be
the objects of our attention, whose distress
is brought upon them, not by vice, extrava-
gance, and speculation, but by the providence
of God ; and whose condition sinks them be-
low observation; so that, in the midst of
their trouble, none careth for them.
S 12*

Services small in their nature, are great-
ly esteemed by those who are commonly
neglected. And in those offices you perform
for them, you serve the Lord Christ. They
cannot recompense you; but He will gra-
ciously say, " Inasmuch as ye did it unto one
of the least of these my brethren, ye did it
unto me."

Let me, then, hear his blessed invitation
— Take my yoke upon you, and learn of me ;
for I am meek and lowly in heart ; and ye
shall find rest unto your souls. Let the
same mind be in me, which was also in
Christ Jesus : who, being in the form of God,
thought it not robbery to be equal with God ;
but made himself of no reputation, and took
upon him the form of a servant, and was
made in the likeness of men ; and being found
in fashion as a man, he humbled himself, and
became obedient unto death, even the death
of the cross.

MAY 20.

" Thanks be unto God for his unspeakable

gift:'—^ Cor. ix. rm

This gratitude, no doubt, must be due,
infinitely due. Yet, to excite and increase
our thankfulness, it is desirable to know, not
only that the Son of God has been given for
us, but to us ; and that he is now actually our
own. There are some who are satisfied here.
They can say, This is my beloved, and this
is my friend : the strength of my heart, and
my portion for ever. But this is not the case
with all. Some are asking, with all the
anxiousness the importance of the subject re-
quires, Is this unspeakable gift, for which
eternity will be too short to praise God,
mine 7 In answer to which, allow me to
ask.

Do you approve of the design for which he
was given 1 He came into the world to save
sinners, in a way equally gracious and holy.
Do you acquiesce in a purpose which involves
the destruction of self and sin ?

Have you received him 1 In the word and
means of grace he is presented to us. We
read of some who have received Christ Jesus
the Lord ; and as many as received him were
privileged to become the sons of God. Has
this act been yours? When Laban saw
Abraham's servant laden with presents, he
said, " Come in, thou blessed of the Lord" —
Did you ever give Christ such an invitation 1
" Zaccheus made haste, and came down, and
received him joyfully" — Did you ever give
him such a welcome ? And are you willing
to receive him wholly ? For is Christ di-
vided ] Can you receive him as your prophet,
and not as your kmg 1 as your priest, and not
as your example 1 Can you enjoy him in his
sacrifice, and refuse him in his service T Can

138

MAY 21.

you entertain him in spiritual privileges, and
cast him out in spiritual duties 7

Have you given yourselves to him 1 I do
not say, your substance only, or your time
only. You may subscribe to religious institu-
tions, and attend the means of grace — and
keep back the main thing. But have you
given him yourselves? The Corinthians
gave their ownselves unto the Lord — Can you
remember such a surrender ] An evening,
perhaps — when like Isaac, in the field you
said, "Lord, I am thine, save me." The
close of a Sabbath, perhaps — when, in your
closet, you read, and wept, and kneeled — and
then rose, and wept, and kneeled agam, and
said — " O Lord, other lords beside thee have
had dominion over me — henceforth by thee
only will I make mention of thy Name."

Do you supremely prize him f To them
that believe, he is precious. Paul longed to
depart, to be with — James ? Isaiah 1 Moses 1
No — ^but to be with Jesus. You have some
who are dear to you on earth ; you have more
in heaven. Perhaps you have a child ; love-
ly here, but a cherub there. Perhaps you
have a mother there, whose knees were the
altar on which you laid your little hands to
pray. PA-haps you have there the dear
minister who turned your feet into the path
of peace — But, thmking of him, can you say,
" Whom have I in heaven but thee, and there
is none on earth I desire beside thee ?" — An-
swer these mquiries, and claim this unspeak-
able gift as your own for ever.

— But here is another question : What use
should the possessor make of this Gift? If
you are Christians, though you were once
darkness, you are now light in the Lord, and
must walk as children of li^ht. And much
of your wisdom must appear in knowing what
a prize you have in your hand. — Make use
of him then, in all your duties. Meditation
is a duty — Let him enrich, and enliven, and
sweeten it. Prayer is a duty — Pray always
in his Name. — Make use of him in all your
wants. You want cleansing — use him as the
fountam open for sin and uncleanness. You
want safety — flee to him as your refuge.
You Want food — and his flesh is meat indeed,
and his blood is drink indeed — feed on it.—
Make use of him in all your afflictions. Are
you bereaved] are you poor? Rely upon
him, in whom you possess all thmgs. You
know that your Redeemer liveth.

— We have one question more — What can
we think of those who disregard this unspeak-
able gift ? What can we think of their in-
genuousness—in contemning such infinite
goodness and mercy? Of their danger?
How can they escape if they neglect so great
salvation ? Of their misery ? — What can a
wretch do without him in death ? and at the
judgment-day?
It is awful to think that the Saviour may

become the destroyer. The greatest bless-
ing may prove the greatest curse.

MAY 21.

" That I may rejoice in the day of Christ, that
I have not run in vain, neither laboured in
-yam^'—Phil. ii. 16.

This is mentioned as an argument, to en-
force the duties he had just recommended ;
" Do all things without murmurmgs and dis-
putmgs : that ye may be blameless and harm-
less, the sons of God, without rebuke, in the
midst of a crooked and perverse nation, among
whom ye shine as lights in the world ; hold-
ing forth the word of life." And surely we
are to know them that labour among us ; and
to esteem them very highly in love for their
works' sake; and to co-operate with them;
and to be zealously concerned to promote
their usefulness and comfort. — There is a pe-
culiar relation between the minister and the
people of his charge : and, as a well-condi-
tioned flock is the credit of the shepherd ; and
a well-ordered family the commendation of
the master; and the moral and prosperous
state of his subjects, the praise of the ruler :
so a wise, holy, consistent, amiable, lively,
useful church is the honour and happiness of
the preacher — He lives, if they stand fast in
the Lord. They are his glory and joy.

But why, for this satisfaction, does the
Apostle refer to so late a period as the day of
Christ? Had he no present rejoicing, from
their excellences and exertions ? He had.
Yet he knew that he must now rejoice with
tremblmg. He had known many who did
run well, but were hindered ; who began in
the Spirit, but ended in the flesh. He had
seen many moral blossoms perishing without
fruit ; and experience taught hun to distin-
guish between the hope of the sprmg and the
richness of autumn. Persons for a season
may rejoice in a minister's light, but in time
of temptation fall away. They may hang on
his lips, and then break his heart. He only
that endureth to the end shall be saved. Then
are we made partakers of Christ, if we hold
the beginning of our confidence steadfast unto
the end — and " the day will declare it."

And till then the true character and con-
dition of those among whom he has laboured,
will not be completely ascertained and de-
veloped.

Till then, also, his hearers will not be
placed beyond the reach of moral harm ; or be
mcapable of injurmg the cause they profess.

Till then, also, his aim will not be fiilly
accomplished, which is, to "present every
man perfect m Christ Jesus," and " filled with
all the fulness of God."

Then, also, many will acknowledge their
obligations to his instrumentality, for their
conversion or edification, which he knew

MAY 22, 23.

139

nothing of here. And it will be safer and bet-
ter for him not to know the extent and degree
of his usefulness, till he is secure from the
possibility of vanity and pride — Then is the
period for rejoicing, when there can be no
mistake, no excess, no danger, in the joy.

Oh ! may he that watches for my soul, as
one that must give an account, do it with joy,
and not with grief! —

What a proof is here that there will be a
knowledge of each other in heaven ! How
else could the Apostle say of converts, " What
is our hope, or joy, or crown of rejoicing]
Are not even ye in the presence of our Lord
Jesus Christ, at his coming !"

MAY 22.

" Justified by the faith of Christ:'— Gd\. ii. 16.

Let me remark here the blessing, and the
way in which it is obtained.

What is justification ] It is not the mak-
ing us righteous in person, but in state. The
Papists confound it with sanctification ; and
some Protestants do the same. But justifica-
tion stands opposed to condemnation. It is
the absolving a man from a charge ; the ac-
quitting him when accused ; and pronouncing
him righteous. Only as we are really guilty
— we cannot be justified by disproving the
offence, but by the non-imputation of it, and
treating us as innocent. The manner is de-
scribed by the Apostle: We are justified
freely by his grace, through the redemption
that is in Christ Jesus, whom God hath set
forth as a propitiation for sin. The blessing
is full and complete: for we "are justified
from all things." It is permanent and irre-
versible : " Their sins and iniquities will I re-
member no more." It is also a present benefit
The perception of it may be wanting ; but the
state is real : they have passed fi-om death unto
life : they are accepted in the Beloved. And
blessed, says David, is the man whose trans-
gression is forgiven, whose sin is covered.
Blessed in his duties. Blessed in his com-
forts. Blessed in his trials. For him afflic-
tion has no curse. Death, no sting. Eternity,
no terror.

This inestimable blessing is obtained by
the faith of Christ. We are often curious,
and ask for reasons, wlien we should be satis-
fied with facts. It is not necessary to be able
to explain precisely how faith justifies the soul.
It should be enough for us to know that it is
a truth clearly revealed.

And since, O my soul, none are justified
that do not believe ; and all that believe are
justified ; let me apply my heart unto wis-
dom. Instead of losing myself in subtle in-
quiries and angry disputes, let me do two
things — Let me observe, first, the importance
of this faith. It is, in a sober sense, as im-
portant as Christ What, therefore, is as-
cribed to him meritoriously, is ascribed to

faith instrumentally. lie is the well ; but by
faith we draw water out of it. He is the re-
fuge ; but a refuge cannot screen us, unless it
be entered. He is the bread of life ; but food
cannot nourish us, unless it be eaten — and all
this is done by faith only.

Let me, secondly, ask, seriously and ear-
nestly, have / this faith of Christ 7 Do I be-
lieve the record, that God hath given us
eternal life, and that this life is in his Son ]
And am I repairing to him ; and trusting in
him alone for salvation 1 How does my faith
sow ] Does it " sow in tears ]" How does
it rejoice ? Does it " rejoice in Christ Je-
sus and has it " no confidence in the flesh 1"
How does it work ? Does it " work by love V*
How does it travel 1 How plead 3 Can I
say, " I will go in the strength of the Lord
Grod ; I will make mention of his righteous-
ness only 3"

MAY 23.

" Be not ye called Rabbi; for one is your mas-
ter, even Christ ; and all ye are brethren."
Matt, xxiii. 8.

Rabbi signifies Master ; not a domestic or
civil master, having servants or subjects under
him ; but a master of pupils ; a leader, a
teacher, having disciples who admire and fol-
low him. It was not an ancient title : we
scarcely read of it before the coming of the
Messiah. The Scribes and Pharisees were
exceedingly fond of this name. " They
love," says our Lord, " greetings in the mar-
kets, and to be called of men. Rabbi, rabbi."
" But," adds he, "be not ye called Rabbi."

The Apostles followed this admonition.
" We have no dominion," said they, " over
your faith, but are helpers of your joy." They
did not lord it over God's heritage, but fed
them with knowledge and understanding;
and were ensamples to the flock. They con-
sidered themselves as messengers, deriving
all their authority from their employer ; and
always referred their people from themselves
to him. They delivered nothing but what
they had received ; and called upon those they
addressed, not to believe in them implicitly,
but to search the Scriptures ; to prove all
things ; and hold fast that which was good.
They were offended if persons thought too
highly of them, or wished to be named after
them. " Was Paul crucified for you 1 or
were ye baptized in the name of Paul 1 Who
then is Paul, and who is Apollos, but minis-
ters by whom ye believed, even as God gave
to every man " So, then, neither is he
that planteth any thing, neither he that wa-
tereth ; but God that giveth the increase."

It is now hardly possible to avoid religious
names ; but we lament that they were ever
introduced. Why should parties be called
Calvinists, Arminians, Lutherans, Baxterians,

140

MAY 24.

or by any other denomination'? If the senti-
ments held by any of these men are not found
in the Sacred Writings, they are not binding
upon the conscience, whoever sanctions them :
and if they are, why should it be intimated
that they have any other origin 1 Let us be
satisfied with the words the Holy Ghost
useth, without attaching salvation or damna-
tion to men's definitions of them. The docu-
ments are divine and infallible ; but who can
pronounce the explications to be so ?

If we call ourselves by the name of any
human authority, let it be an inspired one.
Let us call ourselves Paulites, after Paul;
or Johnites, after John. But no. The wor-
thy name by which we will be called, is
Christians — after Christ. All we are bre-
thren— but he is our Master ; and the voice
from the most excellent glory cries, " Hear
ye Am." His authority was proved by mi-
racles, wonders, and signs. In him are hid
all the treasures of wisdom and knowledge.
All he delivers to us is truth — truth unmixed
with error — truth of the mightiest import-
ance— truth that can make us free — truth
that can make us holy — truth that can make
us blessed — for evermore. And as to the
mode of his tuition, none teaches like him ; so
tenderly ; so effectually ; so perseveringly.

— Will ye also go away 1 Lord, to whom
should we go, but unto thee ?

— Will ye also be his disciples'? O my
soul ! refuse not the privilege. Henceforth
may I hear — him, watchmg daily at his gates,
and waiting at the posts of his doors. Lead
me in thy truth, and guide me ; for thou art
the God of my salvation : on Thee do I wait
all the day.

MAY 24.

" / pray thee, let me go over, and see the good
land that is beyond Jordan, that goodly
mountain, and Lebanon.^^ — Dent. iii. 25.

This desire seemed improper. For God
had expressly said unto Moses and Aaron,
" Because ye believed me not to sanctify me
in the eyes of the children of Israel, therefore
ye shall not bring this congregation into the
land which I have given them." We are
poor creatures, and often insensibly transfer
to God the effects of our own feeling and con-
duct. Did Moses then, through "infirmity,
think that God was changeable'? No : but he
thought the threatening was not absolute;
especially as it was not ratified by an oath, as
the exclusion of the people was. For many
of God'.s denunciations, as we see, for in-
stance, in the sentence with regard to Nine-
veh, have a condition implied, though not ex-
pressefL They will be executed unless re-
pentance intervenes. Upon this principle it
was possible for Moses to hope for a retrac-
tion of the interdict.

But the desire was a very natural one. It
was natural for him to desire to enter Canaan,
even as an object of curiosity, of which he had
heard so much ; but still more as an object of
hope, which haA been so long promised, with
every enhancement. This it was that had
animated the people to leave Egypt. This
had encouraged them in all their travels in
the desert. This was the end, the recom-
pence of all their toils and sufferings for forty
years. And they had now nearly reached it !
How painfiil to miss the prize — when the
hand was in the very act of seizmg it ; and
to have the cup dashed — even from the lip !

Yet the desire was refused. And the Lord
said unto him. Let it suffice thee — speak no
more to me of this matter. For he some-
times refuses the desires of his servants, and
the most eminent and endeared of 'them too.
And he does this in two ways. Sometimes
he does it in love. He denies, because what
is desired would prove dangerous and in-
jurious. We should thmk badly of a father
who, if a son asked bread, would give him a
stone; or, if he asked a fish, would give a
scorpion. But suppose, through ignorance,
his son should ask for a scorpion instead of a
fish ; or suppose he should cry for a sharp in-
strument ; or beg to climb up a steep ladder :
would he love his child then, unless he re-
jected his wish 1 In how many cases must
a wise and good parent distinguish between
a child's wishes and his wants! He may
wish for liberty ; but he wants restraint : he
may wish for holidays ; but he wants school-
ing : he may wish for dainties ; but he wants
medicine — Here the love of the parent must
appear acting, not according to the wish, but
welfare of his child. How well would it
have been for the Jews, had God more than
once turned a deaf ear to their importunity !
They would have a king — and he "gave
them a king in his anger, and took him away
in his wrath." They would have flesh — and
he gave them their hearts' desire, but sent
leanness into their souls. On the other hand,
who does not see, in looking back upon life,
how well for him it was that such a scheme
failed ; that such a hope was crushed ! How
much evil lurked under the specious appear-
ance, or would have resulted from the indul-
gence ! Who knows what is good for a man
in this life'? No one but God — the good
God-

" Good when He gives, supremely good.
Nor less when he denies:
E'en crosses from his sov'reign hand
Are blessings in disguise."

He also sometimes refuses in anger.
Wrath is incompatible with love ; but anger
is not : anger may even flow from it. Though
Christians cannot be Condemned, they may
be chastened : and the law of the house is
that if his children walk not in his command-
ments, he will visit their transgression with a

MAY 25.

141

rod, and their iniquities with stripes. Hence
those who shall be saved eternally, may lie
under the present rebukes of Providence;
and be refused many things on which they
have set their heart, as to station, business,
connexions, and usefulness : for them that ho-
nour him, he will honour. They may think
hard of this at first ; but as they discover their
unworthiness and desert, they will bow to the
dispensation, and say, with David, " I know,
O Lord, that thy judgments are right, and
that thou in faithfulness hast afflicted me."
By such conduct, too, Providence reads les-
sons to others. See, it says, the evil of sin.
See how severely God deals with it, even in
his own people. And if these things are
tlone in the green tree, what shall be done in
the dry ! If judgment begins at the house of
God, what shall the end be of them that obey
not the Gospel of our Lord Jesus ^ Christ !
And if the righteous scarcely are saved,
where shall tlie ungodly and the smner ap-
pear !

— Yet his desire was partially indulged:
" Thou shalt not go over this Jordan : but get
thee up into the top of Pisgah, and lift up
thine eyes westward, and northward, and
southward, and eastward, and behold it with
thine eyes." This was obviously intended,
not to tantalize him, but to be a mitigation
of the severe sentence. The preservation of
his good sight to so great an age, fitted him
for the gaze ; and probably it was also
strengthened and enlarged for this very pur-
pose. The prospect showed him how worthy
the country was of all that God had said con-
cerning it ; and would give him high and ho-
nourable views of the truth and goodness of
God, in his Covenant with Abraham, and
Isaac, and Jacob. Along with this, too, there
was exerted the influence of divine grace,
which soothed and satisfied him. For by this
God can make us easy and contented under
the refusal or loss of any comfort, however
essential to our happiness it appeared before :
so that we behave and quiet ourselves as a
child that is weaned of his mother ; our soul
is even as a weaned child While, also, his
mind was raised to things above, and, in type
and emblem, to a better country, into which
he was immediately to enter. Then there
would be no want of an earthly Canaan.

— Tims, in the midst of judgment, He re-
members mercy. Though he cause grief, yet
will he have compassion. Like as a father
pitieth his children, so the Lord pitieth them
that fear him ; for he knoweth our frame ; he
remembereth that we are dust.

MAY 25.
" Grieve not the hohj Spirit of God."
Ephes. iv. 30.
The expression is not to be taken properly
and literally, as if the holy Spirit of God was

capable ot vexation or sorrow. The Divine
Nature is not subject to human passions.
God's condescension is not to rob him of his
glory. When the Scripture ascribes to him
actions or affections that imply imperfection,
it is in accommodation to our weakness of
apprehension. We lisp with mfants. And
unable to view the shining sun with the
naked eye, we survey it in a vessel of water,
or through obscured glass.

We grieve a friend when we neglect him,
or go contrary to his wishes and interests.
And when he is grieved he betrays it. His
countenance is not towards us as aforetime.
Frowns succeed to smiles. He complains and
reproves. He discontinues his visits and cor-
respondence. All this will apply to the
grieving of the holy Spirit of God. And there
are three reasons why we should not grieve
him. — Nothing can be more unbecoming —
ungrateful — unwise.

— Nothing can be more unbecoming, if we
consider his greatness. The holy Spirit is
deserving in himself of all the regard we can
express. If a nobleman was calling upon
you, common civility would teach you not to
hurt his mind. If the king honoured you
with his presence, how anxious would you
feel not to offend him; how studious would
you be to please him in all your actions, and
words, and looks. Here all comparison fails.
No mortal is honoured like the Christian, with
whom the King of kings and Lord of lords
deigns even to dwell. A^d will he not be sen-
sible of this honour'? Will he not exclaim,
" Lord, what is man, that thou art mindful of
hun, or the son of man, that thou visitest
him V Will he not fall upon his knees, and
pray, " Let the words of my mouth, and the
meditation of my heart, be acceptable in thy
sight, O Lord, my strength and my re-
deemer V

— Nothing can be more ungrateful, if we
consider his goodness. What obligation was
he under to you 1 You were not worthy of
the least of all his mercies ; you deserved that
his wrath should have come upon you as
children of disobedience. Had he therefore
left you to perish, you would have had no rea-
son to complain. But who remembered you in
your low estate"? Who quickened you, when
dead in trespasses and sins ] Who unstopped
your deaf ears, and opened your blind eyes'?
Who turned your feet into the paths of
peace "? Who enabled you to believe on the
Lord Jesus Christ to life everlasting ? Who
gave you a disposition, a taste, congenial
with the work and enjoyment of heaven'?
Who sealed you unto the day of redemption 1
But for his gracious agency, where, and what
would you now have been ? And are you
forgetful of all this "? Are you grieving sucli
a benefactor? Is this thy kindness to thy
fi'iend ?

— Nothing can bo more unwise, if we con-

142

MAY 26.

sider his importance to you. As you are
deeply indebted to him for the past, so you
are entirely dependent upon him for the fu-
ture. You live in the Spirit, you walk in
the Spirit Grieve the holy Spirit of God !
What ! would you grieve your Leader, and
be left to travel alone ] Can you find your
way without him ? Can you learn without
this teacher ? Must he not guide you into
all truth] What! would you grieve your
Helper, and be left to act alone in your
work ] Can you worship without the prepa-
ration of the heart, and the answer of the
tongue, which are from him \ Without him,
can you order your speech, by reason of
darkness f Can you know what to pray for
as you ought, unless the Spirit helps your in-
firmities ? What power have you in . any
duty, unless you are strengthened with might
by the Spirit in the inner man ? You may
spread your sails, but he must fill them.
What ! would you grieve your Preserver,
and be left to contend by yourselves against
your enemies?- Are you a match for the
powers of darkness, and the devices of Satan 3
The first temptation that assaults you alone,
may occasion your sinning and falling : and
by this you may cause the way of truth to be
evil spoken of — ministers to be discouraged —
your fellow-Christians to be distressed — that
which is lame to be turned out of the way —
while your sin would be ever before you.
What! would you grieve your Comforter,
and lose your hold of the promises, and be
unable to discern your evidences of heaven,
and feel your hope decline, and your heart
sink in the day of adversity ; and be in bond-
age through fear of death — and groan, " Oh
that it were with me as in months past, when
the candle of the Lord shined upon my head ;
and when by his light I walked through dark-
ness, and while as yet the Almighty was with
mel"

The comforts of the Holy Spirit can afford
such strong consolation, as will revive us in
tlie midst of trouble. According to the Sa-
viour's assurance, when leaving this world,
his being with us can more than make up for
the loss of his own bodily presence. But,
" when he hideth his face, who can behold
him 1" Vain then are friends, ministers, or-
dinances. "For these things," saith the
Church, " I weep : mine eye runneth down
with water, because the Comforter that should
relieve my soul is far from me" — What infa-
tuation to grieve him !

Yet if there were no danger of this, the
admonition would not have been given. Let
me not be high-minded, but fear. " Blessed
is the man that feareth always." I have al-
ways at hand an active adversary, the Devil.
I am passing through a world lying in wick-
edness. I carry within me an evil heart of
unbelief Every thing without is rendered
dangerous by the sin that dvvelleth in me.

They who far surpass me in every thing,
have been overcome. Let me therefore
watch and pray. " Hold thou me up, and I
shall be safe."

Nor let me be satisfied with negative reli-
gion. Let it not, O my soul, be enough that
I grieve him not. Let me cherish all his
motions. Let me walk so as to please him.
Let me abound therein more and more.

MAY 26.

" Ask of me, and I shall give thee the heathen
for thine inheritance, and the uttermost parts
of the earth for thy possession — Psalm ii. 8.

" The heathen" — " the uttermost parts of
the earth ;" viewed in the representations of
Scripture, and the reports of historians, tra-
vellers, and missionaries, seem a very unen-
viable acquisition. If it be true, tiiat the
whole world lieth in wickedness, it seems
fitter to be for the inheritance " and the pos-
session" of Satan, than the Son of God. But
two things are to be taken into the account.
Notwithstanding the present condition of the
estate, it contains very valuable and convert-'
ible materials.

Every human being, however depraved and
degraded, is a creature of God. He is the
work of his hands, and is fearfully and won-
derfully made. He has a soul of more value
than the material world. The child of a
savage is a richer production than the sun.
The sun sees not his own light ; feels not his
own heat; and, with all his grandeur, is
doomed to perish — But that chUd is the sub-
ject of reason ; the heir of immortality. That
child is capable of knowing, and serving, and
resembling God, and of filling a sphere of
everlasting action and enjoyment. That child
will hear the heavens passing away with a
great noise, and see the elements melting
with fervent heat, and stand with all the
dead, small and great, before God.

And we are also to consider what they
may, and will become. Thus the Saviour
viewed them, when they were surrendered
to him. He pitied them : and he knew he
was able to bless them — and he knew tliat
they would not remain what they were ; but
that for him the wilderness and solitary place
should be made glad, and the desert rejoice
and blossom as the rose. He knew it had
been said, by Faithfiilness and Truth, " Ye
shall go out with joy, and be led forth with
peace : the mountains and the hills shall
break forth before you into singing, and all
the trees of the field shall clap their hands.
Instead of the thorn shall come up the fir-
tree, and instead of the brier shall come up
the myrtle-tree ; and it shall be to the Lord
for a name, for an everlasting sign, that shall
not be cut off" The more desperate the con-
dition of the patient, the more pleasure does

MAY 27.

143

his recovery afford the physician; and the
more does it display his skill and ability. So
here. All these captives the Redeemer ran-
soms; and each of them, as a justified, sanc-
tified, glorified being, will for ever reflect his
honour. He found them at hell's dark door ;
but he raises them above the heavens. He
found them in the likeness of the Devjl ; and
he adorns them with the image of God. He
found them the disgrace of the universe ; and
he makes them an eternal excellency, the
joy of many generations.

What is so interesting and delightfiil to a
man of taste as alteration and improvement 1
With what pleasure does he view a piece of
rude and barren soil, under his cultivation,
looking forth, dressed in living green, and
aboundmg with trees and flowers ! What
pleasure does a benevolent mind feel, when
he views the child he has taken up, exchang-
ing rags for decency, ignorance for knowledge,
vicious and idle habits for virtue and industry
— and contemplates his comfort, usefulness,
and respectability, as the fruit of his kindness
and labour! What satisfaction must the
Saviour feel to behold, as the effect of his
Cross, and his Grace, the renewal of human
nature ; the deliverance of provmce after pro-
vince from the power of Satan ; and the Idng-
domsof this world coming under the influence
of the Gospel ! What an inheritance — what
a possession will the Heathen and the utter-
most parts of the earth be to the Messiah,
when Paganism, and Mahommedanism, and
the man of sin, shall perish ! when the Jews
shall come m, with the fulness of the Gen-
tiles ! when, in every place, incense shall be
offered unto him, and a pure offering ! when
the nation shall learn war no more! when
the people shall be all holy, trees of righteous-
ness, the planting of the Lord, that^he may
be glorified !

We read of two vast gifts of God m the
Scripture : the gifl of his Son to the world ;
and the gifl; of the world to his Son. The
first of these is the greatest ; and we ought
never to think of it without exclaiming,
Thanks be unto God for his unspeakable gifl !
But let us think of the other also; and rejoice
that our earth is to come under the dominion
of the Messiah, and is given to him for this
purpose. It is thus to him, as Canaan was to
the Jews. Canaan was to them the Land of
Promise; and, God havmg promised it, in
vahi was every attempt made to keep them
from obtaining it. Egypt was plagued ;
Pharaoh and his army were destroyed ; the
sea opened a passage for the heu-s of pro-
mise; Jordan was driven back; and they
were brought in triumph to the rest and the
inheritance, which the Lord their God had
given them. So will it be here. All oppo-
sition will be as vain as it is unreasonable.
His enemies shall lick the dust. The word
is gone out of God's mouth, and shall not re-

turn ; that to him every knee shall bow, and
every tongue confess. I will overturn, over-
turn, overturn, until he shall come whose
right it is, and I will give it him.

Let us think of his prospects. We have
sympathized with him in his agony and
bloody sweat ; in his cross and passion. Let
us exult at the thought, that he is crowned
with glory and honour — and has the heathen
for his inlieritance, and the uttermost parts of
the earth for his possession. And what an
immensity of subjects will he derive from
them ! and what an infinity of services ! and
what an eternity of praises and delights ! It
was the joy set before him — and he shall see
of the travail of his soul — and shall be satis-
fied.

We ought also to rejoice from a principle
of benevolence. His dominion involves the
happiness of the human race. Nebuchad-
nezzar, and other conquerors, had nations
given into their hand ; but they only enslaved,
and impoverished, and cursed their subjects.
But,

" Blessings abound where'er he reigns :
The pris'ner leaps to lose his chains ;
The weary find eternal rest,
And all the sons of want are blest."

MAY 27.

" The dumb spake.''— MoXi. ix. 33.

Tffls was a natural dumbness, the cure of
which w^as to be one of the miracles attending
the Messiah's advent : " Then the eyes of the
blind shall be opened, and the ears of the
deaf shall be unstopped : then shall the lame
man leap as an heart — and the tongue of the
dumb sing."

But there is a moral dumbness, and the
Saviour heals this when he makes us new
creatures. Then old things pass away, and
all things become new — not physically new,
but spiritually new ; each faculty becoming
new in quality, application, and use. Thus
the man has a tongue before, but not a reli-
gious one. He speaks before ; but now his
speech is with grace. Now he speaks — of
God — for God — and to God.

He speaks of God. Of his perfections. Of
his designs. Of his works and w^ays. Of
his word. Of his commands and promises —
a theme for angels.

He speaks for God. " On his behalf," as
Elihu says. In defending his truth. In jus-
tifying his people. In recommending his
service. In pleading his cause. Wisdom is
necessary here; and we are to distinguish
between places and seasons, and characters.
" A word fitly spoken, how good is it ! It is
like apples of gold m pictures of silver." Yet
caution, though it should qualify our zeal,
should not quench it. We should be cour*
ageous as well as discreet —

144

MAY 28.

" And if some proper hour appear,
I'll not be overaw'd ;
But let the scoffing sinner know,
That I can speak for God."

He spealis to God. — And this is the better
evidence of our sincerity. For many speak
of God, and many for him, who never speak
to him. While the vi^orld hears them, and
the temple hears them, the closet reigns in
silence. But the Christian's delight is in God,
and the dtities and exigences of his spiritual
condition will bring him often to his seat ; and
he will address him much in a way of adora-
tion, and confession, and intercession, and
prayer.

If you are the subject of this grace, use it ;
and be concerned that the words of your
mouth, as well as the meditation of your
heart, may be acceptable in God's sight. Be-
ware of any return of the old malady. There
is an occasional, partial, comparative, dumb-
ness ; and it is brought on by sin. This stops
our speech. It did so in the case of David,
when he had fallen by his iniquity. It not
only broke his bones, and deprived him of
joy, but of confidence, and filled him with
fear and silence — He could neither speak, as
he had done, of God, or for God, or to God.
It is a sad evil ; and, if it be your experience,
do — it is the best thing you can do—do as he
did. Take the case, and lay it before God,
and say — *'Open thou my mouth, and my
lips shall show forth thy praise."

*' Then will I teach the world thy ways ;
Sinners shall learn tliy sov'reign grace ;
I'll lead them to my Saviour's blood,
And they shall praise a pard'ning God.

"Oh may thy love inspire my tongue !
Salvation shall be all my song!
And ail my powers shall join to bless
The Lord, my strength and righteousness."

MAY 28.

" Grow in grace, and in the knonvledge of our
Lord and Saviour Jesus Christ.^^ — 2 Pet. iii.
18.

If we consider these words as containing
two injunctions, may we not view the second
as prescribing the means for the accomplish-
ment of the first? It is certain that there
is a supreme excellency in the knowledge
here recommended ; and that he who would
grow in grace, must grow in the knowledge
of our Lord and Saviour Jesus Christ.

This knowledge is supposed to be progres-
sive. It was gradual even in its communica-
tion to the world. Judaism was the dawn ;
Christianity, the day. Prophets and right-
eous men desired to see the things that we
see, and did not see them ; and to hear the
things that we hear, and did not hear them.
There are degrees, also, m its personal at-
tainment and experience — Four ways we
may grow in this knowledge.

First In its extent. Who has advanced

near the extremities of this field 1 Eow lit-
tle do the wisest know of the treasures hid
in it !

" The cross, the manger, and the throne,
Are big with glories yet unknown."

Angels know much more than they once did.
But they still desire to look into these things
— How much more should we !

Secondly. In its certainty. This is, and
must be, the same in itself ; but, as to us, the
degree of it depends upon the perception of
evidence : and the mind may be led along
from possibility to probability, and from pro-
bability to full conviction. The firmness of
belief may be strengthened by the confirma-
tions of experience. The whole life of a
Christian is a series of tests, by which he
tries and proves the word of God. He is,
therefore, perpetually mcreasing m the full
assurance of understanding, and has his heart
established with grace.

Thirdly. In its influence. This implies
the former, but is distinguishable from it.
There cannot be practical knowledge with-
out speculative. But who will not own that
there may be speculative knowledge without
practical 1 Who is ignorant of the difiference
there is between knowing thmgs in theory,
and in experience? between the apprehen-
sions of the judgment, and the bias of the will,
and the glow of the affections 1 Who feels,
and fears, and loves, according to his belief^
Alas ! how often do we see and approve bet-
ter things, and follow worse ! How often
are the clearest dictates of the understand-
ing, and even convictions of the conscience,
counteracted by our appetites and passions !
We believe that we are dymg creatures, and
live as if we were to live here always ! We
own ourselves under the providence of Him
who doth all things well : and we murmur
and repine, as if his dealings were unjust or
unkind ! We doubt not the Saviour's power
and love ; and yet we cannot trust in him ;
and are strangers to consolation and peace !

Fourthly. In its appropriation. Job could
say, "I know that my Redeemer liveth."
David said, " God is the strength of my heart,
and my portion for ever." The first Chris-
tians said, " We know that the Son of God
is come, and hath given us an understanding,
that we may know Him that is true ; and we
are in him that is true." Who does not want
more of this delightful confidence, to raise
him above the world, to support him in his
trials, to embolden him in his profession, and
to enable him to triumph over the fears of
death ?

O God, preserve me from delusion in a
business of everlasting importance ! Let me
feel a thousand terrors rather than perish
with a lie in my right Iiand. But, if I am
thme, save me from the uncertainties I now
feel. Give me the full assurance of hope
unto the end. Let me know not only tliat

MAY

there are exceeding great and precious pro-
mises, but that I am an heir of promise — not
only that in the Lord Jesus all fulness dwells,
but that I am blessed with all spiritual bless-
ings in heavenly places in him. Say unto
my soul, I am thy salvation.

MAY 29.

" Ye are the children of the Lord your God.^^
Deut. xiv. 1.

The Jews were so by nation. All men
are so by Creation and Providence. Chris-
tians are so by special grace, according to
the language of Inspiration — " Ye are all the
children of God, by faith in Christ Jesus."
« As many as received him, to them gave he
power to become the sons of God, even to
them that believe on his Name ; which were
born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God." Let us
make this relation a standard, by which to
estimate four things.

First. The Divine goodness — Here we
only follow the example of the apostle John.
He, even he, could not comprehend it ; but
he admires it, and calls upon others to admire
it with him : " Behold what manner of love
the Father hath bestowed upon us, that we
should be called the sons of God !" What
manner of love ! How rich ! how free ! how
expensive ! What difficulties stood in the
way! Yet he removed them. How, said
He, shall I put thee among the children]
But he did it. He not only spared and par-
doned us ; he not only admitted us into his
family as servants, but as sons ; and, for this
purpose, he gave his own Son for us, and his
Spirit to us. " When the fulness of time
was come, God sent forth his Son, made of a
woman, made under the Law, to redeem
them that were under tlie Law, that we might
receive the adoption of sons. And because
e are sons, God hath sent forth the Spirit of
is Son into your hearts, crying, Abba, Fa-
ther. Wherefore thou art no more a servant,
but ^ son ; and if a son, then an heir of God,
through Christ."

Secondly. The believer's dignity. Secular
nobility derives all its lustre from flesh and
blood ; and if retraced, will be found to origi-
nate in the dust of the ground, from which
Adam was taken. It has little value, unless
in the fancies of men. But our relation to
God confers real and durable honour ; com-
pared with which, the most magnificent titles
m the world are mere shadows and smoke.
How did the Jews boast of havmg Abraham
to their father] "Is it a light thing," said
David, a subject, « that I should be son-in-
law to the king 1" But I think of the majesty
and dominion of God ! The world is his, and
the fulness thereof— I behold the productions
T 13

29,30. 145

of the earth, and the wonders of the skies,
and say —

" My Father made them all !"

Thirdly. The happiness of the Christian.
The relation has connected with it the pro-
mise of pardon : and we daily need it : for in
many things we offend all. But I will spare
him, says God, as a man spareth his own son
that serveth him. It gives us free access to
God in prayer ; and inspires us with confi-
dence and hope of success : " If ye being evil
know how to give good gifts unto your chil-
dren, how much more shall your Father
which is in heaven give the Holy Spirit to
them that ask hun !" Hence correction :
" For whom the Lord loveth he cliasteneth,
and scourgeth every son whom he receiveth."
Hence education : he does not leave the child
to himself ; but trains him up in the way he
should go. Hence provision : He who feeds
the ravens, will not suffer the righteous to
famish. Their Heavenly Father knoweth
what things they have need of before they ask
him ; and will suffer them to want no good
thing. And if children, then heirs ; heirs of
God, and joint heirs with Christ. Many are
born to an estate which they never obtain ;
but here the inheritance is reserved in hea-
ven ; and they are kept by the power of God,
through faith, unto salvation, on earth.

Fourthly. The duty of the Saints. Are
they all the children of the Lord their God ]
Then they ought to fear him. If I am a fa-
ther, where is my fear ] This will keep them
from offending him. This will make them
studious to please him. This will induce
them to pray, " Let the words of my mouth,
and the meditation of my heart, be acceptable
in thy sight, O Lord, my strength and my re-
deemer."

As his children, they must walk worthy of
God, who hath called them unto his kingdom
and glory. We have read of a Polish Prince,
who carried the picture of his father always
in his bosom ; and on any particulur occasion,
he would take it out, and view it, and say,
Let me do nothing unbecoming so excellent
a father. Christians, do nothing unbecoming
the rank of your family, and the grandeur of
your descent. Be harmless and blameless,
the sons of God, without rebuke. Be follow-
ers of God, as dear children. Be ye perfect,
even as your Father who is in heaven is per-
fect.

MAY 30.

o/7ne."— Psalm ii. 8.

This is the condition of a very important
grant — Ask of me — and I shall give thee the
heathen for thine mheritance, and the utter-
most parts of the earth for thy possession.

Whatever appears humiliating in the con-
dition to which the Saviour submitted, let it

146

MAY 31.

be remembered that he entered it voluntarily,
and knowingly. He was aware that if the
children were partakers of flesh and blood he
likewise himself must also take part in the
same ; and that in all things it behoved him.
to be made like unto his brethren. He must
therefore not only suffer, but obey; and
though he was a Son, yet learned he obedi-
ence. He must therefore pray. Prayer is
the act of an uiferior nature ; and the Word
was made flesh. Though rich, he became
poor ; and made himself of no reputation.

Many objections are made to prayer. Some
of them are specious, but they are all founded
in ignorance. The best way to answer them
is to take our stand on the Scripture, and
make our appeal. Does not God derive his
character and glory from his hearing prayer'?
Is not his Spirit the Spirit of grace and of
supplication ] Is not this his command 1 Is
not this his promise 1 " Ask, and it shall be
given you ; seek, and ye shall find." Does he
dispense with this — even in the case of his
own Son 1 And can it be dispensable with
regard to us 1 We know his determination :
For all these things I will yet be inquired of
by the house of Israel to do it for them —
" Ask, and I shall give thee."

But how was he to ask 1 First, when he
was on earth, he prayed like one of us. He
prayed alone, and in company with his disci-
ples ; he prayed in the Wilderness, and in
the Garden, and on the Gross : " In the days
of his flesh, he offered up prayers and suppli-
cation, with strong crying and tears, unto
him that was able to save him from death,
and was heard in that he feared." Secondly,
he continued the presentation of his desire,
when he entered heaven. We know not
whether this was done vocally, but it was
done really. Thirdly, he does it relativ-ely.
Thus prayer is made for him continually.
And whenever individuals, ministers, and
churches, pray for the success of his cause —
He is asking.

And his prayer, and our praying, are
founded on the same consideration ; his suf-
ferings and death. It was said, that when
the Father should make his soul an offering
for sin, he should see his seed, and prolong
his days, and the pleasure of the Lord should
prosper in his hands ; he should see of the
travail of his soul, and should be satisfied.
This was the joy set before him : and having
fulfilled the awful condition on which it was
suspended, he pleads for it— He therefore
asks, in his own Name, and on his own be-
half. And we ask on the same behalf, and m
the same Name : according to his own direc-
tion, " Whatsoever ye shall ask, believing, in
my Name, ye shall receive."

And this sliould encourage and embolden
us. There can be no more uncertainty at-
tending the success of our asking, than of
his ; for herein we are identified with him.

There is no unfaithfulness with God ; and he
hath said, " Ask of me, and I shall give thee
the heathen for thine inheritance, and the ut-
termost parts of the earth for thy possession."

If our prayers are sincere, they must be in-
fluential ; and we shall exert ourselves in the
Redeemer's cause. Nor can we labour in
vain. We are on the sure, the rismg, the
prevailing side. Merchants, heroes, politi-
cians, may all weary themselves for very va-
nity. We are at a certainty. A king shall
reign and prosper. " His Name shall endure
for eVer: his Name shall be continued as
long as the sun : and men shall be blessed in
him : all nations shall call him blessed. Bless-
ed be the Lord God, the God of Israel, who
'only doeth wondrous things. And blessed be
his glorious Name for ever ; and let the whole
earth be filled with his glory. Amen, and
Amen."

MAY 31.

" And it came to pass, as he sat at meat ivith
them, he took bread, and blessed it, and
brake, and gave to themP — Lukexxiv. 30,
This was not a sacramental meal, as
when he took bread, and blessed it, and brake
it, and said. This is my body. Neither was
it a miraculous meal, as when he took thd
loaves, and blessed them, and multiplied them.
But an ordinary meal. Yet he blessed the
food. And this he did always. And his ex-
ample has the force of a law with all his fol-
lowers— For, "he that saith he abideth in
Him ought himself also so to walk as he
walked." Hence the command, "Whatso-
ever ye do, in word or deed, do all in the
name of the Lord Jesus ;" that is, as his dis-
ciples, who are not only to believe in him,
but to represent him.

From his observing this practice, we may
be sure that it is wise, and useful, and neces-
sary. Sin has brought a curse upon all our
enjoyments; and the blessing of God alone
can take it off.

" How sweet our daily comforts prove,
W^hen they are season'd with his love !"

But how true — •

" 'Tis all in vain till God has bless'd."
" Man liveth not by bread alone, but by every
word that proceedeth out of the mouth of
God." Can he also abuse the bounties of
Providence ; who has implored the Divine
benediction upon the use of them ? Can he
indulge in excess? — Will he not add to his
faith temperance! It is lamentable, there-
fore, that such a duty should ever be omitted
— or performed with haste and irreverence —
as if the performer was ashamed of the per-
formance.

Let the Saviour's conduct also teach us not
to confine our religion to extraordinary and
sacred occasions. In all our ways let ll8

JUNE 1.

147

acknowledge God. Morning and evening
worship is good : but let us be in the fear of
the Lord aU the day long. It is well to in-
quire in his temple : but let us abide with God
in our calling. We must remember the Sab-
bath, and keep it holy ; but the spirit of devo-
tion is to actuate us during the week, and to
induce us, whether we eat or drink, or what-
ever we do, to do all to the glory of God.
Tell me not what a man is in a storm — in
the calm what is he '? Not how he behaves
himself in sickness — but in health. A Balaam
may pray, Let me die the death of the
righteous. A David prays. Unite my heart
to fear thy name. There is a goodness which
depends upon impulse, not prmciple; upon
outward excitement, not upon internal dis-
position.

There is a devotion that resembles the
blaze of straw ; but that which is spiritual is
like the fire on the Jewish altar — kmdled
from above, and which never went out. It is
a stream fed by a livmg fountain ; not a sud-
den torrent, however wide or impetuous at
the time, produced by the melting of the snow,
or a summer's thunder shower. The water,
says the Saviour, that I shall give him shall
be in him a well of water springing up mto
everlasting life.

JUNE 1.
"lam the vine J" — John xv. 5.
Ministers are not to preach themselves,
but Christ Jesus the Lord. But he was his
own subject — He preached himself How
could he have done otherwise, concerned as
he was to be useful ] for

" None but Jesus, none but Jesus
Can do helpless sinners good."

And he knew this far better than we do. —
And who was able to declare what he truly
was so well as himself?

— Here he calls hunself the vine. A very
easy and natural image. And natural images
are tlie most preferable in divine things.
Many writers and preachers love those allu-
sions which show their learning, and which
the uneducated cannot understand. Our Sa-
viour never takes his comparisons from the
sciences, and seldom from the arts ; but from
natural scenery, which is obvious and intelli-
gible to all.

A vme is not so remarkable in its appear-
ance as many other trees. In loftiness, it
yields to the cedar. In strength, to the oak.
In sightliness, to the palm tree and the fir.
The greatness of Jesus was spiritual. He
had no earthly pomp and riches. Like his
kingdom, he was not of this world. Hence it
was said, " He shall grow up before him as a
tender plant, and as a root out of a dry
ground : he hath no form nor comeliness ; and
when we shall see him, there is no beauty
that we should desire him."

The vme is renowned for its fertility. One
single vine, planted by the Empress Lavinia,
yielded one hundred and eight gallons of wine
in one year — Many grapes grow on one clus-
ter, many clusters on one branch, and many
branches on one tree. How many have been
saved by the Lord Jesus ! In him all ftilness
dwells. In him we are blessed with all
spiritual blessings. What clusters were
brought from Eshcol, to show Israel the good-
liness and fruitfulness of Canaan ! And what
specimens of heaven ; what earnests of the
inheritance ; what first-fruits of the Spirit, do
faith and hope brmg believers from him, even
while they are in the Wilderness !

The nature of the produce of the vine is
delightful and profitable. The fruit is sweet
to the taste. The juice it yields cheers and
makes glad the heart of man — Give wine to
those that be of heavy hearts. It was some-
times used medicinally. The good Samaritan
poured oil and wine into the wounds of the
bleedmg traveller. And he brings us health,
and cure, and comfort, and delight, and more
than angels' food ; for

" Never did angels taste, above,
Redeeming grace and dying love."

The vine also yields shade, and it was valued
for this purpose in the East. Hence we so
often read in the Scripture of sittmg under
the vine and the fig-tree. They had walks
and bowers made of these; and while the
fruit refreshed them, the shelter screened
them from the sun. And he is a shadow from
the heat; and rescues us from the evil of
every annoyance to which we are exposed.
I sat, says the Church, under his shadow with
delight, and his fruit was sweet to my taste.

The unage, therefore, is pleasing and stri-
king, and aids us in our conceptions of him,
and communion with him. Yet it teaches us
as much by contrast as by comparison. A
vine is not always green. It does not always
bear. It never bears twelve manner of fruits.
It does not endure for ever — But all this is
true of him.

The fruit of the vine, if taken too largely,
will injure the partaker ; but there is no
danger here — while we are forbidden to be
drunk with wine, wherein is excess, we are
commanded to be filled with the Spirit. The
produce of the vine is only for the body, and
for time ; but his benefits are for the soul, and
eternity. Many cannot obtain the advantages
of the vine ; but none, however poor and
mean, are excluded from the participations of
' Christ. The image, therefore, is but a hum-
i ble one, and falls far short of his glory. So
' does every thing that is employed to show
- forth his worth, his glory, or his grace.

I " Nor earth, nor seas, nor sun, nor stars,

Nor heaven, his full resemblance bears:
His beauties we can never trace
Till we behold him face to face "

148

JUNE 2, 3.

JUNE 2.

" Ye are the hranchesr — John xv. 5.
For whatever he is, they have a relation
corresponding- with it. Thus, if he is the
king-, they are the subjects. If he is the
shepherd, they are the sheep. If he is the
head, they are the members. Therefore,
having- said to his disciples, I am the vine, he
adds — Ye are the branches.

This reminds us of their union with him.
The vine and the branches are connected.
The latter are even parts of the former : and
it would be absurd for a person to say, I did
not hurt the vine ; I only injured the branches.
Why persecutest thou me 1 said the Saviour
to Saul, who was only persecuting his follow-
ers. He that touches them, touches the apple
of his eye. And as he is sensible of their
wrongs, so he feels every kindness shown
them ; and says. Inasmuch as ye did it unto
one of the least of these my brethren, ye did it
unto me.

This gives them a character of likeness.
The branches are the very same kind of wood
as the vine ; and the very same sap pervades
them both. And they that are joined to the
Lord are of one spirit. The same mind is in
them which was also in Christ Jesus.

This shows their dependence. " The right-
eous shall flourish as a branch:" but the
branch does not bear the tree, but the tree the
branch. Whatever likeness there may be, in
all things he has the pre-eminence. He is
our life and strength. Abide, says he, in me :
as the branch cannot bear fruit of itself, ex-
cept it abide in the vine, no more can ye, ex-
cept ye abide in me ; for without me ye can
do nothing-.

This proclaims their usefulness. The
branches are the beauty and excellency of the
vine ; and hy these, its vigour and fertility
are displayed. He is glorified in his people.
He makes them to blossom and yield firuit.
He diffuses his goodness through their pray-
ers and lives. In him is their fruit found, as
to its source and support — but they bear it —
they are the branches — they are filled with
all the fruits of righteousness, which are, by
Jesus Christ, unto the glory and praise of
God.

liCt me learn one thing from all this. Let
me accustom myself to derive spiritual reflec-
tions from all the material objects around me.
A taste for natural scenery is pleasing and
good in itself But let me not approach it, as
a creature only to enjoy ; or a philosopher,
only to admire — but as a Christian also, to
improve. Let sense be a handmaid to faith.
Let that which is seen and temporal, raise me
lo that which is unseen and eternal.

JUNE 3.
« Which ia our hopeJ'^l Tim. i. 1.
Much has been said in praise of hope.

It has been called the main-spring of motion.
The soul of enterprise. The balm of life.
The soother of care. And the healer of sor-
row.

We are not, however, gomg to speak of
hope in general. We therefore say nothing
of the hope of the worldling, which is a thing
of nought. Or of the hope of the infidel,
which is annihilation. Or of the hope of the
Antinomian, which is a devil's dream. Or
of the hope of the Pharisee, which is a spider's
web. Or of the hope of the hypocrite, which
is a lie in his right hand. But of our hope —
as Christians. And what is this? Jesus
Christ, says the Apostle — he " is our hope."
He deserves and realizes the character four
ways — He is our hope substantially, meritori-
ously, efficiently, and exemplarily.

He is the object of our hope. There be
many that say. Who will show us any good 1
But any good will not answer the wishes of a
believer. His supreme aim is the — principal,
the — only good —

" Sufficient in itself alone,
And needful, were the world our own."—

It is, to wm Christ ; to be found in him ; and
in him to be blessed with all spiritual bless-
ings.—The Christian's hope is chiefly laid up
for him in heaven. And is not He the essence
of all the blessedness there 1 The place is
glorious : but what would it be without His
presence J The company is attractive : but
what would fi-iends, and saints, and angels
be, without communion with him ]— We some-
times hear it said, " Well — we are hopmg for
the same heaven !" But nothing can be more
false. A natural man is hoping for one kind
of heaven ; a spiritual man, for another : and
each herein follows his peculiar disposition.
I cannot hope for what I do not love and de-
sire. As a man, I may hope for a heaven that
shall secure me from hell ; and exempt me
from all toil and trouble ; and furnish me
with things in which I feel pleasure. But it
is only as a Christian, I can long to depart to
be with Christ, which is far better — and be
able to say,

" 'Tis heaven on earth to taste his love,
To feel his quick'ning grace ;
And all the heaven I hope above,
Is but to see his face."

He is the ground of our hope. In propor-
tion to the use and grandeur of a building
should be the basis. Nothing can equal the
vastness and value of the believer's expecta-
tion. If we are wise, therefore, we shall in-
quire what is to bear it up. And no other
foundation can any man lay than that is laid,
which is Christ. Every thing else we de-
pend upon will prove sand. But here is rock ;
and he that believeth on him shall not be
ashamed. View him as incarnate — Why is
not our condition as hopeless as that of devils?
Verily he took not on him the nature of an-
gels ; but he took on him the seed of Abra-

JUNE 4.

149

— Because the children were partakers
-of flesh and blood, he likewise himself took
part of the same. He assumed the nature he
would save ; and he will save, as surely as
he assumed it. View him as the gift of God
— God so loved the world, that he gave his
Only Begotten. What can discourage us
now ? If our unworthiness, or the greatness
of the blessing, could prove a hinderance to
the Divine goodness, it would have operated
earlier ; and he would have withholden from
the guilty this unspeakable gift — He that
spared not his own Son, but delivered him up
for us all, how shall he not with him also give
us all things! But His goodness- is wise
goodness, just goodness ! It must be as ho-
Bourable to himself as it is beneficial to us —
and we behold his Son set forth as a propitia-
tion, through faith in his blood, to declare his
righteousness. Sin is pmiished, while it is
pardoned. Even the Law has nothing to
complain of in our deliverance — it is much
more glorified in our salvation, than it would
have been by our destruction. One died for
all ; and he was infinitely more than all. Do
we question whether he finished the work
that was given him to do ; and whether it was
an oflfering and a sacrifice to God of a sweet-
smelling savour ; and whether he shall see of
the travail of his soul and be satisfied 1 Behold
him discharged from the grave, and ascend-
ing up on high, and receiving gifts for men,
even for the rebellious, and entering into the
holy place, there to appear in the presence of
God for us ! What can we desire more ? If
while we were enemies we were reconciled
to God, by the death of his Son, much more
now, being reconciled, we shall be saved by
his life. " Who is he that condemneth 1 It
is Christ that died, yea rather, that is risen
again, who is even at the right hand of God,
who also maketh intercession for us." Will
not this suffice ? He raised him up from the
dead, and gave him glory, that our faith and
hope might be in God.

He is the author of our hope. For it is not
natural to us, neither is it derived from our-
selves ; but he produces it in us by his Holy
Spirit Means may be used ; but the excel-
lency of the power is of him, and not of them.
Hence, says the Apostle to those who were
glorying in men. Who then is Paul, and who
is Apollos, but ministers by whom ye believ-
ed, even as the Lord gave to every man I
Every thing in the new world is done by the
Spirit of Christ. Under a conviction of guilt
enough to condemn us a thousand times over
— did we find it an easy thing to hope in God
at first, and believe that he was pacified to-
wards us for all that we had done f and that
we were accepted in the Beloved '? Have we
proved it an easy thing since, to keep this
hope lively and flourishing'? or even to main-
tain it at all ] How often should we have
said, My hope is perished from the Lord, and
13"

have given up all our profession, but for " the
supply of the Spirit of Jesus Christ," in glo-
rifying him afresh — according to the promise,
" He shall receive of mine, and shall show it
unto you."

He is also the model of our hope. For
though he is unspeakably more than our ex-
ample, he is nothing less; and the higher
views we have taken of him do not hinder,
but, indeed, the more require our saying, that
the same mind v/hich was m him must be in
us — that we must walk even as he walked —
that we must pray as he prayed — fear as he
feared — and hope as he hoped. And how did
he hope 1 "I will," said he, " put my trust
in Him." He was remarkable for this. It
was not to quote prophecy, that his insulters,
when he was on the cross, said, " He trusted
in God : let him deliver him now, if he will
have him ; for he said, I am the Son of God"
— It was to reproach him for the confidence
in God, which they knew he had professed to
exercise. It will be well, if our enemies can
revile us for nothing worse. David seems
early to have been dedicated to God ; but it
was in the name of the Holy Child Jesus he
spake, when he said, " Thou art he that took
me out of the womb ; thou didst make me
hope when I was upon my mother's breasts.
I was cast upon thee from the womb ; thou
art my God from my mother's belly." From
his earliest infancy, from the first exercise of
reason, he honoured him — Nor did he ever
fail m his confidence in God. In every ex-
tremity he trusted in him. Even when in
anguish on the cross, and dying, he cried,
" My God, my God, why hast thou forsaken
me — " Father, into thy hands I commit my
spirit." His confidence, also, was equally
cheerful. He sung a hymn when he was en-
tering the garden of Gethsemane. Though
a man of sorrows and acquainted with grief,
instead of murmuring, he said, " In the midst
of the Church will I sing praises unto Thee."
Thus may I bear the image of the heavenly,
till he shall appear, and I shall be perfectly
like him ; for I shall see him as he is.

JUNE 4.

" The -woman then left her ivater-pot."
John iv. 28.

Three reasons may be assigned for this —
Perhaps she left it from kindness to our
Saviour and his disciples. His disciples had
gone into the city to buy meat, and had just
returned ; and they were now going to par-
take of their homely fare. But for beverage,
they had nothing to draw with, and the well
was deep. She therefore leaves them her
vessel, to enable them to draw and drink.
Female kindness, and contrivance, and ac-
commodation, are as quick as thought; an^
need no prompter. I admire the simplicity

150

JUNE 5.

of early hospitality. See Rebekah with
Abraham's steward : " And she said, Drmk,
my lord ; and she hasted, and let down her
pitcher upon her hand, and gave him drink."
Ah! ye generous hearts! who wish to do
good, and feel your want of power — do what
you can. And remember the Saviour's
words : " Whosoever shall give to drink unto
one of these little ones a cup of cold water
only in the name of a disciple, verily I say
unto you, he shall in no wise lose his re-
ward."

Perhaps she left it from indifference. She
was now so impressed and occupied with in-
finitely greater and better things, that she
forgets the very errand that brought her to
the well. The feelings of new converts are
peculiarly strong and lively. The eternal
realities and glories that open to their view,
dazzle their minds, and render them incapa-
ble of distinctly observing other objects. Con-
sidering the infirmity of our nature, it is not
to be wondered at, if the powers of the world
to come, and the " one thing needful" — the
care of the soul, should, for the time, engross
all their attention, and make them too heed-
less of other claims.

Hence what we should censure in others,
we excuse in young beginners, especially if
they are suddenly awakened. I say, excuse
— for we never wish to justify ignorance, im-
prudence, and rashness. God is not the God
of confusion: "Let every thing," says the
Apostle, "be done decently, and in order."
Religion is not to draw us off from our busi-
ness and callings. Neither are we to leave
our places and stations in life, even in pur-
suit of things good in themselves. When
the demoniac had been dispossessed, he be-
sought the Saviour that he might be with
him — Yet "Jesus suffered him not;" but
said. Return to thine own house, and show
how great things God hath done for thee.
And, says Paul to the Thessalonians, " Study
to be quiet, and to do your own business, and
to work with your own hands" — to provide
things honest in the sight of all men; to
maintain your families without dependence ;
and have, to give to him that needeth ; and to
preserve your religion from censure. We
are not, therefore, to abandon our water-pots.
We are not to be careless of our worldly sub-
stance ; but to preserve and use it. Witness
the cautions in Scripture against suretyship,
and backing bills, and the admonition, " Ga-
ther up the fragments that remain, that no-
thing be lost." — Yet those who are bom from
above, and bound for glory, are only strangers
and pilgrims upon earth: and they who have
found the pearl of great price, will not, and
cannot, feel towards worldly things as they
once did. They cannot be so anxious to gain
them ; so overjoyed in possessing them ; so
depressed in losing them. And they will be
willing to forsake whatever the service of

God requires them to part with, however dear
or valuable. Thus Matthew, sitting at the
receipt of custom, upon hearing the call,
" Follow me," " arose, and followed him."

Perhaps she left it, as it would have proved
a hinderance to her speed. The king's bu-
siness requires haste. In this she was now
engaged ; and burning with zeal, she could
not bear the thought of losing a moment in
communicating the knowledge she possessed ;
and of saying to her neighbours, Come, see a
man which told me all things that ever I did
— Is not this the Christ? She knew the im-
portance of the case. And she knew the bre-
vity and 'Uncertainty of the opportunity. It
was not the gratification of their curiosity —
it was their life. And if he withdrew from
the well before they arrived, the day of their
visitation might never return.

Upon the same principles, let us get rid of
every impediment, and avoid every delay, not
only in gaining good for ourselves, but -in
doing good to others. All is hanging — upon
the moment ! " Whatsoever thy hand findeth
to do, do it with thy might. There is no
work, nor device, nor knowledge, nor wisdom,
in the grave, whither thou goest."

JUNE 5.

"Be thou their arm every morning.^*
Isaiah xxxiii. 2.

This is a prayer for others. And when we
repair to the throne of the heavenly grace we
should never forget our fellow-Christians.
But those will never pray earnestly, or even
sincerely, for others, who do not pray for
themselves. Every believer, therefore, in-
cludes himself ui the number of those for
whom he implores the blessing — "Be thou
their arm every morning."

He is made sensible of his own weakness
and insufficiency. He knows, he feels, and
he increasingly knows and" feels, his need —
of an arm — a Divine arm — every morning.

— For what purpose 1

He needs this arm to defend him in all his
dangers, and to keep him from all evil, espe-
cially the evil of sin, that it may not grieve
him.

He needs this arm to uphold him under his
burdens. The pressure often urges him to
exclaim, "Lord, I am oppressed, undertake
for me."

He needs his arm to lean on, in all his
goings. What a journey lies before him !
And what step can he take alone ! This is
the imago of the Church. She is represented
as coming up out of the wilderness, leaning
on her Beloved.

And as this arm is necessary ; so it is suf-
ficient ; and it is kindly held out in the pro-
mises and invitations oF the word — " There,"

JUNE 6.

151

says God, " let him take hold of my strength."
And we take hold of it by faith and prayer.

Let me then avail myself of the privilege
— Be thou my arm every morning. Let me
lean — and converse with thee. Let me lean
and feel thee at my side. Let me lean — and
go forward without dismay or discourage-
ment. " Because he is at my right hand, I
shall not be moved. Therefore my heart is
glad, and my glory rejoiceth : my flesh also
shall rest in hope. For thou wilt not suffer
thine Holy One to see corruption. Thou wilt
show me the path of life : in thy presence is
fulness of joy ; at thy right hand are pleasures
for evermore."

JUNE 6.

" And -walk humbly -with thy God"
Micah vi. 8.
Why not joyfully 7 There is a foundation
laid for this. It is their privilege ; and it is
said, they shall sing in the ways of the Lord.
This is not, however, absolutely necessary.
In a sense. Christians may go on without it.
We have known much self-denial, and dead-
ness to the world, and spirituality of devotion,
and zeal for the glory of God and the welfare
of others, in persons who may be said to be
saved by hope rather than confidence. But
with regard to humbleness of mind, this is in-
dispensable— always, and in — every thing —
and no progress can be made without it. So
that when Luther was asked what was the
first step m religion, he replied, Humility;
and when asked what was the second, and the
third, answered in the same way. And Peter
admonishes Christians to be clothed with hu-
mility ; as if he would say, This is to cover, to
defend, to distinguish, to adorn all. But how
is our walking humbly with God to appear]

It is to appear in connexion v>^ith divine
truth. Here God is our teacher ; and if, as
learners, we walk humbly with him, we shall
cast down imaginations and every high thing
that exalteth itself against the knowledge of
Christ : we shall sacrifice the pride of reason ;
and having ascertained that the Scriptures
are the word of God, and discovered what
they really contain, we shall not speculate
upon their principles, but admit them on the
divine authority. Nothing can be more proud
and vain than to believe no more than we can
comprehend, or can make appear to be credi-
ble in itself Is not this founding our faith on
knowledge, and not on testimony'? Is not
this trusting God like a discredited witness
m Court, whose disposition is regarded only
as it is collaterally supported ] Is this ho-
nourmg his wisdom, or veracity 1 Is this re-
ceiving with meekness the engrafted wordi
Is this receiving the kingdom of heaven as a
little child 1

It will appear in connexion with divine
ordinances. Here we walk with God as wor-

shippers ; and if we walk humbly with him,
we shall have grace, whereby we may serve
him acceptably, with reverence and with
godly fear. We have, indeed, in Christ,
boldness and access with confidence : but it is
by the faith of him ; that is, by the confidence
of one who feels his encouragement derived
from a mediator. We may come boldly to
the throne of grace : but it is to obtain mercy,
and find grace to help us : the boldness, there-
fore, can only be the boldness of the indigent
and the guilty, who have nothing of their own
to plead. We approach him as a father : but
if I am a father, says He, where is mine ho-
nour 1 We have heard some address the Su-
preme Being with such levity and freedom as
they would not have used to a fellow-crea-
ture a little above their own level in life. We
should keep our feet when we go to the house
of God. He is in heaven and we upon the
earth, therefore our words should be few.

It will appear in connexion with his mer-
cies. Here we walk with God as our bene-
factor : and if we walk humbly with him, we
shall own and feel that we have no claim
upon God for any thing we possess or enjoy.
Am I indulged] I am not worthy of the
least of all his mercies. Am I distinguished 1

" Not more than others I deserve,
Yet God has given me more."

Am I successful 1 I shall not ascribe it to
my own skill, or the power of my own arm.
I shall not sacrifice to my own net, or burn
incense to my own drag. The blessing of
the Lord it maketh rich, and he addeth no
sorrow with it.

It will appear, with regard to our trials.
Here we walk with God as our reprover and
corrector : and if we walk humbly, we shall not
charge him foolishly ; we shall not arraign
his authority ; or ask, What doest thou ] We
shall not expose ourselves to the reflection.
Thou hast smitten them, and they have not
grieved. We shall be in subjection to the
Father of spirits, and live. We shall be
dumb, and open not our mouth, because He
does it. Or if we speak, it will be to ac-
knowledge that his judgments are right, and
that in faithfulness he has afflicted us. "I
mourn ; but I do not murmur. I wonder not
that my troubles are so heavy ; but that they
are so light. I more than deserve them all —
and I need them all. I would not only bear,
but kiss the rod. It is the Lord : let him do
what seemeth him good."

It will appear, with regard to our condi-
tions. Here we walk with God as our dis-
poser and governor : and if we walk humbly,
we shall hold ourselves at his control; we
shall be willing that he should choose our in-
heritance for us ; we shall not lean to our own
understandmg, but in all our ways acknow-
ledge him. We shall be satisfied with our
own allotment ; and learn, in whatsoever
state we are, therewith to be content. We

152

JUNE 7.

shall abide in the callings wherein his provi-
dence has placed us, and not be eager to rise
into superior office, feeling our unfitness for
them, and fearful of their perils ; saying,
"Lord, my heart is not haughty, nor mine
eyes lofty; neither do I exercise myself in
great matters, or in things too high for me.
Surely I have behaved and quited myself as
a child that is weaned of his mother : my soul
is even as a weaned child."

It will appear, with regard to our qualifica-
tion and ability for our work. Here we walk
with God, as our helper and strength ; and if
we walk humbly, we shall be sensible of our
insufficiency for all the purposes of the divine
life. We shall feel that we know not what
to pray for as we ought, unless the Spirit it-
self helpeth our infirmities ; that the prepara-
tion of the heart, and the answer of the tongue,
are from the Lord ; that with regard to the
exercise of every grace, and the performance
of every duty, as the branch cannot bear fruit
of itself, except it abide in the vine, no more
can we, except we abide in him, for without
him we can do nothing. Did Peter walk
humbly with him, when, even after the warn-
ing he had received, he leaned on his own
resolution for superior constancy 1 Here
humility is — to fear always ; and — to pray,
Hold thou me up, and I shall be safe.

It will appear, with regard to the whole of
our recovery. Here we walk with God, as
a Saviour ; and if we walk humbly, we shall
not go about to establish our own righteous-
ness, but submit ourselves unto the righteous-
ness which is of God : and acknowledge that
we have nothing to glory in before him. " Not
by works of righteousness which I had done,
but according to his mercy he saved me. I
look to the rock whence I was hewn, and to
the hole of the pit whence I was digged.
How long did he wait for me ! What pains
were used in vain to bring my heart to him !
He was found of me, when I sought him not.
And how little have I attained ! I am still an
unprofitable servant. The sins of my holy
things would condemn me — I must look only
for the mercy of our Lord Jesus Christ unto
eternal life. If I am called, he called me by
his grace. If I have a good hope, it is a good
hope through grace. By the grace of God I
am what I am."

Happy this humble walker with God ! God
resisteth the proud, but giveth grace unto the
humble.

" All joy to the believer ! He can speak—'
Trembling yet happy, confident yet meek.
Since the dear hour that brou(;ht me to thy foot,
And cut up ail my follies by the root,
I never trusted in an arm but thine,
Nor hoped, but in thy righteousness divine.
My prayers and alms, imperfect and defiled,
Were but the feeble efforts of a child ;
Howe'er perform'd, it was their brightest part,
That they proceeded from a grateful heart.
Cleansed in thine own all-purifying blood
Forgive their evil, and accept their good ;

I cast them at thy feet— my only plea
Is what it was, dependence upon thee —
While struggling in the vale of tears below.
That never fail'd, nor shall it fail me now.
Angelic gralulations rend the skies ;
Pride falls unpitied, never more to rise;
Humility is crown'd, and Faith receives the prize."

JUNE 7

" The Lord is our Judge'^ — Isaiah xxxiii. 22.

In ancient times the character of a judge
was united with that of a sovereign. To de-
liver the award of acquittal, condemnation, or
pardon, was the exclusive prerogative of ma-
jesty. Even in our days the sentence pro-
nounced by the appointed expositors of the
law must have the fiat of the monarch before
it can be fiilfilled.

The word Judge is frequently in the Scrip-
ture synonymous with Ruler. But here, the
Lord, as " our Judge," is distinguished from
the Lord, as "our Lawgiver" and "our
King :" the term should therefore be taken in,
its more peculiar meaning. And this view of
God should blend with every other character
he sustains : not to depress hope ; but to pre-
vent presumption : not to hmder our access to
God ; but to sanctify us when we come nigh
him: not to inspire gloom; but to exclude
from us all that carelessness and levity so in-
consistent with our dependence and responsi-
bility. " If ye call on the Father, who, with-
out respect of persons, judgeth according to
every man's work, pass the time of your so-
journing here in fear."

He is our future Judge. So then, says the
Scripture, every one of us must give account
of himself to God : God will bring every work
into judgment, with every secret thing. And
who could bear the thought of this process,
without the knowledge of a Mediator ! The
only way to find safety in that day, is to look
for the mercy of our Lord Jesus Christ unto
eternal life : and to be found in hun. He is
our advocate with the Father : and he is the
propitiation for our sins. The charges brought
against us are all true ; and we have nothing
to oflfer even in our own extenuation. But we
appeal to our Surety ; and he answers for us.
Who is he that condemneth? It is Christ
that died: yea, rather, that is risen again:
who is even at the right hand of God; who
also maketh intercession for us.

He is our Judge at present. And the
Apostle speaks of it as a privilege of the Gos-
pel dispensation, that " we are come to God,
the Judge of all."

Are you perplexed about the path of duty,
and yet you must move forward, while im-
portance is attached to every step 1 Refer
yourselves to his unerring counsel. Be in-
fluenced and encouraged by the command and
the promise — "Trust in the Lord with all
thine heart ; and lean not unto thine own unr ,

JUNE 8.

153

derstajidingf. In all thy ways acknowledge
him, and he shall direct thy paths !"

Is your spiritual state doubtful to your own
minds ? And do you dread delusion ] Pre-
sent the case before him ; and say — " Search
me, 0 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."

Do you lie under the misapprehension of
friends, and the reproaches of enemies ] Say,
with Job, " Behold, my witness is in heaven,
and my record is on high." How often did
David turn from the groundless and cruel
censures of men, to Him who knoweth all
things ! " Lord, my heart is not haughty, nor
mine eyes lofty ; neither do I exercise myself
in great matters, or in thmgs too high for me.
Surely, I h^ve behaved and quieted myself as
a child that is weaned of his mother ; my soul
is even as a weaned child." " Let my sen-
tence come forth from thy presence : let thine
eyes behold the things that are equal." Are you
reviled 1 Revile not again. Do you suffer ?
Threaten not — but commit yourselves to Him
that judgeth righteously. It is pleasing to
have the approbation of our fellow-creatures ;
but there is — a higher — a juster — a more
merciful tribunal. It is a light thing to be
judged of man's judgment. He that judgeth
us is the Lord. " Therefore judge nothing
before the time, until the Lord come, who both
will bring to light the hidden things of dark-
ness, and will make manifest the counsels of
the hearts ; and then shall every man have
praise of God."

JUNE 8.

** The grace that is in Christ Jesus'*
2 Tim. ii. 1.

Grace is connected with the whole of our
recovery as sinners. It is all m all in every
part of our salvation. Whether he is chosen,
or redeemed, or justified, or converted, or
sanctified, or preserved, or comforted — the be-
liever will acknowledge. By the grace of God
I am what I am— notl, but the grace of God
which is with me.

But where is this grace to be found ] The
Apostle tells us, when he speaks of it, as the
resource of Timothy, both as a minister and
a Christian — Thou, therefore, my son, be
^rong in the grace that is in Christ Jesus.
As mediator, he is the prmciple, and treasury
of It, with regard to us.

It is in him exclusively. And we may as
well think of finding snow on the bosom of
the sun, or water to cool the tongue in hell,
as to think of finding elsewhere than in him,
wisdom, righteousness, sanctification, and re-
demption. As Pharaoh said to the famisliintr
multitudes that cried to hun for corn, " Go
unto Joseph, he has all the corn ;" so perish-

ing sinners are sent to be blessed with all spi-
ritual blessings in heavenly places — in Christ.
If there was only one well in the vicinity of a
place, this would soon become the scene of
concourse, and hither all the inhabitants
would repair or die — And to him shall the
gathering of the people be. If any man
thirst, said he, let him come unto me and
drink. Neither is there salvation in any
other ; for there is none other Name given
under heaven among men, whereby they
must be saved. And what Christian will re-
fuse to join in the ascription, Of his fulness
have all we received, and grace for grace 1

It is in him all-sufficiently. For it is not in
him as water in a vessel, which, though as
large as the Brazen Sea, would, by constant
drawing, be soon drawn dry ; but as water in a
sprmg, which, though always flowing, is al-
ways as full as ever. It is not m him like light
in a lamp, which, however luminous, consumes
while it shines, and will soon go out in dark-
ness ; but, like light in the sun, which, after
shining for so many ages, is undiminished,
and is as able as ever to bless the earth with
his beams. There never has been, and there
never will be, never can be a deficiency in
him : Jesus Christ is the same yesterday, to-
day, and for ever.

It is in him relatively. He has it for the
use and advantage of his people. Is he head
over all things ? " It is to his body, the Church.
Has he power given him over all flesh 1 It
is that he might give eternal life to as many
as the Father hath given him. Is he exalted
at the right hand of God] It is to be a
Prince and a Saviour, to give repentance unto
Israel, and forgiveness of sins. Did he re-
ceive gifts 1 It was for men, and even for
the rebellious also, that the Lord God might
dwell among them. Many trustees are faith-
less to their office. The rich have wealth
for the poor; but it is either hoarded by
avarice, or squandered by extravagance ; so
that the poor often share but little of it, and
the design of the proprietor is subverted by
the baseness of the steward. But here there
is no danger. He to whom all our welfare
is entrusted, will be faithful, not as a servant,
like Moses ; but as a Son over his own house.
His work falls in with every disposition of
his heart He so loves the recipients of his
bounty, that he even died for them, and rose
again. The power and authority to bless
them was the joy set before him ; for which
he endured the Cross, and despised the shame.

And it is wisely in him. Could we see no
reason for it, we ought to believe in the pro-
priety of the dispensation. God does all
things well ; and we may always infer the
rectitude of any instance of his conduct even
from his adopting it. And when he has told
us that a particular course of action " becamie
him," it is absurd to speculate, and profane
to object. But it is easy to apprehend the

154

JUNE 9, 10.

wisdom of God in his being pleased that in
him should all fulness dwell. It is thus in-
finitely secure. Adam had all m his own
hand, and soon failed, and ruined his whole
race. And should we act better than he 1
But " this man abideth ever :" and therefore
the Covenant, of which he is the head, is
everlasting-, ordered in all things and sure.
By this appointment also, there is rendered
necessary a communion between Christ and
Christians, equally honourable to him, and
beneficial to them. Let me explain this by
a simple reference. An infant, when born,
if lefl to himself, would perish : for he is en-
tirely unequal to his own support. But he
is not abandoned. Provision is made for his
nourishment — Where] Tn another'? In
whom 1 The one — above all others interest-
ed in him — and whose relation to him — whose
anguish on his behalf— whose love — will al-
ways yield him a welcome access to her
bosom : and the mutual action of giving and
receiving will endear the babe to the mother,
and the mother to the babe. It is well we
cannot live independent of Christ Jesus. How
much are his glory and our welfare connect-
ed with the blessed necessity of our daily and
hourly intercourse with him !

JUNE 9.

" ^nd a certain man, lame from his mother's
•womb, -was carried, -whom they laid daily at
the gate of the temple -which is called Beauti-
ful, to ask alms of them that entered into the
temple." — Acts iii. 2.

What an object of distress was here !
Some, if they are poor, are strong and health-
ful ; and limbs and labour are sufficient for
them. And some, if they are sickly and
infirm, have wealth ; or relations and friends
that can afford them support. But here
penury and helplessness are combmed. The
sufferings of some are accidental, and endured
for a season only ; but this man's affliction
entered the world with him, and upwards of
forty years he had endured the calamity.

What a vale of tears is this earth ! To
what a variety of evils are the human race
exposed ! Oh ! could we see all ! — could we
see a little of the millionth part ! What is a
burial-ground? a field of battle 1 a hospital?
every dismembered, disordered body? but a
commentary upon sin as the text ! For sin

" Brought death i^to the world, and all our wo."

Can we see such a case as this, and not be
thankful for our exemption and preservation?
Shall we say. He deserved to be such a crip-
ple; but I did not? Rather, shall we not
eay. By the grace of God, I am what I am ?

Such an instance of misery is presented to
try our disposition. The eye affecteth the
heart ; and was designed to do it. None but
a Priest or Levite will pass by on tlie other

side. Such sights will attract the notice ot
the humane, and the merciful, and move all
his bowels of compassion, and put in requisi-
tion all his powers of relief Job, even with
regard to his prosperity, which too often
makes men insensible and careless, could
make this appeal : " When the ear heard me,
then it blessed me ; and when the eye saw
me, it gave witness to me : because I deliver-
ed the poor that cried, and the fatherless, and
him that had none to help him. The bless-
ing of him that weis ready to perish came up-
on me : and I caused the widow's heart to
sing for joy." " I was eyes to the blind, and
feet was I to the lame."

As the only expedient of this poor wretch
was begging ; so, to give him an advantage,
they placed him daily at the Beautiful gate
of the temple, to ask alms of them t?iat went
in. This was wise. Surely he who is going
to seek mercy, will be ready to show it.
Surely he who is going to pray for pardon,
will not be unforgiving and implacable.
" Therefore, if thou bring thy gift to the altar,
and there rememberest that thy brother hath
aught against thee, leave there thy gift before
the altar, and go thy way ; first be reconciled
to thy brother, and then come and offer thy
gift." What communion hath light with
darkness? What fellowship can the cruel
and uncharitable have with him who is love
itself?

Piety without benevolence is hypocrisy.
" If a man say, I love God, and hateth his
brother, he is a liar : for he that loveth not
his brother whom he hath seen, how can he
love God whom he hath not seen ? Arid this
commandment have we from him. That he
who loveth God love his brother also." The
tongue of men and angels, without charity, is
as sounding brass, or a tinkling cymbal. The
gift of prophecy, the understanding of all
mysteries, and all faith so that we could re-
move mountains, would be nothing without
charity. How such a man, whatever be his
profession, can be a partaker of divine grace,
perplexed even an inspired Apostle. " Whoso
hath this world's good, and seeth his brother
have need, and shutteth up his bowels of
compassion from him, how dwelleth the love
of God in him?"

How well he adds — "My little children,
let us not love in word, neither in tongue ;
but in deed and in truth."

" And hereby we know that we are of the
truth, and shall assure our hearts before him."

JUNE 10.

"ife delighteth in mercy. — Micah vii. 18.

Causes are best discovered in their effects.
We determine the nature of the spring by
the quality of the streams. The tree is known
by the fruits. We judge of men's principles

JUNE 10.

155

and dispositions, by their pursuits and con-
duct God himself, so to speak, submits to
be examined in the same way. To ascertain
what he is, we have but to consider what he
does. The things the Scripture testifies con-
cerning him, are confirmed and exemplified
by the facts to which it refers us. Thus says
the Church — " As we have heard, so have
we seen in the city of our God." Is he call-
ed, " The God of all grace V " The Father
of mercies 3" Is it said, " He is rich in
mercy ]" " He delighteth in mercy 1" Let
us pause and reflect ; and we shall find the
proofs and illustrations more wonderful than
the assertion itself.

We are saved by hope ; hope is the first
step in the return of a sinner to God ; and
" what hath God wrought," to gain the confi-
dence of our guilty, and therefore foreboding
and misgiving minds! Here let us follow
the example of the inspired John — " What is
it that arrests and enraptures his attention ?"
"Herein is love." Where] In what?
" Herem is love — not that we loved God, but
that he loved us, and sent his Son to be the
propitiation for our sins." Not that he would
overlook the other doings of God ; but here he
saw most clearly that " God is love." God's
soul delights in his own Son, yet he would
seem to delight more in mercy ; for when he
met with him and us on Calvary, he said,
Thou shalt die, and they shall live.' It there-
fore pleasdti the Lord to bruise him ; that by
his stripe? we might be healed ; and, through
his sweet-smelling sacrifice, become dearer to
God than if we had never sinned. And we
must here take* in, not only the expensiveness
of the act, but the character of the objects. It
is the reasoning of anotlier Apostle : " Scarce-
ly for a righteous man will one die : yet per-
adventure for a good man some would even
dare to die. But God commendeth his love
towards us, in that, while we were yet sin-
ners, Christ died for us." And having made
the provision, so that all things are now
ready — would he endeavour to awaken our
attention to it ] would he send forth the mi-
nistry of reconciliation to beseech us to ac-
cept it — unless he delighted in mercy ]

He delights, also, not only in the exercise
of mercy to us, but by us. He, therefore,
would not leave mercy to the operation of
reason and religion only ; but, as our Maker,
he has rendered it a law of our being. By
our very physical constitution pity is an un-
avoidable emotion. When we see the pain
and distress of a fellow-creature, the eye af-
fecteth the heart. We involuntarily feel an
uneasiness, which prompts us to succour him,
even to relieve ourselves. As far, indeed, as
this is implanted in us, it is a mere instinct.
But who produced it there 1 Who made it
natural ] Who rendered it so difficult to be
subdued and destroyed, but a Being who de-
lighteth in mercy ? Besides, though it be I

originally an instinct only, by cherishing it,
we render it a virtue ; and, by exciting and
exercising it from religious motives, we turn
it into a Christian grace.

And see what stress he has laid upon it in
his word. How often does he enjoin it!
How dreadfully has he threatened the neglect
of it ! And what promises has he made to the
practice of it! "He shall have judgment
without mercy, that showed no mercy." " But
blessed are the merciful, for they shall obtain
mercy." He has told us, that no clearness
of knowledge, no rectitude of opinion, no fer-
vour of zeal, no constancy of attendance on
ordinances, no talking of divine things, will
be a compensation for charity. " Whoso hath
this world's good, and seeth his brother have
need, and shutteth up his bowels of compas-
sion from him, how dwelleth the love of God
in him ]" And hence the pre-eminence our
Saviour gives it in the proceedings of the last
day. " Then shall the King say unto them
on his right hand. Come, ye blessed of my
Father, inherit the kingdom prepared for you
from the foundation of the world : for I was
an hungered, and ye gave me meat: I was
thirsty, and ye gave me drink: I was a
stranger, and ye took me ui : naked, and ye
clothed me : I was sick, and ye visited me : I
was in prison, and ye came unto me." The
language has been perverted, for men dream
of merit, where, above all things, we need
mercy. This word " for" is here not causa-
tive, but evidential— just as we may say, the
spring is come, for the birds sing ; the singing
of the birds does not cause the coming of the
spring, but is the effect and proof of it. But
even this distinction affords the merciless no
favour : for though the practice here so no-
ticed be not the procuring of the blessedness,
it is the character of the blessed. On every
ground, therefore, the man who is a stranger
to it, is not entitled to hope. For which rea-
son, too, our Lord goes on to the subjects of
condemnation. And who are these? Ty-
rants] robbers] murderers of fathers and
mothers] perjured persons] No — but the
slothfiil and the selfish — the unkind tongue —
the close hand — the unfeeling heart — the un-
pitying eye — the foot that knew not the door
of misery. "Then shall he say also unto
them on the left hand. Depart from me, ye
cursed, into everlastmg fire, prepared for the
Devil and his angels : for I was an hungered,
and ye gave me no meat: I was thirsty, and
ye gave me no drink : I was a stranger, and
ye took me not in : naked, and ye clothed me
not : sick, and in prison, and ye visited me
not." ' ,

Let us, therefore, not only admire, but let
us be followers of Him who delighteth in
mercy. We cannot love him, unless we are
concerned to please him; and we cannot
please him, unless we are likeminded with
hirn. Neither can we enjoy him. Resem-

156

JUNE 11.

blance is the foundation of our communion
with him. He only that dwelleth in love,
dwell eth in God, and God in him. " Be ye

THEREFORE MERCIFUL, EVEN AS YOUR FaTHER
WHO IS IN HEAVEN IS MERCIFUL."

JUNE 11.

" It came to pass, that •tohe7i Isaac -was old, and
his eyes -were dim, so that he could not see, he
called Esau his eldest son, and said unto him.
My son ; and he said unto him. Behold, here
am I. And he said, Behold notv, I am old,
I know not the day of my death : now there-
fore take, I pray thee, thy weapons, thy
quiver and thy bow, and go out to the field,
and take me some venison ; and make me sa-
voury meat, such as I love, and bring it to
me, that I may eat ; that my soul may bless
thee before I die." — Gen. xxvii. 1 — 4.

In Isaac's blindness we see one of the fre-
quent accompaniments of age. Age is ge-
nerally an aggregate of privations, diseases,
and infirmities. If, by reason of strength, we
reach fourscore years, the strength then be-
comes labour and sorrow : labour in the pre-
serving, and sorrow in the possession.

" Our vitals, with laborious strife,
Bear up the crazy load ;
And drag the dull remains of life
Along the tiresome road.

A powerful reason why we should remember
our Creator in the days of our youth, that we
may have a resource, when the evil days
come, in which we shall say, I have no plea-
sure. Wliat a privilege, when exercised
with loss of sight, and of hearing ; with trem-
bling of limbs, and sleepless nights ; and fear-
ful apprehensions, and failure of desire; to
have God for the strength of our heart, and
our portion for ever : and to hear him saying,
" Even to your old age I am he ; and even to
hoar hairs will I carry you : I have made, and
I will bear; even I wiQ carry, and will de-
liver you."

— The reflection of Isaac upon his mor-
tality may be adopted by every individual,
whatever his condition, or health, or age. All
are ignorant of the time of their dissolution.
For the human race dies at all periods, as
well as in all circumstances : and we know
not what a day may bring forth. But when
Isaac says, " I know not the day of my death,"
he means that it was near ; and that every
day might be reckoned as his last. Death is
not far from every one of us. But while, as
the proverb says, the young may die, the old
must die. And it becomes the aged to think
frequently and seriously of their departure as
at hand. They should prepare for it ; and re-
gard zealously the call of every present duty.
It was the prayer of Moses, " So teach us to
number our days, that wo may apply our
hearts unto wisdom." It was the profession
of our Lord and Saviour, "I must work the

works of Him that sent me while it is day ;
the night cometh wherein no man can work."
It was the admonition of Solomon : " What-
soever thy hand findeth to do, do it with thy
might : for there is no work, nor device, nor
knowledge, nor wisdom, in the grave whither
thou goest."

Thus Isaac was roused into a concern to
finish his work before Jie finished his course :
" Now, therefore, take, I pray thee, thy wea-
pons, thy quiver and thy bow, and go out to
the field, and take me some venison ; and
make me savoury meat, such as I love, and
bring it to me, that I may eat ; that my soul
may bless thee before I die." Observe, he
speaks of doing it while yet alive — not after-
ward. In like manner, Elijah, when waiting
for his ascension into heaven, said to Elisha,
" Ask now what I shall do for thee, before I
be taken up from thee," believing his inter-
course with him, and his acting for him,
would then be termmated. This is a solemn
and should be a useful thought. Look at
your children, your relations, your friends,
your neighbours, and see in what way you
can serve your generation. Now you can
bless them by your prayers, your counsels,
your example, your liberality : but all these
opportunities are confined to life; and this
life is a vapour, that appeareth for a little
tune, and then vanisheth away! Isaac did
well m seizing the present moment to set his
house in order before his death. But there
are two things in which he was blameable.

First. He shows too great a regard for
the indulgence of his appetite. . It is mourn-
ful to see a good man, and especially an old
man, instead of mortifying the deeds of the
body, studying his sensual gratification, and
making provision for the flesh, not to fulfil
the wants, but the lusts thereof! Carriages
should be dragged as they are going down
hill.

Secondly. He was more influenced by
natural affection, than a regard to the will of
God. He wished to make Esau heir; but
God had expressly declared, " the elder shall
serve the younger." Isaac could not have
been ignorant of this. Had he forgotten it ?
Or did he disregard it? Here we see his
frailty. Yet this does not render the pur-
pose of God of none effect His counsel shall
stand, and he will do all his pleasure. Re-
bekah, on the other hand, was fond of Jacob
— and a father has no chance against a mo-
ther, who has a favourite whom she is deter-
mined to advance ; especially such a selfish,
crafty, cunning creature as was here at work.
Rebekah's aim, indeed, fell in with God's de-
sign ; but this concurrence arose, not from her
piety, but her partiality. Her conduct was
unjustifiable and sinful : for we must not do
evil that good may come. She had the Di-
vine prorpise on the side of her preference ;
and she should have rested in the Lord, and

JUNE 12, 13.

157

waited patiently for him ; and not have fret-
ted herself in any wise to do evil. " He tliat
believeth maketh not haste." Had she quietly
committed her w^ay unto the Lord, he would
have brought it to pass, without those wretch-
ed consequences that afflicted the family.
For God uses instruments without approving
of them : and though he makes the folly and
passions of men to praise him, he fails not to
prove that it is an evil and bitter thing to for-
sake him, and to act without ijis fear in our
hearts.

— How painful would it be to go on, and
see a mother teaching her child to tell lies ;
and to see a son imposing on the blindness of
an aged father! We have no notion that
Rebekah w^as ever religious. And what
proof have we that Jacob was pious at this
time 1 — Was he not converted in his journey
from Beersheba to Haran I At Bethel God
met with him ; and there he spake with us.

JUNE 12.

** The Lord -went before them by day in a pil-
lar of a child, to lead them the ivay ; and by
night in a pillar of fre, to give them light ;
to go by day and night : He took not away
the pillar of the cloud by day, nor the pillar
of fire by night, from before the peopled
Exod. xiil.21, 22.

Tffls mstitution was necessary : for tliere
was no path in the desert ; and they had no
maps, no pioneers, no guides. But, says
God, I have not brought you out of Egypt to
leave you to wander and perish in the w^il-
derness — Behold your conductor unto the rest
and the inheritance which the Lord your God
giveth you. Accordingly, by this, they were
to be regulated in all their journeying. As
this rose, they rose. As this paused, they
paused. As this turned to the right hand or
to the left, tliey turned. It sometimes called
them to leave a more endeared spot, and to
stop in a less inviting scene ; but they were
not at liberty to cling to the one, or de-
cline the other: the signal was instantly
decisive. This pillar was obviously nothing
less than a real miracle ; yet how little were
the observers affected by it ? They sinned,
and even committed idolatry with this hover-
ing prodigy always over them! We are
prone to ascribe too much moral efficacy to
such supernatural appearances. They soon
became as unimpressive and uninfluential as
the ordinary means of grace are with us.

It was a symbol of the Divine Presence —
" The Lord was in the pillar." It was this
nearness of God that insured then: safety, and
gave them their distinction and pre-eminence.
There he was always at hand, always in
view. " And," says Moses, " what nation is
there so great, who hath God so nigh unto
them as tlie Lord our God is in all things that
we call upon him for ]"
14

But how extensively adapted was this pro-
vision to their state and exigences ! It was
both a pillar of a cloud, and a pillar of fire, to
lead them in the way — The one appearance
was for the day ; the other for the night. Fire
by day would have added to tlie dazzling and
fervidness of a burning sky — the pillar was
therefore a cloud by day, and screened them
like a large umbrella from the scorching rays
of the sun. Cloud by night would have add-
ed to the gloom, the darkness, and the dread
of danger — the pillar was therefore a fire by
night/ to lick up the unwholesome damps, to
warm the chilling atmosphere, and to afford
them a light, by which they could see to
move about in their tents, and also to travel,
as they often did after the sun was set.

If this ordinance show^ed his wisdom and
goodness, tlie continuance of the blessing
evmced his patience — for, notwithstanding
their unworthiness, and their provocations,
and their various corrections, this pillar was
not taken away from before the people, till
they reached the border of Jordan, and came
to their journey's end !

He has a people for his Name now. They
are only strangers and pilgruns on earth,
bound for a better country, that is, a heavenly.
This they would never reach, if they were
left to themselves. But the God of Israel is
wath tliem. They have not the same sensi-
ble proof of his presence as the Jews had.
Yet they have real evidence of it ; and it is
satisfactory to their own minds. He keeps
them from falling. He accommodates him-
self to their conditions. He is a very present
help in trouble. He makes his goodness to
pass before them. He leads them by his
word, and his Spirit, and his providence. He
has also said, I will never leave thee, nor for-
sake thee. Therefore they may boldly say,
This God is our God for ever and ever : He
will be our guide even unto death.

" Thus, when our first release we gain,
From Sin's old yoke and Satan's chain,
We have this desert world to pass, —
A dang'rous and a tiresome place.

" He feeds and clothes us all the way ;
He guides our footsteps lest we stray ;
He guards us with a powerful hand ;
And brings us to the promised land."

JUNE 13.

" The censers of these sinners against their oivn
souls, let them make them broad plates for a
covering of the altar." — Numb. xvi. 38.

He had solemnly forewarned and admonish-
ed the rebels themselves before they suffered :
and thus, in wTath he remembered mercy.
Wlien Korah, Dathan, and Abiram, who liead-
ed the conspiracy, were buried alive; and
their companions, the two hundred and fifty
princes, men of honour, were burned with fire ;
he would make them beacons ; and proven*
others from coming into tlie same condemna-

158

JUNE 13.

tion. Orders, therefore, were given to take
up the censers in which they had dared to
bum incense ; and make of them broad plates
to cover the altar of burnt offering — that they
might " be a sign unto the children of Israel :"
that is, a memorial to the Levites, and the
comers thereunto, of the revolt of these men ;
and that they were punished for invading an
office which God had forbidden them.

Whence we note, that the sin which is
hurtful to the transgressors should be useful
to the observers.

" These sinners against their own souls !"
Whenever men sin, they sin against them-
selves. Society cannot exist without laws :
and laws are nothing without penalties. Con-
nivance at the guilty would be cruelty to the
innocent. In every well-ordered government
crimes are punished. And will they, can
they escape in the empire of a Being, holy in
all his ways, and righteous in all his works ]
What would you think of a magistrate, who
bore the sword in vain '? and who was not a
terror to evil doers as well as a praise to them
that do well 1 What would you think of him,
if, when you brought before him the incendia-
ry of your house, or the murderer of your
child, he should say. This does not regard me
— and smile, and say — Go in peace ! We dis-
like the word vindictive justice — there seems
something malignant in it : but substitute in
the room of it, the vindicatory, or punitive jus-
tice of God, and we contend that this is essen-
tial to the excellency of his character ; and
that you could not esteem, or even love him,
without it. What regard could you have for
a being, who equally respected lies and truth ?
cruelty and kindness 1 a Nero and a Howard ]
We readily own, that when anger and wrath
are ascribed to God in the Scriptures, they do
not imply any thing in him like passion in us :
but only principle. But principle they do es-
tablish : and this principle is the soul of or-
der ; adherence to rectitude ; determination to
punish.

And we may see this in his threatenings.
For his wrath is revealed from heaven against
all unrighteousness and ungodliness of men.
If this book be true, the wicked shall not
stand in his sight. He hateth all workers of
iniquity.

He has also confirmed and exemplified it in
his conduct. Look to heaven, and see the an-
gels sinning against themselves, and cast
down to hell. See Adam and Eve driven
from the garden of Eden. See the Flood
carrying away the world of the ungodly. See
the inhabitants of the Plain. And Pharaoh.
And the nations of Canaan. And the Jews,
though so peculiarly indulged of God. Yea,
he even visits the transgressions of good men
with a rod : and though he forgives tiieir ini-
quities, he takes vengeance on their inven-
tions. See Moses and Aaron forbidden to
enter the Land of Promise: and Eli and Da-

vid so awfully judged in this life. And if
these things are done in the green tree, what
shall be done in the dry 1 And if the righte-
ous are recompensed in the earth, how much
more the sinner and the ungodly !

It would be easy to trace the injury of sin
with regard to every thing of which the wel-
fare of the sinner is compounded. His con-
nexions ought to be dear to hun. But how
does he sin against these ! How does the
wicked child ^end the heart of his parents,
and bring down their gray hairs with sorrow
to the grave ! How does the husband, instead
of providing for those of his own house, by
his vices, reduce the wife he ought to love
even as himself, to indigence and \vretched-
ness ; and her hapless babes along with her !
What a blessing is health. But how does he
sin against this ! By intemperance and sen-
suality, he is made to possess the iniquities of
his youth, which lie down with him in the
dust. Envy is the rottenness of the bones.
So are hatred and malice. And so are all
those corroding anxieties and fears which they
must feel who have no confidence in God, or
hope of heaven. Reputation is desirable, as
it enables us to live in the esteem of others ;
and valuable as it is, an instrument of useful-
ness: a good name, says Wisdom itself, is
better than great riches. But who regards
the sinner 1 Who confides in him 1 What
is his friendship 1 or his promise 1 The name
of the wicked shall rot. A wicked man is
loathsome, and cometh to shame. We must
be measured, and weighed, by our souls. The
mind is the standard of the man. This is the
seat of happiness or misery. But he that sin-
neth against me, says God, wrongeth his own
soul. Wrongs it of peace — for there is no
peace to the wicked. Wrongs it of liberty
and pleasure — for he is in the gall of bitter-
ness, and in the bond of iniquity. Wrongs it
of safety — for the wrath of God abideth on
him : he is condemned already.

But let not these sinners suffer in vain.
They are our martyrs. They die and perish
for us. Their loss should be our gain ; and
their destruction our salvation.

The first advantage we may derive from an
observation of the sins and sufierings of others,
is the confirmation of our faith. And nothing
can tend more to establish our belief in the
truth of the Scripture, than to take its declara-
tions and decisions, and compare them with
the documents of men's lives. The Bible
tells us that the way of transgressors is hard.
That they proceed from evil to evil. That a
little leaven leaveneth the whole lump. That
the companion of fools shall be destroyed. That
the love of money is the root of all evil. And
who has not seen this, as well as read it ?

Another benefit, is gratitude. When we
see the wicked, we see what we should have
been, but for preventing and distinguishing
grace. Who made me to differ ? Have I a

JUNE 14.

159

heart of flesh, while they are insensible 1 Am
I light in the Lord, while they are darkness?
Anfl walking in the way everlasting, while
destruction and misery is ui their paths ] By
the grace of God, I am what I am.

The observation should also awaken and
excite zeal. Surely none so much need our
compassion, as those who are destroying them-
selves for ever. We talk of doing good.
What advantage can we procure a fellow-
creature like that godliness, which is profita-
ble unto all things] What enemy can we
rescue him from, like his lusts and vices ? If
we convert a sinner from the error of his way,
we save a soul from death, and hide a multi-
tude of sins.

It should also serve to wean us from the
present world. What a bedlam it is ! What
a sink of corruption too! What righteous
soul is not daily, hourly, vexed with the filthy
conversation of the ungodly ? Thus the ear,
the eye, the lieart, is constantly sickened.
We behold the transgressors, and are grieved.
Oh that I had m the wilderness a lodging-
place of way-faring men ! Oh that I had
wings hke a dove, for then would I flee away,
and be at rest — with the spirits of just men
made perfect — dwelling m love, and dwelling
in God!

Finally. Let us fetch from it wammgs.
When Daniel, addressing Belshazzar, re-
minded hmi of his father's pride and destruc-
tion, he aggravates his guilt, by saying, " Thou
knewest all this." When the Apostle men-
tions " the sins and plagues that Israel knew,"
he says, " Now these things were our exam-
ples, to the intent we should not lust after
evil things, as they also lusted. Neither be
ye idolaters, as were some of them ; as it is
written. The people sat down to eat and
drink, and rose up to play. Neither let us
conmiit fornication, as some of them commit-
ted, and fell in one day three-and-twenty
thousand. Neither let us tempt Christ, as
some of them also tempted, and were des-
troyed of serpents. Neither murmur ye, as
some of them also murmured, and were de-
stroyed of the destroyer. Now all these
things happened unto them for ensamples:
and they are written for our admonition, upon
whom the ends of the world are come. Where-
fore let hun that thinketh he standeth take
heed lest he fall."

And surely, O my soul, if the sms of others
may be rendered thus profitable, I ought to
be concerned to gain somethmg from my own.
Let me derive wisdom from my follies;
strength from my weakness; and standing
from my very falls. Let me see more of my
depravity ; and put on humbleness of mmd ;
and apply to the blood of sprinklmg; and
never more trust in my own heart, but be
strong m the grace that is in Clu-ist Jesus :
and be sober and vigilant ; and— till I am be-

yond the reach of evil, pray, " Hold thou me
iip, and I shall be safe."

JUNE 14.

" Jesiis saith unto him, Have I been so long
time -with you, and yet hast thou not knoiun
me, Philip .?"— John xiv. 9.

He had been with Philip and his fellow-
disciples corporeally ; for the Word was made
flesh, and dwelt among them, and they beheld
his glory. But his bodily presence was con-
fined to Judea, and few knew him after the
flesh. And soon he was known so no more :
for he was received up mto heaven. But it
is remarkable, that while on earth, he evinced
that his efficiency was not dependent on his
bodily presence : for he performed cures at a
distance, as we see in the case of the noble-
man's son, and the centurion's servant, who
were healed by no application, but simply by
his volition ; as if to encourage the belief, that
when removed hence, he could still operate
in our world.

And if his word is to be relied upon, he is
with his people now. WTiat was his promise
to his ministers? to his churches? to indi-
viduals ] " Lo ! I am with you alway, even
unto the end of the world." " Where two
or three are gathered together in my Name,
there am I in the midst of them." " If a man
love me, he will keep my words; and my
Father will love him, and we will come unto
him, and make our abode with him." — There-
fore he has eitlier given promises which he
is unable to fulfil, or, though now in heaven,
he is with his disciples on earth — with them
specially, graciously, spiritually. Effects
prove the existence of the cause. The ope-
ration of the workman shows his presence.
And that " his N^ame is near, his wondrous
works declare." He has done enough in the
Christian, to demonstrate that he is icith him
— and he hath said, I will never leave thee,
nor forsake thee.

Yet he says to Philip — "Hast thou not
known me V Philip was not entirely ignorant
of him. But he knew him not sufficiently ;
he knew hun not comparatively; he knew
him not, considering how he might have
known liim. And is not this the case with
us ] Some have very little knowledge of any
kind. They never guide even the common
affairs of this life with discretion. They seem
mcapable of improvement. Even sufffering
does not teach them wisdom. " Experience,"
says Franklin, "is a dear school ? yet fools
will learn m no other." And they do not
learn even m this. Yet the children of this
world are wiser in their generation than the
children of light We live in a land of vision ;
we have Sabbaths and Bibles, and religious
ordinances and teachers. Yet as to a know-
ledge of the peculiar truths of the Gospel, and

160

JUNE 15.

the reality of Christian experience, numhers
are as ignorant as heathens: "The light
shineth in darkness, but the darkness com-
prehendeth it not." Must we go on 1 What
do many Christians, real Christians, who have
long had the great Teacher with them — what
do even they know 1 What do they know of
their own interest in him 1 Are they not yet
upable to determine what their spiritual con-
dition is, and to say, with Thomas, My Lord
and my God 1 — How little do they know of
his salvation ! How little of the glories of his
person ! How little of the nature of his dis-
pensations towards them : so that they — are
confounded with the fresh discoveries they
make of the evils of their own hearts — per-
plexed with their afflictions — desponding if
difficulties multiply, and they see no means or
way of escape — and ready to conclude that
he has shut out their prayers, because he does
not immediately and sensibly answer them :
and all this from their knowing so little of
the manner in which he deals with his people.

Yet the defectiveness of their knowledge
is very censurable, especially after long in-
timacy with him. Hence the Apostle re-
proaches the Hebrews : " When for the time
ye ought to have been teachers, ye have need
that one teach you again which be the first
principles of the oracles of God." Hence our
Lord said to his disciples on another occasion ;
"Are ye also yet without understanding 1"
And here again he says ; " Have I been so
long time with you, and yet hast thou not
known me, Philip ?" He had scarcely been
three years with them then ; and he had very
gradually developed himself, and kept back
many things for a future communication.
Yet it was a long period, considering its im-
portance and privileges. And always having
access to him, with their inquiries ; and hear-
ing his discourses ; and witnessing all his con-
duct ; they ought to have gained much more
than they did. But they were slow of heart,
and made very little progress, as we see by
their various mistakes and embarrassments.
Yet what right have we to cast a stone at
them 1 How few, how poor, how wretched
have been our attainments ! And yet he has
been much longer with many of us — ten —
twenty — forty years— years, too, abounding
with every assistance. Four things ought to
make us blush at the thought of this.

First The necessity and value of the
knowledge that we have made so little pro-
ficiency in. How much depends upon it —
our usefulness — our preservation from error —
our peace and comfort — and our progress in
the divine life. For though we may grow in
knowledge without growing in grace, we can-
not grow in grace without growing in know-
ledge. Religion docs not act upon us me-
chanically, but morally ; that is, through the
influence of just views and motives.

Secondly. Some have made far greater

advancement in much less time, and with very
inferior advantages. They set out long after
us; but they soon passed us on the road.
They have had very little pious intercourse,
and have seldom heard a Gospel sermon. Yet
when we converse with them; and observe
them in the relations, duties, and trials of
life ; how much below them must we feel !

Thirdly. Our obligations and responsibility
rise with our means and opportunities. What
an advantage are pious relations ! What a
privilege is a Gospel ministry ! What a pre-
cious talent is time ! Where is conscience,
while we look at our slender improvement of
all these ] Where much is given, much will
be required.

Lastly. Our unprofitableness is the sub-
ject of divine disappointment and complaint.
"■What could have been done more to my
vineyard that I have not done in it 1 Where-
fore, when I looked that it should bring forth
grapes, brought it forth wild grapes ]" The
thought of displeasing and dishonouring him
is nothing to some people. But shall we pro-
voke, and grieve, his Holy Spirit 1 Can we
who love him and know what he has done for
us — can we be insensible to the Saviour's de-
cision— " Herein is my Father glorified, that
ye bear much fruit : so shall ye be my disci-
ples?"

What remains — but that we admire and
adore the patience of him who still bears with
us, though we have so often constrained him
to ask, " How long shall I be with you "? how
long shall I suffer you ]" — And let us search
and try our ways, and turn again unto the
Lord. Let us guard against indecision and
sloth. Let us be diligent in the use of all
the means of religious improvement. Let us
not cease to pray that we may be " filled with
the knowledge of his will, in all wisdom and
spiritual understanding. That we may walk
worthy of the Lord unto all pleasing, being
fruitful in every good work, and increasing in
the knowledge of God."

" Then shall we know, if we follow on to
know the Lord. His going forth is prepared
as the morning. And he shall come unto us
as the rain, as the latter and former rain unto
the earth."

JUNE 15.

" When the JMost High divided to the iiations
their inheritance, -when he separated the sons
of Adam, he set the bounds of the people ac-
cording to the number of the children of Is-
rael.'"— Deut. xxxii. 8.
This is an important and interesting com-
munication. It supplies us with two facts.

First. That God originally divided the
nations their inheritance. When, after the
Deluge, he gave the new earth to the chil-
dren of men, he did not throw it in among
them, so to speak, for a kind of scramble, that

JUNE 16.

161

each migfht seize what he could : but he as-
si^ied them their several portions, that the
discontented might not invade the peaceful,
nor the mighty prey upon the weak. God
permits what he does not approve : but no-
thing can be more contrary to his design and
pleasure, than for powerful states to invade
and incorporate little ones. And the crime
generally punishes itself Such unjust and
forced accessions add nothing to the safety,
strength, or happiness of the acquirers ; but
become sources of uneasiness, corruption, and
revolt — so difficult is it to suppress old at-
taclunents, and patriotical instincts that are
almost equal to tlie force of Nature. Paul
justifies the sentiment of Moses : " He 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, though he be not far
from every one of us."

Secondly. In the arrangement of the li-
mits and conditions of mankind, he had an
especial reference to the future common-
wealth of Israel. For they were by far the
most important detachment of the human race.
They were the Lord's portion, and the lot of
his inheritance. They were the depositaries
of revealed religion ; the heirs of the righte-
ousness which is by faith. To them pertained
the adoption, and the glory, and the covenant,
and the giving of the law, and the service of
God, and the promises: theirs were tlie fa-
thers ; and of them, as concerning the flesh,
Christ came. We cannot trace this fact per-
fectly, for want of more materials ; and we
know not all the purposes of God in making
and keeping the Jews a peculiar body —
otherwise we should clearly see how all the
dispensations of God corresponded to their
privileged destination.

One thing is to be observed. They were
not intended to engross the Divine favour,
but to be the mediums and diftusers of it.
They were not only to be blessed, but to be
blessings. Hence their being placed in the
midst of the earth, that from them knowledge
might be derived, and proselytes to revealed
religion might be made ; and that in the ful-
ness of time, out of Zion might go forth the
law, and the word of the Lord from Jerusa-
lem; and that the great Supper, as our Lord
calls it, aiid which was designed for the whole
femily of Adam, might be spread in the midst
of the earth, and be accessible to all.

While we here see that there is nothing
like chance in the government of the world,
tiiere is what may be called a peculiar provi-
dence in particular instances. And here we
cannot help thinking of our own country. No
country on earth bears such a comparison
with Judea, in privilege and design, as this
ravoured land. Its appropriation and appoint-
X 14*

ment will account for its preservation, and
emerging from difficulties which seemed
likely to swallow it up. And when we con-
sider what it is, and what it more than pro-
mises to be, we can find reason for its insular
situation ; its government, laws, and com-
merce ; its talent, and learning, and influence,
and dominion. We are a sinful people : but
as " the new wine is found in the cluster, and
one saith. Destroy it not, for a blessing is in
it ; so, says God, will I do, for my servants'
sakes, that I may not destroy them all." We
cannot approve of every thing we have done,
especially in the West and East Indies : but
we cannot be ignorant that God is overruling
it for good ; and has ends in view far beyond
slaveholders, and mercantile companies, and
heroes, and statesmen. We have fought, and
we have conquered: but the Negro is in-
structed ; and the captive is made free indeed ;
and openings are made and occupied for the
spread of the Gospel.

The economies of Heaven on earth have
always been regulated by one end — the cause
of the Messiah : and could we view things as
God does, we should perceive how all the re-
volutions of the world ; the changes of em-
pire ; the successes or defeats of haughty
worms ; have affected this cause — immediate-
ly or — remotely — in a way — of achievement
or — preparation — of purification or — increase
— of solidity or — diffusion : and that all things
are going on, not only consistently with it,
but conducively to it. For, says the Ruler
over all, " I have sworn by myself, the word
is gone out of my mouth in righteousness, and
shall not return, That unto me every knee
shall bow, every tongue shall swear."

And, oh ! Christian, there is a special pro-
vidence over thee. The hairs of thy head are
all numbered. One thing regulates all that
befalls thee ; all the dark as well as the clear,
all the painful as well as the cheerful — thy
spiritual — thy everlasting welfare. " For we
know that all tilings work together for good
to them that love God ; to them that are the
called according to his purpose."

JUNE 16.

" Thy lovin^kindness is before mine eyes."
Psalm xxvi. 3.

And it will be well to follow David ; and
to keep the lovingkindness of God before our
eyes also. This should be done four ways.

First. As a subject of contemplation.
The mind will be active ; and it is our wisdom
to regulate and sanctify our thoughts. Isaac
went out into the field at eventide to meditate ;
and we may infer the nature of his reflections
from his character. David said. My medita-
tion of Him shall be sweet. How precious
are thy thoughts unto me, O God ! how great
is the sum of them ! People complain of the

162

JUNE 17.

difficulty they feel in fixing their minds : but
the duty would become easier by use — and
surely they can never be at a loss for a theme.
Let them take his lovingkindness and set it
before their eyes. Let them observe it as it
appears in the promises of his word ; in the
history of his Church ; in their own experi-
ence. Let them pass from the instances of
his lovingkindness to the qualities of it. Let
them dwell upon its earliness ; and fulness ;
and extensiveness ; and seasonableness ; and
constancy — " Whoso is wise and will observe
these things, even they shall understand the
lovingkindness of the Lord."

Secondly. As the source of encourage-
ment. How often shall we need this ! We
shall feel our want of it rader a sense of our
guilt, and unworthiness, and continued im-
perfections : and nothing short of the exceed-
ing riches of his grace, in his kindness to-
wards us by Christ Jesus, will be able to
relieve us. But this will relieve us ; and effec-
tually succour us. It will give us everlast-
ing consolation and good hope through grace ;
and boldness and access with confidence by
the faith of him. And it will do all this with-
out reconciling us to our sins, or even our
infirmities — yea, it will make us lament our
deficiencies the more, and grieve that we
serve him so little, who loves us so much.
We shall want it in our afilictions. And who
can hope to escape these in a vale of tears ]
Now nothing is so desirable in our sufferings
as to see, not only the hand, but the kindness
of God in them. For often they look like the
effects of his wrath, and we tremble under
them, and cry, " Do not condemn me. I
could bear these trials if I thought they were
only the strokes of a Father's rod, and knew
they were sent in love." And they are sent
in love. They are only the strokes of a Fa-
ther's rod, laid hold of with reluctance, and
laid aside with pleasure.

Thirdly. As an excitement to praise. It
is afflicting to think how little the lovingkind-
ness of God is acknowledged by those who
are constantly partaking of it How lament-
able, says Leighton, is it, that a world so full
of God's mercy should be so empty of his
glory. Oh ! says David, again and agam. Oh
that men would praise the Lord for his good-
ness, and for his wonderful works to the chil-
dren of men! Were there not ten lepers
cleansed? But where are the nine/? Did
even Hezekiah render according to the
benefits done him 3 And are we better than
theyl And whence is it that we feel so lit-
tle the obligations we 'are under to the God
of our mercies 1 Because the mercies of God
are so little remarked and remembered by us.
Nothing can impress us when it is out of our
minds and thoughts. Therefore, says David,
" Bless the Lord, O my soul, and forget not
all his benefits." At the moment when God
appears for us, we are sensible of his good-

ness, and speak well of his Name : but, like
the Jews, we soon forget his works, and the
wonders which he has shown us. We in
scribe our afflictions upon a rock, and the
characters remain : we write our mercies in
the sand of the seashore, and the first wave
of trouble washes them out.

Lastly. We should keep his lovingkind-
ness before our eyes as an example for imita-
tion. The Scripture calls upon us to be fol-
lowers of God as dear children. And in what
are we to resemble him] His moral, and
not his natural perfections. We may wish
to resemble him in power and independence ;
and to be as gods, knowing good and evil.
But we are to be concerned to reverence
Him, not as the greatest, but the best of be-
ings— to be faithful as he is faithful — to be
holy as he is holy — to be patient, and forgiv-
ing, and kind, like himself. " I say unto you,
Love your enemies, bless them that curse
you, do good to them that hate you, and pray
for them which despitefully use you, and
persecute you ; that ye may be the children
of your Father which is in heaven : for he
maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the
unjust." Be ye therefore mercifiil, even as
your Father which is in heaven is merciful.

You would do well to keep in view some
of your fellow-creatures, who feel that it is
more blessed to give than to receive. Think
of a Howard, a Thornton, a Reynolds. But
in Him the fatherless findeth mercy. God
is love. We cannot equal him. But it is
our happiness to resemble. He that dwelleth
m love, dwelleth in God, and God in him.
" Put on therefore, as the elect of God, holy
and beloved, bowels of mercies, kindness,
humbleness of mind, meekness, longsuffer-
ing; forbearing one another, and forgiving
one another, if any man have a quarrel against
any : even as Christ fbrgave you, so also do
ye. And above all these things, put on
charity, which is the bond of perfectness."

JUNE 17.

The breath of our nostrils, the anointed of
the Lord, -was taken in their pits, of -whom
toe said, Under his shadow -we shall live
among the heathenP — Lam. iv. 20.
Some commentators suppose that these
words are intended to apply to the Saviour —
We see no ground for this conclusion. Others
imagine that there may be a reference to him
under the case of Zedekiah. However this
may be, the passage may be used — not to
prove any doctrine, but to remind us of several
things pertaining to the Lord Jesus, and fully
established in the Scriptures of Truth.

Such as his office — " The anointed of the
Ijord :" the very meaning of the word Mes-
siah in the Old Testament, and of Christ in

JUNE 17.

163

th6 New. Prophets, priests, and kings were
anointed at their consecration. He was all
these. And therefore he is said to be anoint-
ed with the oil of gladness above his fellows.
Here the term imports majesty : and he is the
King of glory ; the King of saints; the King
of nations — " With my holy oil have I anoint-
ed him."

Such is the estimation in which he is hol-
den by his subjects — "The breath of our
nostrils." He is not so regarded by others.
The world knew him not. The Jews receiv-
ed him not. He is now, as to the multitude,
despised and rejected of men. This was the
case once with his own people. They ac-
knowledged it ; and look back with shame and
sorrow upon a period — and with some of them
it was a long period, during which he had no
form nor comelmess, nor any beauty that they
should desire him. But he has been reveal-
ed in them. And now he appears fairer than
the children of men, and altogether lovely.
Faith makes him precious. He is their
righteousness and strength ; their glory and
joy ; all their salvation and all their desire.
We may be excessive in our attachment to a
creature ; but we can never think too highly
of him. It was idolatry in these Jews to call
their prince the breath of their nostrils ; but
Jesus is really and absolutely so to us. How
dear* How important! How indispensable !

"This flesh of mine might learn as soon
To live, yet part with all my blood ;
To breathe when vital air is gone,
Or thrive and grow without my food."

— Such is their expectation from him —
"Of whom we said, Under his shadow we
shall live among the heathen." The Israel-
ites were literally among the heathen, sur-
rounded as they were with the Gentile na-
tions. This was also the case with the first
Christians. Yea, they were not only encom-
passed by them, but intermixed with them.
In one house dwelt an idolater ; in the next,
a worshipper of God. A Pagan and a Chris-
tian laboured together in the same field, or
the same manufactory. We should not un-
dervalue the outward advantages of Chris-
tianity. How much more privileged are we,
tiian our missionary brethren! — They live
Hnder his shadow — but it is among the hea-
then! While we have our Sabbaths, and
temples, and preachers, and our fellow-Chris-
tians, with whom we take sweet counsel
together. Though there are no heathens
among us, nominally, and as to dispensation,
yet there are some who know nothing doc-
trinally ; and many who know nothing spiritu-
ally : many who are without God in the world,
and who hate and oppose, as far as they are
allowed, the religion we experience. And
how often is a righteous soul vexed with the
filthy conversation of the ungodly, and con-
strained to sigh, "Wo is me, that I dwell in

Mesech !" — But whatever be the disadvan-
tages of our condition, there is a shadow —
and his shadow — under which we can live !
A shadow from the heat — not the shadow of
a summer-cloud only ; but of a great rock in
a weary land : the shadow of a tree yielding,
not only shade, but fruit, according to the ac-
knowledgment of the Church — " I sat down
under his shadow with great delight, and his
fruit was sweet to my taste." So it is said,
" They that dwell under his shadow shall re-
turn : they shall revive as the corn, and grow
as the vine : the scent thereof shall be as the
wine of Lebanon." His shadow means pro-
tection, and all the blessings of his empire.
The reign of some rulers is like the shadow
of a vulture over the bird of prey ; or as a
hurricane over the flooded meadow, and the
stripped forest But let the children of Zion
be joyful in their King. Blessed are all they
that put tlieir trust in him.

— Such is his apprehension and suflfering
— " He was taken in their pits." They
watched him, and persecuted him through
life. At length he was betrayed into the
hands of his enemies : and they insulted him,
and crucified him, and laid him in the grave
— Then his disciples said, " We trusted that
it had been he which should have redeemed
Israel" — "The breath of our nostrils, the
anointed of the Lord, was taken in their pits,
of whom we said. Under his shadow we shall
live among the heathen."

— But here correspondence becomes con-
trast. No type, no image, no illustration, can
do justice to him : and when examined, it
will always be found to teach more by unlike-
liness, than by conformity. Zedekiah's sub-
jects had their hopes disappointed and de-
stroyed hy his arrest; and when carried
away, and imprisoned at Babylon, he could
no longer defend or comfort them. But Jesus
is our hope, notwithstanding his apprehension
and death — yea, and in consequence of it. He
is made perfect through sufferings. And thus
it is that he brmgs many sons unto glory.
When he fell into the hands of his enemies,
they thought they had completely succeeded.
But their triumph was short. He fell ; but in
dying he overcame. And then was the judg-
ment of this world, and then was the prince
of this world cast out. We therefore glory
in his Cross ; there he becomes the author of
eternal salvation. He died for us, and rose
again; and because he lives, we shall live
also.

• — Let us, then, live under his shadow ; se-
curely live; nobly live; joyfully live — not
only having life, but having it more abund-
antly.

— And let us invite others to come, and
share with us. "In that day shall ye call
every man his neighbour under the vine, and
under the fig-tree."

164

JUNE 18.

*♦ After these things Paul departed from
Athens, and came to Corinth ; and found a
certain Jew named Aquila, born in Pontus,
lately come from Italy, -with his tvife Priscil-
la ; (because that Claudius had commanded
all Jews to depart from Rome :) and came
unto them. And because he was of the same
craft, he abode with them, and wrought : for
by their occupation they were tentmakers."
Acts xviii. 1 — 3.

Aquila and Priscilla were persons of great
religious excellence. They are often men-
tioned with commendation in the Epistles, as
well as in the Acts of the Apostles — especial-
ly where Paul says to the Romans, " Greet
Priscilla and Aquila, my helpers in Christ
Jesus: who have for my life kid down their
own necks : unto whom not only I give
thanks, but also all the churches of the Gen-
tiles," They were born in Pontus — then they
resided in Italy — and were now in business at
Corinth. Hither they had be'en driven by an
Imperial decree ; and probably thought hard
of the measure that banished them. But in
consequence of this trial they became ac-
quainted with Paul, and had him for their
guest, their friend, and companion. And
what a companion must a man of his talents
and grace have been ! And what an advan-
tage must they have derived from his morn-
ing and evening devotions ! and his example !
and his constant conversation ! Surely they
would acknowledge, It is good for us that we
have been afflicted.

The lives of some have been very change-
able : and in their removals, contrary to a
disposition to enjoy a fixed and permanent
dwelling, they have been ready to murmur
and complain. But nothing occurs by chance ;
and all the ways of the DDrd are mercy and
truth to those that fear him. Let such re-
member, that they know not what designs
God has to accomplish by events of this na-
ture, either with regard to themselves or
with regard to their connexions. Let them
also reflect, that this is not their rest ; and
view every present residence as

" Preliminary to the last retreat."

In proportion as we look aft:er a better
country, and realize it as our own, all earthly
situations will be alike indifferent to us —
yea, we shall find each of them none other
than the house of God and the gate of
Heaven.

Paul not only lodged with them, but
wrought : for they were of the same occupa-
tion with himself For though he had been
educated at the feet of Gamaliel, he had been
bred to the craft of tentmaking. The Jews,
whatever was their condition in life, were
accustomed to give their sons a calling:

wisely considering it a prevention of idle-
ness, a security from temptation, and a re-
source in accidental indigence. Hence, of
their doctors, one was surnamed Rabbi, the
shoemaker; another. Rabbi, the baker; ano-
ther. Rabbi, the carpenter. Bicaut says, the
Grand Seignior, to whom he was ambassador,
was taught to make wooden spoons. Is this
degrading? Seneca says, he would rather
be sick, and confined to his bed, than be un-
employed. Adam and Eve were placed in
the garden to dress and to keep it. And our
Saviour declined not working at his supposed
father's business. Paul, the chief of the
Apostles, was not ashamed of labour. But, as
a man of taste and learning, he must have
been fond of reading ; and he desired Timothy
to bring him his books and parchments. It
seems, therefore, strange that his friends
should not have indulged him with leisure
and entire freedom for his office also ; by ex-
empting him from manual toil. The work-
man is worthy of his hire : and this he al-
ways claimed as a right, contending that
they who preached the Gospel should live of
the Gospel : adding, also, that no man who
warreth entangleth himself with the affairs of
this life.

But a right is sometimes to be given up :
and there is no general rule but allows of ex-
ceptions. Priscilla and Aquila were not rich,
and would lament their inability to do more
for their illustrious guest. And he had an
independence of mind, and seeing these wor-
thy people themselves labouring to gain a
livelihood, he would not be burdensome, but
pay for his accommodations. And they are
mean souls who will endure to be supported
by the alms, and especially by the industry
of others, when their own hands are sufficient
for them — They who will not work should
not eat. In a word, Paul knew the infancy
of the cause, and was acquainted with all the
circumstances of the case; and acted, we
may be assured, with wisdom and prudence.
Yet his conduct displayed the noblest self-de-
nial and zeal.

There are two places in which he refers to
his working. The first shows the degree in
which he toiled, often — after teaching, sitting
up late at night — " Ye remember, brethren,
our labour and travail : for we laboured night
and day, because we would not be charge-
able unto you." The second tells us that his
aim was not only to support himself, but to be
able to succour others — " Ye yourselves
know that these hands have ministered to my
necessities, and to them that were with me."
What a soul had this man ! And how well
could he add — " I have showed you all things,
how that so labouring ye ought to support
the weak, and to remember the words of the
Lord Jesus, how he said, It is more blessed to
give than to receive.

JUNE 19, 20.

165

JUNE 19.

" Be strong- in the grace that is in Christ
Jesus." ^2 Tim. ii. 1.

We may have this grace, and not be strong
in it The reality is one thing ; the degree
is another. We read of weak faith, as well
as of strong faith. There are lambs in our
Shepherd's fold, as well as sheep : and in our
Father's house there are little children, as
well as young men. But while there is in
religion an infancy which is natural and
lovely; there is also another which is un-
locked for and offensive — it is the effect of
relapse. It is not of the beginning of the
Divine life, but of an afler period, the Apostle
speaks, when, reproving the Hebrews, he
says, " Ye are become such as have need of
milk, and not of strong drink." We must
not despise the day of small things. The Sa-
viour himself does not break the bruised reed,
nor quench the smoking flax ; but he is con-
cerned to bring forth judgment unto victory.
And while the feebleminded are to be com-
forted, the slothful are to be stimulated ; and
all are to be kept from " settling upon their
lees." " ^

Every thing shows how necessary it is to
be strong in the grace that is in Christ Jesus.
Your dangers require it — These are to be
found in all the relations, offices, conditions,
and circumstances of life. Your passions are
not wholly mortified — There is the sin that
yet dwelleth in you — The world lieth in
wickedness, and you are passing through it —
Your adversary, the Devil, goeth about seek-
ing whom he may devour. How much de-
pends upon one instance of falling ! And did
not Abraham equivocate] Did not Moses
speak unadvisedly ] Did not Peter deny his
Lord] And what says all this to us] Be
strong in the grace that is in Christ Jesus.

Your duties require it. You have a fami-
ly ; and with your house you are to serve the
Lord. You have a calling ; and in this you
are to abide with God. You have the ex-
ercises of devotion, in which you are to wor-
ship God in spirit and in truth. You have to
walk by faith, and not by sight You are to
have your conversation in heaven, while
every thing conspires to keep you down to
earth.

Your usefulness requires it. You are not
to live to yourselves, but to him that died for
you, and rose again. You are to look not on
your own things, but also on the things of
others. You are to walk in wisdom towards
them that are without, and endeavour to wm
souls. You are to do good, as you have op-
portunity, unto all men, especially unto those
that are of the household of faith.

Your trials require it Who but must
reckon upon these in a world like this ] And
if you faint in the day of adversity, your
strength is small. To glorify God in the

fires, and to recommend religion by its sup.
ports and comforts, when every thing else
fails, demands no small share of grace.

Your consolations require it. Consolations
are not only delightful, but they are even of
practical importance in religion. They en-
large the heart, and enliven zeal, and em-
bolden courage, and wean from the world —
And you read of a peace that passeth all un-
derstanding! and a joy that is unspeakable
and full of glory ! Yet,, what do some of you
know of these] More grace would bring
more evidence; and raise you more above
your fears and depressions. If ye will not
believe, surely ye shall not be established.

Death requires it. Other events may, but
this must occur. It is a melancholy day to
those that have no God ; and a very serious
one to those who have. To think of it — to
meet it — with triumph— or even with confi-
dence— will not this call for more grace than
you now possess ] And what is the language
of all these demands ] Despond ] No — but
be strong in the grace tliat is in Christ Jesus.
Without him you can do nothing : but through
his strengthening of you, you can do all
things.

Rest not, therefore, in any present attain-
ment. Like Paul, forget the things that are
behind, and reach forth unto those that are
before. It is to be lamented that we are
easily dissatisfied where we ought to be con-
tent ; and content where we ought to be dis-
satisfied. In temporal matters we should
have our conversation without covetousness,
and be content with such things as we have.
But here, alas ! we are avariciously anxious.
And though three feet are enough for us in
the cradle, and seven in the grave, nothing
will hardly satisfy us between. But in spi-
ritual things, with what trifling acquisitions
are we contented ! Yet here it is even our
duty to be covetous, to be ambitious ! And
as before us lies an infinite fulness, and we
are not straitened in our resources, let us not
be straitened in our desires and expectations :
let us ask, and receive, that our joy may be
fiiU.

JUNE 20.

*' Thou hast given me the heritage of those tha*
fear thy JSTame." — Psalm Ixi. 5.

So then, they that fear God have an he-
ritage. All of thenfi have not an heritage in
the world. And they need not be ashamed
to own it : they have the honour of conformity
to their Lord and Saviour, who had not where
to lay his head. And though they have no-
thing, they yet possess all things — " I know
thy poverty; but thou art rich." Indeed,

I even as to temporal good, they are above
others. He blesses their bread and their
water ; and bread and water, with tlie favour

166

JUNE 21.

of God, are dainties. And a little that a righ-
teous man hath, is better than the riches of
many wicked. It is not only sweeter, but
safer, and will go further. The grace of God
will make a little go a great way. This we
have often seen ; and we should have been
amazed how some individuals, with their very
slender means, could make a decent appear-
ance, and pay their way, and have a trifle to
give to him that needeth — did we not know
that the secret of the Lord was upon their
tabernacle. Godliness, also, with content-
ment, is great gain. Contentment is a kind
of self-sufficiency. It does not allow us to
want what Providence denies. And who,
whatever be his affluence, can be more than
content? A man is satisfied with much less
in a journey, than he has at home. Now re-
generation makes a man a stranger and a pil-
grim upon earth : and then reason, as well as
faith, says to him,

" Turn, pilgrim, turn ; thy cares forego ;
All earth-born cares are wrong:
Man wants but little here below;
Nor wants that little long."

But as to spiritual good, they may well say.
The lines are fallen unto me in pleasant
places ; yea, I have a goodly heritage. For
the Lord is the portion of their inheritance,
and of their cup. His testimonies are their
heritage for ever ; and they find them the re-
joicing of their hearts. All the exceeding
great and precious promises are theirs. And
theirs is the inheritance incorruptible and un-
defiled, and that fadeth not away, reserved in
heaven for them. Compared with this, what
was the heritage of a Jew in Canaan 1 of
Adam in Paradise? What is the heritage
of a crowned worldling 1 of an angel in glory 1
Yet this is as true as it is wonderful — " This
is the heritage of the servants of God ; and
their righteousness is of me, saith the Lord."

For this heritage is not obtained by force,
nor by purchase, nor by desert ; but by bounty
and grace — It is " given."

And we may Imow that we possess it.
David speaks without any hesitation — Thou
hast given me the heritage of those that fear
thy Name.

Oh that I could read my title clear. Praise
waiteth for thee, O God, in Zion. I long to
be able to praise thee as the health of my
countenance, and my God. Say unto my
soul, I am thy salvation. And show me a
token for good.

Above all, as — whatever they may doubt
or fear — blessed are they that do hunger and
thirst after righteousness, for they shall be
filled ; enable me — if I cannot say with confi-
dence. Thou hast given me the heritage of
those that fear thy Name ; enable me to pray,
with supreme desire, " Remember me, O
Lord, with the favour that thou bearest unto
thy people : O visit me with thy salvation ;
that I may see the good of thy chosen, that I

may rejoice in the gladness of thy nation, that
I may glory with thine inheritance."

JUNE 21.

" J^either give place to the Devil"
Eph. iv. 27.

If this admonition be connected with the
words immediately preceding—" Be ye angry,
and sin not : let not the sun go down upon
your wrath ;" the Apostle intimates that sin-
ful passion arises from the influence of the
Devil ; and that, when it prevails, we give
up ourselves to his power. And can there
be a truer specimen of hell than a man in a
state of fury and revenge 1

But there is nothing in the case that re-
quires us to confine the address to the repul-
sion of wrath. The truth is, that Satan has
access to us, and in various ways is always
endeavouring to encroach upon us; and it
must be our object to repel him. The image
is familiar and striking. If an enemy was
trying to enter your field, your garden, or
your house, you would withstand him : for
you would see, that as you yielded, he ad-
vanced. In every successful temptation, Sa-
tan gains upon us, and takes a position which
we ought to have kept.

With the philosophy of this subject we
have nothing to do, but only with the fact it-
self The sacred writers as much support the
doctrine of diabolical agency as of divine.
They make use of the same terms and phra ses
in the one case as in the other. Is God said
to open the eyes of our understanding 1 Satan
is said to blind the minds of them that believe
not. Is God said to work in us to will and to.
do ? Satan is the spirit that now worketh in
the children of disobedience. Are Christians
filled with the Spirit 1 Wliy, says Peter to
Ananias, has Satan filled thine heart 1

But, while the fact is proved, nothing is
said of the mode in which his operations are
carried on. We cannot think, however, that
it is always done personally and immediately.
This would involve an impossibility. If he
were thus soliciting every individual in every
part of the earth at the same time, and his
work is always going on, he must be omni-
present and omniscient. But he is the god of
this world ; and having under him all that is
in the world, the lust of the flesh, the lust of
the eye, and the pride of life ; and having all
the errors and the wickedness which he has
introduced into our region to make use of;
and such a depraved nature as ours to work
upon — he has power enough to employ medi-
ately for all his purposes. The bird need not
be afraid of the fowler if he keeps away from
his gun and his snare ; for he is not in much
danger from his fingers. How is the fish
taken 1 The angler does not wade into the
water, and seize it in his hand. He does not

JUNE 22.

167

even see his prey : but he reaches it, and se-
cures it, by a baited hook at the end of his
line, and his rod. Yet he catches the fish ;
and would do tlie same if his instrument was
a mile long.

There are many reasons why we should
not give place to the Devil. One is, because
his designs are always bad. He may trans-
form himself into an angel of light. And he
may endeavour to introduce his evils and mis-
chiefs under specious names: representing
covetousness as laying up for children ; and
pride as dignity ; and revenge as a becoming
spirit ; and trimming in religion as prudence ;
and conformity to the world as winning others
— Thus we are hardened through the deceit-
fulness of sin. Bat we ought not to be igno-
rant of Satan's devices. We read of his depths
and his wiles. And God in his v/ord tears
off all his disguises ; and shows us at once that
his aim is only to ensnare, and enslave, and
rob, and degrade, and wound, and destroy.
He, therefore, that yields, wrongeth his own
Boul, and loves death.

Another is, because the more you give
way, tlie more advantage he has over you.
It will always be found much more easy to
keep him out than to get him out. When the
Moors were admitted into Spain, they staid
there for more than six hundred years, in
spite of every groan and effort — so much har-
der is expulsion than exclusion.

Let us therefore avoid parleying with this
enemy. He will rise in his demands with
every concession. He is not to be treated
with, but rejected. Let us guard against be-
ginnings ; they increase unto more ungodli-
ness. In this down-hill course v^^e easily pro-
ceed from evil to evil. When a person walks
out in the morning clean in his apparel, he is
cautious how he treads ; and the first soil he
contracts aftects him : but the second offends
him less ; and the third much less still ; till he
says, "It matters not now" — and heedlessly
dashes on. The youth is not profligate at
once : but evil communications corrupt good
manners. The first time he complies with a
temptation he feels a reluctance, and after
the crime is committed, his conscience smites
him. But a degree of this is overcome by
every subsequent repetition: and the pro-
faner of the Sabbath, and the drunkard, and
the sensualist, go boldly on, waxing worse
and worse. One sin naturally leads to ano-
ther; prepares for another ; pleads for another ;
and renders another necessary, either by way
of finish or concealment. Thus David, to
hide his adultery, commits murder; and then
impiously ascribes this to the providence of
God— "The sword smiteth all alike

Another reason is, because you need not
yield. You are not forced. If the Devil com-
peUed you, he would also justify you ; for
there can be no guilt where there is no liber-
ty. The motives to sin can never be so great

as the arguments to forbear. What can weigh
for a moment against the authority of an In-
finite Being on whom we entirely depend ?
And what is any indulgence or suffering,
compared with endless happiness or misery ?
Would God have enjoined upon us a thing
that is impracticable ] And is not his grace
sufficient for us 1 And is it not attainable by
us] Is not his promise true; Ask, and it
shall be given you 1 And in the history and
experience of his people in all ages, do we
not see proof of this ] Have not multitudes
in the same condition, exposed to the same
perils, feeling the same weaknesses and de-
pravity, been more than conquerors'?

Finally, resistance is the way to success,
and insures it. Hence, says God, resist the
Devil, and he will flee from you. Can God
be mistaken ? Can he deceive T And doefs
not every one know that persons slacken in
any course or action, in proportion as they
want encouragement ] For hope is the main-
spring of motion. If a beggar be relieved,
however slenderly or seldom, he will in ex-
tremity repair to the door again — ^but not if
he be positively and invariably refused.

Resist, therefore, steadfastly ; and show
that you are in earnest and determmed. For
there is a heartless undecided refusal that in-
vites renewed application — or at least does
not shut the door entirely against importu-
nity. If Satan cannot look into the heart, he
is acquainted with the ways in which it shows
itself ; and is sure to know whether there is
a latent wandering after what is professedly
renounced — and so will be led to watch his
opportunity, and work his means.

— But the Apostle adds, Resist him stead-
fastly—m the faith. There is no fighting on
a quagmire. Faith furnishes the only solid,
the only safe ground on which we can con-
tend. Faith clothes us with the whole ar-
mour of God. Faith connects us with the
Captain of our salvation, without whom we
can do nothing ; but through whose strength-
ening of us we can do all things —

" And Satan trembles when he sees
The weakest saint upon his knees."

" A friend and helper so divine
Doth my weak courage raise :
He makes the glorious vict'ry mine,
And his shall be the praise."

JUNE 22.

" He left Judea, and departed again into Ga-
lilee. And he must needs go through Sama-
ria."— John iv. 3, 4.

For two reasons. Because Samaria lay in
his passage — and because he had in design
the conversion of this poor woman. We can-
not imagine an event of such magnitude m
itself— for there is joy in the presence of the
angels of God over one sinner that repenteth ;
and attended with such consequences as this

168

JUNE 23.

was — for it involved the salvation also of
many of the Samaritans ; we cannot imagine
that such an event was accidental. Nothing
takes place by chance in our most common
affairs — and is the conversion of a soul for
everlasting blessedness a casualty ]

In the recovery of sinners the grace of God
is equally necessary and illustrious. By grace
are we saved through faith ; and that not of
ourselves, it is the gift of God : not of works,
lest any man should boast : for we are his work-
manship, created in Jesus Christ. And in the
conversion Jesus here accomplished, we have
an example of this grace. An example of
its freeness ; of its gentleness ; of its power ;
and of its effects.

Of its freeness — in selecting this wicked
wretch, in spite of her un worthiness, and with-
out her desire ; and making her not only the
partaker, but the instrument of his goodness.

Of its gentleness — in having recourse to
no means of alarm ; no violence. No angel
appears with a drawn sword ; no lightnings
flash ; no thunder rolls ; no threatening terri-
fies. All is mercy, all is mildness : and he
employs circumstances the most natural and
suitable, to bring her to conviction, and to in-
duce her to pray.

Of its power — in the victory it gained over
the corruptions of her heart. ' If there be a
moral disorder that seems incurable; or an
evil capable of resisting all reasoning and
motive ; it is the spirit of impurity. But be-
hold here a new creature ! She is not only
pardoned, but renewed; and the change
wrought at once !

Of its effects — She not only believes with
the heart, but confesses with the mouth. She
is not only enlightened, but inflamed. No
sooner has she gained good, than she is con-
cerned to do good. Personal religion becomes
social. She cannot for a moment keep from
others what she has seen and heard herself—
What benevolence! What zeal! What
urgency ! What fortitude ! " The woman
then left her waterpot, and went her way
into the city, and saith to the men, Come,
see a man which told me all thmgs that ever
I did : is not this the Christ]"— And what suc-
cess too ! For they who speak from experi-
ence seldom speak ui vain. " Then they
went out of the city, and came unto him."
Some of these might have accompanied her
from curiosity ; and some from the mere con-
tagion of example : but not a few were deeply
and savingly impressed. " And many of the
Samaritans of that city believed on him, for
the saying of the woman, which testified.
He told me all that ever I did. So, when the
Samaritans were come unto him, they be-
sought him that he would tarry with them:
and he abode there two days."

The sight of this had so affected our Sa-
viour as, it would seem, to take away his ap-
petite. He had been hungry, as well as

thirsty ; and the disciples had gone away into
the city to buy meat. But when they re-
turned, and prayed him, saying. Master, eat ;
he said unto them, I have meat to eat that ye
know not of. And when they said one to an-
other, Hath any man brought him aught to
eat ] he said, My meat is to do the will of
Him that sent me, and to finish his work."
What a repast have I had since you left me !
A poor, sinful Samaritaness has been here.
And I have manifested myself to her. And
under the impression, she has hastened to in-
form and invite her neighbours to come and
hear me — and has prevailed ! " Say not ye,
there are four months, and then cometh har-
vest V But see the encouragement you liave
to scatter the seeds of divine truth. " Lift up
your eyes, and look on the fields" — See the
woman and her company coming over yonder
plain — " for they are already white unto har-
vest." Here the success is so unmediate, that
" the sower and the reaper rejoice together.^"*
And so it is written — " Behold, the days come,
saith the Lord, that the ploughman shall over-
take the reaper, and the treader of grapes him
that soweth seeds ; and the mountains shall
drop sweet wine, and all the hills shall melt."

JUNE 23.

" The Lord -will give strength unto his people ;
the Lord -will bless his people -with peace^*
Psalm xxix. 11.

The God of Nature gave David a fine po-
etical talent- And he employed it like a good
man, for his own improvement, and the profit
of many. It is well to take advantage of the
excitement of any present feeling ; and to give
it a religious direction ; according to the ad-
monition of the Apostle James» Is any af-
flicted 1 let him pray. Is any merry 1 let him
sing psalms. David did this ; for he was ac-
customed to put his sentiment into verse, on
the occurrence of any interesting or signifi-
cant event. Many of his psalms took their
rise from a trouble or a deliverance he had
just experienced. The thirty-first psalm was
written at the dedication of his new house.
The one hundred and fourth was a spring
meditation. The eighth is a night scene.
The nineteenth a morning piece. The lines
before us were composed in a thunder-storm.

Thunder is one of the sublimest displays of
Deity. It generally produces fearfulness and
terror. Caligula, the Emperor, at the hearing
of it, would creep into any hole or corner.
But such a man should reflect, that if God has
a mind to kill him, he can do it without rais-
ing Nature into a storm — his breath is in his
nostrils: he is crushed before the moth —
" Thine eye is upon me, and I am not !" And
we should do well to think of a more dreadful
event. This did Baxter. When a storm
came on as he was preaching, and the con-

JUNE 24.

169

gre^tion was obviously disconcerted and dis-
mayed; he paused, and then said, " Men and
brethren, we are assembled here to prepare
for that hour, when the heavens, being on fire,
shall be dissolved, and the elements shall
melt with fervent heat ; the earth also, and
all the works that are therein, shall be burnt
up."

All greatness is comparative. David there-
fore naturally addresses "The mighty" — as
much as to say to them — You are flattered
and feared ; but what is the greatest of you
before Him ! Think of the Thunderer, and
adore. " Give unto the Lord, O ye mighty,
give unto the Lord glory and strength. Give
unto the Lord the glory due unto his name ;
worship the Lord in the beauty of holiness.
The voice of the Lord is upon the waters :
the God of glory thundereth : the Lord is upon
many waters. The voice of the Lord is pow-
erful ; the voice of the Lord is full of majesty.
The voice of the Lord breaketh the cedars;
yea, the Lord breaketh the cedars of Lebanon.
He maketh them also to skip like a calf ; Le-
banon and Sirion like a young unicorn. The
voice of the Lord divideth the flames of fire.
The voice of the Lord shaketh the wilderness ;
the Lord shaketh the wilderness of Kadesh.
The voice of the Lord maketh the hinds to
calve, and discovereth the forests." Here let
the mind review the description ; and we shall
see how truly and vividly David's imagination
marked and pourtrayed the circumstances and
eflfects of the phenomenon —

He then leads us fi-om the uproar of Na-
ture, to the small still voice of grace. He
retires with us into the sanctuary of God,
there to testify the glory of his goodness ;
and to calm and cheer us with the assurance
of his providential empire over all the com-
motio"ns of life, and his attention to the
welfare of his people : " And in his temple
doth every one speak of his glory. The
Lord sitteth upon the flood ; yea, the Lord
sitteth King for ever. The Lord will give
strength unto his people ; the Lord will bless
his people with peace."

But this promise, you say, is made to " his
people." It is. But be not afraid. Perhaps
they will not be found so unlike yourselves
as you imagine. It is here implied, that
they are weak and distressed. They want
strength and peace. And both these bless-
ings are insured.

Are they by nature without strength? and
have they from experience a growing con-
viction of their inability ? Yet with all this
sense of weakness, have they trials to en-
dure ] duties to perform '? a race to run 1 a
warfare to accomplish) As their day, so
shall their strength be. His grace is suffi-
cient for them. Let the weak say, I am
strong.

Do they need rest and refreshing T The
God of peace shall give them peace always

by all means. Not worldly peace. He has

nowhere absolutely engaged to give this —
We say absolutely ; for if it be good for them,
they shall not want it ; for they shall want
no good thing. But there is a peace as far
exceeding every other as the soul surpasses
the body, and eternity exceeds time — the
peace of God, which passeth all understand-
ing, and which keeps the heart and mind
through Christ Jesus. This does not depend
upon outward things. In the world, says the
Saviour, ye shall have tribulation, but in me
ye shall have peace. And hence, as when
weak they are strong — so, though sorrowful,
they are always rejoicing.

Yet it is only the beginning of it they
have here. At death they enter into peace
fully. Every enemy is then vanquished.
The din of war is heard no more. The dan-
gerous, treacherous, raging, sickly sea is
crossed — And then are they glad because
they be quiet. So he bringeth them unto
their desired haven.

JUNE 24.

" He departed thence, and entered into a cer-
tain mail's house, named Justus, one that
■worshipped God, -whose house joined hard to
the synagogue. And Crispus, the chief ru-
ler of the synagogue believed on the Lord
•with all his house ; and many of the Corin-
thians hearing believed, and were bapiizedJ*
Acts xviii. 7, 8.

This was at Corinth. Here he continued
a year and six months, assured that the Lord
had much people in that city. At first he
reasoned in the synagogue every Sabbath,
and persuaded the Jews. But upon their
opposing and rejecting him, he sought ano-
ther place to teach in. It was not a build-
ing appropriated to public worship. At this
time, and long after this, the Christians had
no such edifices. They assembled wherever
they could find an accommodation. The spot
was indeed consecrated — not by a religious
ceremony — but by the presence of God and
the service itself The Saviour himself at-
tached no holiness to walls or ground : but
said. Where — let it be where it will — two
or three are gathered together in my Name,
there am I in the midst of them. He
preached not only in the Temple, and in the
synagogue ; but in the private dwelling, and
by the way-side, and in the mountain, and on
board a ship. And his Apostles followed his
example; and everij where lifted up holy
hands without wrath and doubting.

The house Paul now entered belonged to
a worshipper of God whose name was Jus-
tus; and it joined hard to the synagogue.
The nearer the church, the proverb is, the
farther from God. This is founded on the
observation, that what men can easily reach

170

JUNE 25.

and enjoy, they often neglect. And who are
they that come late to the sanctuary 1 Not
those from a distance, but they who live near.
Who are absent in bad weather] Those
who have carriages, or can procure vehicles ;
not they who come on foot. Who most fre-
quently excuse their non-attendance 1 The
strong and healthful ; not the indisposed and
weak. Who sleep during the service 1 Not
the poor and laborious, who have seldom an
hour of repose — but the lazy and genteel,
who never know what fatigue means.

It was a trial of principle in this man to
open his house to Paul. It would create him
inconvenience, and trouble, and expense ; and
it would draw upon him danger and re-
proach ; as it was an open avowal of his ad-
herence to the cause ; and he knew that the
sect was everywhere spoken against. How
many professors of religion, yielding to their
selfish and dastardly reasonings, would have
refused. They would have said — What will
people think of me 1 What will my relations
say 1 And may not my business suffer ] We
are never prepared for a course of godliness
till we can give up every thing to God, espe-
cially our paltry reputation, as our worldly
profit. Bunyan, with as much truth as ge-
nius, places all the pilgrims under the con-
duct of Mr. Great-Heart. It is to intimate
that we shall need courage every step of the
way to the Shining City. Let us consult
not with flesh and blood, but only with con-
viction ; and go forth to the Saviour without
the camp, bearing his reproach. We shall
then, not only retain peace of mind, but
please Him whose lovingkindness is better
than life. Did Obed-edom repent of taking
in the arkl The Lord blessed his house, and
all that pertained to him. Who was ever a
loser by any thing he did for the cause of
God? Who can be a loser while He re-
mains true who has said. Them that honour
me I will honour. They shall prosper that
love Zion)

What Justus did in accommodating Paul,
rewarded and dignified him; and it is now
told for a memorial of him. How must it
have delighted him to see the good that was
done under his own roof! There is joy in
the presence of the angels of God over one
sinner that repenteth. But here a man of
some rank and influence, Crispus, the chief
ruler of the synagogue, believes — nor is this
all. His house too is added to the Lord !
Yea, and many of the Corinthians, hearing,
believe and are baptized !

Yet Paul baptized but few of them. And
when he wrote his epistle to these people, he
rejoieed in the fact. This has puzzled those
who look upon the dispensation of the sacra-
ments, so called, as by far the most honoura-
ble and sacred part of the ministerial function.
And in all our churches persons are allowed
to preach before they are authorized to ad-

minister what are called divine ordinances.
And many reasons have been alleged to ac-
count consistently with this — for Paul's
conduct in thanking God, that in all the time
he staid here, and notwithstanding the multi-
tude of converts, he had only baptized Cris-
pus and Gaius, and the household of Stepha-
nus. But the reason he himself assigns
overturns an unscriptural notion and practice
— He had devolved upon others the baptism
of the new converts, because, says he, Jesus
Christ sent me not to baptize — which out-
ward form could be dispensed by others of
inferior station and talent : but — which is by
far the most important and difficult part of
my office — to preach the Gospel.

JUNE 25.

" The ark of the Covenant of the Lord went
before thein in the three days' journey, to
search out a resting place for them." —
Numb. X. 33.

That is, the Lord did this. But the Ark
was the symbol of his presence, and the seat
of his residence ; from which, by the cloud,
he regulated all their movements. Yet the
expression is still metaphorical ; and we must
not suffer the condescension of his language
to injure the glory of his perfections. He
feels no perplexity. He never deliberates ;
never examines ; never searches : for " there
is nothing that is not manifest in his sight."
But as men do this, and must do this, if they
would avoid mistakes, and decide and act ju-
diciously ; the Lord thus intimates — that his
wisdom was concerned in all their journey-
ings; and that his people may keep their
minds in perfect peace, being stayed on hira
— for, as strangers and pilgrims on the earth,
he careth for them — they are under his guid-
ance— nothing befalls them by chance. All
their removals, and their rests ; all their situ-
ations, their trials, their comforts ; are cho-
sen for them by the only wdse God their Sa-
viour, who is always on the look-out for
them — " For the eyes of the Lord run to and
fro throughout the whole earth, to show him-
self strong in the behalf of them whose heart
is perfect toward him."

He not only leads his people in the way
that they should go, but is concerned to af-
ford them repose as well as direction. Thus,
in his promise to Moses h(3 said, " My pre-
sence shall go with thee, and I will give thee
rest." Thus, in the review of his goodness
he says, by Jeremiah, "The people which
were left of the sword foimd grace in the
wilderness, even Israel, when I went to
cause him to rest."

Thus here he searched out for them a
resting-place — in their journey and — afler
it. To the former Moses refers, when he
says, " The Lord your God went in the way
before you, to search you ocita place to pitch

JUNE

your tents in" — ^before they were required to
lay thera entirely aside. Thus, before they
reached Canaan, he led them into many rest-
ing-places ; in some of which they continued
only days ; in some, weeks ; in some, months ;
and in a few, even years. It was a fine rest-
ing-place when they came to Elim, where
were twelve wells of water, and threescore
and ten palm-trees — But this was at the be-
ginning of their journey, and designed to en-
courage them. They could not look for many
stations like this. Each, however, which
they successively occupied, was of the Lord's
selecting.

We may apply this to the temporal resi-
dences of Christians. How moveable have
some of them been ! But He has led them
from one situation to another : and it should
be satisfying for them to think — that he could
find a better resting-place for them than they
could have chosen for themselves, for he per-
fectly knows both the place and the persons.
Sometimes the lines fall to them in agree-
able scenes ; and he kindly exceeds their
hopes. In other cases, the abode is less in-
viting, and even trying. But they must ac-
quiesce, without murmuring or complaining,
in their Cunductor's disposal — conscious that
they are not worthy of the least of all his
mercies ; and remembering that they are not
yet come unto " the rest and inheritance
which the Lord giveth them."

It will apply also to their spiritual peace
and refreshment in their travels. "Thus
saith the Lord, Stand ye in the ways, and
see, and ask for the old paths, where is the
good way, and walk therein, and ye shall find
rest for your souls." There are spiritual rest-
ing-places on this side heaven. In their ac-
quaintance with his throne, his house, his
day, his word, the covenant of peace — here
he affords them the shadow of a great rock in
a weary land. Here he maketh his flock to
rest at noon. Here they lie down in green
pastures, and are fed beside the still waters.

But the principal resting-place he sought
out for them was at their journey's end. It
was Canaan—" In the day I lifted up mme
hand unto them, to bring them forth of the
land of Egypt into a land that I had espied
for them, flowing with milk and honey,
which is the glory of all lands."

Yet there is a better country. And this.
Christian, He is looking out for you ! What-
ever you now enjoy, your repose is imperfect
and interrupted. Something, aloud or in
whisper, says— Arise, and depart hence ; for
this is not your rest.

But there remaineth a rest for the people
M^God. A rest from all toil and temptation.
From all sorrow and sin. A rest not only in
God, but a rest with him.

" O glorious hour ! O bless'd abode !
I shall be near and like my God :
And flesh and sin no more control
The sacred pleasures of my soul."

26. 171

JUNE 26.

" Upon this came his disciples, and marvelled
that he talked -with the woman : yet no man
said, What seekest thou P or, Why talkest
thou -with her ?" — John iv. 27.

That is, immediately upon the conversa-
tion, and just as he had said 'unto her, I that
speak unto thee am the Messiah.

Thus their return broke off" the conference ;
and the woman was probably grieved to see
the disciples so near at hand. Our most in-
teresting interviews in this world are often
and soon interrupted. It is sweet to hold
converse with our fellow-Christians and with
ministers ; and it is far sweeter still to hold
communion with the Saviour. There are
moments in the sanctuary and the closet,
when we can say,

" While such a scene of sacred joy
Our raptur'd eyes and souls employs,
Here we could sit, and gaze away
A long, an everlasting day."

But not only our sinful distractions, but our
lawful connexions, and businesses, and cares,
invade and disperse our enjoyments; and
make us long after a state where these inter-
ruptions will be no more. Now we have
visions, or at best but visits — then we shall
be for ever with the Lord.

The disciples were astonished — and the
cause of their marvelling was, that "he
talked with the woman." Had they an appre-
hension that she was a woman of ill charac-
ter 1 And, like the Pharisees, did they sup-
pose that it was incompatible with the sanc-
tity of the Messiah to hold any intercourse
with persons of infamous reputation 1 This
is not probable. She was a stranger to them.
Our Lord indeed knew her ; but it was by
his divine prerogative ; and as yet he had no
opportunity to speak of her to his disciples.

It is more likely that their wonder arose
from seeing him in close and friendly conver-
sation with a woman of Samaria; for the
Jews had no dealings with the Samaritans.
The rancour excluded even the common ci-
vilities of life. At present the disciples
seemed not aware of their Lord's design to
extend favour to the Gentiles ; and were but
little acquainted with the nature of his king-
dom— " where there is neither Jew nor
Greek, bond or free, male or female, for we
are all one in Christ Jesus."

Agam. Women have not always been
properly regarded. If they contribute to their
own degradation, they must blame themselves.
It has often been asked, why the conversation
of even wise men, is, with women, always
vain and trifling ? We do not entirely ad-
mit the fact. If, however, there be truth in
the supposition, the cause is to be found in
females themselves — they must be pleased
with such discourse — for men will naturally
accommodate themselves to their taste — and
it is their interest to do so. Let women rise

172

JUNE 27.

and vindicate their sex — many are now doing
so : let them show that they consider them-
selves, and wish to be considered, as rational
as well as animal creatures ; and as compa-
nions as well as playthings and toys, and ar-
ticles of sense and dress. But at this period
the sex were treated, and are so still in the
East, as a kind of beings inferior to men.
Now the disciples knowing that Jesus never
trifled in conversation, but always spoke su-
periorly and divinely, were amazed to find
him discoursing on deep and important sub-
jects with a poor menial woman, judged in-
capable of understanding them.

The meanness of the persons to whom he
manifested himself always scandalized flesh
and blood. Have, it was asked, any of the
rulers believed on him) But this people,
who know not the Law, are cursed. Yet it
was his glory that the poor had the Gospel
preached unto them; and that the common
people heard him gladly. When he rejoiced
in spirit, he said, I thank thee, O Father,
Lord of heaven and earth, that thou hast hid
these things from the wise and prudent, and
revealed them unto babes. And his Apostle
follows in the same strain. " For it is writ-
ten, I will destroy the wisdom of the wise,
and wDl bring to nothing the understanding
of the prudent. Where is the wise ? where
is the scribe 1 where is the disputer of this
world ? hath not God made foolish the wis-
dom of this world ? But God hath chosen
the foolish things of the world to confound the
wise ; and God hath chosen the weak things
of the world to confound the things which
are mighty ; and base things of the world, and
things which are despised, hath God chosen,
yea, and things which are not, to bring to
nought things that are : that no flesh should
glory in his presence."

But we here see the diffidence and sub-
mission of the disciples — " Yet no man said.
What seekest thou] or, Why talkest thou
with her V — Confidence in his greatness and
rectitude awed them into silence. Whence
we recommend two things. First, let us ob-
serve the words of Solomon : " If thou hast
thought evil, lay thine hand upon thy mouthy
A good man should make conscience of the
state of his mind as well as of his speech : but
what we cannot always prevent in thought,
we may restrain in expression. Words are
worse than thoughts : they add to them ; they
show more of the dominion of evil ; they are
more injurious to others; and betray ourselves
more into difficulties. In a multitude of
words there wanteth not sin. Therefore let
us resolve to take heed to our ways, that we
sin not with our tongue. David prayed,
" Set a watch, O I^rd, before my mouth ;
keep the door of my lips."

Secondly, as the reverence of the disciples
induced them not to question the propriety of
our Lord's eohduct — though for the present

they could not understand it — so should we
act towards him. He is not bound to give
account of any of his matters ; and he often
requires us to walk by faith, and not by sight.
But we know that his work is perfect ; his
ways are judgment. Let us never charge
him foolishly, but acquiesce in the most mys-
terious of his dispensations ; assured that he
has reasons for them which at present satisfy
him, and will satisfy us when they are finished
and explained. What we know not now, we
shall know hereafter. — " Shall not the Judge
of all the earth do right ]" " Just and true
are all thy ways, O thou King of saints."

JUNE 27.

" Thou hast been a shadow from the heat^
Isaiah xxv. 4.

And what he has been, he is, and will be —
the same yesterday, to-day, and for ever.

Heat means evil ; any evil, every evil, from
which it is desirable to be screened. Heaven
is a state — and many have reached it — where
the sun does not light on them, or any heat.
But it is otherwise in this world. Here many
things affect the mind, as oppressive heat does
the body : and make us pant for deliverance
and repose. The wrath of God — a sense of
his fiery law in the conscience — the tempta^
tions of Satan — the persecutions of wicked
and unreasonable men — afflictions, public
and private, personal and relative — Here is
the heat —

Where is the shadow? Behold me, says
the Saviour of sinners. Behold me ! Come
unto me, and I will give you rest. This is
the rest, says God, wherewith ye shall cause
the weary to rest ; and this is the refreshing.

But what kind of shadow is He ? We read
in the Scripture — Of the shadow of a cloud
— Of the shadow of a tree — Of the shadow
of a rock — Of the shadow of a tabernacle
from the heat. The shadow of the cloud in
harvest is grateful, but transient. The sha-
dow of a tree under which we sit down, is
delightful ; but it is limited to a small dis-
tance : and the rays frequently pierce through
the boughs. The shadow of a great rock is
dense and cool ; but it befriends not on every
side, and covers little from the vertical rays.
The shadow of a tabernacle, into which we
may continually resort, and find not only
room, but entertainment, is the most complete
and inviting. All these have some truth in
their application to him : but none of them
can do justice to the subject. He is what
they imply, but more ; and not only more
than each of them, but more than all of them ;
and more than all of them combined ; and
more than all of them combined in their best
estate — and infinitely more. He is not only
perfect^ but divine ; and he that dwelleth in
the secret place of the Most High shall abide
under the shadow of the Almighty.

JUNE 28.

173

Let me leave, then, other shadows. They
are all inadequate to the wants of the soul ;
and, in some way or other, will be sure to
fail me — yea, whatever else I get under for
shelter, will not only prove vanity, but vexa-
tion of spirit.

But let me make use of this shadow from
the heat. He- is not far off He is accessible.
He is easy to approach. And it is only by
repairing to him that I can enjoy the benefit
derivable from him.

And while believing, I rejoice in him with
joy unspeakable ; let me show my benevo-
lence, by recommending him to others. They
also are strangers to repose. They also want
rest unto their souls. And he is sufficient to
receive, and defend, and succour, and bless all.
Oh happy period ! when the eyes of men, as
of all the tribes of Israel, shall be toward the
Lord ! And when in him all the families of
the earth shall be blessed ! The Lord hasten
it in his time !

JUNE 28.

« What doest thou here, Elijah ?"
1 Kings xix. 13.

The principle of this question was not ig-
norance. God well knew how, and why, he
came there. But he would know from Eli-
jah himself ; and therefore asks him— that,
being called upon to account for his conduct,
he might be convinced of his folly, and be
either speechless, or condemned out of his
own mouth. We may view the inquiry three
ways.

First, as an instance of God's moral obser-
vation of his creatures. His eyes are upon
the ways of man, and he pondereth all his
doings. Nothing can screen us from this in-
spection. Elijah was in a wilderness, and
alone ; he had even left his servant behind
him — but the eye of God followed him. And
the eyes of the Lord are in every place, be-
holding the evil and the good. And let us
not imagine that he only looks after an extra-
ordinary character, like ElijaJi. No one is
too small and inconsiderable to be disregarded
by him. Every human being is not only his
creature, but his subject, and responsible to
him. The meanest slave is great in the sight
of God, as possessed of a soul, and destined
for eternity. God has a right to know where
we are, and what we are doing ; and a much
greater right than a father or a master has to
know this, with regard to a child or a ser-
vant: for we are absolutely his. And he is
mterested in observing our conduct : interest-
ed as a judge, who is to pass sentence upon
our actions : interested as a friend and bene-
factor, who would check us when we are
going astray, or recall us when we have
wandered. For,

Secondly, we may consider it as a reproof
given to a good man. He ought not to have
been here, hiding himself from his enemy,
and begging that he might die ; but should
have been engaged in carrying on the cause
of God in the reformation he had so nobly be-
gun— He was therefore blameable. God does
not cast him off ; but he reprehends him.
And as many as he loves he rebukes and
chastens. And faithfiil are the wounds of this
Friend.

And how does he administer this reproof?
He had all the elements under his control :
and he showed Elijah what he could do:
" And he said, Go forth, and stand upon the
mount before the Lord. And, behold, the
Lord passed by, and a great and strong wind
rent the mountains, and brake in pieces the
rocks before the Lord ; but the Lord was not
in the wind : and after the wind, an earth-
quake ; but the Lord was not in the earth-
quake : and after the earthquake, a fire ; but
the Lord was not in the fire : and after the
fire, a still small voice. And it was so, when
Elijah heard it, that he wrapped his face in
his mantle, and went out, and stood in the en-
tering in of the cave." " And, behold, there
came a voice unto him and said" — You cow-
ardly deserter] You ungrateful, rebellious
wretch ? — No : but — " What doest thou here,
Elijah ]" And this, " in a small still voice"
— a kind of under tone, or whisper, as if no
one should hear it beside. Here was no up-
braiding ; nothing to inflame passion ; but a
kind and calm appeal to reason. How forci-
ble ! and yet tender ! It is thus his gentleness
makes us great. It is thus he does not break
the bruised reed, nor quench the smoking
flax. It is thus he calls upon us to be followers
of him, as dear children. If a brother be
overtaken in a fault, let us not employ the
earthquake, the \\Tnd, and the fire ; but the
small still voice. Let us take him aside. Let
us tell him his fault between him and us
alone. Let us restore such an one in the
spirit of meekness. Reproof should never be
given in a passion. It is too much, says an
old writer, to expect that a sick patient will
take physic, not only when it is nauseous, but
boiling warm. And we know who has said,
" In meelmess, instructing those that oppose
themselves." " The wrath of man worketh
not the righteousness of God."

Thirdly, as a rule by which we may judge
ourselves. Let us suppose that we heard
God addressing us, as he did Elijah. How
should we answer him] Could we say, I
hope I am where Thou wouldst have me to
be ] and doing what thou wouldst have me to
do ] He does thus inquire. And therefore it
behoves us so to act as to be able to give a
satisfactory account of our conduct.

Let us apply the question to our troubles.
How came we in these difficulties? Have

174

JUNE 29, 30.

they befallen us in following after God? Or
have we drawn them upon ourselves by our
folly and sin 1

Let us apply it to our connexions. We
are choosing associates — Are we walking
with wise men, or are we the companions of
fools 1 We are engaging ourselves for life —
Are we marrying in the Lord, or unequally
yoking ourselves with unbelievers 1 " What
doest thou here, Elijah ]"

Let us apply it to our recreations. Are
they such as conduce to the health of the
body ] and accord with purity of mind 1 or are
they amusements and dissipations which, if
God should call us to account, would strike
our consciences dumb 1

Let us apply it to our stations. Are we
abiding with God in our own callings'? or are
we acting out of our proper sphere of duty T
How many have injured, if not ruined, their
usefulness and comfort, by improper remov-
als, or striking their tent without the cloud !

Let us apply it to our religious services.
We ought to have an aim in coming to his
house. Happy they who, when they hear the
inquiry, What doest thou here, Elijah 1 can
say. Here I am — not from custom or curiosity,
but to know what the Lord will speak ; and
to see his power and his glory as I have seen
him in the sanctuary.

And let us remember, that a false answer
will be more than useless. We often assign
a reason very different from the true one, to
an inquiring fellow-creature: and him we
may deceive. But God is not mocked.

JUNE 29.

** Then spake the Lord to Pmd in the night by
a vision, Be not afraid, but speak, and hold
not thy peace : for I am -with thee, and no
man shall set on thee to hurt thee: for I have
much people in this city." — Acts xviii. 9, 10.
The Lord is a very present help in trouble ;
and before his people express their apprehen-
sions, he foresees them, and effectually pro-
vides against them.

It is obvious Paul was now depressed and
discouraged. He had nature in him, as well
as grace. The Christian, and even the
Apostle, did not destroy the man. He had
genius ; and not only great sensibility, but a
tinge of melancholy is perhaps inseparable
from this endowment. He was also the sub-
ject of bodily enervation ; and was now worn
down, not only by constant preaching, but
also by working manually, day and night, to
support himself and relieve others. In allu-
sion to which, he says, in his Letter to these
Corinthians, " I was with you in wealcness,
and in fear, and in much trembling." Yea,
he was now it would seem, afraid — of men —
of suffering persecution — of death. Is this he
that said. None of these tilings move me,
neither count I my life dear to myself, so that

I may finish my course with joy? Yes. He
then spoke sincerely, and according to the
frame he was in. But what a change do we
feel, if the Lord hides his face ; or faith fails ;
yea, or if there be only a variation in the
humours of the body, or the state of the
weather !

The Lord therefore removes his fear by the
assurance that no man should set upon him
to hurt him ; for " He was with him ; and had
much work for him to do" — so that even his
destination secured him. And see how faith-
fully and remarkably this was accomplished.
For though the place was so abandoned, and
he had so many enemies, he continued there
a year and six months, teaching the word of
God among them without any molestation.
At length a storm arose, which tried his con-
fidence in the promise. But it issued in the
proof that the Saviour in whom he trusted was
true and righteous altogether. For all the
Jews in the city made a violent insurrection
against Paul, and brought him before Gallic
the deputy. But he refused to take cogni-
zance of the affair, and drove them from the
judgment-seat. Upon which, provoked by
jfiis conduct, the Greeks, who had joined the
Jews in this assault, fell upon Sosthenes, the
chief ruler of the synagogue, and beat him in
sight of the bench — But Paul, on whose ac-
count the persecution was raised, was suffer-
ed to escape uninjured, and continued his la-
bours a considerable time longer, undisturbed,
and at length withdrew from the place in
peace !

— Is not this enough to prove that nothing
is too hard for the Lord 1 that he can turn the
shadow of death into the morning ? that our
enemies, however numerous and malignant,
are all under his control 1 and cannot move a
hair's breadth beyond the length of the chain
in which he holds them 1

Do we not here see, that if we have
his promise we have enough to establish,
strengthen, settle us, whatever our difficulties
and dangers may be? Heaven and earth
may pass away, but his word cannot fail. If
a child, even in the dark, feels his father's
hand grasping his, and hears him say, I am
with thee, fear not ; he is calmed and con-
fident. Yea, says David, though I walk
through the valley of the shadow of death, I
will fear no evil ; for thou art with me. He
hath said, I will never leave thee nor forsake
thee : so that we may boldly say. The Lord
is my helper, and I will not fear what man
shall do unto me. " Yea, in all these things
we are more than conquerors, through hmi
that loved us."

JUNE 30.

" There is a river, the streams -whereof shal
make glad the city of Go J."-i-Psalm xlvi. 4.
What can this " river" be, but that blessec

JULY 1.

covenant to which David himself repaired in
the time of trouble, and extolled beyond every
other resource or delight — Although my
house be not so with God ; yet hath he made
with me an everlasting covenant, ordered in
all things, and sure : for this is all my salva-
tion, and all my desire, although he make it
not to grow.

And what are " the streams" of this river,
but the outgoings and effects of this divine
constitution — The blood of Jesus — The in-
fluences of the Holy Spirit — The doctrines
and promises of the Gospel—The ordinances
of religion— And all the means of grace 1

There are four ways in which the streams
of a river would gladden the citizens. They
will all apply in a pre-eminent degree to the
case before us.

The first regards prospect. Nothing can
be more pleasing or interesting to those who
relish the simple beauties of nature, than to
walk by the side of living streams ; to see the
fish playing and disappearing ; the green
weeds waving their long streamers in the
water; the reeds bending and recovering
themselves again ; the rippling of the shal-
lows ; and the glassy reflections of the deeps ;
while the bushes and trees form a quivering
shade on the banks. Here is enough to fix
the tasteful mind ; and to induce the poet to
take out his pen, and the painter his pencil.
What views have Christians by the side of
their streams ! How various ! How endear-
ing! How impressive the objects which
strike and occupy their minds ! " My medi-
tation of him shall be sweet ; I will rejoice in
the Lord."

The second regards traffic. It is an un-
speakable advantage to a place to be accessi-
ble by water, as it renders commerce not
only practicable, but ea^y and extensive. The
Humber was the makmg of Hull. The
Thames has rendered London so famous.
Were this stream dried up or diverted, how
would the mistress of the nations be humbled
and reduced! It is owing to their trade,
carried on by the means of their rivers, that
many cities on the Continent have united
themselves to the ends of the earth, and ac-
quired such distinction and wealth. And by
these streams Christians obtain riches for
the soul and eternity ; unsearchable riches;
durable riches, with righteousness. It is by
these they carry on business with the land
that is very far off, the merchandise of which
is better than the merchandise of silver, and
the gain thereof than fine gold.

The third regards fertility. Imagine a
dry and barren land where no water is, and
thmk what happiness would ensue if springs
gushed forth from the sands, and meandered
through meadows with grass, and reeds, and
rushes. Lot chose the plain country, the vale
of Sodom, near Jordan, because it was well
^vate^ed, like the gaiden of the Lord. Did

175

you never read the words of Balaam in de-
scribing the blessedness of Israel 3 "As the
valleys are they spread forth, as gardens by
the river's side, as the trees of lign aloes which
the Lord hath planted, and as cedar trees
beside the waters." What is a tree planted
by the rivers of waters, bringing forth fruit
in its season, and with never-withering leaves,
but a Christian by these streams, growing in
the divine life ; adorned with the graces of
the Spirit ; and filled with all the fruits of
righteousness which are by Jesus Christ unto
the praise and glory of God 1

The fourth regards supply. What could
a city do without this precious, all-important
fluid ] An enemy, therefore, always en-
deavours to cut off the water, to compel a
place the more suddenly and speedily to sur-
render. Hence the boast of Rabshakeh;
" With the sole of my foot I have dried up all
the rivers of the besieged places." This shall
never be the case here. Your resources can
never fail. Your relief can never be cut off.
You have always access to the God of all
grace. And how superior are your supplies !
How free ! How full ! How satisfying !
"Jesus answered and said unto her. Whoso-
ever drinketh of this water shall thirst again :
but whosoever drinketh of the water that I
shall give him shall never thirst; but the
water that I shall give him shall be in him a
well of water springing up into everlasting
life."

Are you askmg. Who will show us any
good] Let the subject supply an answer.
Oh, there is — there is a river, the streams
whereof make glad the city of God. Forsake
the foolish and live, and go in the way of un-
derstanding. Leave the world and enter the
Church. There — how unlike creatures, who
are all vanity and vexation of spirit — there
you will find a Saviour full of grace and
truth. Acquaint now thyself with him, and be
at peace ; thereby good shall come unto thee,

O my soul, am I the subject of this happi-
ness 1 Let me give proof of it. Let me be
a witness for God. Let me exemplify his
word. Let me convince others that there is
— a reality — an excellency — a blessedness in
the religion of Jesus that can set the heart at
rest, and yield a joy unspeakable and full of
glory.

The pleasures of which we have been
speaking are the pleasures of the way.
What will be those of the end !

" If such the sweetness of the streams,
What must the fountain be,
Where saints and angels draw their bliss
Immediately from Thee !"

JULY 1.

" / beseech thee show me thy glory. ^
Exodus xxxiii. 18.
This prayer was not entirely proper. It

176

JULY 2.

would seem that Moses desired some visible
display of Deity, or some kind of representa-
tion of Him. And so far it was refused. " He
said, Thou canst not see my face : for there
shall no man see me, and live. Behold, there
is a place by me, and thou shalt stand upon a
rock: and it shall come to pass, while my
glory passeth by, that I will put thee in a
clift of the rock, and will cover thee with my
hand while I pass by : and I will take away
mine hand, and thou shalt see my back parts :
but my face shall not be seen."

Here we perceive our weakness, even
physically considered. How little can we
bear ! When Daniel only saw an angel he
fell into a deep sleep. John, at the sight of
Him on whose bosom he had often leaned, fell
at his feet as dead. Flesh and blood cannot
inherit the kingdom of God. Neither doth
corruption inherit incorruption.

We cannot go on well till God has gained
our full confidence. Let us never suppose
that he denies us any thing from insufficiency
to give, or from a grudging disposition. " He
that spared not his own Son, but delivered
him up for us all ; how shall he not with him
also freely give us all things]" The very
same principle that leads him to give us some
things, induces him to withhold others—a
regard to our safety and happmess —

"Good when he gives, supremely good ;
Nor less when he denies :
E'en crosses, from his sov'reign hand,
Are blessings in disguise."

Had the Lord yielded all the wish of Moses,
Moses would have been destroyed upon the
spot. He therefore rejects what was evil in
it, but grants what was good — " I will make
all my goodness pass before thee, and I will
proclaim the name of the Lord before thee ;
and will be gracious to whom I will be gra-
cious, and will show mercy on whom I will
show mercy." We are morally defective;
and our infirmities appear even in our prayers.
We know not what to pray for as we ought.
What would be the consequence, if all our
desires were accomplished 7 It is our privi-
lege that God is as wise as he is kmd. He
knows what is really good for us; and an-
swers us not according to our wishes, but our
wants ; and according to what we ourselves
should only pray for, if we were alive to our
real welfare, and always knew what it in-
cludes.

Thus qualified, we cannot do better than
to make this prayer our own, and desire God
to show us his glory. For he alone can do it
efficiently. As the sun can only be seen by
his own shining, so God can only be known
by his own revealing : in his light we see
light. But we have every encouragement
we could desire, if we seek the discovery from
him. If any lack wisdom, let him ask of God,
who giveth to all men liberally, and upbraid-
eth not, and it shall be given him. Then

shall ye know if ye follow on to know the
Lord.

Let us pray, therefore, that he would show
us more of his glory. More of it ui his works.
More of it in his ways. More of it in his dis-
pensations and ordinances. And, above all,
more of it in the face of Jesus Christ.

Nor let us ever think we do not stand in
need of more. For who expressed this desire 7
A man who had been indulged already beyond
any of his fellow-creatures! Yet, after com-
munications the most deep and extensive;
after being inspired to write Scripture ; after
beholding God in the burning bush ; after
talking with him as a man talketh with his
friend^so far is he from being satisfied, that
liis soul is drawn forth after more acquaint-
ance with him ; and he, even he, cries — I be-
seech thee, show me thy glory. Behold ano-
ther instance. Paul, after all his intimacies
with the Lord Jesus for many years, cries —
" That I may know him !" But who is Moses ?
Who is Paul? — "Which things the angeb
desire to look into."

Yet some are so perfectly indifl^erent to the
subject of this prayer, that they say unto God,
Depart from us, for we desire not the know-
ledge of thy ways. Spiritual darkness is the
forerunner and pledge of eternal. If our
Gospel be hid, it is hid to them that are lost
Because they are a people of no understand-
ing, therefore he that made them will not
have mercy on them ; and he that formed them
will show them no favoiu*.

JULY 2.

" From -whence they -went to Beer : that is the
•well -whereof the Lord spake unto J\foseSf
Gather the people together, and I -will give
them tvater. Then Israel sung this song,
Spring up, 0 ivell ; sing ye unto it : The
Princes digged the well, the nobles of the
people digged it, by the direction of the law-
giver, with their staves. And from the wil-
derness they went io JMattanah : and from
JMattanah to JSTahaliel : and from JVahaliel
to Bamoth"—Nnmh. xxi. 16—19.
Beer was a pleasing station to the Jews ;
and it is a very instructive one to us. They
here came into a dry place ; but they neither
rebelled nor murmured against God, or his
servant Moses.

See, first. How easily the Lord can supply
the wants of his people. " Gather the people
together, and I will give them water." Not
only is every good gift and every perfect gift
from above ; but all our temporal comforts
come from the hand of God. We are not to
look for miracles ; but we may be assured that
his word can be accomplished without them :
"For sooner all Nature shall change, than
one of God's promises fail." And he has said,
" Thy bread shall be given thee ; and thy
water shall be sure." And what he has pro-

JULY 3.

177

mised, he is able also to perform. Let us not
limit the Holy One of Israel. Nothing is too
hard for him. He can turn the shadow of
death into the morning. Jehovah-jireh ! The
Lord will provide. "When the poor and
needy seek water, and there is none, and their
tongue faileth for thirst, I the Lord will hear
them, I the God of Israel will not forsake
them. I will open rivers in high places, and
fountains m the midst of the valleys : I will
make the wilderness a pool of water, and the
dry land springs of water."

Secondly. See how want endears our
blessings. " Then Israel sang this song, Sprmg
up, O well ; sing ye unto it." We feel un-
thankful for this precious fluid, because it is
so common, and we have never been deprived
of it Had we gone several days in a wilder-
ness without it, how should we have exulted
and praised God at the sight of a refreshing
supply ! It is thus, by their removal or sus-
pension, we are taught the worth of our com-
forts. How is liberty prized and enjoyed
after bondage 1 and health after sickness 1
and spring after winter ] and morning after
night ] We become indifferent to the means
of grace. By a change of residence, or by
accident, or disease, we are deprived of the
privileges of the sanctuary. Then w^e re-
member these things, and pour out our souls
in us : for we had gone with the multitude ;
we went with them to the house of God, with
the voice of joy and gladness, with a multi-
tude that kept holy day. Oh, says David,
when he was faint. Oh that one would give
me to drink of the water of the well that is by
the gate of Bethlehem ! And were we equal-
ly aOiirst, spiritually, how should we long for
the well of salvation, and say,

" Thou, of life the fountain art :

Freely let me take of Thee ;
Spring thou up within my heart.
Rise to all eternity i"

Thirdly. His agency does not exclude or
supersede our instriunentality. " The prmces
digged the well, the nobles of the people
digged it, by the direction of the lawgiver,
with their staves." God filled it ; but they
digged it This was their part This they
could do : and why should God have exempt-
ed them from it 1 He gives the increase ; but
Paul must plan and Apollos water. He fur-
nishes the wind ; but we are to spread the
saila He gives : but we gather. Prayer
and diligence, dependence and activity, har-
monize in the Scripture, and are only incon-
sistent in the crudeness of ignorant and fool-
ish men. Paul makes divine influence, not
an excuse for the neglect of means, but a mo-
tive and encouragement to the use of them —
" Work out your own salvation with fear and
trembling ; for it is God who worketh in you
both to will and to do of his good pleasure."

Fourthly. However pleasmg any of our
present stations are, we must, S" we are the
Z

Israel of God, leave them. " And from the
Wilderness they went to Mattanah : and
from Mattanah to Nahaliel : and from Naha-
liel to Bamoth." The part they left is called,
indeed, the Wilderness ; and so it was ; but
it was good for them to be there. There
they had witnessed proofs of the power and
goodness of God ; and there they had enjoyed
a time of refreshing from his presence. But
they had compassed the place long enough ;
and, decamping from this loved scene, had to
journey on in the Desert Here, also, Chris-
tiajQs have their indulgences. But these are
designed, not to induce them to tarry, but to
encourage them to advance. In the midst of
their enjoyments a voice cries. Arise ye, and
depart hence ; for this is not your rest

These people would have been the more
willing to move — because they knew they
were moving towards Canaan, a better coim-
try, the end and aim of their journey ; and —
because they were under the direction of
God, as their guide, and who would never
leave them nor forsake them. So it should
be with us.

JULY a

" Faint — ." — Judges viii. 4.

What war is there that has nothing to de-
press ] Nothing to animate 1 And that does
not furnish a diversity of feelings in those
who carry it on 1

Christians resemble these followers of Gi-
deon and subduers of the Amalekites — Faint,
yet pursuing.

Yes — while engaged in this good fight of
faith, they may he faint. We need not won-
der at this, if we consider the enemies they
have to vanquish. These are, bodily appe-
tites; filthiness of spirit; a depraved nature;
all sin and error ; the present evil world ; the
Devil, and his angels. If we also consider
the qualities of their adversaries ; their num-
ber ; their malignity ; their power ; their po-
licy ; their success ; for they have cast down
many mighty ; yea, many strong men have
been slain by them. When we thmk of the
heroes, the statesmen, the princes, the philo-
sophers, the divines, and all the myriads they
have enslaved and destroyed, who is not rea-
dy to tremble, and exclaim, " I shall one day
perish !"

There is also the length of the service. It
is not for a season only, but for life. We are
not allowed to receive any proposals of peace.
We cannot enter into a truce — no, not even
to bury the dead — Let the dead bury their
dead. We are to fight on through summer
and winter — by day and night — in every si-
tuation and condition. He that endureth to
the end, the same only shall be saved. In
conversion we throw away the scabbard ; in
death only we lay down the sword. While

178

JULY 4, 5.

we are here, something is still to be done ;
something still to be avoided — in company —
in solitude — m health — in sickness. And is
it nothing to watch in all things ! To pray-
without ceasing! In every thing to give
thanks ! To be always abounding in the work
of the liord !

There are also occasional difficulties too
common to be overlooked. It is easy to sup-
pose a few of tliem. What marvel if the sol-
dier is faint — when the road is rough and
thorny — and the weather is warm and op-
pressive— and he hungers and thirsts for want
of seasonable refreshments and supplies,
which are interrupted, if not cut off— and he
feels a loss of strength, occasioned by a
wound from without, or an indisposition from
within 1 Is this talking parables 1 There is
not a Christian on earth whose religious ex-
perience will not easily explain it.

And if this, therefore, be my experience —
let me remember that there is nothing omi-
nous, nor even peculiar, in it. Every subject
of divine grace is well acquainted with the
heart's bitterness — and must know it — or
much of the Scripture could not be applied
JO him, either in a way of description, or
comfort.

— And let me be thankful that to will is
present with me, though how to perform that
which is good I find not. If I faint, I do not
Jlee. Faint — yet pursuing.

JULY 4.

" — Yet pursuing,*' — Judges viii. 4.

The life and experience of the Christian
are foil of contrasts. He resembles the bush
of Moses, which was seen burning, but not
consumed. And his language is. Cast down,
but not destroyed ; sorrowful, yet always re-
joicing ; as dymg, and behold we live. We
are now viewing him as a soldier. In our
last page, we saw him faint : but we shall
now find him, amidst all that is grievous,
feeling no disposition to give up. Faint — ^yet
pursuing.

And there is much to encourage and ani-
mate him. There is something in himself,
and which is nothing less than a principle of
divine grace. Every thing else will decline
when it meets with its proper temptation.
Natural and merely moral resources are as
the morning cloud, and the early dew, which
soon passeth away. But we are confident of
this very thing, that He which hath begun a
good work in us, will perform it. That which
is divine is durable, is invincible. That which
is born of God, overcometh the world.

There is also much to encourage him in
his cause. It is a good warfare. It will bear
examination. Conscience entirely approves
of it. Angels applaud it. There is, there-
fore, nothing to make us waver, or hesitate.

Every thing in the conflict feeds courage.
We ought to engage and persevere. It is the
cause of truth, of righteousness, of glory — of
real glory. It would be more honourable to
be foiled in this cause than to conquer in any
other.

There is also much in his Leader and
Commander. Some chiefs have so attached
and inspired their troops, that they would
plunge" into any enterprise, or follow them
into any danger. It was said proverbially at
Rome, that it was unbecoming a Roman sol-
dier to fear while Cgesar was ahve. It is
much more unworthy a Christian soldier to
fear while Christ is alive : for, because, says
he, I live, ye shall live also. When Antigo-
nus heard some of his troops rather despond-
ingly say, How many are coming against usf
he asked — But, my soldiers, how many do
you reckon me for ] And whenever we think
of our foes, and the Captain of our salvation,
we may truly say. More are they that be
with us than they that be with them.
Greater is he that is in us than he that is in
the world. Who goes before usi Who
teaches our hands to war, and our fingers
to fights Who provides for us 1 Who
renews our strength 1 What limits have
his wisdom and power? Did he ever lose
an action yet? or a single private in his
army 1

And let me think of the certainty of the
issue. Fear unnerves : but it would make a
hero of a coward to assure him in the conflict
that he should overcome. This can rarely
or never be done in other contentions: for
nothing is so doubtful as the result of battle.
Prudence, therefore, says. Let not him that
putteth on the harness boast himself like him
that putteth it off—But the Christian enters
the field under peculiar advantage. How-
ever trying or lengthened the struggle may
be, he fights not uncertainly. Yea, in all
these things we are more than conquerors!

For what will be the result of success 1
What do other victors gain 1 How precari-
ous, how unsatisfying, how poor, how mean
the rewards of the world's warriors, compared
with the acquisitions of the good soldiers of
Jesus Christ ! He that overcometh shall in-
herit all things !

JULY 5.

" Submit yourselves to God." — James iv. 7.

This is the great thing. This is the ex-
cellency, the essence, the proof of religion.
God is our Saviour. Our Lawgiver. Oui
Disposer. Under each of these characters
his people are made willing to submit to hin
in the day of his power. And nothing bu
the efficiency of divine grace can influence j
man cordially to resign himself to God in al
these relations.

JULY 6.

179

We must submit ourselves to God, as the
Saviour. Here our concern with him begins.
And here it must begin. We are condemned ;
and the first thing is, to obtain deliverance.
We are diseased and dying; and the first
thing we want is the physician and the
remedy. When, therefore, the Jews asked
our Lord, What must we do that we may
work the works of God ? " This," said he,
" is the work of God, that ye believe on him
whom he hath sent." When the gaoler
asked Paul and Silas what he should do to be
saved, they said unto him, " Believe on the
Lord Jesus Christ." God is a sovereign, at
whose mercy we absolutely lie. We have
no claims upon him ; and it is wonderful that
he is disposed to undertake our case at all.
But he requires us to submit ; and will never
allow us to prescribe. He will have the
entire management of our case, or he will
have nothing to do with it. And it might be
supposed that there would be no great diffi-
culty here. But men are not sensible of
their condition and danger ; and there is much
in the nature and manner of this salvation
that is not palatable to the pride of the human
heart No court is paid to our reason ; but
we are required to trust in a plan concerning
which we have never been consulted; and
even to become fools, that we may be wise.
However decent and moral our character has
been, we must be content to enter into life
in the very same way with the chief of sin-
ners. We must renounce our own right-
eousness, and plead for acceptance as guilty.
We must depend on another for all our
strength. We must acknowledge that all
we have is from the exceeding riches of his
grace ; and be crying, to the last, " Not unto
us, O Lord, not unto us, but unto thy name
give glory, for thy mercy, and for thy truth's
sake."

But to this every awakened and humbled
sinner is brought. And his submission is not
the effect of necessity only. It is accom-
panied with acquiescence and approbation.
He sees a consistency and an excellency in
it that delight him, while they relieve. And
though he knows there is no other way, yet
if there were a thousand other ways, he would
turn from them all, and say, God forbid that
I should glory, save in the Cross of our Lord
Jesus Christ.

We must submit ourselves to Him, as the
lawgiver ; and be willing to live, not to the
lusts of men, but to the will of God. He is
only the author of eternal salvation unto all
them that obey him. We cannot love Him,
till we hope in his mercy ; nor run in the
way of his commandments till we are freed
from the load of guilt and terror — a burden
too heavy for us to bear. But faith is follow-
ed by love ; and love, byobedience. We are
delivered from the hand of our enemies, says
Zacharias, not to be lawless, but to serve Him,

who has made us free, without fear, in holi-
ness and righteousness, before him, all the
days of our lives. Our obligations are in-
finitely increased by redeeming grace and
dying love. And every believer feels them,
and acknowledges that he is not his own ; for
he is bought with a price, and bound to glorify
God m his body and in his spirit, which are
God's. The love of sin, as well as the love
of self, is subdued in him : and he gratefully
asks, " What shall I render unto the Lord for
all his benefits towards me " Lord, what
wilt thou have me to do "I" He finds his
yoke easy. He accounts his service to be
the truest freedom. He cannot, indeed, do
the things which he would ; and this is his
grief: but he delights in the law of God after
the inward man. He would not bring down
the Divine commands to his deficiencies ; but
longs to rise to the level of their perfection.
And though he is full of complaints, it is of
the servant, and not of the Master — He al-
ways speaks well of his Name ; and recom-
mends him to others.

We must also submit to him, as our
Disposer, and be willing that he should choose
our inheritance for us. Man naturally loves
independence: he wishes to be at his own
control; and to have the management of
events, both as they affect others, and him-
self. Many, also, who talk much of the
providence of God, are constantly striving
with it. Hence they envy the successes of
their fellow-creatures ; and are discontented
and repining when things do not fall out ac-
cording to their mind. And especially under
their trials, they think God deals improperly
with them : and so charge him foolishly or
unkindly.

This temper is at least dethroned m the
Christian : and he is disposed to say, " Here
I am ; let him do what seemeth him good."
I am ignorant, and liable to be imposed upon ;
but He is all- wise : and by not sparing his
own Son for me, he has justified the implicit
confidence of my heart. Let him therefore
determine the bounds of my habitation, and
arrange all the events of my condition. If
things are not such as I had wished and
reckoned upon, I have no reason to complain.
He has a right to do what he will with his
own; and he always uses it in a way the
most conducive to my welfare. How often
have I desired him to undertake and act for
me ! And when he complies, is it for me to
murmur, and dispute ; or say unto Him, What
doest thou 1

JULY 6.

** What went ye out into the -wilderness to see ■?'*
Matt. xi. 7.

These are the words of Jesus to the multi-
tude, concerning John, to whose preaching

180

JULY 6.

they had repaired. "There were many of
you — and persons of all ranks and conditions
— and some from a great distance. What
did you think of the preacher 1 What in-
duced you to attend his ministry? Surely
you had some reason for it ; some design in it
—What was itl"

May we not learn from hence that we
should always have an end m view in repair-
mg to the ordinances of religion 1 and be able
to answer the question, Why we attend the
ministrations of the word ?

This becomes us, even as men. Men ought
not to act at random; or like the inferior
creatures, who are led by blind impulse or
instinct, without reflection or motive. They,
as the Scripture says, have no understanding,
and must be governed and guided by those
above them. But God teaches us more than
the beasts of the field, and maketh us wiser
than the fowls of the air : there is a spirit in
man, and the inspiration of the Almighty
giveth him understanding. And wherein is
this pre-eminence to appear, but in our acting
wisely, and with design 1

We rise higher, and say, that without this
we cannot please God. There can be nothing
religious without design. Intention is essen-
tial to moral conduct. And though a good
motive cannot sanctify a bad action, a bad
motive will always vitiate a good action. The
Pharisees fasted, and prayed, and gave alms ;
but it was to be seen of men : and thus all
was corrupted in its principle.

Without an aim in our attendance, we
have nothing to pray for before we go ; no-
thing to make the subject bear upon while
we are hearing ; nothing by which to exa-
mine ourselves when we return. How can
we decide, whether our meeting together is
for the better or the worse ? whether we have
failed in the opportunity, or succeeded] —
Success is the accomplishment of an end;
and must be judged of by it.

A man that acts without an end, never
acts in earnest. It is the end that stimulates
zeal ; that sweetens labour ; that repays eve-
ry expense. What would induce a patient
to the taking of medicine, or the losing of a
limb, but the thought of restoring or preserv-
ing health and life ?

To finish the argument — the concern itself
here should be taken into the account. In
common and trivial matters, we may act
without motive; but in momentous ones,
every kind of deliberation is wisdom. And
how important is our attendance on the word
of life! It regards God. And the soul.
And eternity. Its consequences will remain
for ever. It must furnish the most awful
part of our future account. We forget these
exercises ; but they are all recorded in the
book of God's remembrance. We have soon
done with the sermon ; but the sermon has
not done with us, till it has judged us at the

last day. What an insult is offered to God,
to come before him, and, by an appearance of
devotion, to call forth his attention, when, in
reality, we have nothing to do with him!
What a trifling is it with divine things!
And what can be so dangerous as this ! It
impairs the conscience. It deadens moral
sensibility. It renders the means of grace
unimpressive, by familiarity. It provokes
God to withhold or withdraw the influence
that is essential to their success.

But, admitting that we always ought to
have an end in view ; what ought that end
TO BE 1 — Not curiosity and amusement. This
was the case with Ezekiel's hearers. They
went to his preaching as persons go to a
concert.

Not criticism and cavilling. Many are
wiser than their teachers. They come to
judge, not to learn; and make a man an
offender for a word. Many came to our Sa-
viour, to " catch him in his talk."

Not any outward advantage. A man, by
his attending the Gospel, may secure himself
reputation, business, or friendship. This is
trading in divine things. And what is the
hope of the hypocrite, though he hath gained,
when God taketh away his soul 1

Not the quieting of conscience. Some are
at ease in Zion, because they hear the word
of truth, though they do it not But the
Apostle tells us, they deceive their own
selves: and our Lord calls them fools, be-
cause they build upon the sand.
But the end should be —
To obtain the conversion of the soul to
God. This is the very design of the ministry
itself And how many have we known, since
we attended the word, who have been turned
from the error of their ways, into the path of
peace! Has faith come to us by hearing?
Has this efficacy ever been our aim — our
wish — our prayer ?

It should also be, to gain all needftil instruc-
tion. This was the case with many who came
to hear John. The people, the publicans,
and the soldiers, severally said to him — " And
what shall we do?" They did not inquire
after the duty of others, but after their own.
David went to inquire in God's temple ; and
said, I will hear what God the Lord will
speak. The best disposition w^e can go in, is
v/hen we have no partialities, and €an sin-
cerely ask. Lord, what wilt thou have me to
do ? — Not shunning to hear all the counsel of
God; or counting the preacher our enemy,
because he tells us the truth.

It should be, to have divine things re-ap-
plied and re-impressed. If we do not want
new information, it is desirable to be remind-
ed of forgotten truth, and to have our know-
ledge reduced to experience and practice.
The principle of divine grace cannot be lost
But what changes do believers feel in their
frames! How often do their souls cleave

JULY 7.

181

unto the dust ! And here they obtain quick-
ening-, according to his word. And by wait-
ing upon Him their strength is renewed.

It should be also to aid in upholding the
public means of grace for the advantage of
others. How adapted to usefulness is tlie in-
stitution of preaching ! W e may judge what
a neighbourliood would be without the minis-
try of the word, when we see what it is
even with it Here are always to be heard
calls to repentance, and proclamations of
pardon. Here are always furnished solace to
the afflicted, and excitement to the careless.

It is lamentable tliat so little of this spirit
is to be found in the midst of so much hear-
ing as there is in our day. We read of a
concourse of people in the Acts, occasioned
by the clamour of Demetrius, of w^hom it is
said, " Some cried one thing and some ano-
ther ; for the assembly was confused ; and the
more part knew not wherefore they were
come together." With the exception of the
crying out, tliis is a fair representation of
many a religious audience. A few are in-
formed and principled, but the mass have no
aim, or an improper one.

In another view it is pleasing to see a
place filled with hearers. They are in the
way; and God may meet with them. His
grace is sovereign and free. Some, who
came with no serious design, have been con-
vinced of all, arid judged of all ; and con-
fessed that God was in'the midst of them of
a truth. Yet his sovereignty is not our rule,
but our resource. What he may do, is one
thing ; w hat he will do, is another. He has
said, " Draw nigh to God, and he will draw
nigh to you." And though he is sometimes
found of them that seek him not, he is al-
ways found of them that seek him.

JULY 7.

" 0 -wretched man that I am ! -who shall deli-
ver me from the body of this death Rom.
vii. 24.

It is commonly supposed that here is a re-
ference to a cruel usage sometimes practised
by the tyrants of antiquity; and which is
mentioned by Virgil and Cicero, and Vale-
nus Maximus. It consisted in fastening a
dead carcass to a living man. Now suppose
a dead body bound to your body — its hands to
your hands — its face to your face — its lips to
your lips. Here is not only a burden, but an
offence. You cannot separate yourself from
your hated companion— it lies down — and
rises up— and walks with you. You cannot
breathe without inhaling a kind of pestilence
—and " Oh !" you would sav, " Oh how slow-
ly the parts corrupt and fall oif— Oh how can
Monger endure it ! When shall I be free ?
<J wretched man that I am ! who shall deli-
ver me from the body of this death ?" This
IS very strong. Yet it comes not up to Paul's
16

case. He is speaking of such a wretched-
ness not without him, but within.

Whatever we may think of this allusion,
here is a representation of the sin that dwell-
eth in us : it is the body of this death, or as it
is in the margin, this body of death. It is
called a body, to intimate the entireness and
universality of the evil. Thus we call a code
of laws a body of laws ; and a system of di-
vinity a body of divinity. And it is a body of
— death, to mark its malignant effect. Gun-
powder is a body of destruction ; arsenic is a
body of poison — sin is a body of death. It
brought death into the world. It has slain
all the inliabitants of the earth, and will soon
slay us. It has brought upon us spiritual as
well as corporeal death. And it produces a
deadness even in the souls of believers, and
hinders the operation of those vital principles
which they have received from above. By
this baneful influence the tendencies of the
divine life in them, which are so glorious, are
chilled and checked : and therefore they are
frequently wandering in meditation ; and stu-
pid in reading and hearing ; and insensible in
prayer ; and dull even in praise ; so that

" Hosannas languish on their tongnes,
And their devotion dies."

Till, roused by reflection, they cry, My soul
cleaveth to the dust ; quicken thou me ac-
cording to thy word.

For there are remains of this evil even in
the subjects of divine grace. None of them
are free. In many things, says James, we
oflfend all. In all our doings, says the Church,
our sins do appear. My tears, says Beve-
ridge, require to be washed in the blood of
Christ; and my repentance needs to be re-
pented of. Those who could die for the Sa-
viour have used the most humblmg language
with regard to themselves. Sometimes, says
Bradford, O my God, there seems to be no
difference between me and the wicked. My
understanding seems as dark as theirs, and
my will as perverse as theirs, and my heart
as hard as theirs. Yea, says Paul, at the end
of so many years of advancement, I have not
attained, I am not already perfect. After
this, " Who can say, / have made my heart
clean, / am pure from my sin ]"

But observe the distress this remaining cor-
ruption occasions them. It is their cliief bur-
den and grief— O wretched m.an that I am !
who shall deliver me from this body of death ?
Paul never said any thing like this of any of
his sufferings. Yet he was a great sufi^erer ;
he suffered the loss of all tilings ; he was once
stoned, thrice he suffered shipwreck, he was
twice beaten with rods, five times he received
forty stripes save one : he was in prisons
more frequent, in deaths oft — yet so far from
groaning and complaining, he tells us he took
pleasure in all this, because it was for Christ's
sake. And it is a sad evidence against us, if
we are more affected with our calamities

182

JULY a

than with our corruptions. We are not re-
quii-ed to be Stoics : we may feel our suffer-
ings. But there is something we shall feel
more if we are in a right state of mind, name-
ly, an evil heart of unbelief, in departing from
the living God.

The people of the world judge of Christians
by their own views and feelings ; and because
they love sin, and would deem the liberty to
indulge in it a privilege, they think Christians
are disposed to take every advantage for the
same purpose. But how shall they who are
dead to sin live any longer therein T Sin is
their abhorrence ; and at the foot of the Cross
they have sworn to have indignation against
it for ever. They have a new nature ; and as
far as they are sanctified, there is as perfect
a contrariety between them and sin, as be-
tween darkness and light. Hence the con-
test within. The flesh lusteth against the
Spirit, and the Spirit against the flesh ; and
these being contrary the one to the other, they
cannot do the things that they would. And
will not this be painful ? If a mechanic long-
ed to excel in his workmanship, and an ene-
my stood by and marred every thing before
he put it out of his hand, would not this be
vexatious 1 Would not a man in a journey
of importance, and anxious above all things
to speed his way, feel a hinderance, that
would impede him for an hour, more than an
idler would the loss of a day ! He that de-
lights in neatness, will suffer more from a
single stain, than another would from wear-
ing a filthy garment. Because their senti-
ments are evangelical, their enemies seem to
think their feelings must be Antinomian : but
though this may not he made plain to others,
their doctrinal views befi-iend holiness ; and
with their mind they serve the law of God ;
yea, they delight in the law of God after the
inward man. The goodness of God leadeth
them to repentance. His love is shed abroad
in their hearts, and they love him in return.
They grieve to think they serve him so de-
fectively, and have still in them so much of
that which he infinitely hates. How painful
to think that while they repose upon his bo-
som, they should often pierce it too !

In a word, while many would represent the
Christian, if not an enemy to holiness and
good works, yet too indifferent to their claims,
he is abasing himself before God for the hid-
den evils of his heart ; and is more affected
with his sins of infirmity than his revilers are
with sins of profligacy and presumption.
Thus you may drive a sword through the
body of a dead man, and no muscle moves :
while the puncture of a thorn will pain a
living one all over.

JULY 8

" But ye are -washed, but ye are sanctified, but
ye are justified." — 1 Cor. vi. 11.
We consider the word " washed," as a

general term, comprehending a twofold cleans-
ing ; a cleansing from the guilt, and a cleans-
ing from the pollution of sin. It would be
easy to show that in Scripture it is used in
both these senses. The two added articles,
therefore, are explanatory of its meaning
here — Ye are washed, that is, ye are sanctified
and justified.

What we wish to observe is — that both
these are found in the same subjects. Justi-
fication and sanctification should be always
discriminated ; but they must never be disu-
nited. Where they are not distinguished, a
religious system cannot be clear ; and where
they are divided, it can never be safe. Where
they are not distmguished, Law and Gospel,
free will and free grace, the merit of man
and the righteousness of Christ, run into a
mass of confiision and disorder. And where
they are divided, Pharisaic pride, or Antino-
mian presumption, will be sure to follow.

Be it remembered, then — That the one re-
gards something done for us ; the other, some-
thing done in us. The one is a relative, the
other a personal change. The one a change
in our state, the other in our nature. The
one is perfect at once, the other is gradual.
The one is derived from the obedience of the
Saviour, the other from his Spirit. The one
gives us a title to heaven, the other a meet-
ness for it

But let us not forget their union. It is
supposed that this was typified m the dying
of the Lord Jesus, when from his pierced side
there came forth blood and water ; the one to
atone, the other to purify. But not to lay too
much stress on an historical incident, and
which can be physically accounted for, the
truth to which we allude is most expressly
asserted in the word of God. " If any man
be in Christ, he is a new creature : old things
are passed away ; behold, all things are be-
come new." " There is no condemnation to
them that are in Christ Jesus, who walk not
after the flesh, but after the Spirit. We need
one, as well as the other. And if we were
not sanctified, as well as justified, we could
neither serve God properly, nor enjoy him.
Suppose an unrenewed man pardoned: he
would be no more able to see the kingdom of
God than before; but would feel the com-
pany, the pleasures, and employments, of the
state, uncongenial and irksome. Or suppose
you had a son ; and you forbad him to enter
a place of contagion, on pain of losing all you
could leave him. He goes, and is seized with
the infection. He thus is not only guilty, by
transgressing your command ; but he is also
diseased. ' And do you not perceive, that your
forgiving him does not heMl him] He wants
not only the father's pardon, but the physi-
cian's aid ; and in vain is he freed from the
forfeiture of his estate, if he be left under the
power of his disorder.

Let us, therefore, judge of the one by the

JULY 9.

183

other; and make our election, by making our
calling sure. To be justified freely from all
things; to have passed from death unto life;
and never to come into condemnation again,
is a privilege of infinite value ; and there is
a possibility of knowing that it belongs to us.
But how is it to be kno\vn ] Not by an audi-
ble voice from heaven, as the woman heard
— " Thy sins arQ forgiven thee." Not by a
sudden impulse, or working tlie mind into a
persuasion which we are unable to justify.
For the very thing to be determined is, whe-
ther this confidence be a good hope through
grace, or a mere presumption. If the confi-
dence itself were sufficient, the Antmomian
would be surer than the Christian ; but he
has a lie in his right hand. The Sacred Wri-
ters do not consider this certainty of mind as
self-proved ; nor regard all apprehensions of
its wavering, as unbelief They tell us to
" fear, lest, a promise being left us of entering
into his rest, any of us should seem to come
short of it." They call upon us to " examine
ourselves, whether we be in the faith ;" and
to " prove our own selves." " We know^"
says John, " that we have passed from death
unto life — because we love the brethren."
" Hereby we know that he abideth in us, by
the Spirit which he hath given us." This is
the way, walk ye in it — Wliat is the Spirit
which he hath given you ] Does it convince
of sin 1 Does it cause you to hunger and
thirst after righteousness] Does it glorify
Christ]

It is true that our souls are justified by faith ;
but faith is justified by works. Has this pro-
mise been fulfilled in us] "Then w^ill I
sprinkle clean water upon you, and ye shall
be clean : from all your filthiness, and from
all your idols, will I cleanse you. And I will
put my spirit within you, and cause you to
walk in my statutes, and ye shall keep my
judgments, and do them." As far as we are
strangers to this practice, and to these dispo-
sitions, whatever our knowledge, or our as-
surance may be, we ought to tremble. For
though the grace of God finds us sinners, it
does not leave us such. While it " bringeth
salvation," it teaches us " that, denying un-
godliness and worldly lusts, we should live
soberly, righteously, and godly, in this pre-
sent world ; looking for that blessed hope, and
the glorious appearing of the great God and
our Saviour Jesus Clu-ist ; who gave himself
for us, that he might redeem us from all ini-
quity, and purify unto himself a peculiar peo-
ple, zealous of good works."

JULY 9.

" And it came to pass, that, as he -was praying-
in a certain place, -when he ceased, one of
hi* disciples said unto him, Lord, teach us to

pray, as John also taught his disciples."
Luke xi, 1.

Though " one" of the disciples only said
this, we have no reason to think the rest dif-
fered from him in sentiment. He was the
mouth for them all. When our Lord said to
the twelve. Will ye also go away ] Peler
answered — but it was in the name of his bre-
thren ; and expressed the conviction of each of
them — "Lord, to whom shall we go] Thou
hast the words of eternal life." It is very
probable he was the speaker here: for his
heart was always very near his lips. But
whoever the speaker was, every thiing here
WELS praiseworthy.

I admire his decorum. Some are satisfied
with the moralities of conduct ; but there are
the proprieties too ; and these are not to be
overlooked. " Let every thing be done," says
the Scripture, " decently, and in order."
This should be peculiarly the case in our
holy assemblies. Let us guard against every
thing that is unseemly and disturbing. Let
us avoid coughing as much as we can. Let
us not look and stare all over the house of
God. Let us not talk or whisper. Let us be-
ware of coming in during the service. How
painful and injurious is it to the preacher and
worshipper to be interrupted and diverted in
those sacred moments in which w^e ought to
attend on the Lord without distraction. Ob-
serxe these disciples. They surrounded our
Saviour while he was engaged — but with
breathless silence ; and did not break in upon
his devotion, but waited — till he had " ceased
praying."

[ admire his emulation. Having heard his
Master, he began to say. Well, this is prayer.
What dignity^! WTiat wisdom ! What reve-
rence ! What submission ! What fervour are
here ! According to this, we have never
prayed yet. Lord, teach us to pray. Indeed,
the" more we attend on him in any thing, the
less shall we think of ourselves. The beams
of this Sun will soon darken our tapers.

I admire his wish to resemble what he so
much admired. W^e should always endeavour
to improve by the superior endowments and
excellences of others. Tbese should not ex-
cite envy, or yield discouragement ; but excite
to imitation. What others are, they are by
grace: and when we see how any of our
fellow-Christians bear prosperity ; or endure
affliction ; or fill up their stations ; we should
be anxious to follow them, even as they fol-
low Christ.

I admire his spiritual wisdom. Some wish
to resemble others in worldly possessions ; or
bodily qualities ; or mental endowments and
acquisitions. But it is better to resemble them
in grace, than in any of these. Many would
rule, or compose, or speak like others ; but the
thing is, to pray like them. It is by prayer
I we hold communion with God. It is by this

184

JULY 10.

we unlock all his treasures. He that knows
how to pray, has the secret of safety in pros-
perity, and of support in trouble. He has the
art of overruling every enemy, and of turning
every loss into a gain. He has the power of
soothing every care ; of subduing every pas-
sion ; of adding a relish to every enjoyment —
The merchandise of it is better than the mer-
chandise of silver ; and the gaui thereof, than
much fine gold. Many things are good for
me ; but none so good as to draw nigh to God.

I admire his humility. He is convinced that
they are not sufficient of themselves for the
duty, but need Divine aid. We want in-
struction in every thing. The way of man
is not in himself : it is not in man that walk-
eth to direct his steps : but we peculiarly need
guidance here. The Spirit helpeth our in-
firmities, says the Apostle ; for we know not
what to pray for as we ouglit. The best of
men have erred in their prayer. Take my
life from me, says Elijah, in the very midst
of his usefulness. I beseech Thee, says
Moses, show me thy glory. You ask for
death, says God ; for no man can see me, and
live. " James and John, the sons of Zebedee,
come unto him, saymg. Master, we would
that thou shouldest do for us whatsoever we
shall desire. And he said unto them, What
would ye that I should do for you ] They
said unto hun, Grant unto us that we may sit,
one on thy right hand, and the other on thy
left hand, in thy glory. But Jesus said unto
them. Ye know not what ye ask : can ye
drink of the cup that I drink of ? and be bap-
tized with the baptism that I am baptized
with ]" What would children be — how miser-
able— how useless — what burdens to them-
selves— and what plagues to others, if they
had whatsoever they desired! As to tem-
poral blessings, it is hard to distinguish be-
tween our real and our imaginary wants;
and between what is pleasing, and what is
profitable. And even as to spiritual things,
we never see their beauty and glory, so as to
desire them supremely, till the Lord teaches
us to profit. Nor do we know of ourselves
how to come before the Lord, and deal con-
cerning them. Under a sense of guilt, and a
concern to obtam' acceptance, what strange
expedients do we often adopt, and what a
self-righteous traffic do we carry on, before
we come to the blood of sprinkling, and make
mention of his righteousness only ! We may
also err, as to our end and aun. We often
ask, and receive not, because we ask amiss,
that we may consume it upon our lusts.

— " An easy thing to pray !" Who that
has made the trial, and is concerned for the
result of it, but exclaims, with Elihu, " Teach
us what we shall say unto Him ; for we can-
not order our speech by reason of darkness
or, with the disciples, "Lord, teach us to
pray !"

JULY 10.

" Thanks be unto God for his unspeakable
gift:'^^ Cor. ix. 15.

We have always been accustomed to thmk
of Christ when these words are pronounced :
and we are not disposed to give up this ap-
plication without necessity. And we see no
such necessity if we appeal .to authority : for,
not to mention many of the ancients, this ap-
plication is supported by many of the moderns
also ; by a Henry, a Scott, a Doddridge. And
we see no such necessity if we refer to the
writer of the words. Paul's mind was full
of Christ ; the love of Christ constramed him :
and nothing is more common in his Epistles
than sudden and unlooked-for allusions to
him. To which we may add, the nature of
the case itself : for if the words would apply
to the charity of the Corinthians, how much
stronger will they apply to the Saviour of
smners ! And though we would do justice
to every part of the Scripture, we would yet
rather be followers of Cocceius than Crellius,
of whom, as expositors of the Bible, it was
said, the one foimd Christ every where, the
other nowhere.

God then — this is the meaning, so loved
the world, that he gave his only begotten
Son, that whosoever believeth on him should
not perish, but have everlasting life. Yea,
he is not only a gift, but an unspeakable
gift. Much has indeed been said of this gift ;
ui Christian conversation ; in the sermons of
ministers ; in the preachmg of Prophets and
Apostles ; in the Scriptures of truth, of which
it is the prmcipal, and, in a sense, the only
subject. But it is not in the power of words
to do it justice. And we see how even in-
spired men labour for terms and images, when
they would hold forth a little of the Saviour's
glory.

He is a gift unspeakable — if we consider
the greatness of his person. We consider
him a man of sorrows : but he was not always
so. He was bom in the fulness of time : but
his goings fotth were from of old from ever-
lasting. In the beginning was the Word,
and the Word was with God, and the Word
was God. All things were made by him, and
without him was not any thmg made that
was made.

Unspeakable — if we consider the immensity
of the plenitude which he possesses, as Media-
tor, for our use. Some things include many
more. What an unspeakable blessing is a
fountain, being the source of all the refresh-
ing streams that flow from it, and fertilize
and beautify the ground ! What an unspeak-
able blessing is the sun, that makes our day,
our sprmg, our summer ! — What would the
earth be without the sun ! What an unspeak-
able blessing is life, with all its intelligence,
pursuits, pr(Suctions, and enjoyments ! He

JULY 11.

185

is the fountain of living waters. He is the
Sun of rigiiteousness. He is the life of the
soul and eternity. He not only insures every
thing- else, but contains it. In him it hath
pleased the Fatiier tiiat all fulness should
dwell. In him we are blessed with all spiri-
tual blessing's in heavenly places.

— And can we think of tliis, and not ex-
claim— Thanks be unto God for his unspeak-
able g-ifl! Nothing is so detestable as
ingratitude. The very heathens condemned
it. One of their philosophers said, Call a man
ungrateful and you call him every thing that
is vile. The LacedEemonians made it punish-
able. South compares such a wretch to the
sea, that turns the sweet influences of the
clouds into brine ; and to the grave, which is
always receiving and never restoring. How
soon we complain of a want of thankfulness
in our fellow-creatures towards ourselves !
How soon do we abandon them, when our fa-
vours seem lost upon them !

And yet what are these favours, when, too,
from a community of nature, and the com-
mand of God, we are under an obligation to
show them! How few! How small! How
far from being entirely pure in their motive !
With how little self-denial and sacrifice at-
tended ! Herein is love ! not that we loved
God, but that he loved us, and sent his Son to
be the propitiation for our sins.

And can this love deserve only a careless
reflection of the mind ? Or a cold acknow^-
ledgment of the lip ? Ought it not to claim
and consecrate the heart ? Ought we not to
ask, every moment, What shall 1 render unto
the Lord for all his benefits towards me]
Ought we not, by the mercies of God, to pre-
sent our bodies a living sacrifice ]

" Were the whole realm of Nature mine,
That were a present far too small :
Love so amazing, so divine,
Demands my soul, my life, my all."

JULY 11.

" And he arose, and did eat and drink, and
ivent in the strength of that meat forty days
and forty ni^-hts unto Hoveb the mount of
God'."— I Kings xix. 8.

Having, on Mount Carmel, witnessed the
triumph of truth over idolatry ; and destroyed
Baal's prophets ; and predicted the return of
rain : and urged the king to hasten home, lest
he should be impeded by tlie approaching tor-
rents ; " Elijah girded up his loins, and ran
before Ai\ih to the entrance of Jezreel." Had
Ahab properly regarded Elijah, he would
have taken him up into his chariot, as the
Eunuch did Philip ; and have honoured him
before his attendants; and conversed with
him respecting the awful state of the coun-
try. But he did not cordially like him : and
was happy to get rid of hmi as soon as possi-
ble ; as Felix said unto Paul, " Go thy way
2 A 16*

for this time ; when I have a convenient sea-
son I will call for thee."

But we admire the conduct of Elijah. He
was not elated by the recent unparalleled ho-
nours conferred upon him above the duty of
a subject; and, therefore, notwithstanding the
character of Ahab, he pays respect to him as
his sovereign ; and renders honour to whom
honour was officially due.

It is probable that Elijah came to Jezreel to
carry on the reformation he had begun ; and
hoping that the late miracle would give him
a powerful mfluence. But soon after he ar-
rives in tlie suburbs, he learns the determina-
tion, not of the queen consort, but of the queen
regent (for Ahab, though king, was com-
pletely governed by a termagant wife), to put
him to death. " And Ahab told Jezebel all
that Elijah had done, and withal how he had
slam all the prophets with the sword. Then
Jezebel sent a messenger unto Elijah, saying.
So let the gotls do to me, and more also, if I
make not thy life as the lite of one of them
by to-morrow about this time." Upon this he
should have stood his ground, and have re-
solved to go on with his work, leaving events
with God, and relying upon that providence
and grace which had so signally appeared for
him. He should have replied, as Chrysostom
did, when Eudoxia, the empress, threatened
him— " Go, tell her that I fear nothing but
sin:" or as Bazil did, when Valerius, the
Arian emperor, sent him w ord that he would
put him to death — " I would that he would ; I
shall only get to heaven the sooner ;" or as
Luther did, v/hen they would have dissuaded
him from going to Worms — "I Would go if
there were as many devils there as there are
tiles upon the houses or as the prince of
Conde did to the French king, when he pro-
posed that he should go to mass, or sufi^er
perpetual banishment, or death — " As to the
first of these, by the grace of God, I never
will ; and as to the other two, I leave the
choice of either to your majesty."

But where is the iaith that never staggers
through unbelief? The hand that never
hangs down ! The knee that never trem-
bles? We are amazed at the magnanimity
of Elijah before, m reproving Ahab to his
face, opposing single-handed all the followers
of B;ial, and slaying Jezebel's four hundred
and fifly chaplains ! But what is man ! He
cannot stand longer than God holds him, or
walk further than God leads him — This same
hero now turns pale, and flees for his life !
" And when he saw that, he arose, and went
for his life, and came to Beer-sheba, which
belongeth to Judah, and left his servant there."
And why did he leave him ] Vv'as it from
tenderness, wishing to save him from the
perils to which he himself was exposed 1 Or
was it tlie more perfectly to conceal his
movements, as one could be more easily hid
than more ? Or did he wish for unrestrained,

186

JULY 12.

unwitnessed intercourse with God 1 There
are seasons, and places, in which we wish no
eye to see, no ear to hear, but God to be all in
all. Abraham left his young men below
when he ascended to worship God. And Je-
sus said to Peter, James, and John, in the
garden, Tarry ye here, while 1 go and pray
yonder.

However this was, " he went a day's jour-
ney into the Wilderness, and came and sat
down under a juniper tree:" and, fatigued
with journeying and hunger ; and harassed
with forebodings ; and . despairing of further
success in his exertions ; he asked to resign,
not only his office, but his life — " He request-
ed for himself that he might die ; and said. It
is enough ; now, O Lord, take away niy life ;
for I am not better than my fathers" —That
is, I am not fitter to bear their trials, or dis-
charge their duties, than they were. Why
then should I remain, when they are remdved ?
I have done and suffered my share. This was
the language of nature, not of grace. Chil-
dren grow fretful as they grow sleepy. Paul
longed to depart, to be with Christ, which
WELs far better ; yet he wels willing to abide in
the flesh, because it was needful for others.
While we are ready to go, we must also be
willing to stay, if God has any thing for us to
do, or to suffer. To be impatient for retreat,
especially as soon as we meet with disap-
pointment, is unmanly and sinful.

Though Elijah was forward to die, it was
a peevish haste, and evinced that he was in
a very improper frame for the event. — But
God remembered that he was dust, compas-
sionated his wealmess, and appeared for him,
even in a strait of his own producing, and
dealt not with him after his desert. " And as
he lay and slept under a juniper tree, behold,
then an angel touched him, and said unto
him, Arise and eat. And he looked, and, be-
hold, there was a cake baken on the coals,
and a cruse of water at his head. And he
did eat and drink, and laid him down again."
Before, He had fed him by ravens ; now he
supplies him by one of those heavenly mes-
sengers who are all ministering spirits unto
the heirs of salvation. The office seems be-
neath one of these glorious beings. But he
was as much pleased to bring a meal to this
weary traveller, as he would have been, had
he received orders to manage the affairs of
an empire. Angels have no partialities. They
consider not the nature of the command, but
only the Author. May His will be done on
earth as it is done in heaven !

But what z^jas the meal 1 A cake of bread
and a cruse of water ! Nature is content
with little ; and grace with less. How many
disorders arise from access ! A voracious ap-
petite is a judgment. A delicate one is an
infirmity. A dainty one is a disgrace. Mi-
nisters, above all men, should not be given
to appetite, or be fond of dainty meats. And

those who entertain them should not insult
them by the nature and the degree of their
preparations. Did our Saviour require much
serving] Did not he reprove Martha for
being cumbered about many things 1 When
an angel was the guest, Abraham brought
him forth a cake, baked on the hearth, with
butter and milk. And when an angel, who
had the command of every store, catered for
the greatest and best man of the age, it was
a cake of bread and a cruse of water.

But " the angel of the Lord came again
the second time, and touched him, and said,
Arise, and eat; because the journey is too
great for thee." God's caring for his people
is not only relieving, but prospective. He
foresees what they will need, and prepares
them for difficulties and duties which they
had not reckoned upon. He strengthens the
shoulder when the burden is going to be in-
creased. And when he gives them an addi-
tional supply of faith, hope, peace, and joy ;
little, perhaps, do they imagine what trials
they are to endure, or what steps they are to
take, in the strength of it !

But how was Elijah fitted for his journey 1
Surely the sustenance derived from this meal
was miraculous. But it shows us what his
power can do ; and teaches us that man liveth
not by bread alone, but by every word that
proceedeth out of the mouth of God. " And
he arose, and did eat and drink, and went in
the strength of that meat forty days and forty
nights unto Horeb the mount of God." And
why did he choose to repair hither 1 Would
no other place have afforded him an equally
safe retreat ] Was he actuated by curiosity ?
or piety 1 Here was much to strike his mind,
and to aid his faith and devotion. Here,
would he say, Israel encamped ! Here fell
manna ! Here moved, and here stood, the
fiery cloudy pillar ! On the top of this hill
God spake all the words of his Law ! And
there God spake with Moses, face to face ! —
How much is connected with some spots !
" They are none other but the house of God
and the gate of heaven."

JULY 12.

« / die daily:'— \ Cor. xv. 31.

We need not confine the meaning; but
take the expression ui all its latitude of im-
port. In what sense could not Paul make this
aclmowledgment ] In what sense is it not
possible, or proper, for us to make it 1

First. He died daily, because he professed
to preach the Gospel, in constant hazard of
life. "In labours," says he, "more abundant,
in stripes above measure, m prisons more fre-
quent, in deaths oft. Of the Jews five times
received I forty stripes save one. Thrice was
1 beaten with rods, once was I stoned, thrice
I suflfered shipwreck, a night and a day I have

JULY 13.

187

been in the deep ; in journeyings often, in
perils of waters, in perils of robbers, in perils
by mine own countr^Tiien, in perils by the
heathen, in perils in the city, in perils in the
wilderness, in perils in the sea, in perils
among false brethren; in weariness and
painfiilness, in watchings often, in hunger and
thirst, in fastings often, in cold and naked-
ness." Well might he affirm, " I die daily."
(n this sense, you say, the words are not ap-
plicable to you. It is true, from many of his
dangers you are secure. Your religion is not
exposmg you to the loss of your life ; or even
of your liberty, or your substance. But do not
even you die daily ? Are not you in jeopardy
every hour ] Are you not surrounded by
wicked and unreasonable men, whose vices
and passions would destroy you, without the
restraming providence of God ] Are you not
liable to a thousand accidents ? WHiat afrail
thing is the human body ! How strange that
such a curious machine, composed of such a
multitude of delicate organs, should continue
so long m force and operation ! Know you
not that the heart beats seconds, and that
sixty movements of the blood take place
every minute — so that sixty times every mi-
nute the question is asked whether we are to
live or die ! We die daily !

Secondly. Paul could say this, as death
was actually invading him daily. And this
is the case with us. We are mortal, not only
in destination, but in state. We decay while
we receive sustenance. We talk of'dying !
But is dying a future thing ? Have we not
always been dying ]

" The moment we begin to live,
We all begin to die."

We talk of dying! Why many of us are
half dead already; and some much more.
Many of our connexions are dead : many of
our comtbrt5 : many of our hopes. We have
buried many of our opportunities, and days,
and years — and every year, and every day,
brings us near the entire end of the whole.
It is absurd to confine dying to the act of se-
paration between soul and body — This is
only the finishing stroke — We die daily.

Thirdly. Paul, by a moral decease, died
daily. So should we. To die to an object, ac-
cordmg to Scripture, is to have no more con-
nexion with it, or attachment to it. Thus
the Apostle says to the Romans, " Reck(5n
ye yourselves to be dead indeed unto sin."
" How shall we, who are dead to sin, live any
longer therein T' .Ajid this moral dying is
frequently expressed by the word crucifixion,
in allusion to the mode of it; and to remind
us also of the cause, as well as tlie example.
Hence it is said, " Our old man is crucified
with him, that the body of sin mirrht be de-
stroyed, that henceforth we should not serve
sm; tor he that is dead is" thus - freed from
8in. Now if we be dead with Christ, we be- j

lieve that we shall also live with him."
Thus the Christian dies daily, by a course of
mortification to sin, and the world, and the
impression of things seen and temporal, and
the power of temptation — " For they that are
Christ's have crucified the flesh, with its af-
fections and lusts."

Fourtlily. Paul died daily, by a readiness
for his dissolution, whenever it should take
pla>ce. And the man who is like-minded will
ieel a concern to be prepared to die ; to die in
a good state, and in a good frame ; to die safely ;
to die cheerfully ; to die glorifying God ; and
having an abundant entrance ministered unto
him into the everlasting kingdom of our Lord
and Saviour. And this must commence with
the Apostle's desire, " To win Christ and be
found in him." Nothing can be done to pur-
pose, in our preparation for eternity, till we
have said, " Into thine hand I commit my spi-
rit : thou hast redeemed me, O Lord God of
truth." The voice from heaven only pro-
nounces those blessed who " die in the Lord ;"
in a state of union and communion with him :
having his righteousness to give them a title
to heaven, and his grace to give them a
ineetness for tlie inheritance of the saints in
light.

But we should be concerned, not only to be
habitually, but actually ready to die. That is,
to be m \ waiting posture ; having our loins
girded, and our lamps burning ; keeping our
consciences clear and calm ; drawing off our
affections from earth ; that when the sum-
mons comes we may be willing to depart, and
not be constrained to plead, " O spare me a
little, that I may recover strength before 1
go hence, and be no m.ore." In the history
of Charles Y., emperor of Germany, we are
told, that he resigned the reins of govern-
ment, and retired into a convent in Spain.
There he resolved to celebrate his own obse-
quies. For this purpose, he ordered his tomb
to be erected ui the chapel of the monastery
of St. Justus. Thither, at the proper seai>on,
all his domestics were ordered to march in
funeral procession, carrying in their hands
black tapers. The Emperor followed in his
shroud. Arrived at the place, he was laid in
his coffin. The service of the dead was per-
formed : and when the ceremonies were
ended, the doors were closed, the attendants
dismissed, and he was left alone. After re-
maining some time in the gi-ave, he arose,
and repaired to his apartment, filled with all
those awful reflections which the solemnity
was adapted to inspire. — Now we do not re-
commend the practice of such a gloomy and
abject superstition. But you may sanctity
the expedient, at least, in thought You may
anticipate an event that must befall you.
And, oh that you were wise, that you under-
stood this, that 3'ou would consider your lat-
ter end ! Oh that you would remember, that
the services you perform for others, will cer-

188'

JULY 13.

tainly be required for yourselves ! Oh that
when you see man going to his long home,
and the mourners going about the streets,
you \Vould say, " I also am accomplishing, as
an hireling, my day ; and in a little time, my
neighbours, friends, and relations, will seek
me — and I shall not be !"

— Would it be improper or useless for you,
in imagination, to suppose yourselves — enter-
ing your sick-chamber — stretched upon a bed
of languishing — dying — wrapped up in your
winding-sheet — laid in your coffin — friends,
for the last time, touching your cold cheek
with their lips or the back of their hand — the
lid screwed down — and your remams borne
through the mutes at the door — and accom-
panied to the grave — and left there — while
the spirit had returned to God, who gave it.
In endeavouring to realize this condition, I
ask. How would the world appear ] What
would you think of the censure or praise of
men ? What, of many of your pursuits ?
Would not this check the levity of the mind,
and the pride of life ] — Would not also this
contemplation break the force of surprise 1
" Familiar thougiits can slope the way to death."

— But if we think not of the subject, the event
will be a sudden precipice.

The sum of human wisdom is, to keep us
from surprise in any thing : the sum of divine
wisdom is, to keep us from surprise in death.
"We know not how soon the event may come.
Nor in what manner it may befall us. It
may not wait the close of threescore years
and ten. It may not announce its approach
by the common warnings of sickness. If we
have not learned this truth already from our
observations of mortality — neither should we
be persuaded though one rose from the dead.

JULY 13.

" I -will yet for this be inquired of by the house
of Israel, to do it for them^ — Ezek. xxxvi.
37.

That is, what he had been promising ; and
notwithstanding the freeness and certainty of
the engagement. Such is the revealed " will"
of God. And his will is law ; and law from
which there lies no appeal. Nothing, there-
fore, can dispense with the obligation of
prayer. Rut let us look at this fact.

As we have no claims upon God, and all
he does for us must be from pure mercy and
grace ; no one can deny that he has a right
to determine the way in which his favoin-s
shall be conferred. Nor can it be questioned
that he is the most competent jitdge in this
case ; for his understanding is infinite : he
knows himself and his relations; and he
knows us and our welfare perfectly.

Yet let us not suppose that ho*^ acts arbi-
trarily, though he may act sovereignly. And
let us remember, too, tiiat his acting sove-

reignly does not consist in his acting with-
out reasons, but in his being governed by
reasons which are often far above out of our
sight.

His wisdom and his goodness are to be seen
here as plainly as his authority. Some vainly
ask, Where is the propriety of prayer 1 Can
prayer be necessary to inlbrm a Being, per-
fect in knowledge 1 Or to excite a Being,
always ready to do good] Or to induce "a
Being, with whom there is no variableness,
to change his measures ? But the question
is beside the mark. What is not necessary
as to God, may be necessary as to ns. Re-
ligion is founded not in his wants, but in okts.
Does not something of this kind obtain among
all ranks and conditions of our fellow-crea-
tures ] All-parental as you are, do you al-
ways dispense with your child's asking for
what he wants'? As a master, though will-
ing to forgive, do you not deem it needful to
require the servant that offended you to con-
fess his fault and implore pardon ]

How many are the advantages arising from
God's requiring us to ask, that we may have ;
and seek, that we may find I The exercise
of prayer keeps alive a sense of our indigence
and dependence. Every time I go to Gcd in
prayer, I am reminded that I am ignorant,
and that he is wise ; that I am weak, and that
he is powerful ; that I am guilty and miser-
able, and that he is merciful and gracious;
that I am nothing, and that he is all in all.

• Prayer, by bringing us into the presence of
God, will impress us with his excellences;
and the intercourse we have with him, will
lead us to admire, and fear, and love, and re-
semble him. For we soon catch the spirit,
and take off the manners of those with whom
we are intimate ; especially if they are above
us, and we much esteem them. It is said,
that those who are about the court have an
air and an address peculiar to themselves;
and that it is difficult, if not impossible, for
another to assume it. A man who is much
at the throne of grace, will betray it in a
manner of feeling, speaking, and acting, that
a religious pretender can never entirely
exemplify.

Hereby, too, the blessing is more endeared,
and enhanced. We never much regard what
we acquire witliout application or effort. The
effort is a kind of price : and we judge of the
commodity by the cost. That which blesses
us, is what relieves our wants; fulfils our
desire ; accomplishes our hope ; crowns our
sacrifices. God's blessings are not bestowed
upon those who are incapable of feeling their
value: they would then yield neither plea-
sure to the receiver, nor praise to the giver.
His way, therefore, is to make us sensii)le of
our need ; to show us the importance and ex-
cellency of the favours ; and to draw forth onr
souls after them. Then we are in his way.
Then we can plead his promise. For bleescd

JULY

are they that do hunger and thirst after right-
eousness ; for they shall be filled.

JULY 14.

" My peace I ^ive unto r/ou" — John xiv. 27.
Peace sometimes signifies a confluence of
temporal good thino-s. This is not tlie mean-
ing of it here. Our Saviour himself was
poor, and a man of sorrows. And he said to
his disciples, In the world ye shall have tribu-
lation. Yet at the same time they were to
have peace in him. This peace, therefore,
must have been something which trouble
could not hinder or injure. It must have
been a spiritual privilege — composure of
mind ; especially — for here is the source of
the greatest perplexity and disquietude ; the
calm of conscience, arising from a hope of
our acceptance in the Beloved. Before it
can be enjoyed, the awful breach between
God and us must be healed ; and the blessed
partaker of it be able to say, Thou wast an-
gry with me ; but thine anger is turned awny,
and thou comfortedst me. For there must
be a sense of apprehension of God's favour,
which is life. I may be pardoned ; but if I
am ignorant of my forgiveness, my anxieties
and uneasinesses will remain. But when
He says to my soul, I am thy salvation, then,
being justified by faith, I have peace w^ith
God — not only peace with him above, but
peace with him within — a peace that passeth
all understanding.

For who can adequately conceive the
value of this donation ] We need not de-
scend into the depths of hell, to inquire what
the miserable victims of despair would give
for a moment's enjoyment of it. Let those
speak who have been convinced of sin, who
have felt a wounded spirit, and, expecting to
fall into the hand of the living God, have ex-
claimed, What must I do to be saved ? What
were the feelings of the manslayer, with the
avenger of blood urging on at his heels ? And
what was the change he experienced, as
soon as he entered the appointed asylum, and
could turn round and face the foe ! ' Say ye —
for ye have realized the blessed transition —
ye who have fled for refuge to lay hold of
the hope set before you.

" 'Tis a young heav'n on earthly ground,
And ^'lory in the bud."

It is a cluster of the grapes of Eshcol. It
weans from the world. " It enlivens duty. It
smooths the rugged path of adversity'. It
turns a dying chamber into the house of God
and the gate of heaven.

But the Saviour calls it his peace — " Mij
peace I give unto you." It would be a low
sense of this, though a true one, that he came
and preached it ^It was his in an infinitelv
more expensive way. He procured it for us.
He came not to tell us the way to heaven,

14, 15. 189

but to be the way : not to show us how to
make our peace with God, but to make it.
And he did make it: we were reconciled
unto God by the death of his Son. The chas-
tisement of our peace was upon him, and by
his stripes we are healed. He made peace
by the blood of his Cross. And he applies it
by the agency of his Holy Spirit; enabling us
to believe, and enter into rest ; and maintain-
ing our hope in all the changes of life, and
under a continued sense of our unworthiness
and guilt.

Nor is it more his by derivation than
distinction. JMany have peace ; but how un-
like his ! There is the peace of the sinner.
This is of Satanic origin. The strong man
armed keepeth his palace and his goods in
peace. This peace is worse than war. It is
not founded in conviction, but ignorance. It
cannot endure thought. It is unworthy of the
name of peace — There is no peace, saith my
God, to the wicked. How can a man retire,
and go to sleep, when, if he dies before the
morning, (and how easily may his bed be-
come his grave !) God is under an oath to de-
stroy him I He denies it, or forgets. There
is the peace of the self-righteous Pharisee;
and the peace of the evangelical hypocrite ;
both of which will prove as the spider's web,
and as the giving up of the ghost. — There is
the peace of the worldling, who, in the calm
of his fireside, or evening's walk, musing on
his abundance, says, O my soul, thou hast
much goods laid up for many years; take
thine ease; eat, drink, and be merry. But he
may, that very night, have his soul required
of him; and then w-hose are those things
which he has provided 1 What is it to be at
ease in our circumstances, and to enjoy peace
with our neighbours, and in our families,
while we are at war with God, and his wrath
abideth on us !

— But this man shall be the peace Avhen
the Assyrian cometh into the land ! Look to
him. Repair to him. " He healeth the broken
in heart, and bindeth up all their wounds."
While you neglect him, you may seek peace,
but you will never find it. But he cries —
oh ! hear him — " Come unto me, all ye that
labour and are heavy laden, and I will give
you rest." And is not this the very thing
you want? Rest? Rest unto your souls?
Believe. Try his word. " Lo this, we have
searched it, so it is ; hear it, and know thou
it for thy good."

JULY 15.

came to pass, thativhen Jesvs had fnished
these parables, he departed thence. And
ivhen he was come into his oivn country, he
taught them in their synagogue, insomuch
that they ivere astonished, and said, IVhence
hath this man this wisdom, and these mighty
ivories 7 Is not this the carpenter'' s son ? is

190

JULY 15.

not his mother called Mary? and his bre-
thren, James, and loses, and Simon, and
Judas ? And his sisters, are they not all
■with us? Whence then hath this man all
these things ? And they -were offended in
him. But Jesus said unto them, A prophet
is not -without honour, save in his own coun-
try, and m his own house. And he did not
many mighty works there because of their

Matt. xiii-. 53—58.
— His own country here means, not Be-
thany, where he was born, but Nazareth,
where he had been brought up. It was a
poor and despised place ; so that it was pro-
verbially asked, " Can any good thing- come
out of Nazaretli V Yet there was he found,
who is the King of glory !

Here he taught in their synagogues.
What he taught is not recorded. But we
may determine the substance of it from his
addresses on other occasions, and from the
end which he always kept in view — " to seek
and to save that which was lost." Of his
manner of teaching, we cannot form an ade-
quate conception. It was all his own. " Grace
was poured into his lips." Even those who
derived no saving advantage from it — even
his enemies — said, "Never man spake like
this man."

Accordingly, the people were astonished.
Wonder has its place in religion ; and there
is every thing in the Gospel to call it forth.
Yet many emotions of this kind are not pow-
erful enough to produce any decisive result :
and the subjects of them behold, and wonder,
and perish. Thus it was here. They ac-
knowledge his works to be mighty works,
that is, miraculous ; but are offended with his
want of education, having been at no univer-
sity : at the feet of no Gamaliel, never having
learned letters. And also because he was
not a man of birth and rank ; but had rela-
tions in common life, and was himself en-
gaged in manual employment. See how the
god of this world blinds the minds of them
that believe not. Who can stand before envy
and prejudice ? If he had the wisdom, and
did the works — both of which they admitted,
surely it was the more commendable, and the
more marvellous, that he was so pre-eminent
without any ordinary helps: and the more
likely was he to be divinely inspired. There
seemed no other way of accounting for the
prodigy. Aud this seems to strike them. But
men do not value things according to their
real excellence. And when there is not a
cordial liking to any subject, every circum-
stance, which would otherwise befriend, is
converted into objection.

In answer to their offence, our Saviour
remarks, "A prophet is not without honour,
save in his own country, and in his own
house." Usefulness depends upon accept-
ance; and acceptance upon esteem. Hence
a bishop is to have a good report of them that

are without ; and hearers are commanded not
only to receive such, but to hold them in
reputation. Those who have been above a
man in condition, do not like to come down
and listen to him as an instructer and re-
prover : and those who have been his equals
have been too familiar with him to feel vene-
ration tov/ards him. Many things, though
quite consistent with sanctity, yet breed not
that reverence and respect which attach to a
man that comes to us, so to speak, from a
kind of distance, and is only seen through the
medium of his sacred office. The case, here
stated, is not universally and absolutely true.
But it is so generally and comparatively : and
even our Saviour himself was not an excep-
tion to it. After this, some of his servants
need not be astonished at the treatment they
experience. Neither should they fret and
complain. They must take human nature as
it is, and accommodate themselves, as much
as they can, prudently and innocently, to the
actual state of society. This governed the
Master ; and he assigns it as the reason why
he preferred labouring elsewhere — " He said
unto them, Ye will surely say unto me this
proverb. Physician, heal thyself : whatsoever
we have heard done in Capernaum, do also
here in thy country. And he said. Verily, I
say unto you, No prophet is accepted in his
owm country.

What a conclusion is here !— " And he did
not many mighty works there because of their
unbelief" Some he did. Mark says, he laid
his hands on a few sick folk, and healed them
— but what was the prevention of more '? He
generally required faith in his miraculous ex-
ertions. Hence the expressions — Be it unto
thee according to thy faith — Believest thou
that I am able to do this ? — If thou canst be-
lieve, all - things are possible to him that
believeth. There were, indeed, some cases
in which he wrought without this ; at least
without the faith of the individual himself :
though even then, faith was found in those
who applied on his behalf ; or who brought
him to Jesus.

But faith is always necessary in spiritual
operations. He can produce faith within us;
but he cannot carry on his works of grace
without it. If he could, it would be in con-
tradiction to his word ; and by a blind, posi-
tive, physical force, without our knowledge,
feeling, wishes, or designs. But this is not
his way. He does every thing by faith. We
are saved through faith. Hence the import-
ance of believing. The first, the chief con-
cern is, to get faith. Talk not of the suffi-
ciency and excellency of the remedy — it
cannot heal us unless it be applied ; and it
can only be applied by faith. The Gospel is
the power of God to salvation — but it is only
to every one that believeth.

There is something infinitely evil in unbe-
lief, if we only consider what it prevents. It

JULY 16.

191

stands, and it is the only thing that does
stand, between a sinner and the relief of the
Gospel. Let him believe, and he is saved.
He that hath the Son hath life ; and he that
believeth, hath the Son. As to others, the
wrath of God abideth on them ; for nothing-
else can withdraw them from under it The
Jews could not enter into Canaan, because of
their unbelief It equally bars heaven against
us. But what miglity works attend faith!
By faith we are justified. By faith we are
sanctified. We stand, we walk, we live, we
conquer by faith.

And what an injurious bar to a Christian
himself is unbelief! How much does it hin-
der him from achieving in a way of duty, and
realizing in a way of privilege ! What keeps
him so weak and wavering ] Unbelief " If
ye will not believe, surely ye shall not be es-
tablished." If we depend on our frames and
feelings, we draw from a summer brook, in-
stead of the well of living waters. Pleasing
experiences are cordials ; but faith furnishes
the soul's food. Faith in the promises w^ould
immediately tranquillize us, as it did Paul in
the storm — " Be of good cheer ; for I believe
God, that it shall be as it was told me." What
keeps a Christian so poor in consolation ] Un-
belief " Filled with all joy and peace in be-
lieving." " Believing, we rejoice with joy
unspeakable and full of glory."

Who would not, then, by faith, let loose all
the sources of Divine mercy and grace ]

Who would not cry out, with tears, " Lord,
I believe : help Thou mine unbelief!"

JULY 16.

" Call to remembrance the former days.^^
Heb. X. 32.

This will soon convince us that there is
nothing new under the sun; and keep us
from saying, " What is the cause that the
former days were better than these?" In
many respects we have the advantage. In
knowledge, and civilization, and liberty, and
trade, and the conveniences and comforts of
life, and above all, in spiritual privileges, we
far surpass our predecessors.

If we look back to the period of Judaism,
we shall have reason to say, " Blessed are our
eyes, for they see ; and our ears, for they
hear : for many prophets and righteous men
desired to see the things that we see, and did
not see them, and to hear the things that we
hear, and did not hear them." They had the
type, we have the reality ; they had the pro-
mise, we have the accomplishment ; they had
the dawn, we have the day— God having
provided some better thing for us, that they
without us should not be made perfect.

If we look back to the period previous to
the entrance of the Gospel into our own
country, what were our ancestors] Naked

painted savages in the woods ; oppressed by
cruel rites ; enslaved by idolatry ; being with-
out Christ ; strangers to the commonwealth
of Israel ; having no hope, and without God
in the world.

We were called Christians long before the
Reformation. But look at the period prior to
that auspicious event. In what a state of
mental degradation were we — religion super-
stition— the service performed in an unknown
tongue — the Scriptures kept from the com-
mon people — and nothing sutfered to peep or
mutter, but as priestcraft gave leave !

And when men began to know the words
of life, and to serve God in spirit and in truth,
what interdictions w^ere they under : and to
what fines, imprisonments, tortures, deaths,
were they exposed by the spirit of persecu-
tion— Popish and even Protestant ! Remem-
ber the former times, in which your forefa-
thers endured a great fight of affliction for
conscience' sake. Think how they would
have rejoiced to see a day in which we sit
under our own vine and fig-tree, and none
can make us afraid ; in which the Gospel is
spreading far and wide ; in which individuals,
and churches, and communities, combine to
make manifest the savour of the Redeemer's
knowledge in every place. Christians should
judge by a rule of their ow^n ; and deem
those the best times in which the best cause
flourishes most. We therefore live in the
most preferable sera the world ever yet wit-
nessed.

But it is well for us also to remember the
earlier periods of our own personal history
and experience; our days of religious no-
thingness, when we never called upon his
Name, and had no fear of God before our
eyes. What feelings does the review of
these days require !

But other days, better days, blessed days
followed, after we knew God, or rather were
known of him. He remembers these : " Go
and cry in the ears of Jerusalem, saying,
Thus saith the Lord ; I remember thee, the
kindness of thy youth, the love of thine es-
pousals, when thou wentest after me in the
wilderness, in a land that was not sown.
Israel was holiness unto the Lord, and the
first-fruits of his increase." And shall we for-
get them ] Can we forget them?

" How sweet their memory still !"

In one respect the review must be humbling.
For how little has our practice corresponded
with our profession ! or our proficiency with
our advantages ! Yea, instead of advancing,
have not we stood still, or rather have we not
gone back] We read of "the first ways of
David." They were, alas! his best, The
king of Israel never equalled the sliepherd of
Betlilehem. W^hen at ease in Zion his soul
prospered much less than when he was hunt-
ed like a partridge upon the mountains. And

192

JULY 17.

have we never sighed, " Oh that it was with
me as in months past !" Here is the charge,
" I have somewhat against thee, because thou
hast left thy first love." Let us not deny it ;
but remember from whence we are fallen,
and repent, and do our first works.

Are we in trouble ] Do we see no way
for our escape ] Does God seem to have for-
gotten to be gracious ! Let us remember the
years of the right hand of the Most High.
His love, and power, and truth are still the
same. And because he has been my help,
therefore, under the shadow of his wmg will
T rejoice.

JULY 17.

" Ye have an unction from the Holrj One."
1 John ii. 20.

Who is this Holy One ?- Unquestionably
the Lord Jesus. It was one of the names by
which he was known in the days of his flesh.
The devils knew him by it ; and said, We
know thee who thou art, the Holy One of
God. Ye denied, said Peter and John to the
Jews, the Holy One and the Just. He was
so called from the innocency of his life ; the
purity of his nature ; and the eminency of his
perfections : and therefore, in a sense, appli-
cable to no mere creature. God is often
called the Holy One, in the Old Testament :
and, alluding to the very place where holi-
ness is thrice ascribed to him by the Sera-
phim, the Evangelist affirms, "This said
[saiah, when he saw his glory, and spake of
him." He is relatively, as well as personally
holy ; and evangelically, as well as legally.
He is as holy in his Gospel as in his Law.
He is as holy in his dispensations as in his or-
dinances. He is holy m all his v/ays, and
righteous in all his works. He came by wa-
ter, as well as by blood ; and gave himself for
us, to redeem us from all iniquity, and to pu-
rify unto himself a peculiar people, zealous of
good works — And though he will bring mil-
lions from the depraved race of Adam to glo-
ry, he will bring them all there, not having
spot, or wrinkle, or any such thing.

And what is this unction from Him ^ John
was a Jew ; and well knew that oil, unction,
anointing, it is all the same thing, was used
to consecrate, to beautify, to refresh and de-
light. The word therefore is used here for
the influence of the Holy Spirit. And this is
derived from the Lord Jesus. This was typi-
fied in the case of Aaron, when the oil was
poured upon his head, and went down to the
skirts of his garments. So here, the unction
descends from the head of the Church to the
lowest members of tlie body. Hence it is so
often called the Spirit of Christ. It comes to
us through his mediation ; and it comes to us
from his i»ossession. For it was not, as Mr.

Howe observes, the design and effect of the
sufferings and death of Christ, that the Spirit
should be given immediately to any indivi-
duals; but that the whole dispensation
should be lodged in his hands, and the admi-
nistration be the honour of his office. He re-
ceived gift.s for men : and this was the chief
of them. Being by the right hand of God
exalted, says Peter, and having received of
the Father the promise of the Spirit, he
hath shed forth this which ye now see and
hear. He therefore said to his disciples, " It
is expedient for you that T go away : for if 1
go not away, the Comforter will not come
unto you ; but if I depart, I will send him
unto you" — " And he shall not speak of him-
self ; but whatsoever he shall hear, that shall
he speak : and he will show you things to
come. He shall glorify me : for he shall re-
ceive of mine, and shall show it unto you."

Thus it pleased the Father, that in him
should all fulness dwell. And of his fulness,
says every saved, every sanctified sinner,
have all we received, and grace for grace.

Have we this unction from the Holy One 1
If any man have not the Spirit of Christ, he
is none of his. Destitute of this, our religion
will be a form of godliness, without the
power; the practice, without the principle;
duty, without delight — a task — wearisome-
ness — vanity. We can only know that he
abideth in us by the Spirit which he hath
given us.

If strangers to the benefit, let us seek it.
We know to whom we are to apply. He is
able, he is willing, to give us the supply of
his own Spirit. How encouraging to address
ourselves to one who loved us, and gave him-
self for us; who says, if any man thirst, let
him come unto me and drink ; who never
sent one suppliant empty away — who never
will — never can — for he cannot deny him-
self.

Cherish this unction. It is what the Apos-
tle means, when he says, " Grieve not the
holy Spirit of God, by which ye are sealed to
the day of redemption." Not only does gra-
titude require this, because of what the Spi-
rit has already done for you ; but a concern
for your own welfare. What can you do,
without his aids and comforts? In conse-
quence of his sin, David feared the entire
loss of his agency ; and therefore cried, Cast
me not away from thy presence, and take not
thy Holy Spirit from me. Yea, he had suf-
fered the loss of the consolation and support
which he alone can give — Restore unto me
the joy of thy salvation, and uphold me with
thy free Spirit.

Let us diffuse this unction. Let us make
manifest the savour of the Redeemer's know-
ledge, in every place ; in every condition ; in
every company. Let it so abound in our con-
duct, temper, and discourse, that we may be
distinguislied and recommended by it. S(

JULY 18.

193

that all may take knowledge of us that we
have been with Jesus.

JULY 18.

" God -who is rich in mercyJ" — Ephes. ii. 4.

In a thousand things God entirely eludes
our research. In every thing- he surpasses
our comprehension. But we know that he is
merciful ; we are sure that he is rich in
mercy. And we cannot be too thankful, that
the eminence of an attribute, so essential to
our happiness and hope, is not obscurely re-
vealed, but so plainly and fully made known,
in the works of his hands ; the dispensations
of his providence ; the promises of his word ;
the provisions of his house ; and the Son of
his love.

For who does not need this assurance?
The self-righteous Pharisee, who thanks God
that he is not as other men are — he does not
require it. And the proud pretender, who is
free from all sin — he does not require it — he
formerly required it ; but he has now attain-
ed, he is now already perfect. But there are
four classes of characters to whom it must be
like life from the dead.

First. Tlie victims of affliction. These
are not rarely to be met with in this vale of
tears. To such we would say — We ask you
not what your distresses are ; but if oppressed,
pray. Lord, undertake for me. Cast thy bur-
den upon the Lord, and he shall sustain thee.
Repair not, under the pressure of wo, to the
rope, or the bowl of intoxication, or the dissi-
ptions of the world — this is like Saul's go-
ing to the witch of Endor: but go to the
throne of the heavenly grace, imploring the
pity of the God of all comfort. He does not
afflict willingly, nor grieve the children of
men. It is your welfare that has called forth
tliis seeming severity. He knows your frame.
He remembereth that you are dust. He lays
upon you no more than he will enable you to
bear. He will not always chide ; neither
will he keep his anger for ever. VVhen the
benevolent end of the dispensation is answer-
ed, he will readily lay aside the rod, and say,
" Is Ephraim my dear son ] is he a pleasant
child ? For since I spake against him, I do
earnestly remember him still : therefore my
bowels are troubled for him; I will surely
have mercy upon him, saith the Lord. Set
thee up waymarks, make the high heaps : set
thine heart towards the higliway, even the
way which thou wentest : turn agam, O vir-
gin of Israel, turn again to these thy cities."

Secondly. Convinced penitents. They were
formerly al ways extenuating their guilt : now
they are dwelling only upon the aggravations
of it Lately they seemed unsusceptible of
alarm ; now they refuse to be comforted. Such
is their unworthiness ! The number and great-
ness of their sins ! Thev are cast out of his
•2 B 17

I sight ! And there is only, for them, a certain
fearful looking-for of judgment and fiery in-
dignation ! But, awakened sinner, remember
tliere is hope in Israel concerning this thing.
There is everlasting consolation, and good
hope, through grace. With the Lord there
is mercy ; and with him is plenteous redemp-
tion. Judge not of his goodness by a human
standard. Who is a God like unto him ! View
him not through the medium of your own
feelings. Believe his own word, wherein he
assures you, that he is ready to forgive ; that
he will abundantly pardon. Believe his oath,
wherein he swears by himself—" As I live,
saith the Lord, I desire not the death of him
that dieth ; wherefore turn, and live ye."

Thirdly. Desponding backsliders. These,
atler walking in the way everlasting, have
fallen by their iniquity : and perhaps feel more
anguisli of mind, than when they were first
led to repentance. They say, and they say
justly, "No one has sinned with such en-
hancement as I have done. I have sinned in
the dearest relations, and under the highest
obligations, and against the greatest advan-
tages. I have sinned after being made to
know what an evil and bitter thing it is ; and
also after tasting that the Lord is gracious.
My sin has been more injurious in its effects
than that of others : it has more dishonoured
religion, and grieved the holy Spirit of God."
All this they ought to feel — Yet must not
they forget, that he is rich in mercy. It is
this belief that will break the heart most, and
make it sorrow after a godly sort. It is this
alone that will lead them forward, with weep-
ing and supplication, saying, Lord, take away
all iniquity : create in me a clean heart, O
God, and renew a right spirit within me.
And He — will He refuse to reply, "I will
heal their backsliding, I will love them freely ;
for mme anger is turned away from him ]"

" Return, ye vvanderin? souls, return,
And seek his tender breast ;
Call hack the memory of tliose days
AVheii there you found your rest.

" Behold, preat God, we come to Thee,
Thou!;h blushes veil our face;
Constraint! our last retreat to seek
In tliy niucii injured grace."

Fourthly. Persevering believers. These
have holden on their way ; and, having ob-
tained help of God, continue to this day. They
ought therefore, to feel thankful. Yet it be-
comes them, also, to be humble. Indeed, the
more they advance in tlie divine life, the more
will they be dissatisfied with themselves.
They will be deeply affected with a sense of
their unprofitableness, and numberless infirm-
ities. If their outward conduct has been fair
to men, tliey know how little their heart has
been rigiit with God. They know, the sins
of their holy things would be enough to con-
demn them, if God should bring them into
judgment with him. Their language, Uiere-

194

JULY 19.

fore, still is, God be merciful to me, a sinner.
This is their only relief— He is rich in mercy.
And living — and dying — they " look for the
mercy of our Lord Jesus Christ unto eternal
life."

JULY 19.

"As the appearance of the bo-w that is in the
cloud in the day of rain, so -was the appear-
ance of the brightness round about. This
•was the appearayice of the likeness of the glory
of the iorJ."— Ezek. i. 28.
There is always ground for the Prophet's
complaint ; " Seeing many things, they ob-
serve not." How often do even objects, pe-
culiarly designed and adapted to excite and
impress, fail to strike ; or at least to awaken
any proper attention ! This is the case with
the rainbow. Children wonder at the novelty,
grandeur, and construction of the figure ; but
seldom ask a question about it. The com-
mon people, who are much abroad in the
field, rarely give it a gaze ; and never con-
nect a thought with it, but as it may be sup-
posed, by the time of its exhibition, to ultimate
the state of the weather. And what does the
philosopher ? In the pride of science, he des-
pises the vulgar ; but, although able to ex-
plain the mediate cause of the phenomenon,
he never looks after any thing the Scripture
says concerning it. But who is, not only a
naturalist, but a moralist 3 And not only a
moralist, but a Christian ] A Christian in the
field, as well as in the temple ] making that
which is seen and temporal, the means of
communion with that which is unseen and
eternal 1

The rainbow may be viewed three ways.
First. Physically. Thus it is, in the sky,
a semicircle of various colours, which appears
in showery weather. It is gendered by the
sunbeams on a cloud. When there is a moist
and dark cloud opposite the orb of day, and
disposed to receive and reflect his rays, the
bow is seen ; and never without this concur-
rence,

Secondly. Federally. The first time we
read of it in the Book of Genesis, is in this
covenant relation. " I do set my bow m the
cloud, and it shall be for a token of a cove-
nant between me and the earth. And it shall
come to pass, when I bring a cloud over the
earth, that the bow shall be seen m the cloud :
and I will remember my covenant, which is be-
tween me and you, and every living creature
of all flesh ; and the waters shall no more be-
come a flood to destroy all flesh." It was in
being before. But now it was made a di-
vinely constituted sign, or token. Thus it
should lead us to think of the holiness and
justice of God, in the destruction of the old
world : and also of his forbearance and good-
ness, in engaging not to destroy it in like

manner again ; and in affording a sensible as-
surance of it. The appearance may be, in
some measure, viewed as even typical of
the event. The bow was early the prin-
cipal weapon of war ; and soon became the
emblem of it. David says, "He hath bent
his bow, and made ready his arrows upon the
string, to shoot at the persecutors." But
here is a bow without arrows, and without a
string ! When a man uses the bow in a hos-
tile manner, the ends are towards himself ;
and the back is towards the enemy. But
here the bow is reversed — the back is towards
heaven ; and the ends towards the earth. And
therefore if it had arrows upon the string,
they must be discharged upwards not down-
wards— the earth is safe, and has nothing to
fear from it. If this should be thought more
curious than wise ; yet the bow thus viewed,
if not a type, is a proof and a pledge. It says,
the flood is gone — never to return! And
here we feel a perfect certainty. However
long or violently the rain falls, we are not
alarmed. We look to the bow in the cloud ;
and are sure, that " while the earth remaineth,
seedtime and harvest, and cold and heat, and
summer and winter, and day and night, shall
not cease." And why do we not feel equally
sure, with regard to another interposition 1

For thirdly. The bow is to be viewed evan-
gelically. " For a small moment have I for-
saken thee ; but with great mercies will I
gather thee. In a little wrath I hid my face
from thee for a moment; but with everlasting
kindness will I have mercy on thee, saith the
Lord thy Redeemer. For this is as the
waters of Noah unto me : for as I have sworn
that the waters of Noah should no more go
over the earth ; so have I sworn that I would
not be wroth with thee, nor rebuke thee.
For the mountains shall depart, and the hills
be removed ; but my kmdness shall not de-
part from thee, neither shall the covenant
of my peace be removed, saith the Lord that
hath mercy on thee." Here we find God do-
ing, in a nobler case, what he did after the
deluge. Here we find him — with a better,
an everlasting covenant, ordered in all things
and sure. And to render the allusion similar,
and to aflTord strong consolation to those who
are fleeing for refuge to lay hold of the hope
set before them, we have his oath, accompa-
nied with a sign or token, that should subdue
every apprehension. Where ? What is it ]
" Upon the likeness of the throne," says Eze-
kiel, " was the likeness as the appearance of
a man above upon it.'''' We know to whom
this refers. " And I saw as the colour of am-
ber, as the appearance of fire round about
within it, from the appearance of his loins
even upward, and from the appearance of his
loins even downward, I saw as it were the
appearance of fire, and it had brightness round
about. As the appearance of the bow that is
in the cloud in the day of rain, so was the

JULY 20.

195

appearance of the briglitness round about.
This was the appearance of the likeness of
the glory of the Lord''' — An emblem of his
glory, both as to his person, and importance.
Who can help admirmg the rainbow ] It is
one of the most beautiful appearances in Na-
ture. How various the colours ! Yet the ce-
lestial tints are united ; and, thoug-h distinct,
melt into each other, to make one astonishing
whole. And his Name is Wonderful. What
a combination of excellences is found in him
— " He is altogether lovely." All human and
divine beauties meet in him. All the charms
of Nature, all the attractions of all creatures
in earth and in heaven, are blended in him,
and mfinitely surpassed — " For how great is
his goodness ; and how great is his beauty I"

It also reminds us of his importance. He
insures us safety — covenant safety. We are
justified by his blood, and saved from wrath
through him. He is the hope — the consola-
tion of Israel. He that believeth on him
cannot perish ; but hath everlasting life.

Let us look to him, and be comforted,
against every adverse threatening. Afflic-
tions cannot overwhelm us. The Law cannot
curse us. Enemies cannot injure us. " Nay,
in all these things we are more than conquer-
ors through him that loved us. For I am
persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor
things present, nor things to come, nor height,
nor depth, nor any other creature, shall be
able to separate us from the love of God,
which is in Christ Jesus our Lord." •

JULY 20.

" They took knotvledge of them, that they had
been -with Jesus." — Acts iv. 13.
This recognition is explained two ways.
Some take it literally, as referring to the per-
sons of the Apostles. These, their arraigners
remembered, when they looked at them, for
they had seen them before in company with
him. And this, it is more than probable, was
the case. For some of this very council at-
tended his examination on the night of his ap-
prehension. Yea, he was examined in the
very house of this Caiaphas ; and we are as-
sured, that Peter, on the occasion, went mto
the High Priest's palace, to see the end.
Jesus, also, had openly taught in the Temple,
when, more than once, some of these men
were present, disputing with him; and he
was always accompanied by his disciples. No
wonder, therefore, that Peter and John were
recognized by them.— But others take it, in
allusion to their qualities, behaviour, and
mode of speaking : connecting it particularly
with the former words. And " when they
saw the boldness of Peter and John, and per-
ceived that they were unlearned and igno-
rant men, they marvelled; and they took
knowledge of them, that they had been with

Jesus :" remarking that they were of the same
party; or, as we should say, of the same
stamp. So the sentence has been commonly
understood. And three remarks may be
made upon it.

First. Some have been with Jesus. Peter
and John had been, as to his bodily presence,
with him, for several years, in public, and in
private ; going out and coming in with him.
And who is not ready to envy them such in-
tercourse? But he was received up into
glory : and they who had known him after the
flesh, knew him so no more. Yet he had
promised his people his spiritual presence, to
the end of the world. And thus, though now
invisible, he is yet accessible. Hereafter
they will be for ever with the Lord. But
this heaven begins on earth. They were
naturally without Christ; though not as to
dispensation, yet as to experience. But their
religion began with an introduction to him —
They w^ere made sensible of their need of
him. They sought him : they found him.
They had much to do with him then ; and
they have had much to do with him ever
since. And they only go on well in religion,
as they are able to say, " I am continually
with thee." They are with him — in his
word — in his house — at his table — with hun
in the closet — in the field — They are with
him as pupils are with their teacher — as ser-
vants are with their master, waiting upon
him all the day — as followers with their
leader, willing to follow him whithersoever
he goeth — as soldiers with their commander ;
fighting the good fight of faith — For " they
that be with him, are called, and chosen, and
faithful" — And " he that is not with hun, is
against him."

Secondly. It is expected that they who
are with him should resemble him. It is
proverbially said, Tell me a man's company,
and I will tell you his character. And it is
well known, that like not only attracts, but
begets like. Hence the importance we attach
to the choice of associates. Hence we say to
the unmarried — Be not unequally yoked to-
gether with unbelievers Hence to the
young — He that walketh with wise men shall
be wise ; but a companion of fools shall be
destroyed. If we enter the house of mourn-
ing, we instantly catch the sympathy. The
heart softens. The countenance contracts.
The eye melts. How different are our sen-
sations in the circle of festivity and mirth !
It is said that those who live at court, have a
manner of their own, which others cannot
successfully put on.

All association, however limited, produces
some influence. But the conformity will be
in proportion — to the degree of the intimacy
— and the constancy of the intercourse — and
the love we have to the individual — and the
veneration we feel for his greatness. Now
all these will apply supremely to the Chris-

196

JULY 21.

tian's acquaintance with Clirist. And there-
fore the resemblance must be the greater —
especially when we add to all this — That it
is the duty, and the main business of his reli-
gion to imitate him — For he that saith, he
abideth in him, ought himself also so to walk
as he walked. And if any man have not the
Spirit of Christ, he is none of his.

Thirdly. This conformity will not be
overlooked. The Christian himself may not
be sensible of it; for the more progress he
makes in the divine life, the more humble
will he be. Moses was not aware of the bril-
liancy of his face, when he came down from
being with God; and was surprised to see
the people dazzled at the glory of his counte-
nance. And Paul said, I have not attained, 1
am not already perfect. But God will take
knowledge of it. Angels will take knowledge
of it Ministers will take knowledge of it.
His fellow-Christians will take knowledge of
it. The world will take knowledge of it —
his profiting will appear unto all men. And
though the wicked cannot be pleased with it,
yet they are aware of what, by their profes-
sion. Christians ought to be ; and their consis-
tency loill enthrone them in their conviction,
and put silence to their ignorance ; and may
constrain them to glorify God in the day of
visitation.

If persons are seen firm in principle ; fear-
less in duty ; zealous in the cause of God ; yet
humble and lowly ; and gentle and tender ;
and patient in suffering ; and ready to forgive
— no one need be told with whom they have
been.

So, if you are proud, and vain, and worldly-
minded, and avaricious, and revengeful, and
censorious, and unkind ; we do not require
you to tell us with whom you are most inti-
mate. And though we do not believe in
witchcraft, we know that you have a familiar
spirit ; and we know who, and what, he is.
And " glory not, and lie not, against the truth.
This wisdom descendeth not from above, but
is earthly, sensual, devilish. For where en-
vying and strife is, there is confusion and
every evil work. But the wisdom that is from
above, is first pure, then peaceable, gentle,
and easy to be (mtreated ; full of mercy and
good fruits; without partiality, and without
hypocrisy. And the fruit of righteousness is
sown in peace of them that make peace."

JULY 21.

" 0 taste and see that the Lord is goodC^
Psalm xxxiv. 8.

That God is good is too obvious to be de-
nied: though, alas! we arc so little affected
with it. He is good to all, and his tender mer-
cies are over all his works. He openeth his
hand, and satisfieth the desire of every living
thing. As to ourselves^ he made us. He
placed us so liigh in the scale of beings. He
furnished for our reception a world filled with

his bounty and beauty. He gives the sweet
interchange of hill and vale, and wood and
lawn. He makes the outgoings of the morn-
ing and evening to rejoice ; and, in the suc-
cession and produce of the seasons, he crowns
the year with his goodness. He not only
provides for our support, but for our comfort.
He not only feeds and clothes, but feasts and
adorns us. All our senses might have been
so many inlets of pain, but they are the ave-
nues of a thousand pleasures : and we are fur-
nished with the most delightful colours, and
sounds, and relishes, and perfumes. Our
food might have been rendered distasteful;
but He has made it pleasant ; and connected
gratification with the most necessary act of
life. No one eats from a sense of duty, or to
avoid death ; but for pleasure.

Distinguished from this general kindness
of God, there is, however, a peculiar good-
ness ; and which regards us, as sinners. It is
called in tlie Scriptures, mercy and grace. It
led him to remember us in our low estate, and
to make provision for our salvation from every
effect of the Fall. He spared not his own
Son. He delivered him for our offences, and
raised him again for our justification. And
in him all things are now ready for our ac-
ceptance. And in him, unworthy as we are,
we may obtain all spiritual blessings in hea-
venly places, for ever. Herein is love ! And
this favour which he bears unto his people,
and which regards the soul and eternity ; this
good will of him that dwelt in the bush is
what we are supremely to seek after.

But what is the best way to know this good-
ness 1 David does not say. Hear, and know ;
read, and know; believe, and know — but,
Taste and see that the Lord is good.- That
is, apply to him for yourselves, instead of re-
lying on the authority of others ; as in a case
of disputed relish you determine not by testi-
mony, but taste. In other words, it means
experience. Experience is knowledge de-
rived from experiment, in contradiction from
theory. Since the mighty mmd of Bacon
beat down hypothesis, and introduced the in-
ductive system, philosophy has reasoned fi-om
facts ; and experimental philosophy has been
much applauded. Why then should we ridi-
cule experimental religion? Is there no
standard in divinity to which we can appeal?
Is there no test to be applied to the truth of
pious pretensions ? Are there no facts to bear
out or to contradict what the Scripture says
of sin ? of repentance ? of hope 1 of peace and
joy in believing ?

Some, and in our day many, know divine
things in a way of speculation. But they are
not under their operation : they feel not the
powers of tlie world to come. And these are
the most, unlikely characters to be wrought
upon. They are familiar witli the truths of
the Gospel ; they admit all the preacher ad-
vances; they acknowledge all he proves: but

JULY 22, 23.

197

it has no influence over the heart and life.
They believe in hell ; but make no attempt
to flee from the wrath to come. They believe
in heaven ; but do not set their affection on
things above. They believe in the value of
the soul, and that its redemption ceaseth for
ever; and yet neg-lect the only opportunity
to embrace the things that belong to their
peace. They go through the Bible ; but its
threatenings do not alarm, and its promises do
not allure them. They resist every motive.
They have been wooed and awed a tliousand
times in vain. They see and approve better
things, and follow worse. They are not hap-
py, ank contrive not to be miserable. They
are in the jaws of death, and yet are at ease
in Zion — What paradoxes ! What contra-
dictions are you ! Of what worth is your
knowledge'] To Imow a refuge, and never
enter it ! To know a remedy, and never ap-
ply it ! To know good, and never partake
of it ! This will not only leave you to per-
ish, but deprive you of excuse ; and aggra-
vate your sin and condemnation. Like Uriah,
with his fatal letter, you carry information
that will place you in the front of the battle.
Be not satisfied, therefore, till you know these
things to purpose — which can only be by
your knowing them experimentally.

Then your heart will be established with
grace ; and you will be so confirmed in the
truth, that you will not be led away by the
error of the wicked, to fall from your own
steadfastness.

Then you will desire greater degrees of it ;
and having tasted that the Lord is gracious,
your prayer will be, " Lord, evermore give us
this bread."

Then you v\^ill be excited and qualified to
address others. You will speak from the
heart, and recommend a tried remedy — a
remedy that has effectually cured yourselves.
" Lo this, we have searched it, so it is : hear it,
and know thou it for thy good."

JULY 22.

" To him that overcometh.^^ — Rev. iii. 21.

There are seven addresses of this kind,
closing the seven epistles, which John was to
write, and send to the churches which were
in Asia : to Ephesus, and Smyrna, and Perga-
mos, and Thyatira, and Sardis, and Philadel-
phia, and Laodicea. Overlooking what is
peculiar to each of them, let us notice what
is common to all. Four things are so.

First All of them regard a particular
character. It is a successful soldier — Him
that overcometh. This reminds us of the na-
ture of the Christian's life. It is a warfare.
It was such, unquestionably, in the days of
the Apostles. We read of their wrestling
vith prmcipalities and powers: of their fight-
ing the good fight of faiih : of their resisting
unto blood. If it be said, " The language is
figurative ;" we allow it. Yet it must, or we
17*

are trifled with, imply realities — And what
are these? If it be said, " Religion is not the
same thing now, as it was tlien ;" we ask,
when was it changed 1 And by whom 1 And
what is it at present ? What would be thought
of a preacher, who should come forward in
public and say, A religious life was a difficult
thing once : but it is a very easy one now.
Tlie first Christians were required, in order
to be the disciples of Christ, to deny them-
selves, and take up their cross, and follow him
in the regeneration : but all this is dispensed
with now ! He may prophesy falsely — and
the people may love to have it so : but what
will be done m the end thereof 1 If, there-
fore, you think yourselves in the way ever-
lasting, without knowing any thing of this
spiritual warfare, you are in a pitiable condi-
tion : and pertain to the strong man armed,
who keeps his palace and goods in peace.

Secondly. All of them are attached to an
individual — Not to thein that conquer ; but to
— him that overcometh. As much as to say —
Each is perceived by me in the crowd: and
if all in the Church should prove corrupt, and
only one maintain his fidelity, faint, yet pur-
suing ; let him not be ashamed or afraid. He
shall be confessed before my Father and the
holy angels. For him that honours me, 1 will
honour.

Thirdly. All of them contain the assur-
ance of some reward of grace. Such as the
food of Paradise — a crown of life — the hidden
manna, and the white stone — the morning
star — white raiment — a pillar in the tem.ple
of God — a seat with the Saviour on his throne
— But who can describe] or comprehend
these remunerations 1 They are yet to be re-
vealed. But we know enough of them to
animate us in the conflict ; and to convince
us that godliness is profitable unto all things.

Fourthly. All represent the Lord Jesus as
the Author and Bestower of every honour and
indulgence. / will make ; / will give ; /
will grant — says He who procured all for us ;
and in wliom all the fulness dwells. The joy
set before him, for which he endured the
Cross, and despised the shame, was the grati-
fication of his benevolence, in receiving gifts
for men. And he shall see of the travail of
his soul, and shall be satisfied. He saves
them spiritually now. He shall raise up their
bodies at the last day. And he shall say to
tiiose on his right hand. Come, ye blessed of
my Father, inherit the kingdom prepared for
you from the foundation of the world.

He shall come to be glorified in his saints ;
and to be admired iji all tliem that believe.
Amen.

JULY 23.

For thou, Lord, art ^ood, and ready to for-
give ; and plenteous in mercy unto all them

that call upon thee." — Psalm Ixxxvi. 5.

The first word, " for," shows tliat the text

198

JULY 24.

contains a reason for something ; and it was
this — as we see by the preceding verse:
"Unto thee, O Lord, do I lift up my soul."
We learn from it, of what importance it is, to
place and keep the Supreme Being before the
eye of the mind, in an amiable and inviting
character, when we have to do with him.
Tell me not there is danger in such represent-
ations : they may gender presumption. They
may. Every thing is liable to abuse. But
we are saved by hope. By withdrawing his
confidence in God, man fell ; and he can only
be restored, by replacing it in him. The first
step of a sinner, in returning to God, must re-
sult from this trust. Accordingly, the design
of Revelation is to produce and support it.
" For whatsoever things were written afore-
time were written for our learning, that we
through patience and comfort of the Scrip-
tures might have hope." The same is said
of the mediation of Christ — " By him we be-
lieve in God, who raised him up from the dead,
and gave him glory, that our faith and hope
might be in God." More are destroyed by
despair than by presumption. When once a
man says. There is no hope, he becomes aban-
doned ; and the despondence he feels is the
strongest link in the chain that binds him to
an unconverted state. Let there be, there-
fore, always a refuge open, and into which a
sinner, when he looks back, and wishes to en-
ter, may return. Tell him that yet there is
room. Tell him that God is good ; and ready
to forgive ; and plenteous in mercy unto all
them that call upon him.

And, from hence, let me also learn, that —
when we have no comfort arising from personal
assurance, there is encouragement enough in
the general views which the Scripture gives
us of God to induce us to wait on the Lord,
and keep his way. David does not, here, say,
I will lift up my soul to Him, for he is my
God, and he has given me the heritage of
them that fear his Name ; but he looks to his
goodness, and readiness to forgive, and the
plenteousness and impartiality of his mercy.
These considerations do not require me to as-
certain, before I come to him, that I am a
saint ; but tell me to come, as a sinner ; and
assure me, that he will in no wise cast me
out. When I know not that I have grace,
how delightful is it to know that it is attain-
able ; and to hear a voice, saying, Whosoever
will, let him take of the water of life freely !
Thus Mr. Scott said, when dying, that those
Scriptures refreshed and comforted him most,
which were not limited to a particular class,
h\it open to all.

Yet, however good, and forgiving, and mer-
ciful, He is— this is nothing to those who re-
fuse or neglect to " call upon him." Such
blessed assurances are not intended to make
us careless ; but to excite and animate our
applications to him. Prayer is the way in
which he, who has a right to determine, and

who cannot err, has chosen, for our obtaining
his favours — Yet I will be inquired of. Ask
and ye shall have. Seek, and ye shall find.

Those, therefore, that live without prayer,
are shut out from the blessedness. But this
is not all. They incur, also, the curse which
results from the contempt of his grace. There
is no aggravation of misery like the conscious-
ness of patience exhausted, kindness abused,
opportunity lost. But lost entirely by our
ow^n fault ! Lost for ever ! This conviction
will be the food of the worm that never dies,
and the fuel of the fire that never shall be
quenched.

JULY 24.

"Prove me 7iow." — Mai. iii. 10.

There is nothing of which men are more
tenacious, than the honour of their veracity.
How offended do they feel, if we seem to sus-
pect the truth of their word, by requiring a
pledge or voucher, before we can venture
upon it. If a king were to address his sub-
jects in a way of privilege ; and they should
say. We must try thy faithfulness before we
can trust it ; he would consider himself in-
sulted, and, in wrath, have nothing to do with
them. God is veracity itself ; and magnifies
his Word above all his Name. And he might
justly say to us — Such are my declarations —
dishonour me not, by requiring any confirma-
tion— I am entitled to implicit credence — and
if ye will not believe, surely ye shall not be
established. But he knoweth our frame ; and
he knoweth the absolute importance of our
confidence in him : and therefore he allows
us to acquire it in our own way, and seems
more concerned for our satisfaction, than for
his own glory.

And yet hereby he glorifies himself too:
for by this method he not only shows his kind-
ness and condescension in accommodating
himself to our infirmities ; but obtains a sen-
sible and satisfactory conviction in favour of
his truth. In addition to testimony, we are
furnished with experience. What we have
read and heard, we have brought to trial, and
have demonstrated ourselves. So that we do
not merely believe. There must be, indeed,
a degree of faith to induce us to make the
trial ; but when we have made it, and made
it successfully, the proof increases the confi-
dence of faith; and he that thus believeth
hath the witness in himself

Hence, when God invites us to prove him,
it is not sinful to do it ; yea, it would be sin-
ful to refuse. We see this in the case of Aha z.
" Moreover the Lord spake again unto Ahaz.
saying. Ask thee a sign of the Lord thy God :
ask it either in the depth, or in the heighl
above. But Ahaz said, I will not ask, neithei
will I tempt the Lord." He did not decline
I it from confidence in God, or from humility

JULY 25.

199

but from desperation or indifference — "Not
I — it is useless." Isaiah so understood it, as
appears from liis answer and complaint :
"Hear ye now, O house of David; is it a
small thing for you to weary men, but will
ye weary my God also 3" When He allows
a privilege, it becomes us gratefully to use it :
we reflect upon his kindness and wisdom if
we do not. Some, like Gallio, care for none
of these things. They do not think religion
or revelation worthy of proof. Hume said he
had never read through the New Testament
in his life ! As much as to say, It is nothiug
to me, whether these things be true or false.
I will take no pains to ascertain whether we
have souls, as well as bodies; whether another
world succeeds this ; and whether, after death,
there be a judgment.

There is, indeed, a censurable proving of
God ; and it is more than once charged upon
the Jews of old. It was founded in unbelief,
and led them to dare his judgments. Thus
Pharaoh, and thus Adam and Eve, tried his
word, in his threatenings. This is always
wrong. First, because, if the trial proves the
denunciation true, the proof is useless; for it is
derived from the infliction of the evil itself :
and we are not convinced by being punished.
Secondly, we cannot put the menaces of God
to the test, but by criminal conduct It is
only by sinning that we can try whether what
he has threatened against sin will be accom-
plished, as the practice is the condition on
which the penalty is suspended. But it is
otherwise with the promises of God: if we
find them true, we are saved and happy : and
we can only seek the proof of their truth, in
what is good and improving ; in praying ; in
obedience ; in the use of all the means which
God has ordained.

Let us then prove him — and see whether
his word will come to pass or not. Let us
prove him with regard to the freeness of his
mercy. For he hath said, " Let the wicked
forsake his way, and the unrighteous man his
thoughts : and let him return unto the Lord,
and he will have mercy upon him; and to
our God, for he will abundantly pardon."
Let us prove him with regard to the efficacy
of his grace. For he hath said, " My grace
is sufficient for thee, for my strength is made
perfect in weakness." Let us prove him
with regard to the care of his Providence.
For he hath said, " There is no want to them
[hat fear him." " He careth for you." " The
iiairs of your head are all numbered." Let
J3 prove him with regard to the advantage
jf benevolence. For he hath said, " God is
not unrighteous to forget your work and la-
iJour of love, which ye have showed towards
lis name, in that ye have ministered to the
^ints, and do minister." Let us prove him
with regard to the blessedness of his service,
•^or he hath said, "Godliness is profitable
unto all things, having promise of the life

that now is, and of that which is to come."
" There is no man, that hath left house, or
parents, or brethren, or wife, or children, for
the kingdom of God's sake, who shall not re-
ceive manifold more in this present time, and
in the world to come life everlasting."

By how many millions has all this been
proved ! His word is a tried word. And it
has never failed in the trial. And never will
fail.

Let us make the trial for ourselves, and
set to our seal that God is true. Thus we
shall become his witnesses to others, and be
able to say, " O taste and see that the Lord
is good : blessed is the man that trusteth in
him."

JULY 25.

''For JMoses truly said unto the fathers, A pro-
phet shall the Lord your God raise tip unto
you of your brethren, like unto me ; him shall
ye hear in all things -whatsoever he shall say
unto you. And it shall come to pass, that
every soul, lohich will not hear that prophet,
shall be destroyed from among the people.^'
Acts iii, 22, 23.

There was a remarkable resemblance be-
tween Moses and the Messiah, which it would
be easy to trace. But the likeness here spoken
of regards his office. Moses was a prophet ;
a peculiar prophet; a pre-eminent prophet.
He introduced and established the whole of
the Jewish dispensation with miracles, won-
ders, and signs. He was the mediator between
God and the people; Other prophets received
divine communications through various me-
diums; but he received every thing from
God immediately. "If there be, a prophet
among you, I the Lord will make myself
known unto him in a vision, and will speak
unto him in a dream. My servant Moses is
not so, who is faithfiil in all mine house.
With him will I speak mouth to mouth, even
apparently, and not in dark speeches ; and the
similitude of the Lord shall he behold." But
if " the Law was given by Moses, grace and
truth came by Jesus Christ." "No man
hath seen God at any time ; the only begot-
ten Son, who is in the bosom of the Father,
he hath declared him." Yea, in all things he
has the pre-emmence. Moses was faithful as
a servant ; but Christ as a Son over his own
house. The commission of Moses was con-
fined to one nation; Christ is not only the
glory of his people Israel, but a light to light-
en the Gentiles — the light of the world.

Every ofiice the Saviour sustains requires
a corresponding disposition in those to whom
he is sent. As he is a prophet, we are com-
manded to " hear him." It cannot mean a
mere hearing. Then many would be safe
who are condemned already. But it includes

200

JULY 26.

our believing his instructions with a faith
unfeigned, and our cordial submission to
them; or, as the Apostle expresses it, our
obeying from the heart the form of doctrine
delivered us. Blessed are they that hear the
word of God and " keep it." If he com-
mands us to lay up treasure in heaven ; and
we mind earthly things: if he teiJs us to
deny ourselves, and take up our cross, and
follow him ; and we live to the lusts of men :
if he says. Look unto me, and be ye saved;
and we go about to establish our own righte-
ousness: we do not hear him, but despise
and reject him. He that hath his command-
ments, and keepeth them, he it is that loveth
him ; and he it is that heareth him.

We are not only to hear him, but to hear
him " in all things whatsoever he shall say
unto us." Some dislike the mysterious parts
of Christianity. Some, the humiliating. Some,
the practical. But the only inquiry of a true
disciple is, " Lord, what wilt thou have me
to do?" He will not dictate ; he will not ob-
ject ; he will not prefer one thing to another,
but say, "I esteem all thy commandments
concerning all things to be right, and I hate
every false way." The test of real obedience
is, to " do all things without murmuruigs and
disputings."

Notwithstanding our duty and our respon-
sibility, it is here supposed that some " will
not hear this Prophet." This is a sad intima-
tion : and we might wonder at the fact. But
the depravity of human nature will account
for it ; and all history confirms it. Some ri-
dicule and oppose. Many never attend the
means of grace. Numbers have only "a
form of godliness," while they deny the pow-
er thereof

And to what are they exposed 1 " It shall
come to pass, that every soul that will not
hear that Prophet, shall be destroyed from
among the people." Mark the impartiality
of the sentence — " every soul." The refusers
may be many ; and they may differ from each
other. But, though each may turn to his
own way, all are going astray. There is
only one path of life; but there are many
avenues to death. And it matters not what
our particular character is, whether profligate
or formalist, Pharisee or hypocrite — he that
believeth not shall be damned — and without
holiness no man shall see the Lord. — See the
nature of the doom—" shall be cut off." This
is not correction, but excision. Not, how-
ever, annihilation ; this would be a privilege.
They shall seek death; but they shall not
find it. In vain will they ask the rocks to
fall on them, and the njountains to cover
them. The penalty is not the lo.^s of tlieir
being, but of their liappincss and of their
hope ; the destruction of b(jdy and soul in hell
for ever. — Observe the dreadfulness of the
aggravation — " from among the people."
They are intermixed now ; and some of them

very peculiarly. They attend in the same
sanctuary; they live under the same roof;
they are united by the ties of friendship and
of blood. But their privileged situation and
condition only evinced and increased their
depravity. "Let favour be showed to the
wicked, yet will he not learn righteousness:
in the land of uprightness will he deal un-
justly ; and will not behold the majesty of the
Lord." Their present advantages, therefore,
will afford them no security. Neither will
they be able to retain them. The wicked
shall not stand in the judgment, nor sinners
in the congregation of the righteous. But
severed from the just, they will be led forth
with the workers of iniquity ; and carry away
with them into the place of torment only the
remembrance and the guilt of all they neg-
lected and abused here.

" See, then, that ye refuse not him that
speaketh. For if they escaped not who re-
fused him that spake on earth, hoW much
more shall not we escape, if we turn aw^ay

FROM HIM THAT SPEAKETH FROM HEAVEN l"

JULY 26.

" The kingdom of heaven is like unto treasure
hid in a field ; the -which ivheri a man hath
found, he hideth, and for joy thereof goeth
and selleth all that he hath, and buyeth thai
field:'— Matt. xiii. 44.
How well may the Saviour call the Gospel a
treasure ! The tongue of an angel could noi
describe its value and preciousness. It meeti
and relieves every want of the soul. I
blesses us with all spiritual blessings. It ii
the true riches. Unsearchable riches. Du
rable riches. It profits in the day of wrath
It delivers from death. It ennobles in thi
world to come,

A man may find a treasure hid in a fiel*
by accident, or by search. There is nothin;
casual in the salvation of a sinner, as to God
but as to himself, the event may be wholl
undesigned and unlooked-for. He may hav
been seeking, but not for this object: Sai
was searching when Samuel met him ; but i
was for his father's asses, and not for th
kingdom. Thus the Lord is found of ther
that sought him not ; and asked not for hin
Matthew was sitting at the receipt of custoi
when the Saviour said. Follow me. Saul wa
in a journey of iniquity when the Savioi
appeared to him in the way, and called hii
by his grace. Some have gone to the hout
of God, from mere custom or curiosity, or
design to ridicule, but have returned to pra;
and have said. Lord, what wilt thou have n;
to do '? But, says Henry, Though he is sonn
times found of them that seek him not, he
always found of them that seek him. Th
was the case with Cornelius. He was a d'
vout man, and feared God, witJi all his hous(
praying and giving alms always, when Pcti

JULY 27.

201

was sent to tell him words by which he was
to be saved. Nathanael had retired beneath
the fig-tree to read, and reflect^ and. pray,
when the Saviour took knowledge of him,
and said. Thou shalt see greater things than
these. And there are those now, who arc
awakened, rather than enlightened : they feel
their spiritual wants, and are using the means
of grace. And whatever ignorance or legality
mixes with their efforts, they are in the
search ; and they shall find. He who has
touched the heart, and turned it from the
world, will fulfil the desire of them that fear
him; he also will hear their cry, and will
save them. Then shall we know, if we fol-
low on to know the Lord.

The emotions of the finder are naturally
pourtrayed. First, when he hath found the
treasure, he hideth it. When we are anxious
to secure a thing, we conceal it. The way,
therefore, is here used for the end : and hiding
refers not to secrecy, but safety. The allu-
sion is to that holy jealousy recommended by
the Apostle, when he says. Let us therefore
fear, lest a promise being left us of entering
into his rest, any of us should seem to come
short of it: looking diligently, lest any man
fail of the grace of God. To that trembling
at God's word, when we are more affected
with the inviting than with the awfiil parts.
To that solicitude to obtain, which always
genders apprehension. Oh ! how shall 1
make all this my own ! Oh I if I should miss
it ! What must I do to be saved !

Secondly. He feels joy thereof. Not that
firm and glorious joy which arises in the es-
tablished Christian, from a consciousness of
possession, and who can say, I know that my
Redeemer liveth: but the joy that results
from the discovery of the reality, the excel-
lency, the suitableness, the all-sufficiency, the
attainableness, of the blessing; and is called,
Rejoicmg in hope. The patient, while the
disease yet oppresses him, cannot feel at ease ;
but he is gladdened when he hears of the
arrival of a physician, bringing with him a
remedy that was never applied in vain.
_ Thirdly. He goeth — for now it is impos-
sible for him, like many, to sii still — and
selleth all that he hath, and buyeth the field.
That is, he is fully determined to submit to
the cost of procuring it, whatever it may be.
We can offer no equivalency for the posses-
sion : nor is this the meaning of the word. In
this way, were we to bu}^, it would be with-
out money, and without price. But the
meaning is simply exchange ; as, in buying,
we part with something to gain something.
Hereby, we show our estimation: for what
stronger proof can we give of our valuation
of an object, than parting with all we have
for the sake of it.

And the case here is such, that we must
make a choice, and a sacrifice, to evince our
preference, and attain our desire. Some
2C

things must be absolutely given up. Some,
conditionally. And all, as to supreme regard
and dependence. Are we willing, then, to
part with our sins ] All our sins? Even our
bosom lusts'! The right handl The right
eye 1 — Are we willing to part with our own
wisdom ? not leaning to our own understand-
ing, but receiving the kingdom of God as lit-
tle children, and becoming fools, that we may
be wise? Are we willing to part with sclt-
righteousness ? not with the practice of obe-
dience, morality, and good works; but only
the substitution of them in the room of the
Saviour; and reliance on them for our ac-
ceptance before God; and the pleading of
them as a title to heaven — mstead of saying,
In the Lord have I righteousness and strength.
Are we willing to part with the world? The
promises of superiors'? The applause of com-
panions? The smiles of friends? The ties
of the dearest relations? For " he that loveth
father or mother more than me, is not worthy
of me."

This is a hard saying. But every thing
requires sacrifice, and every thing in propor-
tion to the importance of the attainment.
And, here, the prize is infinite. And we are
more than indemnified for all we suffer or
lose. " Verily, I say unto you, There is no
man that hath left house, or parents, or bre-
thren, or wife, or children, for the kingdom
of God's sake, who shall not receive manifold
more in this present time, and in the world
to come life everlasting."

JULY 27.

" This grace ivherein ive stand.^^ — Rom. v. 2.

What is this state? And what is this
standing ? The state, is a state of grace ;
and means the privileged condition in which
all Christians are found, though they were by
nature children of wrath, even as others. It
is expressed, by our Apostle, in the preceding
words ; Being justified by faith, we have peace
with God, through our Lord Jesus Christ: by
whom also we have access by faith into this
grace.

It may well be called this grace ; for it
only flows from, and only proclaims, the ex-
ceeding riches of his grace in his kindness
towards us, by Christ Jesus. How dreadful
is it to have God for our adversary ! — He, in
whom we live ! — He, who is about our path,
and our lying down ! — He, on whose side all
creatures rise up, and arrange themselves ! —
He, whose look is death, and whose frown is
hell ! What were our alarms when we be-
gan to discover our danger ; and conscience
induced us to cry, "What must I do to be
saved !" And when we saw the storm pass-
ing off; when we were told that the dreadful
breach was made up ; when be believed that
God was pacified towards us for all that we

202

JULY 28.

had done — what were our feelings then — but
life from the dead ? And in that day we said,
" O Lord, I will praise thee : though thou
wast angry with me, thine anger is turned
away, and thou comfortedst me."

But we may be reconciled to another, so
as to be forgiven, and not be admitted into
the intimacies of friendship. After Absalom
was, through the intercession of Joab, allow-
ed to return to Jerusalem, two years elapsed
before he was allowed to see the King's face.
But God favours us with the most familiar
intercourse and communion. We come bold-
ly to the Throne of Grace. In every thing,
by prayer and supplication, we make known
our requests. We dwell in his house. We
eat at his table. We walk with God. We
lean on his arm, and on his bosom. He
honours us with his confidence, and trusts us
with his secrets. He allows us to put him in
remembrance, and plead with him, and say —
can his condescension go further] — " Con-
cerning the work of my hands, command ye
me."

This Grace means, also, approbation and
complacency. He takes pleasure in them
that fear him. He rests in his love. He
joys over them with singing. They are his
children, his bride, his jewels, his glory. And
as their persons, so their services are accept-
ed in the Beloved. Poor as they are, he
smiles upon them. Their prayer is his de-
light ; and their alms are the odour of a sweet
smell. He views their motive, and passes by
their mistakes. He regards their wishes and
design ; and says, in their failures, " It is well
that it was in thy heart."

Hence follows sympathy and compassion.
What is done to them, he resents as a per-
sonal injury: for he that toucheth them
toucheth the apple of his eye. In all their
affliction, he is afflicted. Though he corrects
them, it is for their profit. He takes the rod
with reluctance, and he lays it aside with
pleasure. He cannot withstand their yield-
ing and their tears. Is Ephraim my dear
son 7 is he a pleasant child ] for since I spake
against him, I do earnestly remember him
still—

" So fathers their young sons chastise,
With penile hand, and melting eyes;
The children weep beneath the smart,
And move the pity of their heart."

In this grace they stand. Standing, here,
intends firmness, stability, permanence. It
is sometimes opposed to condemnation — If
Thou, Lord, shouldest mark iniquity, O Lord,
who shall stand ? To which we may an-
swer. No one that appeals to his own obedi-
ence ; but every one that is found in Christ.
There is no condemnation to them that are
in him. For who is he that condemneth ? It
is Christ that died, yea, rather, that is risen

again ; who is even at the right hand of God,
who also maketh intercession for us — Hence,
without presumption, they may exclaim,

" Bold shall I stand in that great day ;
For who aught to my charge shall lay ?
While through his blood, absolved I am
From sin's tremendous curse and shame !"

— Sometimes it is also opposed to defeat.
Take to you the whole armour of God — that
ye may stand in the evil day ; and having
done all, may stand. And of this they may
be assured ; for whatever disproportion there
is between them and their enemies, the worm
Jacob shall thresh the mountains. Some
warriors have barely overcome ; such another
victory as they gained would have almost
ruined them: but a Christian, having van-
quished all his adversaries, stands with his
feet on their necks ; and is ready to engage
as many more — Yea, in all these things we
are more tiian conquerors through him that
loved us.

The more privileged any condition is, the
more anxieties does it awaken. It is easy,
therefore, to imagine what a Christian must
feel, if he apprehended any uncertainty, as
to the state he is in. But that state is as
safe as it is blessed. Neither death, nor life,
nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height,
nor depth, nor any other creature, shall be
able to separate him from the love of God
which is in Christ Jesus our Lord.

" Arise, my soul, my joyful powers.
And triumph in my God :
Awake, my voice, and loud proclaim
His glorious grace abroad.

"He raised me from the deeps of sin,
The gates of gaping hell ;
And fix'd ray standing more secure
Than 'twas before I fell."

JULY 28.

Let the heart of them rejoice that seek the
Lord:'— I Chron. xvi. 10.

— And yet many believe, or pretend to be-
lieve, that religion is a joyless thing !

The heart has very little, if any, share
in other enjoyments. Those delights only
gratify the appetites, and strike the senses,
and charm the imagination. But where is
the heart ] Even in laughter the heart is
sorrowfiil ; and the end of that mirth is heavi-
ness. In religion, the heart finds relief, re-
pose, satisfaction, joy.

" Yes, the heart of those who are fully as-
sured of their condition ; who have already
attained, or have far advanced in the divine
life." Nay— says the Prophet, Let the heart
of them rejoice that seek the Lord. And
there are three reasons to autliorize it.

First. Because it is an evidence of grace.
They may draw a conclusion against tliem-

JULY 29.

203

selves, and refuse to be comforted ; but no
man can seek to know and enjoy, and serve
and resemble, God from mere nature. Ac-
tions may not indicate the state of the mind ;
but desires spring from it. We may be
forced to do ; but we cannot be compelled to
prefer, and to choose.

Secondly. Because their success is sure.
This is the case in no other pursuit. In the
fields of worldly labour, we may spend our
strength for nought, and in vain. A rival
may bear otf from us a prize, which we have
long been chasing, and at the very moment
we are seizing it. The cup of enjoyment,
filled with eager hope, is often dashed to the
ground from the very lip that touches it. But
their heart shall live that seek God. He
that goeth forth and weepeth, bearing preci-
ous seed, shall doubtless return again with
rejoicing, bringing his sheaves with him.
Blessed are they that do hunger and thirst
after righteousness ; for they shall be filled.
Js there unfaithfulness with God 1 Did he
ever say to the seed of Jacob, Seek ye me,
in vain ]

Thirdly. Because, when they have found,
their aim and their wish in seekmg are fully
answered. All they can desire is treasured
up in him : and they that seek the Lord shall
not want any good thing. As to success
in other cases, the wise man tells us, all is
vanity and vexation of spirit : vexation, if we
lose ; and vanity, if we gain. To one of these
alternatives we are inevitably subjected. We
must be disappointed either in acquiring them
— and this is often the case ; or in possessing
them — and this is always the case.

" In vain we seek a heaven below the sky ;

The world has false but flattering charms;
Its distant joys show big in our esteem,
But lessen still as they draw near the ej'e :

In our embrace the visions die ;
And when we grasp the airy forms,

We lose the pleasing dream."

But while every thmg earthly falls short of
hope, it is not possible to form an expectation
adequate to the riches of the glory of the in-
heritance in the saints. What is it to have
God himself for our portion and exceeding
joy ! To be blessed with all spiritual bless-
ings in heavenly places in Christ ! To real-
ize a happiness, tliat solitude increases, that
trouble improves, that death perfects ! As it
is WTitten, Eye hath not seen, nor ear heard,
nor have entered into the heart of man the
things which (iod hath prepared for them that
love hhn.

While thus the heart of them that seek
him should rejoice, the heart of others should
be induced to seek him. At present, he is not
far from any one of you. He is even inviting
you to seek him. Yet a little while and it
will be too late. Therefore, seek ye the Lord
while he may be found ; and call ye ujion
him while he is near

JULY 29.

" To ivhom he shoived himself alive after his
passion." — Acts i. 3.

How much will eternity reveal to our
astonished minds ! and, in reference to a thou-
sand things, we may safely follow the advice of
the Poet—

" Wait the great teacher, Death ; and God adore."

The Scripture is given to establish our
faith, and comfort our hearts, and sanctify
our lives ; but not not to amuse us, and to gra-
tify our curiosity. — Our Saviour rose from
the dead, and ascended into heaven : but be-
tween these events there elapsed a consider-
able portion of time. During these interven-
ing weeks, where was he ? And how
employed ? One thing only we loiow — that
he frequently showed himself to his disciples.

But what purposes were these intermediate
appearances intended to answer 1 The Lord
does not always give an account of any of his
matters ; and we ought to be peculiarly cau-
tious in assigning reasons for his conduct who
says, " My ways are not your ways, and my
thoughts are not your thoughts." We can-
not, however, err in remarking,

— That they were the accomplishment of
his wwd. He had said, " Ye now have sor-
row : but I will see you again, and your
hearts shall rejoice ; and your joy no man
taketh from you." "I will not leave you
comfortless, I will come to you. Yet a little
while, and the world seeth me no more ; but
ye see me." Now though these declarations
extend to his final coming to judgment, and
his advent in the gifts and graces of the Holy
Ghost ; yet they m.ore immediately insure his
manifestation of himself between his resur-
rection and his glory. And if the disciples
understood it not at the time, the meaning
would be explained by the verification. And
they would see how well they might in every
other case rely upon his promise.

— They were also to convince them how
fully he had forgiven them, and thus to gain
the confidence of their hearts. For they had
behaved very unworthily. After all he had
done for them, and their own professions of
attachment, when the hour of trial came,
they all forsook him and fled. How much he
felt their defection, we learn fi-om his com-
plaint, " 1 looked for some to take pity, and
there was none; and for comforter, and I
found none." And their own consciences up-
braided and condemned them for their vile-
ness. And therefore, had he gone away to
heaven, and they had not seen him, they
would have feared his resentment and dis-
pleasure. But he appeared to them again
and again; and always with kindness in his
looks, and peace on his lips ; and at last, lay-
ing his hands on them, he was taken up to
heaven m tlie very act of blessing them — thus

204 JULY

telling them that he had the same heart as
ever, and was more than pacified towards
them after all that they had done.

— They were also to evince the certainty
of his resurrection. The importance of this
event rendered it necessary that it should be
placed beyond the possibility of all reasonable
doubt. The disciples were not eagerly cre-
dulous of the fact, but slow of heart to believe ;
and their diffidence has been overruled to
confirm our faith. For they required and ob-
tained every kind and degree of proof. And
these deponents were many. And were eye
and ear witnesses. And even handled the
Word of Life. And did eat and drink with
him. And for a length of time. And in
cases of a most peculiar nature. They could
not, therefore, be mistaken : and loe cannot be
deceived. He is risen indeed ! And there-
fore he is the Son of God. And we are not in
our sins. The dead in Christ are not
perished. And because he lives we shall live
also.

— They were also to impart information on
subjects not touched, or only hinted at, before ;
because the disciples were not able to bear
them ; and the proper hour was not yet come.
And therefore the sacred historian says, that
he not only showed himself alive after his
passion, by many infallible proofs, being seen
of them forty days, but also sjjake to them of
things pertaining to the kingdom of God.
And this led them to think so differently of this
kingdom from what they had done before, and
to wait by prayer for its coming, in righteous-
ness, peace, and joy in the Holy Ghost.

But when he said, I am. no more in this
world : and, also, Lo ! I am witli you always,
even unto the end of the world : and when he
said, " He that hath my commandments, and
keepeth them, lie it is that loveth me ; and
he that loveth me shall be loved of my Fa-
ther, and I will love him, and will manifest
myself to him" — surely he intended a mani-
festation beyond his appearance, between his
grave and his glory. And this we ourselves
may hope to claim. But how is it that he
will manifest himself unto us, and not unto
the world ] We disclaim all pretensions to
personal manifestations. Some have con-
tended for these ; and, like Colonel Gardiner,
have believed that they corporeally saw hiin.
But surely, this was mistaking a lively im-
pression on the mind for a reality. The case
speaks for itself Being embodied, he could
render himself visible ; but then it would be
a true representation ; we should see liim as
he is. And, accordingly, Saul saw him, when
he appeared to him in his way to Damascus,
with a body glorious above the brightness of
the sun. But these good people always see
him as he is not — they always see him bleed-
ing on the cross — but lie is not there — be
dieth no more, deatli hath no more dominion
over him. We need no sensible a}>poarance.

30.

— But there is a spiritual manifestation ab-
solutely necessary. Paul experienced this,
or the outward vision would have been of
little avail : " It pleased God," says he, " fo
reveal his Son in me." And our Saviour
himself said, He that seeth the Son, and be-
lieveth on him, hath everlasting life. It is a
perception, by faith, of his glory, so' as to in-
duce us to love hun, and trust in him, and
follow him.

— There are also special manifestations of
himself (we mean as to clearness and enjoy-
ment) occasionally experienced by his peo-
ple; and which excite them to exclaim,
" This is none other but the house of God,
and this is the gate of heaven." These are
not their food, but cordials. They are regu-
lated by their condition and exigences. But
though they are limited, as to number and
degree, they are most desirable and valuable.
They make us better acquainted with hea-
ven than all the descriptions contained in ser-
mons and books. And they make us long
after a state, in which his servants shall
serve Him ; and they shall see his face —
"And so shall they be for ever with the
Lord."

JULY 80.

" This is now the third time that Jes7is shoived
himself to his disciples, after that he ivas
risen from the deadJ" — John xxi. 14.

Not the third time in succession — for he
had appeared before this to the women, and to
Cephas, and to James, and to the two disci-
ples going to Emmaus. But the third time in
kind : that is, the third time when the disci-
ples were together.

— " And on this wise showed he himself"
The place was, " the sea of Tiberias" — called
also, the lake of Gennesaret, and the lake of
Galilee. Who would not like to visit this
sea, whose surface and whose shores so oflen
felt the presence, and witnessed the miracles
of the Son of God]

— The favoured party were, " Simon Pe-
ter, and Thomas, called Didymus" — he had
lost much by his absence before, but now he
keeps close to his brethren — " and Nathanael,
of Cana in Galilee" — we thought well of liim
from the beginning ; for though at first he had
some infirmities, he was open to conviction,
and loved retirement : and he who saw him
under the fig-tree, assured him tliat he should
see greater things than these — "and the sons
of Zebedee" — John and James — "and two
other of his disciples" who are not named.
But it may be asked, How cam.e the disciples
iiere, seeing when lie rose from the dead,
they were, unless, perhaps, Nathanael, at Je-
rusalem 1 The Saviour had said, " The hour
Cometh, and now is, when ye shall h>i scat-
tered every one to his own;" and it is said,

JULY 31.

205

" Then the disciples went away again unto
their own home" — This was the effect of fear.
But though fear made them flee, yet their re-
pairing down into Galilee was enjoined them
by the angel, who appeared to Mary Magda-
lene and the other Mary. And Jesus himself
had said, before his death, " After I am risen,
I will go before you into Galilee." They be-
lieved his word, and obeyed; and he was
faithful that had promised.

— But how did he find them engaged?
" Simon Peter," who had a house of his own,
and perhaps had retained the implements of
his business, " saith unto them, I go a fish-
ing. Thoy say unto him, We also go with
thee." This was not, as some imagine,
blameable ; as if they ought to have remained
fasting and praying ; or as if this exertion was
the eliect of despondency, with regard to his
appearance, and his care to provide for them.
They acted commendably. It showed their
humility — that, though advanced, they were
not elated, nor ashamed of their former en-
gagement ; and their wish — not to be bur-
densome to any ; if they could supply their
own wants, and with quietness work, and eat
their own bread ; and also their diligence —
in redeeming their time, and not waiting for
him in idleness. And he appeared to them,
though not engaged in a religious exercise,
but in a secular, honest calling; as the
angels had appeared to the shepherds, when
keeping their flocks by night. And if he
came to any of us, by death, how much better
would it be for him to find us active, in fulfil-
ling the duties of a useful station, than telling
our beads, or kneeling before a skull, or a
crucifixion, in a cell ! When Elijah was
consciously waiting for tlie chariot that was
to carry him to heaven, what did he 1 Retire
to fast and pray? No; but he continued
talking with his pupil and successor, for his
improvement — determined to be useful to the
last, and to live, as long as he breathed —
And blessed is that servant whom his Lord,
when he cometh, shall find so doing.

— But " that night they caught nothing."
Though, in an ordinary way, the hand of the
diligent maketh rich, yet this rule has its ex-
ceptions. These should be sufficient to teach
us, that the blessing of the Lord, it maketh
rich; and that, except the Lord build the
house, they labour in vain that build it. The
race is not always to the swift, nor the battle
to the strong. Men, and even good men, may
for awhile be baflled in their eflx)rts; to
teach them the lesson of dependence upon
Providence ; and to keep them, when success
cometh, from sacrificing to their own net, and
burning incense to their own drag, as if by
these their portion had been made plenteous.

— He loves to astonish, as well as relieve,
his people ; he therefore often delays his ap-
pearance, till our hopelessness has prepared
us for the display of his glory to the greatest
18

advantage. Weeping may endure for a
night; but joy cometh in the morning —
" When the morning was come, Jesus stood
on the shore." But they " knew not that it
was Jesus" — supposing him to be some com-
mon person, waiting their coming ashore, to
purchase what they had caught. And this
was the meaning of the question, " Children,
have ye any meat !" — that is, Have you suc-
ceeded in fishing ? And have you any provi-
sion to dispose of] — Upon their answering,
No; he showed his omniscience. He saw
where a shoal was approaching the boat, and
ordered them to " cast the net on the rigJit
side of the ship," assuring them, that they
should find. They did so — and who ever lost
by obeymg him 1 So signal was their success,
that they were not able to draw the net for
the multitude of fishes !

— Thus good men sometimes see their af-
fairs, after many a fruitless struggle, taking
a favourable turn, and succeeding beyond
their expectation. At evening tide it shall
be light. " It is vain for you to rise up early,
to sit up late, to eat the bread of sorrows : for
so he giveth his beloved sleep." — We shall
look at this narrative again.

JULY 31.

" And on this rvise showed he himself.
John xxi. 1.

— We have traced this appearance down
to the moment when the disciples ascertained
who he was. John recognized him first ; re-
minded as it would appear, by a former mira-
cle of the same kind ; and on the perform-
ance of which, Peter had exclaimed. Depart
from me, for I am a sinful man, O Lord. Yet
Peter was not at present struck with the re-
collection himself But no sooner does John
say to him, " It is the Lord," than the ship
can hold him no longer ; but, girding himself
with his fisher's coat, he plunges into the sea
to reach him ! What rashness ! What zeal !
How perfectly in character does this man al-
ways appear ! He was fervent, but acted by
feeling, rather than reflection. He had a
warm heart. The Lord had lately turned
and looked upon him in the judgment-hall,
and he went out and wept bitterly. He had
had much forgiven ; and he loved much. The
Saviour had more than pardoned his late sad
conduct ; and had sent a message to him dis-
tinctively, " Go, tell my disciples, and Pe-
ter !" And how could he love him enough T
And love is strong as death. JMany waters
cannot quench love ; neither can the floods
drown it.

— The rest of the disciples followed slowly,
but surely, dragging the net. Had all done
like Peter, the fish had been abandoned, and
the vessel left to be drifted and injured.
While we admire some, we must not con-

206

AUGUST 1.

demn others. The dispositions and the duties
of men are various : and while some perform
splendid actions, and excite notice, others go
ploddingly on in the sober discharge of their
common calling — But they also have the tes-
timony that they please God.

— What did they find when they came to
land 1 " A fire of coals, and fish laid thereon,
and bread." This was to show that he cared
for them ; that they should be furnished, not
only with grace sufficient for them, but with
food convenient for them; and that verily
they should be fed. He had reminded them
of this on a former occasion. When he sent
them forth on their missionary excursion un-
provided, they had misgivings how they were
to be supplied — though they were ashamed to
make known their fears; but he who em-
ployed them was bound to maintain them —
and when they returned, he said. When I
sent you forth without purse and scrip, lacked
ye any thing ? And they said. Nothing. " O
fear the Lord, ye his saints : for there is no
want to them that fear him ! The young
lions do lack and suffer hunger : but they
that seek the Lord shall not want any good
thing." You serve a kind master, and the
world is his, and the fulness thereof — Jeho-
vah-jireh ! — But we read, " Thou shalt eat the
labour of thine hand ;" and nothmg has such a
peculiar relish as what is gained by the bless-
ing of God upon our own endeavours. He
therefore also said unto them, " Bring of the
fish which ye have now caught. Simon Peter
went up, and drew the net to land full of
great fishes, an hundred and fifly and three :
and for all there were so many, yet was not
the net broken." And thus, while they must
have marvelled and adored at what was no-
thing less than a miracle, they were not only
supplied for their immediate use; but the
sale of the capture vv'ould pay their expenses
back to Jerusalem, and while waiting there
for the promise of the Father.

— Filled with reverence and awe, they
seemed reserved, and disposed to keep back
— He therefore invited them — " Come and
dine. And none of his disciples durst ask
him, Who art thou ? knowing that it was the
Lord." But still keeping back : " Jesus then
co/nef/i" to them, " and taketh bread, and
givetli them, and fish likewise." The meat
was ordinary, and coarsely dressed: but it
was wholesome ; and the appetite of labour
made it welcome. We do not live to eat, but
eat to live. Nature wants little, and grace
less. Luther often dined upon a herring;
and Junius, on an egg. If it be, as is said,
beneath a philosopher to be nice and finical
in his food, how much more is it so in a
Christian ! in a minister ! Jesus censured
Martha and commended Mary. The table
He spre<ads for us is frugal and simple — It is
the world, the flesh, the devil, disease, and
death, bring in the rest. No mention is made

of his blessing the repast ; but there is no
doubt but he did — It was his constant usage
— to teach us to be religious in our common
actions, and that man liveth, not by bread
alone, but by every word that proceedeth out
of the mouth of God.

But did he actually partake of the provi-
sion himseifl — What says Peter ] " He
showed him openly ; not to all the people, but
unto witnesses chosen before of God, even to
us who did eat and drink with him after he
rose from the dead." Did he rise with the
same body that died ] " Behold," said he,
" my hands and my feet, that it is I myself :
handle me, and see ; for a spirit hath not flesh
and bones, as ye see me have." Did his body
undergo any change before his ascension]
Will things in a future state be possible that
are not necessary] We know but in part
And the sacred writers prophesy but in part.

But " Blessed is he that shall eat bread in
the kingdom of God." — Let me be one of the
number to whom he shall say, " Ye are they
which have continued with me in my temp-
tations. And I appoint unto you a kingdom,
as my Father hath appomted unto me ; that ye
may eat and drmk at my table in my king-
dom, and sit on thrones judging the twelve
tribes of Israel."

AUGUST 1.
" So -when they had dined.'^ — John xxi. 18.

They did not, we presume, continue long
at table. Table, indeed, they had none. The
place was the seaside. The viands, bread
and fish. The fare, dressed and served
coarsely. Yet part of it was miraculously
provided before they landed ; and part of it
supplied from the wonderful capture they
had just made — Here were seven Apostles
— and the Lord of angels. Who, then,
would not have been at the homely meal]
Who, having any piety, or wisdom, would
not have preferred the entertainment — thus
dignified — however humble — to the sumptu-
ous feast of Belshazzar, or Ahasuerus?
Where there is much provision for the flesh,
there is commonly little repast for the mind.
And this is found after the meal. It has of-
ten been lamented, that the best part of so-
ciety should be expected to withdraw, as
soon as dinner is ended : but females may be
assured, that, with few exceptions, they sus-
tain no loss by their removal.

But here, when they had dined, discourse
followed, which had been deemed worthy the
page of inspiration ; and was written for our
learning and admonition. It commenced with
an inquiry. "Jesus saith to Simon Peter,
Simon, son of Jonas, lovcst thou me more
than these] He saith unto him, Yea, liOrd;
thou knowest that I love thee. He saith un-
to him again the second time, Simon, son of

AUGUST 1.

207

Jonas, lovest thou mel He saith unto him,
Vea, Lord ; thou knovvest tliat I love thee.
He saith unto him, Feed my sheep. He saith
unto him the third time, Simon, son of Jonas,
lovest thou me J Peter was grieved because
he said unto him the third time, Lovest thou
me ? And he said unto him, Lord, thou
knowest all things ; thou knowest that I love
thee. Jesus saith unto him, Feed my sheep."

The question was put to Peter, because of
his late conduct. Instead, therefore, of show-
ing any pre-eminence in him, it implied his
fall, and tended to his humiliation. This, and
this alone, was the reason why our Lord thus
freely, yet tenderly, addressed him in the
presence of his brethren — It was necessary
both for his sake and for their sakes.

The question was first put comparatively
— " Lovest thou me more than these There
is something ambiguous and equivocal in the
expression. Did our Lord, by these, refer to
the fish, the nets, the boat, his present occu-
pation and profit ] Doddridge says this is a
forced and frigid sense. But this does hot
appear. By this calling, Peter had gamed
his subsistence — he might naturally be at-
tached to it — and feel a degree of reluctance
at leavmg it, without any other means of
support in view— and, as our Lord would be
freely served, he inquires whether Peter was
willing to resign all— and go a fishing no
more— and be wholly engaged in his service.
—Or did he point to the rest of the disciples,
when he said, Lovest thou me more than
these That is, more than these thy bre-
thren love me { To this, Whitby objects; be-
cause it would be impossible for Peter to an-
swer such an inquu-y ; as he could not know
the hearts of others, and compare them with
his^own. But the question refers not to Pe-
ter's knowledge but to his opinion. He had
already expressed a degree of self-preference,
as well as self-confidence, when he said,
"Though all should be oflfended because of
thee, yet will I never be oflfended"— and he
had now done more than the other disciples,
in swmiming to shore, to reach him first—
" Am 1, then," says Jesus, "to suppose that
thou lovest me more than these ? Peter's re-
ply shows his improvement. " 1 have done
with judging others— and I say nothing of
the degree of my love— but thou knowest the
reality.

It was thrice renewed. Thrice is used as
a kind of perfect number, [n Peter's vision,
the thing was done thrice, to render it the
more observable. There is little doubt, how-
ever, that our Saviour alluded to the repeti-
tion of his offence— and the forewarning he
bad received—" Before the cock crow twice,
thou shalt deny me thrice.''

Peter, when asked the question the third
time, was ^rieuef/— This grief was not ann-er
at the Saviour's conduct but pain, to think
ne had rendered his love to so dear a Master

suspicious; and fear, also — as he knew he
never spoke in vain — that there was a cause
for this additional inquiry, and that it intimat-
ed an apprehension of some fresh peril. This
sensibility showed a good frame of mind.

To all the inquiries he replies without a
moment's hesitation, and addresses himself, in
each instance, to the Saviour's own Imow-
ledge, with an additional force in the last ap-
peal— " ' Lord, thou knowest all things ; thou
knowest that I love thee' — I do not gay, ]
shall never yield to temptation again — Lord,
preserve me I — And I wonder not that those
who can only judge from outward appearance,
think unfavourably of me, after all that 1 have
done. But thou seest the heart." We ought
to stand clear with men ; but it is a peculiar
satisfaction, when we are misjudged of our
fellow-creatures, to know that our witness is
in heaven, and our record is on high.

After every answer, our Lord commands
hhn to feed his lambs, and his sheep. Here,
again, a desperate cause wants to find a proof
of Peter's supremacy. But he is not told to
lord it over all the other shepherds, but to do
the work of a pastor himself — the very same
thing which Peter, too, himself enjoins upon
others — " Feed the flock of God that is among
you." Yea, instead of his being exalted above
his brethren, he is again reproved and abased.
They had not forfeited their charge ; but he
had ; and it was necessary to renew it. And,
therefore, now he is re-converted, he is re-
commissioned. If a servant had offended and
forfeited his place, it would not be enough
for the master to say, I forgive thee, but I can
no more trust thee, or employ thee. Nothing
would be deemed a full restoration but re-
employment.

Two things may be observed here. First,
the difference there is among the Lord's peo-
ple. There are not only sheep, but lambs —
These mean new converts and weak believ-
ers. These are not to be disregarded. He
does not despise the day of small things — and
he tells those who are strong, to bear the in-
firmities of the weak. Secondly, we see
what the Lord requires, as the principle of
his service — " If you love me, Peter, feed my
lambs, feed my sheep. I wish you to do no-
thing for me, unless you do it from love.
Tliis alone will render your work your de-
light ; and carry you through all your diffi-
culties— Love is strong as death." And while
he requires the love, as the principle of the ser-
vice ; he requires the service, as the proof of
the love. "You cannot show your love to
me personally ; show it relatively. I have a
cause — endeavour to promote it. I have fol-
lowers— aid them — and inasmuch as ye do it
unto one of the least of these my brethren,
ye shall do it unto me."

This love, O my scul, is the grand tiling !
Without it, whatever be my religious pre-
tensions, T am nothing. Let me put my name

208

AUGUST 2.

in the place of Peter's ; and suppose the Lord
Jes'is asking me this question — Dost thou love
me ]

" Lord, it is my chief complaint,

Tliat my love is weak and faint :
Yet I love thee, and adore ;
O for grace to love Thee more !"

AUGUST 2.

" Verily, verily, I say unto thee, When thou
•wast youn^, thou girdest thyself, and xvalk-
edst ~u)hither thou ivouldest : but -when thou
shalt be old, thou shalt stretch forth thy
hands, and aiiother shall gird thee, and carry
thee -whither thou ivouldest not. This spake
he, signifying by ivhat death he shoidd glo-
rify God." — Johnxxi. 18, 19.

This was another part of his discourse,
" when they had dined." He had enjoined
Peter his doing work, and now. he appoints
him his suffering work. In such a world as
this, doing well and bearing ill are commonly
connected. In the first days of Cliristianity
they were inseparable.

The representation may be applied to the
difference there is between youth and age.
The glory of young men is their strength.
They can gird themselves ; and go, with ease
and speed, whither they would. And let
them use well their powers and opportunities.
Let them be active and useful, and prepared
for the future. Other days will come ; and
when they shall be old, they shall .stretch
forth their hands, and another shall gird them,
and carry them whither they would not. Then
they will be helpless and dependent. People
long for age : but what is it but longing for
days in which we have no pleasure ; when
we shall be dim-sighted ; and hard of hear-
ing ; and tremblings will come upon us ; and
the grasshopper will be a burden ; and desire
fail I These are the effects of the state : and
if by reason of strength our years are three-
score and ten, yet is their strength labour and
sorrow. Let us secure succour against such
a period. It is said, an old man has no friend
but his money. But if we are kind, and live
not to ourselves, we shall not want those who
will rock the cradle of our age. And, above
all, God will be our comfort and strength;
and bear and carry us ; and gently take us to
himself ; where our youth shall be renewed
like the eagle's, and mortality swallowed up
of life.

But our Lord, we are assured, designed to
intimate, that after Peter had served him as
an Apostle, he was to honour him as a martyr
— " signifying by wliat deatli he should glo-
rify (iod." Thus,

First. Our Lord foresaw Peter's suffer-
ings, and the manner in v/hich he was to fin-
ish his course. And he foresees all that shall
befall each of us. Wc know not v/hat a day
may bring forth. But nothing is left to chance.

No event will turn up that is new to hhn ;
and for which he has not provided.

Secondly. Peter was not to die till he
should be old. Very good and useful men
have been removed in the midst of life; and
this is one of the most mysterious dispensa-
tions of Providence. But this is not always
the case. Religion conduces to health and
longevity. Many of God's most eminent ser-
vants have " filled their days," and come to
the grave in a good old age, like a shock of
corn fully ripe, in its season. And the hoary
head is a crown of glory, when it is found in
the way of righteousness. Such a man is not
only a kind of physical wonder — that he should
have been preserved so long with such a fee-
ble frame, and exposed to so many outward
dangers : but a moral wonder — that with such
a heart, and in such a world, he should have
held on his way, and kept his garments clean,
and have been without offence. He is a monu-
ment to the glor^ of divine grace.

Thirdly. He was to die by crucifixion.
This is the meaning of his " stretching forth
his hands, and being girded, and carried whi-
ther he would not" — That is, his arms would
be extended on a cross, and he would be
bound, to be led to a death of violence, not
agreeable to his feelings, and at whicli nature
would revolt. For religion does not divest
us of humanity ; an aversion to pain is not in-
consistent with submission to the will of God ;
we may love the result of death, and shudder
at the passage. Paul wished not to be un-
clothed, but clothed upon : and Jesus himself,
with strong cryings and tears, said, Father, if
it be possible, let this cup pass from me.
Peter would, and would not ; there would be
nature m him, as well as grace. And whde
the spirit would be willing, the flesh would
be weak. We see this related of some of
the martyrs. Latimer, in one of his letters
in prison, says to his friend — " O ! pray for
me ! I sometimes shudder, and could creep
into a mouse-hole ; and then the Lord visits
me again with his comforts ; and thus, by his
coming and going, shows me my infirmity."
Ridley, at the stake, said to the smith that
was drivuig in the staple, " Knock it in hard,
my good fellow ; for the flesh may have its
frea&." And when they were leading Raw-
lins along to the flames, chancing to see his
wife and children among the crowd, he burst
into a flood of tears, and striking his breast,
he exclaimed, "Ah! flesh, you would have
your way ; but I tell thee, by the grace of
God, thou shalt not gain the victory."

Lastly. His death was to issue in the Di-
vine glory. Persecution has always been
overruled to advance the cause it aimed to
destroy. The wratii of man has praised God.
The blood of the martyrs has been the seed
of the churches. The death of such men has
been lionourable to the truth and grace of the
Gospel. It has awakened attention, and in-

AUGUST 3, 4.

209

duced inquiry ; and by displaying the temper
and supports of the sufferers, such impressions
have been made upon the spectators, tliat, be-
fore the ashes were extinguished, others were
ready to be baptized for the dead.

We are not martyrs. But we are often
called to suffer ; and we may glorify God in
the tires. There is only one way into the
world ; but there are many ways out. By
which of these we are to pass we know not.
But we may glorify God by the death we shall
die — if we are enabled to exercise faith, pa-
tience, and repentance ; if the joy of the Lord
is our strength ; and we can, from experience,
recommend his service.

For this we should be concerned. But for
this we presume many would desire to die,
"softly, suddenly, and alone" — Yet what they
should choose; they wot not. They therefore
leave all with their heavenly Father — only
praying that Christ may be magnified in their
body, whether it be by life or by death.

AUGUST 3.

" ^ind -when he had spoken this, he saith unto
him, Follow me. Then Peter, turning about,
seeth the disciple tvhom Jesus loved folloiv-
ing ; -which also leaned on his breast at sup'
per, and said, Lord, which is he that betray-
eth thee ? Peter seeing him, saith to Jesus,
Lord, and what shall this man do ? Jesus
saith unto him, If I will that he tarry till 1
come, what is that to thee ? follow ihou me."
John xxi. 19—22.

This is another part of the discourse " when
they had dined." It is the reproof of Peter,
who, though recovered from his fall, and re-
commissioned to his office, was not faultless —
Who can understand his errors'?

The case was this. As soon as our Lord
had tried Peters love, and predicted his death,
he said unto him, " Follow me." This is to
be taken literally : for though it might be in-
tended as a symbol, yet he now arose from his
seat, and, walking away from the company,
he told Peter to come after him — probably
wishing to have some communication with
him apart. Peter obeyed. But John, seeing
this, and fearing that our Lord was departing,
and would take Peter along with him, could
not remain where he was ; and so he followed
them; silent and anxious, and, perhaps, weep-
ing. Peter, turning round, sees him: and
asks, "Lord, and what shall this man doV
It is probable this arose partly from an affec-
tionate concern for his companion ; and, con-
sidering the peculiar friendship there was
between them, we might have considered the
question as excusable, if not even laudable.

But we are sure it was wrong in the mo-
tive. Peter, instead of being satisfied with a
kno\yledge of his own duty and destiny, and
praying to be able to perform the one, and
endure the other ; wishes to pry hito John's
2D IS*

future circumstances, and to know what was
to become of him ; whether he also should
suffer ; and what death he should die. This,
in the view of him who reproved not accord-
ing to the hearing of the ear, involved in it an
improper curiosity —a prmciple, when in-
dulged, always the most unprofitable in itself,
and often the most rude in its exercise, and
injurious in its effects. Our Lord always dis-
couraged it ; and therefore he here rebukes
Peter in these memorable words — " If I will
that he tarry till I come, what is that to thee 1
follow thou me" — as I have commanded thee.
How many things engage our time and atten-
tion which do not concern us ! How often
do we turn from what is plain and important ;
and perplex or amuse ourselves with what is
too distant for us to reach ; too deep for us to
fathom ; too complicated for us to unravel ; or
too trifling to merit regard 1 When poring
over the future state of the heathen, and the
destiny of idiots, and the decrees of God, and
the union of fore-knowledge and free-agency,
and the fulfilment of prophecy; is not the
Saviour asking, " What is that to thee 1 fol-
low thou me." "The secret things belong
unto the Lord our God; but those things
which are revealed belong unto us, and to our
children for ever, that we may do all the words
of this Law."

Our present knowledge is proportioned to
our present state. More information upon
certain subjects would now injure, rather than
improve, by multiplying our diversions, and
drawing us more off from the one thing needfiil.
We are now in a state of action and prepara-
tion. JiOt us leave the knowledge that is too
wonderful for us. A day-labourer will gain
more of it in a moment after he enters heaven,
than any philosopher or divine can acquire by
the toil of a whole life on earth. Let us wait
the great teacher. Death, and God adore —
Shall not the Judge of all the earth do right?

But what have we to do ? Follow thou
ME. Lord help me to follow thee as thy dis-
ciple and thy servant — immediately, without
delay — freely, without constraint — fully, with-
out reserve — and constantly, without change,
or — a shadow of turning !

AUGUST 4.

'* Then went this saying abroad among the
brethren, that that disciple should not die :
yet Jes7is said not unto them, He shall not dies
but, if J will that he tarry till I come, what
is that to thee John xxi. 23.

What did hfe mean by his coming to John 1
It may be understood three ways.

— Of his coming by a natural death ; and
he was the only apostle who did not suffer a
violent end.

— Of his coming to destroy Jerusalem ; and
he survived that event.

210

AUGUST 5.

— Of his coming- at the last day ; in which
case he answers Peter, by the supposition of
a miracle — " What if I choose that he should
continue on earth till I come to judge the
world ]" In this sense it was taken.

But observe how it was mis-reported. Jesus
only supposed a case ; and it was turned into
an assertion. He only said, What if I will
that he tarry till I come ; and it was circulat-
ed that he should so tarry — and the saying
went abroad among the brethren that he
should not die. Who has not heard the ab-
surd story of the wandering Jew ] Whether
any now believe such a delusion, we know
not : but we see what influence the notion had
in the early ages. Beza mentions an impostor
in his time, at Paris, who gave out that he
was the deathless John, and was burnt at
Toulouse.

But see how ready people are to credit
things strange and wonderful — O that they
were equally ready to receive the witness of
God!

How many mistakes have arisen from de-
viating by little and little from the language
of Revelation. Many errors might be pre-
vented, and many rectified, if we could bring
the parties to the very w^ords the Holy Ghost
useth. Let us distinguish between Divine
truth, and men's explanations of it. Let us
not take up with the statements of Calvin, or
Arminius, or any other reporter, while we
can go to the Scripture itself " To the law
and to the testimony : if they speak not ac-
cording to this word, it is because there is no
light in them."

But let us make a moral use of this mis-
representation, and learn the importance of
accuracy in our statements. It is owing to
the neglect of this that there is so much cir-
cumstantial falsehood. We refer to the re-
lations of facts, true in substance, but false in
circumstances. Some seldom ever apprehend
things distinctly; and how can they report
them accurately ? Some have memories that
rarely retain perfectly what they hear. Some
are careless. Some mind not morally what
they say. Some are full of eagerness and
feeling : and love to excite — and for this pur-
pose they love to enlarge and enhance. From
one cause or another, many, who would shrmk
back from a direct lie, occasion deception by
those omissions or additions which can give
an erroneous turn or effect to the case spoken
of. By this means, what aid is given to
slander, and what injury is often done to
character, where there is no risk on the one
side, and no redress on the other !

Look at the text, and see what conse-
quences may result from the substitution of a
shall, for an if: and always make conscience
of your speech. Distinguish things that dif-
fer. What you know as probable, state as
probable; and state as certain, only what you
know to be certain. As a good remedy for

this, and every otlier evil of the tongue-
Let us be swift to hear, but slow to speak—
Let us remember, that in the multitude of
words, there wanteth not sin — Let us believe,
that by our words we are to be justified or
condemned — Let us keep our hearts with all
diligence ; for out of them are the issues of
life — Let us pray — Set a watch, O Lord, be-
fore my mouth, keep the door of my lips.

AUGUST 5.

" Put ye in the sickle, for the harvest is ripe."
Joel iii. 13.

The season renders the language interest-
ing ; and we may consider the words, literal-
ly, as an address to husbandmen.

The husbandman w^aiteth for the precious
fruits of the earth, and hath long patience for
it, until he receive tlie early and the latter
ram. He casts the seed into the ground,
where it seems lost. For awhile, he sees
nothing to reward his labour and expense:
for that which he soweth is not quickened
except it die. But it soon rises from the
dead: and he perceives the blade, gently
rising through the earth. Then comes win-
ter. The wind howls over it ; the frost bends
and binds it ; the snow covers and oppresses
it. But it weathers all. The spring arrives.
The stalk shoots up. The ear appears, and
the full corn in the ear. The crop ripens ;
and the golden harvest waves its treasures ;
and calls for the reaper to fill his hand, and
he that bmdetli sheaves, his bosom. The
husbandman may think little or nothmg of
God — unless he wants fine weather; but it is
He that worketh all in all. Whatever in-
terventions there may be. He is the first
cause : " I wQl hear, saith the Lord, I will
hear the heavens, and they shall hear the
earth ; and the earth shall hear the corn, and
the wine, and the oil ; and they shall hear
Jezreel.

And herem we see the power of God. The
spectators wondered when five loaves were
multiplied into a sufficiency for more than five
thousand consumers. Why are not we struck,
when we see the grain in the earth annually
increasing thirty, sixty, an hundred fold ? It
is the commonness of the effect that prevents
our astonishment. The only difference in the
cases is, that in one instance the operation is
sudden; m the other, it is slow: but this
magnifies the agency, instead of detracting
from it.

And here we see the truth of God. When
Noah and his family left the Ark, and saw
the new world, every appearance of cloud
awakened their fears; and God, to tranquil-
lize them, said, "I will not again smite any
more every thing living, as I have done.
While the earth remaincth, seedtime and

AUGUST 6.

211

harvest, and cold and heat, and summer and
winter, and day and night shall not cease."
And every time the sickle is put in, he tells
us that he is a faithful God, and that we may
always rely upon his word.

Here we behold his goodness. For whom
does he thus constantly and plenteously pro-
vide ; but an unworthy, guilty, ungrateful
world; who will overlook his kindness, and
abuse his benefits, and turn his gifts into
weapons of rebellion against him ! Were he
to deal with them after their desert, or re-
ward them according to their iniquities, the
heavens over us would be brass, and the
earth iron; the grain would perish in wet-
ness, or be burnt up with drought; and we
should have cleanness of teeth in all our
dwellings; and while the children cried for
bread, the mother would have none to give
them.

Here we also trace the wisdom of God.
For though all things are of God, he does not
encourage sloth. Our activity is as necessary
as our dependence. Though there is a part
we cannot do, there is a part we can do ; and
if this be neglected, God will do nothing.
We cannot ftirnish the soil ; but we must
manure it. We cannot produce the seed;
but we must sow it. We cannot ripen the
field; but we must reap it. "What thou
givest them, that they gather."

Let us be thankful that another of these
pleasing and instructive periods has arrived.
And while ^ve see the valleys standing thick
with corn, and hear the little hills rejoicing
on every side ; let us pray for the appomted
weeks of harvest.

—And, remembering another, and an in-
finitely more important opportunity, may we
give all diligence, while it continues, to se-
cure its blessings ; lest, in the anguish of dis-
appointment, and the remorse of despair, we
are forced to exclaim ; " The harvest is past,
the summer is ended, and we are not saved."
"Behold, now is the accepted time; behold,
now is the day of salvation." — Put ye in the
sickle, for the harvest is ripe.

AUGUST 6.

*^Put ye in the sickle, for the harvest is ripeJ"
Joel iii. 13.
We have taken these words literally; let
us now view them metaphorically. We
have heard them addressed to the husband-
man. Let us now consider them as address-
ed—

— First, to the ministers of the word. That
we are allowed such an application is obvious.
Our Lord said, " The harvest truly is plen-
teous, but the labourers are few pray ye |
therefore the Lord of the harvest, that he !
would send forth labourers into his harvest." j
By harvest, he intends means of usefulness |

and opportunities : by labourers, those whose
office is to endeavour to make use of them.
So again : " Say not ye. There are yet four
months, and then cometh harvest? behold, I
say unto you, Lift up your eyes, and look on
the fields; for they are white already to
harvest." Here he refers to the season of
doing good to the Samaritans, which he was
now improving; for, in consequence of the
testimony of the woman, many of them were
eager to hear, and were coming over the
plain. The case is, when the grain is ripe,
if it be not gathered in, it is liable to perish.
The season for saving it is short and uncer-
tain. Men, therefore, forego ease, and en-
dure fatigue to secure it. Yet what is the
safety of the grain, to the salvation of souls !
How many are destroyed for lack of know-
ledge! But the period is favourable for in-
forming them. We have religious freedom ;
and our exertions are unimpeded. None
makes us afraid. We have the Scriptures in
full circulation. The rismg generation are
taught to read. Religious parties excite and
emulate each other. Prejudices are wearing
away. Persons are willmg to hear. And
not preachers only, but parents, masters,
neighbours. Christians at large — all, in doing
good, have the finest opportunities, if they
will seize them; and the loudest calls, if
they will obey them — But the space for all
this will not, cannot continue — Therefore,
" whatsoever thy hand findeth to do, do it
with thy might; for there is no work, nor
device, nor knowledge, nor wisdom, in the
grave, whither thou goest."

Secondly, as addressed to public judgments.
Thus we are principally to understand the
passage before us. The people spoken ofj
were ripe for ruin : God therefore calls for
the executioners of his wrath to cut them
down. Thus it was with the people of Ca-
naan, when their iniquity was full ; and
Joshua and his army were the reapers. Thus
it was with the Jews themselves : and Ne-
buchadnezzer was called in to pujiish them ;
and afterwards the Romans to destroy them.
Thus it has been with many nations since.
And thus it has been with many a commu-
nity, even in our own times. The work was
soon done; for the reapers were the Lord's;
and the fields were fully ripe. — Are we in
danger ? We have reason for apprehension,
if we estimate our condition by our guilt, and
our guilt by our privileges. Let us not be
highminded, but fear. God can never be at
a loss for instruments. He can mingle a per-
verse spirit in the midst of us. He can take
wisdom from the prudent, and courage from
the brave. Hearts, events, elements, are all
his. He has a controversy with us ; and, by
menacing dispensations, seems to say aloud,
Cut it down; why cumbereth it the ground?
But these threatenings are mercifully condi-
tional. " At what instant I shall t>peak con-

212

AUGUST 7.

cerning a nation, and concerning a kingdom,
to pluck up, and to pull down, and to destroy
it; if that nation, against whom I have pro-
nounced, turn from their evil, I will repent of
the evil that I thought to do unto them."
May we hear, and fear, and turn unto the
Lord — and he will leave a blessing behind
him, that we perish not.

Thirdly, as addressed to the messengers of
death : accidents, diseases, whatever can bring
us to the grave. This regards us individually.
Whatever be the destiny of the nations, we
know our own destiny : old or young, rich or
poor, it is appointed unto us once to die —
This is the way of all the earth. — But when
are people ripe for this removal hence ]

It is certain that sin ripens the transgressor
for hell. But when he is ripe, it is not easy
to decide. The most grossly and openly vi-
cious are not always the most guilty before
God. We see a profligate wretch, and deem
hiin ripe for ruin ; and wonder he is not cut
down — when, perhaps, though not immoral,
we ourselves are much more criminal in the
sight of Hnn who judgeth righteously. He,
perhaps, never had our advantages ; and was
pressed by severer temptations than we ever
knew. If asked, therefore, lohen a man is
ripe for destruction, we acknowledge we can-
not determine. But it must be wise to be-
ware ; and to keep from every approximation
to such a dreadful state. Surely when a man
is insensible under the word ; and incorrigible
under the rebukes of Providence; and his
conscience ceases to reprove ; and he can turn
divine things into ridicule ; he must be, as
the Apostle says, " nigh unto cursing."

Holiness ripens the saint for glory. But
here, again, when he is matured and made
meet for it, we cannot ascertain. Actions
strike us ; but some have few opportunities
for exertions ; and yet they have much of the
life of God in their souls. We should think
favourably of a man, in proportion as he was
dissatisfied with himself; and esteemed the
Lord Jesus ; and relied upon him ; and was
anxious to resemble him ; and acknowledge
God in all his ways. However, the Lord
knoweth them that are his, and them that are
not his ; and he chooses the most proper time
to remove them ; the wheat for the barn, and
the chaff for the burning. But the end of all
things is at hand. And,

Fourthly, God thus addresses his angels at
the last day. When this mandate will be
given, is uncertain. But we are as sure of
the event, as we are ignorant of the period.
And then shall the Son of man come in the
clouds of heaven with power and great glory.
Then cometh the end. Then all will be ripe.
His purposes will be accomplished. His
promises and thr eaten ings will be verified
Time itself will be no longer. The earth
will be cleared of all the produce; and the
very fields in whicli it grew will be destroyed.

" The field is the world ; the good seed are
the children of the kingdom : but the tares
are the children of the wicked one ; the ene-
my that sowed them is the devil ; the harvest
is the end of the world, and the reapers are
the angels. As therefore the tares are ga-
thered and burned in the fire ; so shall it be in
the end of this world. The Son of man shall
send forth his angels, and they shall gather
out of his kingdom all things that ofl^end, and
them which do iniquity ; and shall cast them
into a furnace of fire : there shall be wailing
and gnashing of teeth. Then shall the right-
eous shine forth as the sun in the kingdom of
their Father. Who hath ears to hear, let
him hear" —

Let him hear this. How many things are
continually said ! And how are we to judge
of them] One says, this is excellent; an-
other, this is all-important. But if you would
know what is the real value of these things,
bring them to the standard — bring them to
the great day ! How do they abide this
trial I

" Wherefore, beloved, seeing that ye look
for such things, be diligent that ye may be
found of him in peace, without spot, and
blameless." If you say, " All this is far off,
and many things must be previously accom-
plished ; remember, you cannot say this of
death — There is but a step between you and
death. How soon, therefore, may all the
prophecies be fulfilled, and the world be at
end, with you ! And as death leaves you,
judgment will find you. Many, who once
had the warnings, are now in possession of
the facts. Could we ask them — now they
have entered the eternal world by death, and
are waiting for the judgment to come — Is
there one of them that would not bear his tes-
timony to the importance of every Sabbath,
and every sermon, with which you are fa-
voured] Is there one of them that would
say, " While I was living, the preacher was
too close, and too alarming ]" Rather would
he not say, " Why was he not more in
earnest ? — And oh ! wretch that I was, to dis-
regard his voice — and come into this place of
torment !"

AUGUST 7.

" For the king-dom of God is not in -word, but
171 power" — 1 Cor. iv. 20.

Let us not abuse, but improve the import-
ant decision. It may be abused in two in-
stances :

First. When it leads us to undervalue
the outward institutions of piety, and the or-
dinary means of grace. Some would so re-
fine religion as to make it unsuited to human
beings. We have bodies as well as souls,
and we are required to glorify God in the
one as well as in the other. Our devotion is

AUGUST 7.

213

indeed nothing unless we " lift up our hearts
with our hands:" but bodily exercise need
not be excluded in order to our worshipping in
spirit and in truth. — There may be tlie form
of godliness without the power: but, while
we are here, the power cannot be displayed
or maintained without the form. Enthusiasts
may tell us, they never had so much religion
as since they have given up what are called
its ordinances; for now every day is a Sab-
bath, and every place a temple, and every
voice a preacher. But they are not to be be-
lieved. Even all the private and practical
duties of life are most ftilly and regularly
discharged by those who wait upon God in
his appointments. It is a dangerous delusion
that leads people to the neglect of those means
of grace which God, who knoweth our frame,
has enjoined us to use ; and to the use of which
he has promised his blessing. In the New
Jerusalem, Jolm saw " no temple there :" but
the experience of every Christian leads him,
while he is here, to love the habitation of
God's house, and to acknowledge that it is
good for him to be there. The streams that
will be needless when we reach the fountain-
head, are valuable in the way. Our present
aliments will be unnecessary hereafter ; but
what pretender would be so ethereal as to
dispense with them now !

Secondly. When we are heedless of re-
gulating the energy of our religion by the
rule of the word. It is desirable to enlist the
feelings on the side of truth and excellence.
Impulse is useful and even necessary to exer-
tion and success; but, in proportion to its
force, it requires guidance, if not restraint.
It is good to be always zealously affected in
a good thing ; but without knowledge, zeal
may even in a good cause carry us astray ;
so that our good may be evil spoken of, and
even produce evil. Something must be al-
lowed for persons wanting in judgment ; and
for young converts, especially if they have i
been suddenly awakened. The novelty and '.
the vividness of their views and impressions '
of eternal things may occasion some mistakes ;
and improprieties in harmonizing religion i
properly with secular and relative life. But
what we excuse we are not to commend. If 1
one duty defrauds or kills another, it is a 1
robber or a murderer. The wise man tells ]
us every thing is beautiful in its season ; and '
Paul enjoins us to do every thing decently (
and in order. But under the sanction of such (
a supposed authority as our text, we have i
known religious servants who have risen r
above their masters, and lectured and reproved z
them — We have known men who have left t
their callings, and rushed into offices for t
which they were not designed — We have i
known females, who, instead of being keepers a
at home, have neglected their hustods and 1
children to gad about after favourite preach- v
ers — We have known orthodox professors, a

s who have broken out into every kind of rude-
i ness and rancour, under a notion of being
1 faithful, and valiant for the truth. Disputants
1 have contended earnestly for the faith, with
3 pens dipped in gall, and tongues set on fire
1 of hell — Persecutors have killed others to do
3 God service ; and the priest, with the crucifix,
I has urged the dragoon not to do the work of
1 the Lord deceitfully, or keep back his sword
■ from shedding of blood !

The decision may be improved by apply-
• ing it in two cases. First, in judging our-
selves. And here the leaning should be to
the side of severity. Let us be satisfied with,
nothing short of the real power of religion.
Whatever we depend upon, while we are
strangers to this, will be more than useless —
it will issue in the most dreadful disappoint-
ment. It is better to err on the side of cau-
tion than of self-security. According to our
Saviour, the delusion accompanies some to
the very door of heaven : they knock, with
confidence that they shall be admitted ; and
are surprised and confounded when they hear
from within, I know you not whence ye are.
Do not place your religion in attending on
divine ordinances ; or in a mere belief of the
truth; or in some outward reformation ; or in
some particular course of duty to which you
may have inducements that render it easy.
Search and try your ways. See whether
you have given God your whole heart, and
can sacrifice every bosom lust. See whether
your religion has any thin^ in it above the
efficiency of natural principles — whether it
is fiesli or Spirit ; whether you are under the
law, or under grace. Examine yourselves.
If believers — Ebes your faith work by love 1
And do you love in word and in tongue, or
in deed and in truth ] If penitents — Have
you said, with Ephraim, What have I any
more to do with idols ? If worshippers — Do
you only draw nigh to him with the mouth,
and honour him with your lips, while your
heart is far from him ] If hearers — Has the
Gospel come to you, not in word only, but in
power, and m the Holy Ghost, and in much
assurance ]

Secondly; in judging others. And here
the leaning should be to candour. We should
beware how we deny this power to a fellow-
professor, without just evidence. It is al-
ways a difficult thing to decide the degree
of another man's religion. Men differ ex-
ceedingly, even in their natural tempera-
ment. How sanguine is one ! How phleg-
matical is another! Some are constitution-
ally bold and forward ; others are equally
timid and retreating. Is it to be supposed
that all these will show their piety precisely
in the same manner ] We often ascribe to
a religious ardour what is the effect of a
liveliness and volubility of temper. Hence
when we meet with an individual who is
always speaking on religious topics, we are

214

AUGUST a

apt to consider him a zealous soul ; and to
suppose that all this talkativeness results
from pious principle. Whereas it is more
than probable, if we followed him through
life we should find him as eager on secular
occasions as on religion. On the other hand,
when we meet with a man who shrinks
from notice, and is backward to speak of
divine things, and especially of his own
experience ; we frequently set him down as
one who is not fervent in spirit, serving the
Lord. But may not this man be very much
the same in all other cases] And if so,
should we not do him injustice by judging
of his state in religion by the slowness of
his speech, and the hesitation of his temper,
and the tardiness of his conduct, which con-
stitute a caret in his whole life? Judge
not after the outward appearance ; but judge
righteous judgment.

Again. If you have reason to conclude
that a fellow-Christian has this divine
reality, let it satisfy you. Love and esteem
him, though he differs from your opinions ;
and walks not with you in the outward or-
der of the Gospel. What is the chaff to the
wheat '? I love those Scriptures which in-
spire us with a zeal, not to make proselytes
to a party, but converts to the Saviour —
which tend to unite the truly pious to each
other, and embattle them against the com-
mon foe — which diminish those inferior
things that bigots are always magnifying ;
and attach supreme importance to those that
infinitely deserve it — " For the kingdom of
God is not in word, but in power." " For
the kingdom of God is not meat and drink,
but righteousness, and peace, and joy in the
Holy Ghost." " For in Christ Jesus neither
circumcision availeth any thing, nor uncir-
cumcision; but a new creature. And as
many as walk according to this rule, peace
be on them, and mercy, and upon the Israel
of God."

AUGUST 8.
** Lord, teach us to pray." — Luke xi. 1.

Tras was the language of one of his dis-
ciples, as soon as he had heard him pray
" in a certain place." He did not interrupt
our Lord in the exercise ; but when he had
ceased, he said, wishing to resemble him,
" Lord, teach us to pray."

It was well in him, not only to attach im-
portance to prayer, and to feel his own
ignorance and insufficiency in the perform-
ance; but to address one who is always
able and willing to hear and lielp us. None
teaches like him. Four ways he teaches to
pray.

First. By liis word. A form or model —
why not both ? — was immediatoly given these
disciples — "He said unto tlicin, When ye

pray, say, Our Father which art in heaven,
Hallowed be thy name. Thy kingdom come.
Thy wiU be done, as in heaven, so in earth.
Give us day by day our daily bread. And
forgive us our sins ; for we also forgive every
one that is indebted to us. And lead us not
into temptation ; but deliver us from evil" —
j The Scripture at large has many instructions
how we are to pray. In one place we are
told to pray without ceasing — In another to
come boldly to the throne of grace — In ano-
ther to let our words be few — In another to
ask in faith, nothing wavering — In another
to ask in the name of Jesus — " If ye shall ask
any thing in my name, I will do it."

Secondly. By his example. Whoever lives
without prayer, he did not. His example has
the force of a law ; and he " that saith he
abideth in him, ought himself also to walk
even as he walked." As to place — he prayed
in the wilderness, and he prayed m the gar-
den. As to time — we read of his rising up
early in the morning to pray ; and praying in
the evening; and continuing all night in
prayer. As to observation — he prayed pri-
vately, alone, and with his disciples, and in
public. As to cases — he prayed when he was
baptized ; and has taught us to sanctify all
ordinances • and duties by prayer. When
going to send forth his Apostles, he prayed,
to teach us to engage in no enterprise, rely-
ing on our own wisdom and strength. When
he was transfigured, he prayed, to teach us
how to escape the snares of glory and great-
ness. With strong crying and tears he made
supplication, when he was sore amazed and
very heavy, to teach us, if afflicted to pray.
To teach us to love our enemies, when they
pierced his hands and his feet, he prayed —
"Father, forgive them, for they know not
what they do." And to teach us how to finish
our course, he dies praying, — " Into thy hands
I commend my spirit."

Thirdly. By his providence. Ah ! Chris-
tians, this may explain many a dispensation
that has made you tremble and grieve. " I will
go and return to my place, till they acknow-
ledge their offence, and seek my face : in their
affliction they will seek me early" — That is,
I will teach them to pray. What did Absa-
lom, when he wished for an interview with
Joab, who, when sent for, refused to come?
Go, said he to his servant, and set his corn on
fire — and then he will soon come. And so it
fell out. And speedily and eagerly approaching
him. Why hast thou done this ? says Joab.
Absalom replies — Not because I designed to
injure thee; but I wanted to converse with
thee; and my messengers were refused. So,
when you are lifeless in prayer, and backward
in the exercise, and disregard the invitation,
" Seek ye my face ;" some fiery trial con-
sumes or threatens some of your possessions
or comforts ; and, alarmed and perplexed, then
vou anxiouslv sav unto Ci(xl, " Do not con-

AUGUST 9.

215

demn me ; show me wherefore thou contend- 1
est with me." You tlien also want succour |
and consolation ; and therefore pray, " Let thy i
lovins^kindness be for my comfort, according
to thy word unto thy servant." How many I
of the prayers of God's people in the Scrip- 1
ture were, both in their reality and excel- 1
lency too, the offspring- of those measures by .
which the Lord not only chastened, but
taught them !

Fourthly. By his Spirit. What means
"praying in the Holy Ghost," but praying by
his mfluence ] Why is he called " the Spirit
of grace and of supplications ?" Is it not be-
cause he brings us upon our knees, and keeps
us instant in prayer ] If any man have not
the Spirit of Christ, he is none of his : and this
Spirit awakens the conscience, and makes us
sensible of our needy and perishing condition :
and shows us the glory, as well as the abso-
lute importance of divine blessings: and
causes us to hunger and thirst after righte-
ousness ; and leads us into all the truth con-
nected with our relief; and through the blood
of the Cross, inspiring hope and confidence,
enables us to cry, Abba, Father.

Nor is it only in the beginning of a devo-
tional life that this assistance is required :
" Likewise the Spirit also helpeth our infirmi-
ties," says the Apostle : for we know not what
we should pray for as we ought : but the Spirit
itself maketh intercession for us with groan-
ings which cannot be uttered. And where is
the Christian who would not often have given
over the exercise, under a sense of his imper-
fections and weaknesses, but for the hope of
the supply of the Spirit of Jesus Christ ; and
the promise, " If ye then, being evil, know
how to give good gifts unto your children,
how much more shall your heavenly Father
give the Holy Spirit to them that ask him !"
This has revived him again ; and, out of
weakness, he has been made strong ; and de-
lighted himself in the Almighty.

Happy they who, by the great Teacher,
are thus taught to pray. You may be igno-
rant of many things. But you know your
way to the throne of grace. You may have
little learning; but you can speak the lan-
guage of Canaan. You may be unnoticed of
your fellow-creatures; but vour fellowship is
with the Father, and with his Son Jesus
Christ. And a life of prayer w^ill soon be
followed by an eternity of praise.

But how awful the condition of those, who
never express this desire — Lord, teach us to
pray ! Can the love or the fear of the Lord
dwell in you? Can you dispense with the
blessings of salvation ? Or do vou think that
God, who has said, " For all these things will
I be inquired oC will deny himself] Well :
another instructor will soon teach you to
pray — a dying hour— a judgment-day. But
you will pray in vam! "Then shall they
call upon me, but I will not answer ; tliey

shall seek me early, but they shall not find
me."

AUGUST 9.

" Give glory to the Lord your God, before he
cause darkness J" — Jer. xiii. 16.

— The removal of the Gospel is darkness.
The Gospel wall never be removed from the
world ; but it may be withdrawn from a par-
ticular place or people. And this has been
done. The. Jews are an eminent example.
The kingdom of God was taken from them.
And when we consider the miracles, the in-
stitutions, the privileges, by which they were
distinguished, and see how they were all laid
waste ; well may the Apostle say. Behold the
severity of God — and if he spared not the na-
tural branches, take heed lest he also spare
not thee. Where now are the seven churches
in Asial Where is the famous church of
Rome, whose faith was spoken of throughout
the whole world 1 At present, you have the
inestimable benefit. Be not as the swine,
who knows not the value of the pearl, and
therefore tramples it under foot. What won-
der, if the manna should be taken away,
when you despise it as light food] The
Scriptures may be continued, and the preach-
ing of the Gospel be removed : and thus the
word may be precious, because there is no
open vision. What a blessing to see our
teachers ; and to hear a word behind us, say-
ing. This is the way, walk ye in it ! Faith
Cometh by hearing. And what, if the Lord
should send a famine in the land — not a fa-
mine of bread, nor a thirst for water ; but of
hearing the words of the Lord — and we shall
run to and fro to seek the w^ord of the Lord,
and shall not find it] Give glory to the Lord
your God, before he cause darkness.

— Impenitence is darkness. A man may
be surrounded with food ; yet he dies, if he
cannot use and digest it, as much as if the
aliment was wanting. The means of grace
may remain, and we become incapable of de-
riving benefit from them. It is an awful fact,
that God punishes one sin by another, and
judicially blinds those who provoke him.
Because they like not to retain him in thei^
knowledge, he gives them up to a reprobate
mind. Because they receive not the love of
the truth, that they may be saved, he sends
them strong delusion to believe a lie. They
are joined to idols; and he lets them alone.
They delight in error ; and they find it. They
seek objections to the faith once delivered to
the saints; and they are overcome by them.
They trifle with the Gospel ; and, at length,
they cannot seriously regard it, or feel any
impression -under it. Thus is fulfilled the
prophecy of Esaias, which saith. By hearing
ye shall hear, and shall not understand ; and
seeing ye shall see, and shall not perceive.

216

AUGUST 10.

Give glory to the Lord your God, before he
cause darkness.

— Public calamity is darkness. Was not
the Babylonish bondage darkness to the Jews ;
when their country, the glory of all lands,
was desolated ; and they carried away cap-
tives, and oppressed as slaves, and insulted as
a proverb and a by word ] And would not na-
tional distress be darkness to us ] Some ef-
fects of this, we have experienced : but how
inconsiderable have they yet been, compared
with the suiFerings of other countries, or with
our own deserts ! And is there no danger of
greater ? If God has a controversy with us, it
is in vain to argue — we must submit. If he
is provoked and determined to punish, vain is
the authority of rulers, the wisdom of states-
men, the courage of warriors. " But he has
a people among us." He has — and he will
take care of his own: but he can secure
them, and destroy others. Or even they
themselves may help forward, or even occa-
sion the calamity — for no sins offend him like
those of his own people. And they may be
chastened of the Lord, that they may not be
condemned with the world. When the ship
sailed from Joppa, there was only one good
man on board ; and the storm was for his
sake ; and the sea could only be calmed by
his being cast into it. Give glory to the Lord
your God, before he cause darkness.

— The loss of reason is darkness. And
how soon may the understanding be eclipsed !
How easily may the slender and mysterious
basis on which intellect rests be destroyed !
See Nebuchadnezzar eating grass like an ox.
See the philosopher, moping in drivelling
idiocy. Religion can only operate through
the medium of thought : and therefore, while
you have your mental powers, employ them
— lest darkness come upon you.

— The loss of health is darkness. Is it no-
thing to be made to possess months of vanity 1
or to liave wearisome nights appointed us 1 —
To be chastened, also, with pain upon our
bed, and the multitude of our bones with
strong pain ; so that our life abhorreth bread,
and our soul dainty meat ; and our bones, that
were not seen, stick out ] Yet, on this sea-
son, many suspend an attention to the con-
perns of religion. When thought is broken to
pieces ; and every avenue to the soul is occu-
pied with the anguish of disease, and the
anxieties of recovery: surely sufficient for
that day is the evil thereof Use your health
while you have it, lest darkness come upon
you. — The same applies to age. Then desire
fails ; the grasshopper is a burden : sight, and
hearing, and memory, and judgment, decline.
Remember, therefore, says Solomon, now thy
Creator in the days of thy youth, while the
evil days come not, nor the years draw nigh,
when thou shalt say, I have no pleasure in
Hem.

— Death is darloiess. Then you must give

up your employments, however interesting ;
your possessions, however valued ; your con-
nexions, however endeared; your religious
advantages, however important — and, stripped
and silent, retire into the gloom of tlie grave.
This darkness is certain. It cannot be re-
mote. It may be close at hand. There may
be but a step between me and death — " be-
fore I go whence I shall not return, even to
the land of darkness and the shadow of death ;
a land of darkness, as darkness itself ; and of
the shadow of death, without any order, and
where the light is as darkness."

— Hell is darkness — outer darkness ; where
there is weeping, and wailing, and gnashing
of teeth. The dreadfulness of this state, it is
impossible either to describe or imagine. But
we know that it is possible to escape it. We
also know, that the present is the only oppor-
tunity. Behold, now is the accepted time;
now is the day of salvation. Give glory to
the Lord your God, before he cause dark-
ness.

Blessed be God for his longsuffering good-
ness, and his warning mercy. He might
justly have spared his words, and come in-
stantly to blows. But he speaks before he
strikes : and he threatens that he may not de-
stroy. May the kind alarm awaken our fear;
and may our fear produce flight ; and may we
flee for refuge to the hope set before us,
even Jesus, who delivers from the wrath to
come.

AUGUST 10.

" ffe must increase, but I must decreased*
John iii. 30.

This was spoken of the Redeemer, by his
forerunner John. And it is not to be consi-
dered as the language of complaint, or sullen
acquiescence — as if he would say, " I dislike
it ; but it is unavoidable. It is my grief ; and
I must bear it." No. It was as agreeable to
his feelings, as it was firm in his belief And
it showed a fine and a noble soul in this man.
Tlie spirit that is in us lusteth to envy. We
love something distinguishing, and therefore
exclusive. We wish to rise, even by the de-
pression of others. It is trying, even to a good
man, to withdraw, and see a successor filling
his place better than himself, and, as the ho-
nours he has worn are transferred to another,
to say, " He must increase, but I must de-
crease." It is not an easy thing to go down
well ; or for a settmg star to exult in a rising
sun.

But it was thus with John. He knew his
rank, and approved of his place. He was the
servant, not the master. The friend, not the
bridegroom — The (church was not married to
him. " He that hath the bride is the bride-
groom: but the friend of the bridegroom,

AUGUST 11.

217

which standeth and heareth him, rejoiceth
greally because of the bridegroom's voice:
this my joy tlierefore is fulfilled. He must
increase, but I must decrease."

What does he mean by this increase 1 Not
an increase in his temporal condition. As he
had been poor, so he was to continue. Many
of his professed followers seek great things to
themselves : but we may judge of his estima-
tion of them by his choice : for they were all
within his reach. But though he had a king-
dom, it was not of this world. Nor is it by
any kind of eartiily distinction and indul-
gence that he has characterized Christians, or
raised their hope. He has nowhere engaged
to make them rich in this world's good, but
only rich in faith. He has nowhere told
them that they shall be free from trouble, but
only that in him they shall have peace.

The increase partly regards his personal
ministry. Both John and Jesus were preach-
ers and leaders. John's " course" was ending ;
but Jesus was only commencing his public
work. John was going to lose his disciples ;
and Jesus to gain them ; and to become a
much more famous minister, by miracles, and
clearness and grandeur of doctrine, and the
permanency of his success. Indeed, we have
no reason to believe that John ever preached
after this. The end of his mission was an-
swered. He was a voice ; and, having made
his proclamation, he was silenced. He was
the morning star ; and, having ushered the
Sun of Righteousness in, he disappeared. He
was the forerunner to introduce the Messiah ;
but the Messiah was now come, and .verified,
and acknowledged.

But it was the same as saying, Christianity
must increase. Christianity was small at
first ; but it was to resemble the shining light,
which begins with the dawn, but becomes
perfect day.^Or to be like the mustard seed,
which, how^r diminutive, grows the great-
est among herbs, and becomes a tree, so that
the birds of the air come and lodge in the
branches thereof Or the portion of leaven,
which, hid in the meal, continues to diffuse
itself till the whole be leavened. His doc-
trine was possessed only by himself for a time.
He then communicated the secret to twelve ;
then to seventy. His followers, after this,
were not numerous: and they consisted
chiefly of the common people : for it was
scornfully asked, " Have any of the rulers
believed on him 1" After various trials, the
number of disciples in Jerusalem, previously
to the descent of the Spirit, were about one
hundred and twenty. Then three thousand
were added in one day— and the Lord added
to the Church daily such as should be saved.
Thus mightily grew the word of God, and
prevailed. It soon spread beyond the bounds
of Judea, and reached the ends of the Roman
world— the heralds thanking God, who al-
ways caused them to triumph in Christ, and
2E 10

made manifest the savour of his knowledge
by them in every place. How much has his
cause done since ! And how is it expanding
now ! — But a vaster increase is yet to take
place. His glory shall be revealed, and all
flesh shall see it together. For now shall he
be great to the ends of the earth. Such is the
language of the Scripture ; and nothing has
yet taken place sufiicient to fulfil it. It is
therefore before us. We know that Hea-
thenism, and Mahomedanism, and " the Man
of Sin," shall be destroyed. And we know
that the Jews shall look on him whom they
have pierced — and if the casting them away
was the reconcilmg of the world, what shall
the receiving of them be, but Lfe from the
dead ]

And there is no uncertainty here — it must
be. The mouth of the Lord hath spoken it
His death insures it. He has power over all
flesh to accomplish it. Let those who love
him, and are labouring to advance his cause,
rejoice, and be encouraged — they cannot fail.
" His name shall endure for e^er : his name
shall be continued as long as the sun : and
men shall be blessed in him : all nations shall
call him blessed. And blessed be his glorious
name for ever : and let the whole earth be
filled with his glory ; Amen, and Amen."

AUGUST 11.

" Wherefore, my beloved, as ye have always
obeyed, not as in my presence only, but now
much more in my absence" — Phil. ii. 12.

"3^T which is unsavoury cannot be
eateir^illl^out salt." And therefore, to ren-
der it palatable, we season it. When we are
going to reprove a fault, or enforce a duty,
we should, as much as possible, commend:
for praise opens the mind, and prepares for the
reception of rebuke or admonition. This wis-
dom the Apostle here displays. There was
nothing in him like flattery ; but, to introduce
his most solemn charge, that they would
work out their own salvation with fear and
trembling, he applauds these Philippians
with four things.

First. Their obedience. Belief, knowledge,
profession, talk ; every thing is vain without
this. The Gospel was made known for the
obedience of faith — And these Philippians
had " obeyed."

Secondly. The constancy of their prac-
tice. Lot's wife, at the angel's command,
left Sodom; but "she looked back." The
Galatians " did run well ; but were hindered :'*
" they began in tlie spirit, and ended in the
flesh." The goodness of Ephraim and Judah
was like a morning cloud, and as the early
dew that passeth away — But these Philip-
pians had " always" obeyed.

Thirdly. The increase of their diligence
and zeal. They had " much more" obeyed.

2ia

AUGUST 12.

They not only held on their way, but waxed
stronger and stronger: not only continued,
but always abounded in the work of the Lord.
Nothing is more desirable or pleasing than
to see this progression — It is like the shining
light that shineth more and more unto the
perfect day. It is like the springing of the
earth ; first the blade, then the ear, and after
that the full corn in the ear.

Fourthly. The progress of their improve-
ment under disadvantag^es. They had much
more obeyed " in his absence" than in his
presence — When he was no longer with
them as a witness to observe ; as an example
to excite ; as a preacher to warn and to ani-
mate them. Some attend the word and wor-
ship of God from the influence of a friend, or
the authority of a father or a master. Jeho-
ash followed the Lord all the days of Jehoia-
da, the high priest, who brought him up; but
as soon as this eminent servant of God was
dead, the young prince became an idolater,
and even slew a prophet of the Lord. There
are many who regard the eye of man more
than the eye of God. It is" well when our
devotion springs from inward principle, and
does not depend upon outward excitement :
when we not only forsake, but abhor that
which is evil ; and not only follow but cleave
to that which is good. There is scarcely an
individual, perhaps, that does not sometimes
pray. But does he delight himself in the Al-
mighty] Will he always call upon God'.'
There are few but are afflicted, or alarmed
into occasional piety. But are we the same
in health, as in sickness ] In the house, as
in the temple .' On the week, as on the
Sabbath?

What an immense loss must the Philip-
pians have sustained in Paul's absence from
them ! Yet they obeyed much more in his
absence than in his presence. Surely this
shows that when he left them, God did not
leave them. It teaches us that God does not
depend upon instruments, though he is
pleased to make use of them. It proves that,
by his own Spirit, he can make up for the
want of any creature advantage. \\Tien, by
persecution, the Church has been deprived of
her pastors ; or, by accident or disease.
Christians have been destitute of the public
ordinances of religion; they have seen his
power and his glory as they have seen him
in the sanctuary. The streams were gone ;
but the Fountain was near. And where the
providence of God has denied the usual
means of grace, we have known the sufferers
to prosper in the divine life, even more than
those who have enjoyed an affluence of pri-
vileges.

"I cannot bear thine absence. Lord —
My life expires, if Thou depart :
Be thou, my heart, still near my God,
And Thou, my God, be near my heart."

AUGUST 12.

" Sing unto the Lord, O ye saints of his, and
give thanks at the remembrance of his holi-
ness.^'— Psalm XXX. 4.

It would be perfectly useless to call upon
others to do this, in their present state —

" None but the soul that feels His grace
Can triumph in His holiness."

Since the Fall, this attribute, which renders
God so amiable in himselfj and which draws
forth the highest praises of heaven, makes
him unlovely to an apostate creature. There
is nothing the sinner thinks of with so much
dislike as a perfection that justifies all his
fears, and opposes all his inclinations and
pursuits. What an enemy the world natu-
rally is to the holiness of God may be seen in
the practice of the heathens. Among all the
heroes they deified, they advanced none for
those qualities which approach the most
nearly to it ; but frequently for passions the
most remote from it ; and, at best, only for
some physical power, valued or useful, m the
concerns of this life. Esculapius was dei-
fied for his skill in curing diseases. Bacchus
for the use of the grape. Vulcan for his ope-
rations in fire. Hercules for his destroying
monsters. But not one of them all was ad-
vanced to this honour for the virtue of holi-
ness— as if this property was beneath their
notice in the formation of a deity ; or they
loved a god better that had nothmg to do
with it.

It was upon this principle that they, who
are now saints, "would" once themselves
" have none of hun ;" and really said unto God,
" Depart from us ; we desire not the know-
ledge of thy ways." Hence, if they loved
the Sabbath, it was as a day of leisure and
recreation ; not as " the holy of the Lord."
Hence, they disliked his people, as renewed,
because they were images of'TOIfe pure origi-
nal.

What a blessed evidence is it in their fa-
vour, that they can now " glory in his holy
name ;" and " sing and give thanks at the re-
membrance of his holiness !" But such is
the change they have experienced, that they
do contemplate him with pleasure as holy in
all his ways, and righteous in all his works.
It is a relief, a satisfection to their minds, in
every perplexity in nature or providence, that
the Judge of all the earth must do right.
They delight in the law of God, which is
holy, just, and good, after the inward man.
The Gospel appears to their minds, glorious,
because " therein is the righteousness of God
revealed from faith to faith ; that he might be
just, and the justifier of him which believeth
in Jesus." This attribute now smiles upon
them. They have a vast interest and hope in
it. As He is holy, they can depend upon his
truth ; and are assured of the fulfilment of his

AUGUST 13.

219

word. They know that He, who has said, I
wUl abundantly pardon ; I will never leave
thee nor forsake thee ; is a God that cannot
lie. Yes, says the Christian, since he who
loves me is purijty itself, and his influence is
almighty, he will sprinkle clean water upon
me, and 1 shall be clean. He will destroy in
me the sin which he infinitely hates. He
will make me a partaker of his holiness, and
render me meet for the inheritance of the
saints in lig'ht.

But without this love to holiness we can-
not see the kingdom of God. We are, both
by Scripture and by the nature of the case,
excluded for ever from his presence ; which
could only make us miserable. What fel-
lowship hath light with darkness] What
communion hath righteousness with unrighte-
ousness 1

Some talk of the less amiable views of the
Supreme Being — yea, of the darker side of
the Deity. And what side is this] The
Scripture tells me ; and — I believe it — I feel
it — that " God is light, and in him is no dark-
ness at all."

Therefore, thus saith the Lord : " Let not
the wise man glory in his wisdom, neither let
the mighty man glory in his might, let not the
rich man glory in his riches : but let him that
glorieth glory in this, that he understandeth
and knoweth me, that I am the Lord which
exercise lovingkindness, judgment, and righte-
ousness, in the earth : for in these things I
delight, saith the Lord."

AUGUST 13.
** Jlnd David said. Is there yet any that is left
of the house of Saul, that I may show him
kindness for Jonathan's sake P" — 2 Sam.
ix. 1.

Let me not pass by this without remark.

— See the low estate of SauFs house ! He
had a very numerous family, sufficient to
have replenished a country ; and yet it was
now so reduced, dispersed, concealed, or un-
known, that it was necessary to inquire whe-
ther any remains of it were left So God
setteth the solitary in families. Some houses,
distinguished by their wealth and nobility,
fall into indigence and obscurity ; while others
are completely terminated, their last branch
having withered in the dust. " Their inward
thought is, that their houses shall continue
for ever, and their dwelling-places to all gene-
rations ; they call their lands after tlieir own
names. Nevertheless man being in honour
abideth not: he is like the beasts that perish."
" Be not thou afraid when one is made rich,
when the glory of his house is increased."
Vanity of vanities ! saith the preacher— all is
vanity !

See a fine instance of the fcn-giveness of
injuries. Saul had been David's sworn foe ;

and had pursued him to the last with remorse-
less malignity. Yet, while he was alive,
David never took an advantage to injure him,
when he had him completely in his power.
And when he died, he mourned over him;
and eulogized him, far beyond his desert.
And, years after, he inquires whether any of
his family was left — not to cut them off^ lest
they should disturb his government — or to
punish the sins of the father upon the children.
Thus Athaliah arose, and destroyed all the
seed royal. Thus Abimelech would leave
none remaining of his father's house, and slew
his brethren, the sons of Jerubbaal, being
threescore and ten persons, upon one stone —
And the same barbarous exterminations have
been always practised in the East — But Da-
vid asks if any is left, to " show him kind-
ness." Let us learn from hence, not to avenge
ourselves ; but rather to give place unto
wrath. A greater than David has said,
" Love your enemies ; bless them that curse
you." And he perfectly exemplified his own
command ; " When reviled, he reviled not
again ; when he suffered, he threatened not ;"
but prayed, " Father, forgive them ; for they
know not what they do."

We have here a proof of real and refined
affection — That I may show him kindness " for
Jonathan's sake." Jonathan had been his
bosom friend ; and his open and generous con-
duct had justly endeared him to David. Stea-
diness of attachment is to be admired. Thy
own friend, and thy father's friend, forsake
not. A friend is born for adversity ; and lov-
eth at all times : and his regard will extend
beyond the individual, to his connexions and
offspring. God himself acts upon this princi-
ple ; and tells us that the children of his ser-
vant shall continue, and that the generation
of the upright shall be blessed. " I have been
young," says David, " and now am old ; yet
have I not seen the righteous forsaken, nor
his seed begging bread." And shall not we
act upon the same principle in another case 1
Who remembered us in our low estate ]
Who, when rich, for our sakes became poor]
Who died, that we might live ] He was
received up into glory ; and is no more in the
world — But are there none left of his family
who stand in need of our assistance ] Let us
pity and relieve them. Whatever we do
unto one of the least of all these, he will
esteem as done unto himself

It was honourable in David not to wait to
be addressed, but to endeavour to search out
the object. We are to devise liberal things ;
and not only to seize, but to seek opportuni-
ties of doing good. The most needy and de-
serving are generally the least clamourous:
and, like the stricken deer, retire, and bleed
alone. Such we must seek after. We should
not wait for the enforcement of claims, if
conscience tells us they are due. Some, we
fear, would never pay a debt, if they thought

220

AUGUST 14.

the creditor had forgotten it. But justice
is the rule of our duty.

— We can go no further in our praise of
David. Surely his kindness loses somewhat
of its excellency in its lateness. Mephibo-
sheth was five years old when David ascend-
ed the throne ; and was now married and had
a son. Thus a considerable number of years
must have elapsed since God had delivered
David out of all his adversit}^ — He, therefore,
(though better late than never) should have
made this inquiry much earlier. What shall
we say to this ! We ought to make the best
of every thing, especially hi the conduct of
great and good men. But none of them are
faultless. And the Sacred Writers always
show their impartiality. They always record
things just as they occurred, regardless of
consequences : their only aim is truth. It has
been said, in exculpation of David, that he
was so much engaged in war, and pressed
with such a multiplicity of engagements!
There was a truth in this; but it does not en-
tirely excuse him. He had entered into
covenant with Jonathan: and should imme-
diately have shown his seed " the kindness of
God;" that is, the kindness which he had
sworn in his presence to exercise. Let us
take heed that indulgence does not harden
the heart : and when we prosper, let us watch
and pray, lest we enter into temptation. The
prosperity of fools destroys them; and the
prosperity of wise men commonly injures
them. As people rise in the world, they lose
their recollection. The Chief Butler did not
remember Joseph, but forgat him — Lord, what
is man !

In all things Jesus has the pre-eminence.
He remembered us as soon as he came into
his kingdom. And, though he passed into the
heavens, he is still touched with the feeling
of our uifirmities.

AUGUST 14.

" And David said unto him, Fear not : for I will
surely show thee kindness for Jonathan thy
father's sake, and will restore thee all the
land of Saul thy father ; and thou shalt eat
bread at my table continually. And he boxv-
ed himself, and said, fVhat is thy servant,
that thou shouldest look xipon such a dead
dog as I am /"— 2 Sara. ix. 7, 8.

David had inquired whetlier there was any
left of the house of Saul, that he might show
him kindness for Jonathan's sake. Upon which
Ziba, an old retainer in Saul's family, said
unto the king, ".Jonathan hath yet a son,
which is lame on his feet.*' This lameness
was occasioned by an accident, in consequence
of the battle of Gilboa, by which his grand-
father and his father were both slain. The
nurse, not only from the terror such an event
naturally inspu-es, but also from knowing that
Mephibosheth was now tiie heir apparent to

the throne, and that the victors would eagerly

seek to apprehend him ; to secure and conceal
her precious charge, took him up and fled ;
but fell, and crippled him for life. To how
many perils are children exposed in their
rearing ! and how thankful should we feel to
the providence of God, if we have escaped
! them !

i Yet, instead of pitying Mephibosheth, we
' ought rather to congratulate him on this at-
fliction. In the earlier stages of society cor-
poreal accomplishments are much rated ; and
had not Mephibosheth been thus disfigured
; and dismembered, the adherents of Saul's
i house would probably, as he was the next
I heir, have proclaimed Am, instead of his un-
I cle Ishbosheth — and then it is most likely he
I would have been murdered, as he was. Who
I knows what is good for a man in this vain
; life ? And who knows what is evil 7 How
i often have we deprecated things for which
we have afterwards been thankful ! How
much do we owe to the disappomtments of
life ! What dangers have ill health, or re-
duced substance, prevented !

" Yi fearful saints, fresh courage take!
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head."

— " And the king said. Where is he ? And
Ziba said, Behold, he is m the house of Ma-
chir, the son of Ammiel, in Lo-debar." Here,
probably, resided in obscurity, his mother's
relations : and here he hunself was forgotten,
like a dead man out of mind. Machir, with
whom he dwelt, seems to have been a noble,
generous man, who took charge of Mephibo-
sheth from pity for one born to honour, and
the son of so excellent a father ; and not from
any disaffection to David. Yea, we after-
ward find him equally kind to David ; and
furnishmg him with every refreshment when
he was driven an exile mto his neighbourhood,
by the rebellion of Absalom. And may not
David's kindness to Mephibosheth at this time
have induced Machir the more promptly and
extensively to exert himself in favour of Da-
vid in his subsequent distress 1 If so, it says,
" Give a portion to seven, and also to eight ;
for thou knowest not what evil shall be upon
the earth." The aid we impart to-day, we
may want to-morrow. Blessed are the mer-
ciful, for they shall obtain mercy.

The king sent and fetched him. And ob-
serve his introduction at Court — When he
was come unto David, he fell on his face, and
did reverence. David had done the very same
to this cripple's father a few years before,
bowing him.self three times to the earth.
What changes take place in the conditions
of men ! David had too reflective a mind not
to think of this. lie had probably never seen
Mephibosheth before, though he was bom
about the time of his intimacy with his belov-
ed father. The first thing I suppose he would
look for in his features, would be the image

AUGUST 15.

of Jonathan. David had too much sensibility
not to be impressed with the affecting scene.
Feehng is always brief in expression — He
utters only one word: but the manner in
which he pronounced it said every thing —
And David said, Mephibosheth ! It was
the language of surprise, tenderness, and en-
dearment

— Why was he afraid of David 1 It is not
probable that he apprehended any danger from
him. But he had been living in the country,
and in privacy, from a child. And it is no
unusual thing for a stranger to be intimidated
at the presence of a very superior and extra-
ordinary man. Madame de Stael, though
accustomed to the highest society, and endued
with such powers of address and conversa-
tion, says she was breathless in the company
of the late Emperor of France ; and could
never rise above this prostration of mind.
But David was a greater man, and as great
a warrior, considering the age in which he
lived. Seeing the depression of his counte-
nance, and his tremour ;

—David said to him, " Fear not : for I will
surely show thee kindness for Jonathan's
sake" — and gave him the assurance of two
things. First. Upon the suppression of Ish-
bosheth's faction, Saul's estate had been con-
fiscated to the crown : this he promises to give
him, with all its future revenues. And se-
condly. He assigns him a residence in his
palace, and a constant access to himself I
will restore thee all the land of Saul thy
father ; and thou shalt eat bread at my table
continually.

And how did ]\Iephibosheth receive these
honours ? He was not one of those who take
every favour as a debt, and imagine their
friends are only doing their duty ; and very
imperfectly, too, perhaps ; in every kindness
they show them — But he exclaims,^" What is
thy servant, that thou shouldest look upon
such a dead dog as I am !" A dog is fitter to
be under the table, than at the sid^e of it ; and
a dead dog is fitter for the ditch, than the
palace — It was a strong, proverbial expres-
sion, used to signify how mean, and base, and
unworthy, and unqualified, he deemed him-
self But if he received these benefits from
David with so much thankfulness and humili-
ty, how ought we to feel under those bless-
ings which God bestows upon us 1 And here
let me ask three questions.

And first— not to dwell on the ordinary
bounties of his providence : Has he not re-
membered us in our low estate 1 Has he not
sought and saved our souls ? Has he not re-
stored our forfeited inheritance ? Has he not
given us a name and a place in his house,
that we may eat and drink at his table in his
kmgdom ?

Secondly. And are not the blessings he
has conferred upon us infinitely greater than
ihoee Mephibosheth received from David ? It
19*

221

might seem an immense thmg to a worldly
mind, to be fetched out of distant obscurity ;
and enriched with a royal demesne ; and al-
lowed to live at a splendid court. But Me-
phibosheth, perhaps, was not even so happy
as before ; and *for whatever purposes he
valued his elevation, he soon left it , and found
that he had set his eyes on that which is not.
But w e are blessed with all spiritual blessings
in heavenly places in Christ. Our dignities
and enjoyments yield the most perfect satis-
faction. And they will endure for ever.

Thirdly. And how much less reason
had we to look for such favours from God,
than Mephibosheth had to expect such be-
stowments from David f He was David's
fellow-creature; and he had a claim found-
ed in a community of nature. He u^'as
the son of an intimate friend, to whom he
was under obligation. He was also a rela-
tion; being the child of his brother-in-law.
Though a sufferer, he was innocent, and
had always conducted himself properly to-
wards David.

— !But, Lord, what is man, that thou art
mindful of him, or the son of man, that thou
visitest him? We were strangers — ene-
mies by wicked works — unworthy of the
least of all his mercies — deserving that his
wrath should come upon us as the children
of disobedience. What then ought to be our
self-abasement] our gratitude? But where
are they] Are they urging us to exclaim,
Not unto us, O Lord; not -unto us! — By thy
grace we are what we are! Are they in-
ducing us to utter abundantly the memory
of his great goodness; and recommend him
all the day long to others] Are they con-
straining us, by his mercies, to present our
bodies a living sacrifice, holy and accepta-
ble, which is our reasonable service]

AUGUST 15.
" Praise ivaiteth for thee, 0 God, in Sio7i : and
unto thee shall the voiv be pevforined."-Fsdi\m
Ixv. 1.

Here we have the Church's praise, and
the Church's vow: the suspension of the
one ; and the fulfilment of the other.

In general, God waits for our praise. And
how slow and reluctant are we in rendering
it! And how seldom, at last, do we render
according to the benefit done unto us ! Here
praise waits in Sion for him. The mean-
ing is, that the deliverance or blessing
which they were in need of had not ar-
rived; but they were looking for it — They
had their harp in their hand, ready to strike
up a song of thanksgiving ; but delay kept
them silent. Praise waited, therefore, be-
cause tiie Church waited..

And this is no unusual thing. First, as to
their spiritual experience. They wish to be
able to view him as the strength of their

222

AUGUST 16.

heart and their portion for ever ; and to claim
all the exceeding great and precious promises
as their own. But they are doubtful and un-
certain; yea, they often exclude themselves
from all part and lot in the matter. Now we
cannot praise him for what we think he has
not done for us or given to us ; but only for
what he has. • If, therefore, he has forgiven,
and accepted us, the acknowledgment of the
blessing requires the knowledge of it. Yet
how many are in a state of anxiety, waiting
for the Lord more than they tliat watch for
the morning ; and praying. Say unto my soul,
I am thy salvation ! And,

Secondly, as to providential dispensations.
How long was it, even after David had been
anointed by Samuel, before he was establish-
ed on the throne ! How long did Joseph
wait, with every prospect growing darker,
before his prophetic dreams were accomplish-
ed ! And so Abraham, only " after he had
patiently endured, obtained the promise." God
keeps back, till self-despair and the failure of
creature confidence have spread a dark ground
on which his glory must be seen. He loves
to astonish as well as succour. He will con-
vince us m future difficulties that he is able
to do for us exceeding abundantly above all
we can ask or thmk. Therefore, at evening
time it is light : and he turneth the shadow
of death into the morning.

Here, however, let it be observed, that
Christians cannot be ever entirely silent.
They have always much to praise God for.
Whatever be their present condition — it might
have been much worse — yea, in every thing
they are to give thanks. Nor will they be silent
long. The vision is only for an appointed
time. Yet a little while, and he that shall
come will come, and will not tarry. And
they need not be silent at all if they have faith
in God : for faith can see the certainty of tlie
thing before it takes place ; and cause us al-
ways to triumph in Christ, while yet the war-
fare is not actually accomplished.

If hope deferred maketh the heart sick,
when it cometh it is a tree of life. There-
fore says the Church, " Unto thee shall the
vow be performed." The vow^ means, their
solemn engagement to praise him when the
deliverance or blessing arrived. " If he ap-
pears to my joy, I will give him the glory
that is due unto his Name — witness my vow."
We do not always admire vows. They often
ensnare the soul, and give the enemy an ad-
vantage over us. And Christians, as they
advance in self-knowledge, are commonly
more disposed to pray to God, than to stipu-
late vnlh him. It is a useful hint which
Cowper gives us —

" Beware of Peter's word :
Nor confidently say,
I never will deny thee, Lord :
But, grant I never may."

Yet VOWS, in some cases, may be useful. They

may prove as a kind of fence to the field, or
hem to the garment. They may serve to
remind us when we forget ; and to humble us
when we fail. But two things should be al-
ways observed. The first is, that they be
formed in an entire dependence upon divine
grace. " By thee only will we make men-
tion of thy name." " Through God we shall
do valiantly."

The second is, that when we have made
them, we should be concerned to fulfil them.
" When thou vowest a vow unto God, defer
not to pay it; for he hath no pleasure in
fools : pay that which thou hast vowed. Bet-
ter is it that thou shouldest not vow, than that
thou shouldest vow and not pay." Yet how
often have men bound themselves when they
were in danger, sickness, and affliction ; and
forgetting, or violating their vow, have turn-
ed aggiin to folly ! Even Jacob, after all his
solemn covenanting with God, in the prospect
of his journey, was awfully remiss upon his
return ; till, divinely rebuked, he said — " Let
us arise, and go up to Beth-el; and I will
make there an altar unto God, who answered
me in the day of my distress, and was with
me in the way which I went. Hannah was
more exemplary. She had vowed, that if her
prayer was answered, she would give her son
to the Lord as long as he lived. The sur-
render was painful : but as soon as she had
weaned him, she took him to Shiloh, and
brought him to Eli : " And she said. Oh my
lord, as thy soul liveth, my lord, I am the
woman that stood by thee here, praying unto
the Lord. For this child I prayed ; and the
Lord hath given me my petition which I
asked of him : therefore also I have lent hnn
to the Lord ; as long as he liveth he shall be
lent to the Lord." — " Well done, thou good
and faithful servant."

AUGUST 16.
" JVotwithstanding, lest -we should offend them,
go thou to the sea, and cast an hook, and
take up the Jish that Jirst cometh up ; and
ivhe7i thou hast opened his mouth, thou shalt
find a piece of money: that take, and give
unto them for me and thee." — Matt. xvii. 27.
How well was it foretold that his name
should be called. Wonderful !

What a surprising combination of attributes
was displayed in him ! Obsei-ve the case be-
fore us. Here, while we behold his penury
and dependence — so that he did not possess
wherewithal to pay the temple-tribute; we
perceive his omniscience — so that in Peter's
house he could pierce the waters of the sea,
and discern a particular fish, and see what
was in its body, and announce a piece of mo-
ney there, and the very name of the coin.
Surely the darkness hideth not from him ; but
the night shineth as the day. "Neither is
there any creature that is not manifest in hia

AUGUST 17.

223

sight; but all things are naked and opened
unto the eyes of him with whom we have to
da!'

He who saw the stater in this fish sees
what money we are in possession of — and
how we acquired it — and the way in which
we are using it. He sees whether we are
needlessly hoarding, or wastefully expending
it He sees whether we are making it our
hope and confidence, or valuing it only as an
instrument of lawful enjoyment, and of pious
and benevolent use. He sees the responsibi-
lities of the owner; and knows how he will
feel when he shall be called to leave it; and
when he will be required to give an account
of it at the last day.

Here we also behold his power and domi-
nion. He is Lord of all. The beasts of tlie
field obey him. At his bidding, not a dog
moves his tongue in the departure of the Is-
raelites. At his command, the dumb ass
speaks with man's voice, and rebukes the
madness of the Prophet. The fowls of the air
obey him — At his order, the ravens bring Eli-
jah bread and meat in the morning and the
evening. The fishes of the sea obey him — At
his command, a great fish swallows the dis-
obedient, and disembarks the penitent Jonah
— And here, a fish, at his requirement, goes
and takes up from the bottom of the sea a
stater, and then goes and bites at Peter's
hook, with this in his maw ! " All things are
put 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, and whatsoever pass-
eth through the paths of the sea."

Could any thing be better adapted to en-
courage the confidence of the disciples in the
kindness and all-sufficiency of his providence,
when he was sending them forth as sheep
among wolves, and without any known sup-
plies to live upon ] He commissioned the se-
venty to go in pairs through the whole coun-
try. But he sent them forth without purse, or
scrip, or shoes. And they had, it would seem,
many uneasy and distracting thoughts at the
time. They did not indeed express them ; but
our Lord was aware of them, and remember-
ed them. And when they came back, he
brings them to their own recollection — "How
came you to think that I, who employed you,
should not provide for you 1 — Why did you
doubt my inclination or my ability ? When T
sent you forth without purse and scrip, lacked
ye any thing? And they said, Nothing, Lord."

Are you called to leave behind you those
who seem to hang on your care ] Hear this
Saviour at your dymg bed saying — " Leave
thy fatherless children, I will preserve them
alive ; and let thy widow trust in me." " O
fear the Lord, all ye his saints ; for there is no
want to them that fear him. The young lions
do lack and suflfer hunger; but they tliat seek
♦•he Lord shall not want any good thing."

AUGUST 17.
" Ye ktiotv all things I John ii. 20

The reason or the cause is previously given
— " We have an unction from the Holy One."
This unction means the Spirit of grace and
truth. This the Saviour possessed personally:
he " was anointed with the Holy Ghost and
with power ;" and had the Spirit without mea-
sure. And as Mediator for the suffering of
death, he received all the fulness of it for the
supply of his people. They therefore derive
it from him : and it is not only sanctifying, but
illuminating : it leads them " into all truth ;"
and " they know all things." This is a bold
expression. But the extensiveness of it must
be taken with four distinctions.

First. It means only things religious. It
does not intend to intimate that every Chris-
tian is familiar with the secrets of nature ; the
resources of trade ; the mysteries of govern-
ment ; the structure of language ; and a thou-
sand other things. With regard to these, he
may be far surpassed by the people of the
world. Not that religion stultifies its possess-
or : it is favourable to the acquisition of know-
ledge generally, by rousing and employing
the mind, and thereby improving it. But it is
distinguishable from learning and science;
and makes us acquainted with "the things
which accompany salvation."

Secondly. It means not only things reli-
gious, but revealed. " The secret things be-
long unto the Lord our God ; but those things
which are revealed belong unto us, and to
our children for ever, that we may do all the
words of this law." This passage should ne-
ver be forgotten. It would draw some per-
sons a little further from the decrees of God,
and a little nearer to his commands. The sa-
cred writers prophesy but in part. Had every
thing been made known in the Scripture, the
world could not have contained the books that
would have been written ; and our attention
would have been so divided and diffiised, that
the one thing needful would have been for-
gotten. There are numberless subjects, upon
which a busy and curious mind would specu-
late, concerning which the Word is silent.
But where God says nothing, we are not to
be wise above what is written. If men will
conjecture, let tliem conjecture without de-
vouring much of their time, or mjuring their
temper ; and without censoriousness, self-con-
ceit, and positiveness. He that hath a dream,
let him tell a dream. What is the chaff* to the
wheat ] When our Saviour had foretold the
duty and destination of Peter ; and Peter, not
satisfied with this, inquired concerning John
— " Lord, and what shall this man do V in-
stead of ansvi^ering him, he reproved his im-
patient and presumptuous curiosity : " If I
will that he tarry till I come, what is that to
thee? follow thou me."

224

AUGUST 18.

Thirdly. It not only means things reveal-
ed ; but revealed things of importance. Every
thing, even in the Scripture, is not equally
momentous and interesting. Some things are j
hard to be understood ; but then it is not ne-
cessary to be able to understand them. Yet
such things as these are not vi^ithout their
use, if they make us humble, by showing us
the limits of the human understanding ; and
lead us, while we adore here — to study else-
where. How many things are there in the
geography, the chronology, the natural phi-
losophy of the Scriptures, in vv'hich we may
be safely unversed ! A man may be able to
number his days, so as to apply his heart unto
wisdom, without knowing when Antichrist
will be destroyed. He may not know what
creature Behemoth was, or where Ophir was ;
and yet he may know what is life eternal ;
and the way to it he may know. The Jews
had the fiery cloudy pillar, not to examine,
but to follow. They knew no more of its es-
sence at the end of forty years than at the
beginnuig : but it had led them by a right
way to the city of habitation. There are
thmgs which concern the Lord Jesus : and to
know these is the excellency of knowledge.
These will make us wise unto salvation.
There are things that are ornamental to a
Christian — and these are not to be underva-
lued ; but others are essential to his very be-
ing. Some things conduce to our comfort ;
but others involve even our safety. It is de-
sirable, but not equally necessary, that a
Christian should be informed in all these
truths.

Fourth 'y. With regard to things of import-
ance, it only means a comparative knowledge
of these in our present state. Of the God of
grace, as well as of the God of nature, we are
compelled to say — " How small a portion is
known of Him !" What one truth is there
that we can trace back completely to its rise,
or follow on to its last outfall] We read of
things which angels desire to look into ; of a
peace which passeth all understanding ; of a
joy unspeakable. The love of Christ passeth
knowledge.

" The cross, the manger, and the throne,
Are big with glories yet unknown."

More we cannot concede. If Christians
ar^ comparatively ignorant, they are compa-
ratively wise. They are children of the light
and of the day. They have an understanding
given them to know him that is true. Not
that they are endued with a new physical
faculty; but they have another kind of know-
ledge ; and it is as superior as it is peculiar.
There is as much difference between their
present and their former knowledge as be-
tween the shining of the glow-worm and the
vital lustre of the sun. Thoy have a heart to
know. They see divine things, not only in
their reality, but in their beauty and excel-

lency; and while this gives them a firmer
conviction of their certainty than they had
before, so it gains their affection to them, and
brings their souls under their influence. Thus
with them the darkness is past, and the true
liglit now shineth. They walk in the light,
as he is in the light. The secret of the Lx)rd
is with them, and he shows them his cove-
nant. " The natural man receiveth not the
things of the Spirit of God : for they are fool-
i.shness unto him ; neither can he know them,
because they are spiritually discerned. But
he that is spiritual judgeth all things .'"

Thus another reproach is rolled away.
Christians are not only considered as slaves ;
as cowards ; as the victims of gloom and me-
lancholy ; but are often despised or pitied as
fools. Yet are they the wisest people in the
world. Their religion, from first to last, is
wisdom. And it is justified of all her children.

AUGUST 18.

"jyiy voice shalt thou hear in the morning, 0
ZorJ."— Psalm v. 3.

Authors have found the morning the best
time for study and composition. Hence it has
been called the friend of the muses. It would
be easy to prove that it is equally a friend to
the graces and the duties. It is the finest
season for reflection and devotion. David
found it so; and therefore resolves: "My
voice shalt thou hear in the morning, 0
Lord." What voice] The voice of praise ;
and the voice of prayer : the one excited by
looking back ; the other, by looking forward.

How much is there in the morning to call
forth the voice of thanksgiving ! Let us thinli
of the season we have just passed through.
How many houseless creatures this nighl
have had no place where to lay their head !
How many victims of accident and disease
have been full of tossing to and fro, until the
dawning of the day; their beds have not com-
forted them, nor their couch eased their com-
plaint! How many have been deprived of
repose while attending their neighbours
friends, and relations, in sickness and sorrow
How many, since the last setting sun, hav(
entered an awful eternity ! How many, thi;
night, have been cut off in their sins ! Manj
have been terrified, robbed, injured, murdered
by wicked and unreasonable men! Hov
many have been consumed by fire, or drown
ed with water ! How many, this night, hav
been engaged in works of darkness ; and whc
if any knew them, would be in the terrors o'
the shadow of death ! How many have rise)
this morning to pass the day in anguish ! Hov
many to suffer want ! How many, who hav
all things riclily to enjoy, have risen only t
live another day without God in the world
They lie down and rise up like the beasts the
perish : God is not in all their thoughts. An

AUGUST 19.

225

is it otherwise with usi What shall we ren-
der unto the Lord for all his benefits towards
us? Bless the liOrd, O my soul, and all that
is within me, bless his holy name. O magnify
the Lord with me, and let us exalt his name
together.

And with how many of these merciful
nights have we been favoured ! Hence, per-
haps, we have been so little affected with the
goodness of God in them. How strange ! that
what increases the greatness of our obligation,
should diminish the sense of it ! Yet it is by
the interruption, the suspension, the want of
our comforts, we are made to learn the value
of them. Let us guard against this perverse-
ness of ingratitude. Let us remember, that
if our mercies are common, they must be nu-
merous ; and if numerous, they multiply the
claims to our praise.

And shall our gratitude evaporate in a mere
morning acknowledgment"? Shall we not, by
the mercies of God, dedicate ourselves to his
service ; and be in his fear all the day long ]

And when we think of the day before us,
how much is there to awaken concern ! And
what is our concern without the attention of
God 1 He shall therefore in the morning hear,
not only the voice of praise, but the voice of
prayer.

Who is to guide me through the day upon
which I have entered ] How much depends
upon one mistake in my movements ! And
how easily may I go astray ! The way of man
is not in himself ; it is not in man that walk-
eth to direct his steps. " Cause me to hear
thy lovingkindness in the morning; for in
thee do I trust : cause me to know the way
wherein I should walk ; for I lifl up my soul
unto thee."

Who is to guard me through the day]
And I am much more exposed when awake
than when asleep. My soul is more exposed
— more exposed to sin — and sin is the greatest
evil. And what am I, to resist a corrupt
heart, a wicked world, and all the powers of
darkness ? " Hold thou me up, and I shall be
safe. Be thou my arm every morning; my
salvation also in the time of trouble."

Who is to help me through the day 1 I
have many duties to discharge. I am to live
soberly, righteously, and godly. I am to walk
in wisdom towards those that are without : I
am to speak the truth in love : I am to adorn
the doctrine of God my Saviour in all things.
" Lord, without thee, I can do nothing. Let
thy grace be sufficient for me; and thy
strength made perfect in weakness."

Who is to give me success in the business
of the day 1 I know I ought not to be idle ;
but to be diligently and prudently employed
in my lawful calling. Means are mine ; but
how much more is necessary than my wis-
dom and anxiety ! "The blessmg of the Lord
it maketh rich ; and he addeth no sorrow with
it." » Except the Lord build the house, they
2F

labour m vain that build it : except the Lord
keep the city, the watchmen waketh but in
vain. It is in vain for me to rise up early, to
sit up late, to eat the bread of sorrows : for
so he giveth his beloved sleep."

Who is to prepare me for the events of the
day] And I know not what the day may
brmg forth. Perhaps I may receive the most
unwelcome intelligence. Perhaps I may sus-
tain losses in property. Perhaps I may meet
with mortifications from my fellow-creatures ;
and be tried with disappointments in friends.
My child may this day fall sick. The desire
of mine eyes may be taken away with a
stroke. There may be but a step between
me and death. It is wonderful we live a day
through. " May I know how to be abased, or
how to abound. If in the world I have tribu-
lation, in the Saviour may I have peace. So
teach me to number my days, that I may ap-
ply my heart unto wisdom — That whether I
live, I may live unto the Lord ; or whether I
die, I may die unto the Lord : so that, living
and dying, I may be the Lord's."

x\UGUST 19.
" / am married unto youP — Jer. iii. 14.

Marriage is the nearest and the most in-
timate of all human relations. It is surpassed
only by the union between soul and body.
Here are two persons meeting together,
who perhaps never saw each other some time
before ; yet, coming under the power of this
ordinance, are united in a connexion that ex-
ceeds the claims of nature, and the wife
becomes dearer than the dearest parent.
" Therefore shall a man leave his father and
his m.other, and shall cleave unto his wife ;
and they shall be one flesh."

Thus Christians, though once strangers,
and far off, become the people of God, a peo-
ple nigh unto him ; yea, one with him, in a
perpetual covenant that shall not be forgot-
ten.— He is not ashamed to own the rela-
tion— "I am married unto you." What is
supremely and essentially included in this
relation, when properly established ]

In such a marriage, there is mutual love.
This love regards the person, and not the en-
dowments. And such a love there is between
God and his people. It commenced on his
side much earlier than on theirs; and his
love to them produced their love to him. For
love begets love : and we love him, because
he first loved us. Yet the love is mutual —
and he says, " I love them that love me."

The same may be said of mutual choice.
In a proper marriage, the parties freely elect
each other. God has chosen his people : and
they have chosen him. For, though once
averse to him, as their Lord and portion, they
are made willing in the day of his power ;
and this power is not violence, but influence,

226

AUGUST 20.

the influence of wisdom and goodness. He
works in tliem to will and to do of his good
pleasure. He draws them, and they run af-
ter him ; and they can all say, from the heart,
" Whom have I in heaven, but thee 1 and
there is none upon earth that I desire beside
thee."

In this connexion, there is also confidence
and communication. Where this is wanting,
the spirit of it is materially injured ; and the
relation is very defectively maintained. It is
readily allowed, that the woman should not
carry on designs concealed from the husband ;
but is not every thing here reciprocal 1 And
is he justified in treating her with reserve
and silence 1 Yet there are many wives, who
have had no intimation of the state of their
husband's affairs, till they have found them-
selves plunged into a condition overwhelming
them with surprise, as well as calamity. —
The secret of the Lord is with them that fear
him; and he will shov/ them his covenant.
And they, in all their ways, acknowledge
him. They pour out their hearts before him ;
they hide nothing from him.

There is, also, m this alliance, fellowship
and community of goods. However poor or
mean the wife was before, she is now raised
to a participation of the husband's rank and
affluence ; and however free and independent
lie was before, the husband now enters into
all the condition of the wife. And thus the
believer dedicates himself to God, with all he
is and has. He feels his cause his own ; he
deplores its reproaches ; he rejoices in its
success. And God gives himself, with all he
is and has, to the believer. In all his afflic-
tions he is afflicted: and he that toucheth
him, toucheth the apple of his eye.

Finally. There is complacency and de-
light As the bridegroom rejoiceth over the
bride, so shall thy God rejoice over thee. He
will rejoice over thee with joy ; he will rest
in his love; he will rejoice over thee with
singing —

How wonderful is this! And yet how
true ! —

How blessed are the people who are in
such a case ! —

Art thou in this happy, this glorious con-
dition 1 All hail! Thy Maker is thy hus-
band. There was joy in the presence of the
angels of God the hour thou gavest thy con-
sent to the proposals of the Gospel.

Art thou willing to be united to him '? His
ministers invite and woo thee. Come — for
all things are now ready. Resemble not Is-
rael, who would have none of him : and so
were given up. Behold, now is the accepted
time : behold, now is the day of salvation.

AUGUST 20.

" Nin going forth i.t prepared as the morning ;
and he shall come unto us as the rain, as

the latter ayid former rain unto the earth^
Hosea vi. 3.

"His going forth," and "his coming,"
mean his displays and his communications,
on behalf of those who earnestly and per-
severingly seek after him ; according to the
words immediately preceding — " Then shall
we know, if we follow on to know the Lord."
That contains the assurance of their success.
Here is added the illustration of it. It con-
sists of two images, equally beautiful and en-
couraging.

The first derived from the morning — " His
going forth is prepared as the morning."
When the morning is not yet come, we fully
rely upon it. We know it is coming: we
know it is secured in the appointment of
Providence, and the arrangements of nature.
It never yet failed ; and it never will as long
as the world endures. And does not the God
of all grace express the immutability of his
counsel, by the certainty of this very allusion?
" Thus saith the Lord ; If ye can break my
covenant of the day, and my covenant of the
night, and that there should not be day and
night in their season ; then may also my
covenant be broken with David my servant."
What can hinder the approach and the rising
of the sun? And his going forth is prepared
as surely as the morning.

And as luminously too. The morning
drives away the darkness, and shines upon
our path ; so that we see where we are ; and
how to move. " If a man walk in the day, he
stumbleth not, because he seeth the light of
this world. But if a man walk in the night,
he stumbleth, because there is no light in
him." The Lord will come, and manifest
himself to his people. He will show them
his covenant. He will lead them into all
truth. And, with regard to doctrine, and ex-
perience, and practice ; and also their interest
in the Divine favour ; he will make darkness
light before them, and crooked things straight :
these things will he do unto them, and not
forsake them.

It is also as delightsome as the morning.
The night is a season of gloom, as it is a
period of confinement, and danger, and fear,
and anxiety. Paul's mariners, in the storm,
cast four anchors, and wished for the day.
David refers to travellers and sentinels, who
watch for the morning, as the image of his
waiting for the Lord. Some nights are less
cheerless than others ; but, at best, they have
only the moon and stars : the sun is wanting.
He alone can make the morning : and when
he comes, the birds sing, the lambs play, and
man partakes of the cheerfulness that spreads
all around. " Truly the light is sweet ; and
a pleasant thing it is for the eyes to behold
the siin." Creatures are pleasing; but none
of them can supply the place of God. He is
our sun, as well as our shield; and the

AUGUST 21.

227

lan^a^e of the gracious heart is — "Oli
when wilt Thou come unto me ! Thou alone
canst put my fears to flight. Thou alone
canst inspire me with joy unspeakable and
full of glory."

But the morning comes not all at once, but
gradually. What a difference is there be
tween the first glimmerings of the dawn, and
the splendour of noon ! So the path of tiie
just is as the shining light, that shineth more
and more unto the perfect day.

The second is derived from the rain — " He
shall Come unto us as the rain, as the latter
and former rain unto the earth." God asks,
" Can any of the vanities of the Gentiles send
rain?" He claims the production as his own
divine prerogative : and justly wonders that
we do not notice it more than we do — " Nei-
ther say they in their heart, Let us now fear
the Lord our God, that giveth rain ; both the
former and the latter in his season." In Judea
the rain was less frequent and more periodi-
cal, than with us. It peculiarly fell after
autumn and spring ; that is, just after seed-
time, and just before reaping : the former to
soften the ground, and quicken the grain, and
aid the springing thereof ; the latter, to fill
the corn in the ear, and hasten its maturity.

What would nature be without rain ) We
are equally dependent on the grace of God.
But, under the influences of his Word and
Spirit, we revive and grow as the corn.
These influences are always needful ; but is
it pressing the metaphor to observe, that there
are two seasons when they are peculiarly ex-
perienced 1 The one is connected with the
beginning of the divine life — this may be
called the former rain. The other, with the
close of it — this may be called the latter rain.
The one is to enliven. The other to con-
finn. To the " former," many can look back,
and ask,

"Where is the blessedness I knew,
When first I saw the Lord ?
W^here is that soul-refreshing view
Of Jesus and his Word ?"

— Others are longing for the latter." Their
salvation is nearer than when they believed.
But they do not yet feel as they wish. They
want more faith, more hope, more consolation
—more of all the fulness of God. Let the last
showers descend; and the appointed weeks
of harvest come; and the produce be brought
home, with " shoutings, Grace, grace unto
it!"

AUGUST 2L
" Therefore hin sisters sent unto him, satfing.
Lord, behold he ivhom thou lovest is sick."
John xi. 3.

These words furnish several sources of re-
mark and instruction.
The first regards the Invp of Jesus. In his

love to Lazarus, there was something pecu-
liar, and something common. He loved him
with a partial, and he loved him with a divine
affection. To know Christ after the flesh, is
a privilege which has long since ceased ; and
to be loved by him under the advantage of
his humanity, was a favour restricted to few.
But there is, however, another sense in which,
as he loved Lazarus, so he loves us : and
though we share not in the partial regard of
the friend, we are the subjects of the divine
regard of the Saviour. This love commenced
from no excellency in us, like the love of
creatures. It took knowledge of us, as sin-
ners. It began before the foundation of the
world. It led him to espouse our cause, and
brought him, under an engagement to suffer
and die for us — His people remember this love
more than wine.

The second regards the affliction of La-
zarus— He " was sick." Sickness is one of
the common calamities of life ; and it is one
of the most painful and trying. Yet Lazarus
was exercised with it, though he was loved
of .Tesiis. This explains the nature of his love,
and shows us that it does not exempt its sub-
jects from distress. It is not the foolish
fondness of a father, who, when correction is
necessary, spares the child for his crying. He
that thus " spareth the rod, hateth his son : but
he that loveth him, chastens him betimes."
Could we now see, as we shall hereafter, the
principle, the design, the alleviations, the ad-
vantages of the afflictions of the righteous, we
should perceive that they are not only com-
patible with Divine love, but the fruit, the
proof of it. "Whom the Lord loveth, he
chasteneth ; and scourgeth every son whom
he receiveth."

The third regards the mission of the sis-
ters— " Therefore the sisters sent unto Jesus."
Their affliction led to this application. To
induce us to send to him is the design of our
trials ; for we are too forgetful of him in ease
and prosperity — " In their affliction they will
seek me early." What can we do without
him then 1 Therefore, says the Teacher, as
well as the Chastiser, " Call upon me in the
day of trouble." And what a solace ! what a
relief! what a source of support, sanctifica-
tion and deliverance, is prayer ! John's dis-
ciples tlierefore, when their master was be-
headed, not only took up the body and buried
it, but " went and told Jesus." " I will say
unto God," was the resolve of Job, "do not
condemn me ; show me wherefore thou con-
tendest with me." And, says David, " From
the end of the earth will I cry unto thee when
my heart is overwhelmed : lead me to the
rock that is higher than I." Thus it has been
with all who have hca7'd the rotl — They have
all said, " A glorious high throne from the
beginning has been the place of our sanctu-
ary."

Therefore his sisters sent unto him. It is

228

AUGUST 22.

pleasing when, in our natural relations, we
have spiritual friends who will carry our cases,
and spread them before the Lord. Many in
their sickness have connexions about them,
who are kind and attentive ; but they never
speak a word to them of their souls ; and never
administer to them the cordials of the Gos-
pel, though they often apply self-righteous
opiates to stupify conscience. They send for
the physician and the lawyer, but do not ad-
dress the Saviour for them. But some, like
Lazarus, have those who will bear them upon
their minds, and call in the aid of the Hope
of Israel, the Saviour thereof^ in the time of
trouble. And what an encouragement and
comfort is this to those who are scarcely able
to lift a thought to God for themselves ; whose
broken and distracted petitions seem unworthy
of notice ; and who know that the prayer of
the righteous availeth nmch !

The fourth is, the message they conveyed
to him — " Saying, Lord, behold, he whom thou
lovest is sick." From hence we may learn
two things. — First. The liord's love gives us
encouragement in prayer, and furnishes us
with our most prevailing plea in dealing with
him. They do not say, he whom we love —
though this was true. Nor he who loves thee
— though this was true : but, he whom thou
lovest. How wise, how expressive, was this !
As much as to say, " Hast not thou deigned
to regard him already ? Has not thy kind-
ness for him raised our confidence in thee,
and our expectation from thee"? Will not
others turn their eyes towards thee, and see
whether thy friendship is like the friendship
of the world, which leaves its dependents in
the hour of necessity and distress V " A true
friend loveth at all times ; but is born for ad-
versity." We read of pleading with God ; and
filling our mouth with arguments. Our most
suitable and successful ones must be derived
from himself, and especially from his own
goodness. ''I plead nothing of my own — not
even my love to thee :

' Yet I love thee, and adore :
O for grace to love thee more!'

But my love to thee is weak and cold ; and
whatever it be, it is the effect of thy love to
me. I was once a stranger, and an enemy,
and should have remained so still, hadst not
thou found a way into my heart. But thou
hast redeemed me by thy blood. Thou hast
called me by thy grace. Thou hast opened
my blind eyes; and turned my feet into the
pa.th of peace. And after all this love, wilt
thou cast me off"? Couldst thou not have de-
stroyed me, without siiowing me such things
as these )"

Secondly. It is hotter for us, when we
seek the Lord for temporal things, to refer
our suit to his own good pleasure. I admire
the manner in wliich these pious women ad-
dressed him. They do not prescribe — they
hardly petition — they particularize nothing.

They do not say. Lord, come to his house —
Come immediately — Remove his malady —
What will become of us, if Lazarus should
die! But they state the case — and leave it:
" Lord, behold, he whom thou lovest is sick."
When, therefore, we have to pray for deli-
verance from some trouble, or the acquisi-
tion of some outward favour, let us do it
with modesty and reserve. For these bless-
ings are promised, not absolutely, but condi-
tionally; that is, if they are good for us:
and in the very same way they are to be im-
plored. We must not desire them, if they
would be hurtful ; and they may be injuri-
ous: and God perfectly knows whether this
would be the result of success and indul-
gence. Had the Jews prayed in this man-
ner, for flesh, he would not have given them
their heart's desire ; and sent leanness into
their souls. What we extort, as it were,
from God, by restless importunity, turns the
blessing into a curse. The feverish and in-
flamed state of the mind, renders the grati-
fication of the craving dangerous. We can-
not be too earnest with God about spiritual
blessings : but as to every thing of a tempo-
ral nature, temperance of mind becomes us ;
and, in resignation at his feet, we must en-
deavour to say — " Here I am ; let him do
what seemeth him good.

' Assure me of thy wondrous love,

Immeasurably kind :
And, Lord, to thine unerring will
Be every wish resigned.' "

AUGUST 22.
" The ivord of Christ:' — Col. iii. Ifi.

So the Scriptures are called — because he
is the author ; and — because he is the sub-
ject of their contents. They are not only
derived from the inspiration of his Spirit ;
but they are full of his person, and charac-
ter, and sufferings, and glory. There is no-
thing, perhaps, admitted into them but has
some relation to him. We cannot, in many
instances, trace this connexion at present:
but we shall see more of it when, in the
Church, the light of the moon shall be as the
light of the sun, and the light of the sun
shall be seven fold, as the light of seven
days. And, perhaps to explore it perfectly,
will be a part of the blessedness and employ-
ment of heaven. But when our Lord urged
his hearers to search the Scriptures, he said,
" They are they that testify of me.'' And,
going to Emmaus with the two disciples,
" he expounded unto them, in all the Scrip-
tures, the things concerning himself

We may divide the Scriptures into six
parts.

There is the historical part. He is the
substance of this. In Adam, we see him the
head and representative of his people. In
Noah, as the restorer of a new world, li*

AUGUST 23.

229

Isaac, as a victim laid on the altar. In Jo-
seph, as a sufferer and a saviour. In Moses,
as a law-giver. In Aaron, as a high priest.
In Joshua, as a leader and commander. In
Solomon, as the prince of peace. In Jonah,
as buried, and rising from the grave.

There is the ceremonial part. Of this, he
is the substance. He is the body of all its
shadows, the reality of all its types. He is
the rock, whose streams followed the Israel
of God. He is the manna, the true bread that
came down from heaven. In the City of Re-
fuge, we behold him as our security from
avenging justice. And in every bleeding
sacrifice, as the atonement of our sins.

There is the prophetical part. Here he is
all in all. " To him gave all the prophets
witness," " The testimony of Jesus, is the
spirit of prophecy,"

There is the promissory part — And how
large and glorious a portion of it is filled
with exceeding great and precious promises !
What blessing can we need, that is not fur-
nished under the pledge of a God that can-
not lie l " But all the promises of God in
him are yea, and in him Amen, unto the
glory of God by us."

There is the practical part. To be a
Christian, is, to live, not to ourselves, but to
him that died for us, and rose again. Of
good works, his example is the rule ; his
love is the motive ; his Spirit is the author.
He is the altar on which all our sacrifices
are to be offered. Prayer is asking in his
name. We are to love our wives, even as he
loved the Church, and gave himself for it.

There is the doctrinal part. And what is
the great mystery of godliness ? " God was
manifest in the flesh, justified in the Spirit,
seen of angels, preached unto the Gentiles,
believed on in the world, received up into
glory." Every doctrine of the Gospel, as
treated by the inspired authors, leads to him.
If we are justified, it is by his rigliteousness.
If we are sanctified, it is by his Spirit. If
the glory of God shines forth, it is in the face
of Jesus Christ. Providence is, all power
given unto him in heaven and in earth. The
whole of Christianity is called, The truth
as it is in Jesus."

Take him out of the Bible, and you take
the sun out of our world ; and the soul out
of the body.

It is this that so powerfully endears the
sacred Volume to every real Christian. It
is the word of One he supremely loves ; and
of One he feels to be infinitely necessary to
all his comfort, and all his hope. Of him he
can never reatl, or hear, enough.

O my soul ! let this word of Christ dwell
in thee richly in all wisdom. Never forget
the admonition of kindness, as well as of au-
thority; "Bind it continually upon thine
heart, and tie it about thv neck. When thou
goest, it shall lead thee ; when thou sleep-
20

est, it shall keep thee ; and when thou
awakest, it shall talk with thee."

AUGUST 23.

" Wait on the Lord, and keep his way, and he
shall exalt thee to inherit the land : ivhen the
loicked are cut off, thou shalt see it" —
Psalm xxxvii. 34.

Here is a twofold admonition.

First. " Wait on the Lord." " I hope to
do so." But are you sure of this 1 Is there
any thing in your religious exercises that
really deserves the name of waiting on God ?
For persons may read without attention, and
hear without faith, and sing without praise,
and pray without desire. They may draw
nigh to him with the mouth, and honour
him with the lip, while the heart is far from
him. But God is a Spirit ; and they that
worship him, must worship him in spirit and
in truth. — " I hope I do thus wait on him."
But do you thus wait on him sufficiently ?
In the sanctuary ] In the family ? In the
closet ] In all your concerns — like David,
who said, " On thee do I wait all the day,
Lord !"

Secondly. " And keep his way." This is
beautifully connected with the former.
Wait — and work. Wait — and walk. Get
grace — and exercise it. Persevere in the
use of means, if present comfort be witii-
holden. Neither give up the course in which
you are engaged — nor turn aside — nor
stand still — nor look back — nor seem to come
short ; though superiors frown — and com-
panions reproach — and iniquity abounds —
and the love of many waxes cold — and num-
bers walk no more with you. In all opposi-
tion, and through every discouragement, let
your soul follow hard after God. Thus did
Job ; and therefore he could say, " My foot
hath held his steps; his way have I kept,
and not declined. Neither have I gone back
from the commandment of his lips : I have
esteemed the words of his mouth more than
my necessary food." So it was also with
the Church. " Our heart is not turned back,
neither have our steps declined from thy
way ; though thou hast sore broken us in
the place of dragons, and covered us with
the shadow of death." We have enough to
animate us to hold on — " After two days will
he revive us : in the third day will he raisa
us up, and we shall live in his sight. Then
shall we know if we follow on to know the
Ijord. His going forth is prepared as the
morning ; and he shall come unto us as the
rain, as the latter and former rain unto the
earth."

Here is a twofold promise.

First. "He shall exalt thee to inherit
the land." God is the source of all eleva-

230

AUGUST 24.

tion and honour. He raised the Jews to
the possession of Canaan, the glory of all
lands. He dignifies Christians with a title
to a better, even a heavenly country ; where,
"with kings, are they upon the throne."
He advances them here, as well as here-
after. For he is " the glory of their strength,
and in his favour their horn is exalted."
And he exalts them not only with regard to
spiritual, but temporal things. For "the
meek shall inherit the earth." Not that all
of them are rich and great in the world.
So far from it, they are commonly a poor
and an afflicted people. Not that every
thing is actually in their possession, or that
they have a civil right to it. Dominion is
not founded in grace : but security is ; peace
is ; contentment is ; happiness is. And as
to covenant interest, and enjoyment, and
improvement, " all things are theirs."

Secondly. "When the wicked are cut
off, thou shalt see it." And they will be
cut off. They are often cut off, even in
life, from their places, and riches, and pros-
pects. At death they are cut off from all
their possessions and comforts : for, poor as
their portion here is,

" 'Tis all the happiness they know."

YeL, tiiey are then cut off from all the mea ns
of grace, and the hopes of mercy. In the
last day they will be cut off from " the re-
surrection of life ;" and before the assem-
bled world, they will hear the Judge irre-
versibly excluding them from himself, the
source of all happiness — " Depart, ye cursed,
into everlasting fire, prepared for the Devil
and his angels."

Dreadful as the ruin is, there is nothing
in it to alarm the praying and persevering
believer. He will have no share in it. The
vengeance that falls and crushes the foe,
will not, cannot touch the friend. He will
only be a spectator ; and strange as it may
now seem, the sight will not affect his
happiness. But is it necessary to go further ;
and represent it as a source of pleasure and
delight? Surely it is enough that he will
see it, and adore the mercy that graciously
saved him : and acquiesce in the justice that
righteously condenms others.

As the saint will only see the destruction
of the wicked ; so the sinner will see the
salvation of the righteous, and not partake
of it. But to see such a blessedness ; to see
what was once within his own reach, and
is now enjoyed by others, must be a source
of the keenest anguish. Such was the dis-
play of plenty to the interdicted nobleman
at the gate of Samaria : " Behold, thou shalt
see it with thine eyes : but thou shalt not
eat thereof" And we know who has said,
" There shall be weeping and gnashing of
teeth, when ye shall see Abraham, and
Isaac, and Jacob, and all the prophets, in

the kingdom of God, and you yourselvea
thrust out."

AUGUST 24.

" Smite the shepherd, and the sheep shall be
scattered : and I -will turn mine hand upon
the little ones.^' — Zech. xiii. 7.

We know who this Shepherd was. God
speaks of him in the former part of the
verse, as " his fellow ;" and calls him " his
shepherd." He was God's shepherd, be-
cause he appointed him to take the charge
of his Church, and to perform, on their be-
half, all the duties implied in the pastoral
office. Hence it was foretold of him, " He
shall feed his flock like a shepherd ; he shall
gather the lambs with his arm, and carry
them in his bosom, and shall gently lead
those that are with young." This character
the Saviour applied to himself, with an at-
tribute of distinction : " I am the good shep-
herd." Paul styles him, " that great shep-
herd of the sheep." Peter calls him, " the
chief shepherd," and "the Shepherd and
Bishop of souls." — Let the language of my
heart be — " Tell me, O thou whom my soul
loveth, where thou feedest, where thou
makest thy flock to rest at noon.

' 'Tis there, with the lambs of thy flock,

There only I covet to rest ;
To lie at the foot of the rock,

Or rise to be hid in thy breast :
'Tis there I woilld always abide.

Nor ever a moment depart ;
Preserv'd evermore at thy side.

Eternally hid in thine heart.'

He was to be " smitten." Every one that
enters this vale of tears is a sufferer. But
he was " a man of sorrows ;" and could say,
" Behold, and see if there be any sorrow like
unto my sorrow, which is done unto me,
wherewith the Lord hath afflicted me in the
day of his fierce anger." For, though he
suffered from devils, who had their hour and
power of darkness ; and though he suffered
from men, for, against him, both Herod and
Pontius Pilate, with the Gentiles, and the
people of Israel, were gathered together —
yet it was only to do whatsoever his liand
and his counsel determined before to be done.
It pleased the Lord to bruise him. He put
him to grief When, therefore, the Jews
esteemed him stricken, smitten of God, and
afflicted, they were right in the fact, but
mistaken in the cause. They supposed he
sufl^ered for guilt; and he did thus suffer;
but the guilt was not his own. " He was
wounded for our transgressions, he was
bruised for our iniquities : the chastisement
of our peace was upon him : and with his
stripes we are healed." Here let me con-
template the evil of sin in the sufferings 6f
this divine Victim. And here let me dwell
on that love, wliich passeth knowlerige, l!i:it

AUGUST 25.

231

led him, all-innocent as he was, voluntarily
to become a sacrifice on our behalf ; and to
suffer, the just for the unjust, that he might
brin^ us unto God. The glory of the Gos-
pel ; the hope of the sinner ; the triumph of
the believer — all lies here — "It is Christ
that died."

It was a sad thing- that his own disciples
should abandon him, at the very moment he
was going to die for them, and after all their
professions of determined adherence to him.
But when the shepherd was smitten, " the
sheep were scattered." In this desertion,
he was not taken by surprise ; for he had
previously said, " Behold, the hour cometh,
yea, is now come, that ye shall be scattered
every man to his own, and shall leave me
alone." Yet how much he felt it, may be
inferred from his lamentation and complaint :
" I looked for some to take pity, but there
was none; and for comforter, but I found
none." Let not his people count it a strange
thing, if they are betrayed or forsaken. It
should remind them of the fellowship of his
sufferings.

But behold an instance of forgiving mercy
and renewing grace — " And I will turn
mine hand upon the little ones." His dis-
ciples were little in the eyes of the world ;
and less in their own. they were few in
number, and poor in condition. They were
weak in faith and fortitude ; and w^ere now
dismayed, and desponding. But he did not
give them over unto death. He knew their
frame ; he remembered that they were dust.
As soon as he was risen from the dead, he
appeared to them — not clothed in terror, but
saying, " Peace be unto you." He exerted
again the powerful influence of his Holy
Spirit. He renewed them again unto re-
pentance. He established their faith and
hope. He gave them enlarged views, and
fresh courage : so that they were ready to
suffer and die for his name.

Surely a bruised reed will he not break ;
and smoking flax will he not quench, till he
send forth judgment unto victory. And in
his name shall the Gentiles trust.

AUGUST 25.

" 0 thou that hearest prayer, unto thee shall
all Jlesh come" — Psalm Ixv. 2.

We have no claims upon God ; and are not
worthy of the least of all his mercies. It is
therefore surprismg that he should hear
prayer at all. But he glories in it ; and by
nothing is he so much distinguished. He de-
rives his fame, his character, from it — " O
thou that hearest prayer !"

And we need not wonder at this, when we
consider — How constantly he has heard
prayer ; even ever since men began to call
upon the name of the Lord. — And how many

prayers he has heard. If we are to pray
without ceasing, the prayers of one indivi-
dual will be very numerous. What, then, is
the aggregate multitude, that has been offer-
ed by all the millions that ever sought his
face ! — And how largely he answers prayer.
He gives grace and glory, and withholds no
good thing pertaining to life and godliness. —
And how readily he answers prayer. " Be-
fore they call," says he, " I will answer ; and
while they are yet speaking, I will hear." —
And how certainly he hears prayer. We
have his promises, which are firmer than the
earth and the heavens. It may not be easy
to ascertain when, or how, he answers us, as
the God of our salvation : but this we know,
that he cannot deny us, without denying him-
self. He cannot lie : and he has said, " Ask,
and it shall be given you ; seek, and ye shall
find ; knock, and it shall be opened unto you:
for every one that asketh receiveth ; and he
that seeketh, findeth ; and to him that knock-
eth, it shall be opened."

What should be the uifluence of this glori-
ous truth ] " Unto Thee shall all flesh come."
If these words had stood separately, we
should have taken them as affirming, that all
flesh would come to him at the last day to be
judged. But the reference is not to God on
the judgment-seat, but on the mercy-seat:
and it is well that we can kneel at the latter,
before we can stand at the former. The
meaning is, that men shall seek to him in
prayer. And not some, but many. Not
many, but all. Surely here is nothing less
than a prophecy of the calling of the Gen-
tiles. Not only shall the seed of Jacob, his
chosen, seek unto him; but those also that
were strangers to the commonwealth of Is-
rael, and without God in the world, crying-
only unto idols that could not save. The
Jews, in latter times, were carnal, and selfish,
and averse to the extension of their privi-
leges : but the more ancient and spiritual of
their nation rejoiced in the prospect of it.
And they had intimations from the beginning,
that the Gentiles, also, should be fellow-heirs,
and of the same body, and partakers of the
promise of Christ, by the Gospel — " All na-
tions whom thou hast made shall come and
worship before thee." " My house shall be
called the house of prayer for all people."

If the practice here insured is to result
from the character here expressed, the charac-
ter must be known. " For how can they call
upon him, in whom they have not believed ]
And how can they believe on him, of whom
they have not heard ]" Accordingly, it is
said, " From the rising of the sun, even unto
the going down of the same, my name shall
be great among the Gentiles ; and in every
place incense shall be offered unto my name,
and a pure -offering."

And, to notice this more personally, we see
of what importance it is to entertain encou-

232

AUGUST 26.

raging views of God. Confidence in his mer-
cy and grace, will alone draw us into his pre-
sence. And therefore the ground of this
confidence must be firm and obvious.

Much advantage, also, upon this principle,
must result from reviews of our own expe-
rience of his goodness. All success is ani-
mating, especially in prayer. " Because he
hath inclined his ear unto me, therefore will
I call upon him as long as I live."

— Let me come to him among all those
that are coming. And let me come imme-
diately. For there is a time when he will
not hear prayer. " Then shall they call upon
me, but I will not answer ; they shall seek
me early, but they shall not find me."

AUGUST 26.

" Jea, / tvill betroth thee unto me in righteous-
ness, and in judgment, and in lovingkind-
nesses, and in mercies" — Hosea ii. 19.

In the covenant of grace, there is God's
part, and there is our part. But God — or it
would never be accomplished, undertakes for
the latter as well as the former. He engages
to do all that is necessary for his people, and
— in them.

Here is the nature of the connexion he
will establish with them — " I will betroth
thee unto me." And the manner of it — " In
righteousness, and in judgment^ and in
lovingkindnesses, and in mercies.

First. I will do it, says He — in righteous-
ness. He is holy in all his ways, and righte-
ous in all his works. But the soul that sin-
neth, it shall die. Righteousness, therefore,
seems to require that he should punish them,
rather than admit them into his favour. And
awakened souls want to see a way in which
God is just, as well as the justifier. And he has
provided for this ; and he tells us in the Gospel,
that though sin is pardoned, it is also condemn-
ed ; and that though the transgressor escapes,
the curse falls upon another, who, by bearing it
himself, redeems us from it, and is the end of
the law for righteousness to every one that
believeth. The law, therefore, instead of be-
ing injured, is magnified, and made honoura-
ble ; and even more glorified than it would
have been by the destruction of the sinner.
In the sinner's destruction, justice would have
been always satisfying, but never satisfied.
Whereas the satisfaction was now completed
at once, " by the one offering up of himself"
Then also justice would only have been dis-
played passively ; but now it is displayed ac-
tively too. Then, it would have been displayed
only in them ; but now, it is also displayed
by them. Then, they would have hated, and
cursed it for ever ; now, tliey love it, and de-
light to extol it. For righteousness here is
not to be taken only for the way in which he

makes the guilty just, but the way in which
he makes the depraved holy. This comes
from the same gracious agency ; and is equally
necessary with the former ; as he could not
admit them to communion with himself
while in a state of sin — For " how can two
walk together except they be agreed 1" And
"what fellowship hath righteousness with
unrighteousness ?"

Secondly. In judgment The heathens
placed Mercury, the god of wisdom, by the
side of Venus, the goddess of marriage : and
for good reason ; . since there is nothing in
which judgment is so needful. Yet few
things are entered upon with so little discre-
tion and reflection. Hence the wretched con-
sequences that ensue. What can be expect-
ed from those hasty and thoughtless matches,
in which adaptation, age, lemper, and even
piety, are all overlooked 1 — But the Lord is a
God of Imowledge: he knows what he does;
and why he does it. He has reasons, which
justify the measure to his own infinite under-
standing. Hence salvation is called his
counsel ; in which also he is said to abound
towards us in all wisdom and prudence. And
this is true, not only as to the contriving and
procuring of it ; but also as to the applying.
The place, the time, the manner, the means
of their conversion, will all evince, when
known that his work is perfect, and his ways
judgment. We see but little of this now.
Yet there are openings into it which carry
the mind away in contemplation and surprise ;
and which assure us much more remains for
our discovery and rapture in the world of
light. This applies also to his people, as
well as to God. Their choosing him, and
consenting to his gracious proposals, will bear
examination. It is wisdom: and wisdom
which is justified of all her children. The
world may censure ; but they are able to give
a reason of the hope that is in them. The
spiritual judgeth all things, though he him-
self is judged of no man.

Thirdly. In lovingkindness. Without
this, it were better for persons never to come
together. The parties mutually need it ; and
need it daily. They should be filled with
tenderness, to bear and sympathize with each
other ; and the law of kindness should rule in
all their looks, words, and actions. This is
seldom wanting on the female side. Their
love is not only more pure and disinterested ;
but more fervent and undeclining ; and better
prepared to endure privations and sacrifices.
Men are fond of power and authority; and
therefore they are commanded, not to govern
them — this they will do readily enough ; but
to love their wives, and not to be bitter against
them. God says to his Church ; " You shall
find me full of tenderness and compassion. 1
know your frame, and remember that you arc
dust. I will pity your infirmities, and spare
you. If 1 afflict, it shall not be willingly. If

AUGUST 27.

233

I chide, I will not contend for ever. I will
look to the heart, and judge you according to
your meaning, and your desires." — It would
seem strange to apply the exercise of this
quality to them, as well as to Him. Kind-
ness towards God seems too low an expres-
sion ; but he himself has sanctioned it ; "I
remember thee, the kindness of thy youth,
and the love of thine espousals, when thou
wentest after me in the wilderness, in a land
that was not sown." Every thing they do
for him, he takes kind at their hand : and
their ingenuous disposition will make them
fearful of grieving his holy Spirit; and anxious
to walk " worthy of him unto all pleasing."

Fourthly. In mercies. This is distinguish-
able from the former. That was the effect ;
this shows the cause ; and it is mentioned, in
addition to lovingkindness, to remind us that
all we possess, or expect, springs solely from
the free and undeserved grace of God ; and
also to meet those discouragements to which
we are always liable, from a sense of our un-
worthiriess and ill-deservings. There is not
a just man on earth that liveth and sinneth
not In many things we offend all. What
humiliations must a Christian feel, when he
reviews even his Sabbaths, and holy commu-
nions ! and when he compares his proficiency
with his obligations and advantages ! But
God will not cast away his people ; but have
mercy upon them according to the multitude
of his lender mercies. This is children's
bread ; and the children of God will not, cannot
abuse it. Yea, the more they are persuaded
of this truth, the more holy, and cheerful, and
vigorous they will be in the performance of
duty. Grass that grows in orchards, and
under trees, is of a sour quality : it wants the
sun. Fruits that grow in the sun are richer
and riper than those which grow in the
shade. The best frame we can be in, is to be
upholden by a free spirit, and to act under a
fall sense of our divine privileges. Let us
therefore sing of the mercy of the Lord for
ever, and if he ever seems to have forgotten
to be gracious, let us plead with him, and say,
" Where is thy zeal, and thy strength, the
sounding of thy bowels, and of thy mercies
towards me 1 Are they restrained V — Here
again the import includes, not only that we
receive mercy, but exercise it, not towards
Him personally — this is impossible, and he
needs it not. But his creatures need it ; his
people need it. And what is done to them,
he will consider as done to himself And
what so just and proper, as that they who are
forgiven, should forgive T And that they who
live by mercy, should be merciful]

AUGUST 27.

♦ —Heirsr~T\\xi% ui. 7.

If we properly observe those who are
2G 20*

Christians indeed, we shall find in them a
peculiarity that distinguishes them from, and
an importance that ranks them above, all
other creatures. What an assemblage of
qualities, excellences, and advantages, must
they possess, to do any thing like justice to
the various and numberless representations,
by which they are held forth to our view and
admiration in the Scriptures of Truth ! Let
me contemplate them under the character of
heirs.

As such, we may consider them in the
grandeur of their estate. A man may be an
heir to a cottage, or a large domain, or even
a throne. But what is the inheritance of
Christians! In one place they are called
"heirs, according to promise," In another,
" heirs of the grace of life." In another,
" heirs, according to the hope of eternal life."
In another, " heirs of salvation." In another,
" heirs of the kingdom, which the Lord hath
promised to them that love him." Paul prays
that the Ephesians may be enlightened to
know it ; and speaks of " the hope of their
calling ;" and " the riches of the glory of his
inheritance in the saints." The inheritance
of the worldling, who has his portion in this
life ; the inheritance of the Jew, in Canaan ;
the inheritance of Adam, in Paradise; the
inheritance of angels, in heaven; all come
far short of the believer's expectation. At
present, it cannot be fully either described
or conceived — It doth not yet appear what
we shall be.

We may consider them in the solidity of
their title. No person ever had a claim to
an estate so clear and decisive as the Chris-
tian has to his inheritance. He may not,
indeed, be certain of it in his own mind.
There is a difference between a right, and
the perception of it. An heir, by reason of
his tender age, or infirmity, or disorder, may
be unconscious of what awaits him. And
Christians may be ignorant and fearful. They
may condemn themselves, when God has
justified them freely from all things: and
they may conclude that they have no part
nor lot in the matter, while yet their title is
as valid as the word and oath of God can
make it. It is also perfectly inseparable from
the birth that makes them new creatures ; for
they are born of God ; and, " if children, then
heirs; and joint-heirs with Jesus Christ;"
and, being one with him, their heirship is as
undeniable as his.

We may view them, also, in the certainty
of their possession. An heir who has had
the clearest and fullest title to an estate, has
yet never enjoyed it. To take possession of
it, perhaps he had to cross tlie sea, and was
wrecked. Or he travelled by land, and was
murdered. Or, in reaching maturity, he fell
a prey to one of the many diseases to which
humanity is liable. Or, if he was preserved,
the estate was destroyed: for there is no

234

AUGUST 28.

place of security on earth. Or, if the es-
tate was not destroyed, it was usurped, and,
by fraud and villany, alienated from its law-
ful owner. How many figure away, only in
the rights of others ! But what shall hinder
the Christian from realizing his hope ? His
inheritance is incorruptible and undefiled, and
fadeth not away, reserved in heaven for him,
where danger never comes. And the heir is
as safe as the estate ; being " kept by the
power of God, through faith, unto salvation."

But observe these heirs in the circum-
stances of their minority. For there is a
period of nonage : and " the heir, as long as
he is a child, differeth nothing from a servant,
though he be lord of all ; but is under tutors
and governors until the time appointed of the
father." Before this season arrives, he must
submit to many restraints, not pleasant to his
feelings, and the reasons of which he cannot
fully appreciate. Yea, there may be cases in
which he may even be constrained to borrow
from a domestic or neighbour, who has none
of his expectancy. And Christians must not
reckon that their present indulgences will
equal their future reversions. They are now
under a course of discipline, in which they
must exercise self-denial, and appear less fa-
voured than many around them. But they
rejoice in hope — and not only so — but, as the
heir has something more from his estate than
the prospect of it ; as he has education and
attendance becoming his rank; and remit-
tances, to enable him to live answerable to
his destination : so Christians have now sup-
plies from their riches in glory ; and are train-
ing up, under a divine teacher, for the sublime
spheres they are to fill ; and their ministering
spirits do always behold the face of our hea-
venly Father.

And what is the deportment that becomes
these heirs ? It ought to be ennobled. Holi-
ness is the true dignity of the soul ; and sin,
its vilest degradation. They are, therefore,
to "have no fellowship with the unfruitful
works of darkness ; but rather reprove them"
— And, oh ! the infinite delicacy of the Gospel !
They are to " abstam from the very appear-
ance of evil." It ought to be humble and
grateful. They were, by nature, only child-
ren of wrath. If their relation is glorious, it
is derived entirely from grace. There were
difficulties in the way of their adoption, which
God alone could remove — " I said. How shall
I put thee among the children, and give thee
a pleasant land, a goodly heritage'?" But he
removed these obstacles by the sacrifice of
his own Son, and the renovation of his own
Spirit ; and, poor and vile as they were, he
raised up the poor out of the dust, and lifted
the needy from the dunghill, to set them with
princes, even the princes of his people. It
ought to be very cheerful and happy —

" A hope so much divine,
May trials well endure.*'

But SO inferior are natural things to spi-
ritual, that, when the one are applied to the
illustration of the otlier, they teach us as
much by contrast as by comparison. What,
then, is the difference between these and
earthly heirs ! In other cases, the inheritance
is diminished by the numbers of co-heirs.
Here, the multitude of partakers, instead of
injuring, increases the blessedness of each
possessor. In other cases, the father dies be-
fore the child inherits. Here, the Father never
dies. In other cases, the heir by dying loses
his inheritance. Here, by dying, he gains it;
it is then he comes of age. In other cases,
an estate passes from hand to hand. Here,
is no succession : it is our heritage for ever,
" This is the heritage of the servants of the
Lord ; and their righteousness is of me, saith
the Lord."

AUGUST 28.
" Iniquities prevail against me : as for our
transgressions, thou shalt purge them atvay.^*
Psalm Ixv, 3.

This is the language of complaint and of
triumph. It was uttered by a Jew ; but every
Christian can make it his own. For as, iii
water, face answereth to face, so the heart
of man to man, in every age, and under every
dispensation.

As to the complaint, there are two ways
in which iniquities may prevail against the
Christian. The first is in the growing sense
of his guilt. This may be occasioned by af-
flictions, which bring our sins to remem-
brance ; or by any thing that increases self-
knowledge; for this must always show us
more of our unworthiness and depravity.
Suppose a man in a dungeon, abounding with
noxious reptiles. While all is dark there, he
sees none of them ; but as the light dawns,
he begins to see them ; and, as the light in-
creases, he sees more of them. The light
seems to bring them, and to multiply them ;
but it only discovers what was there before.
Some pray that God would show them all
the corruptions of their heart ; but this would
probably drive them into distraction or des-
pair. They could not bear the whole disclo-
sure, especially at first; and therefore they
are made sensible of them by little and little.

The second is m the power of their acting.
This prevalence cannot be entire; for sin
shall not have dommion over them: but it
may be occasional and partial. An enemy
may make a temporary irruption, and do in-
jury, though he may soon be expelled again,
in a war, checks and discomfitures are not
incompatible with general and final success ;
as we see in the history of the Romans. The
Israelites were repulsed at Ai ; but they re-
turned to the assault, with more caution and
wisdom, and succeeded. And thus, whatever
advantages the foe may gain against Chris-

AUGUST 29.

235

tians, the God of peace will bruise Satan un-
der their feet, short] \'. David does not say,
Iniquities prevail with me ; but against me.
As to many, they prevail with them. They
drink in iniquity, as the ox drinketh in water.
They draw iniquity with cords of vanity, and
sin as it were with a cart rope. But a Chris-
tian is made willing in the day of God's
power; and therefore can say, "To will is
present with me: but how to perform that
which is good, I find not. When I would do
good, evil is present with me." Ahab is said
to have sold himself to work wickedness.
But it is otherwise with a poor slave in Africa.
He is kidnapped or taken by force, and dis-
posed of to some demon-trafficker in flesh and
blood. He resists, and weeps; but they pre-
vail against him. And, says Paul, I do not
sell myself, but I am sold under sin — So then
it is no more I that do it, but sin that dwell-
eth in me — O wretched man that I am, who
shall deliver me \ Poison in a serpent never
produces sickness ; but it does in a man : it is
natural to the one, but not to the other. Sin
does not distress the sinner; but it oflends,
beyond every tiling else, the renewed mind.

The words are broken and abrupt: but
when the Church adds — " As for our trans-
gressions, thou shalt purge them away ;" they
are, assuredly, the triumph of faith, after a
plunge of distress, and a pause of thoughtfiil-
ness. There are two ways, according to the
Scripture, in which God purges our trans-
gressions ; and they always go together. The
one is, by pardoning mercy. Thus David
prays, " Purge me with hyssop, and I shall
be clean: wash me, and I shall be whiter
than snow. Hide thy face from my sins, and
blot out all mine iniquities." Thus the blood
of Jesus Christ cleanseth us from all sin.
And they that believe on him are justified
from all things.

The other is, by sanctif}-ing grace. "I
will sprinkle clean water upon you, and ye
shall be clean : from all your filtliiness, and
from all yo'ir idols, will I cleanse you." And
this is as much the work of God as the former.
He subdues our iniquities, as well as forgives
them. He not only ordains peace for us, but
works all our works in us.

The Christian is persuaded of his gracious
deliverance ; and therefore expresses himself
with confidence. And a foundation is laid for
this confidence ; and such a firm and scrip-
tural foundation, as that he may feel himself
perfectly safe in the midst of danger. Under
the deepest sense of his desert, he may joy in
God, through our Lord Jesus Christ, by whom
he has now received the atonement, and,
with regard to all the conflicts of indwell-
ing sin, he may take courage, and sing — "I
shall not die, but live ; and declare the works
of the Lord.

' My spirit holds perpetual war.
And wrestles and complains ;

But views the happy moment near
That shall dissolve its chains.

Cheerful in death I close niy eyes,

To part with every lust ;
And charge my flesh, whene'er it rise.
To l^ave them in the dust." "

AUGUST 29-

" So then they ivhich be of faith are blessed
-u'i^h faithful ^6ra.^am."— Gal. iii. 9.

The outward distmctions of life awaken
the envy of some, and gender discontents in
otliers. And yet how little depends upon
them ! All that is essential to the real wel-
fare, and chief happiness of man, lies open to
all who choose to avail themselves of it. All
cannot become scholars ; but all may be made
wise unto salvation. All cannot acquire
wealth; but all may gain the unsearchable
riches of Clirist. All cannot walk upon the
high places of the earth ; but all may be great
in the sight of the Lord, Abraham, the
founder of the Jewish nation, was considered
the most dignified and indulged of the human
race : yet every Christian, however poor and
despised, stands related to this extraordinary
character, and is blessed with him — "If ye
be Christ's, tlien are ye Abraham's seed, and
heirs according to the promise." " They
which are of faith, the same are the children
of Abraham." " So then they which be of
faith are blessed with faithful Abraham."
And how was he blessed ?

He was justified. And blessed are they
whose iniquities are forgiven, and whose sins
are covered : blessed is the man to whom the
Lord will not impute sin. For him tliere is
no ^^Tath to come ; no sting in death ; no
curse in aflliction. But came this blessed-
ness upon Abraham only ? " \Miat saith the
Scripture ] Abraham believed God, and it
was counted unto him for righteousness.
Now it was not written for his sake alone,
that it was imputed to him ; but for us also,
to whom it shall be imputed, if we believe on
him that raised up Jesus our Lord from the
dead ; who was delivered for our ofiences, and
was raised again for our justification." So
then they that be of faith are blessed with
faithful Abraham — And are all authorized to
say, " Therefore bemg justified by faith, we
have peace with God through our Lord Jesus
Christ.'*

Abraham was called the friend of God;
and was called so by God himself : " Thou,
Israel, art my servant Jacob whom I have
chosen, tlie seed of Abraham my friend." If
Eusebius held it such a privilege to be the
friend of Pamphilius : if Lord Brookes so glo-
ried in the distinction as to have it inscribed
upon his tomb—

" Here lies the friend of Sir Philip Sidney" —

What was the honour of Abraham in being
acknowledged the friend of God ? Yet such

236

AUGUST 30.

honour have all the saints. They are not
only pardoned, but admitted to intimacy.
They walk with God. His secret is with
them ; and he shows them his covenant. In
all their afflictions he is afflicted. He loveth
at all times : and will never leave nor forsake
them. " So then they which be of faith are
blessed with faithful Abraham."

Abraham also was blessed with usefulness.
"I will bless thee," says God, "and make
thee a blessing." This was done not only in
the descent of the Messiah from him in whom
all the families of the earth were to be blessed
eventually ; but by his prayers, and instruc-
tions, and example, and exertions, and influ-
ence, wherever he came. Thus also are all
believers blessed. Not one of them is useless.
They are disposed to do good ; and their de-
sire is gratified. They are qualified to do
good ; and as stewards of the manifold grace
of God, they serve their generation by his
will. They are the salt of the earth, to pre-
serve ; the light of the world, to inform ; and
a dew from the Lord, and as showers upon
the grass, to cool, and refresh, and revive,
and fertilize — " I will save you, and ye shall
be a blessing."

Abraham was divinely protected : and God
said to him, " I am thy shield." " I will bless
him that blesseth thee ; and I will curse him
that curseth thee." He preserved him in his
going out and coming in. He covered his
head in the day of battle, when he rescued his
kinsman Lot. He suffered no man to do him
wrong ; yea, he reproved kings for his sake,
saying, Touch not mine anointed, and do my
prophet no harm. And thus, though many
rise up against believers, and they feel them-
selves to be perfect weakness ; their defence
is of God, who saveth the upright in heart. He
is their refuge and strength ; a very present
and all-sufficient help in trouble. They are
kept by the power of God through faith unto
salvation : therefore they need not fear what
their enemies can do unto them.

Abraham had not only a divine protection,
but an infinite portion : " I am," says God,
"not only 'thy shield,' but 'thy exceeding
great reward !' " This necessarily includes
wliat God was to do for him beyond the grave.
It could not have been fulfilled in this life.
When we find him, a few years only afler
this assurance, sickening and dying, and laid
in the cave of Machpelah ; we are constrained
to ask. Is this the reward, the great, the ex-
ceeding great reward, consisting, so to speak,
of God himself? Ages after this God said to
Moses at the bush, I am — not I was — but I
am the God of Abraham, of Isaac, and of Ja-
cob. The relation, therefore, remained ; for
" he is not the God of tiie dead, but of the
living." They were then living, as to their
spirits ; and would as certainly live as to their
bodies in the resurrection, as if it had already
taken place. Hence the reasoning of the

Apostle ; " By faith he sojourned in the land of
promise, as ui a strange country, dwelling in
tabernacles with Isaac and Jacob, the heirs
with him of the same promise : for he looked
for a city which hath foundations, whose
builder and maker is God." " And truly, if
they had been mindfiil of that country from
whence they came out, they might have had
opportunity to have returned. But now they
desire a better country, that is, an heavenly :
wherefore God is not ashamed to be called
their God : for he hath prepared for them a
city." Our Saviour also allowed him to be
in glory ; and even represented heaven by a
union and intimacy with him : " The beggar
died, and was carried by angels into Abra-
ham's bosom." And nothing less than this is
the glad and glorious destination of every be-
liever. For they that be of faith are blessed
with faithful Abraham.

The grand inquiry therefore is — "Dost
thou believe on the Son of God !" For we
have access only by faith into this grace
wherein we stand, and rejoice in hope of tlie
glory of God.

For they that are not of faith are cursed
with — the faithless nobleman, to whom it was
denounced, "Thou shalt see it with thine
eyes, but thou shalt not taste of it" — And with
the faithless Jews, whose carcasses fell in the
wilderness ; and who " could not enter in be-
cause of unbelief" — And "with hypocrites
and unbelievers, where there is weeping, and
wailing, and gnashing of teeth."

AUGUST 30.

" Pass the time of your sojourning' here in
fear."— I Peter i. 17.

From these words, I might consider the
nature of the Christian life — which is a so-
journing here : and also — the time appoint-
ed for it. But let me rather reflect upon the
manner in which I am to pass the one, in ac-
complishing the other—" Pass the time of
your sojourning here in fear^ This cannot
intend every kind of fear, without making the
Scripture inconsistent with itself: for how
oflen does it forbid fear !

We must not, therefore, give way to ap-
prehensions of any thing we may suffer from
our fellow-creatures, in following the path of
duty. Here we should boldly say, "The
Lord is my helper ; I will not fear what man
can do unto me." " Fear not," says the
Saviour — mentioning the extremest case,
" Fear not them that kill the body, and afl;er
that have no more that they can do." And
this Paul exemplified : " None of these things
move me : neither count I my life dear unto
myself, so that -I might finish my course with
joy." When Peter and John were threat-
ened if they spake any more in the name of
Jesus, they replied, We have nothing to do

AUGUST 30.

237

with consequences: we cannot but speak the
things which we have seen and heard : we
ought to obey God rather than man : and he
has commanded us to preach the Gospel to
every creature. So should it be with us.
We are not, indeed, to run into sufferings for
our religion ; but we can never go on well in
divine things till we are delivered from the
fear of man that bringeth a snare. What is
it but this that produces so many conceal-
ments, and defections, and inconsistencies in
those who know what is right, and are excited
by their convictions; but have not courage
enough to resolve and proceed ] Perfect love
casteth out this fear.

We are equally to shun a distrustfulness
of God's word. This fear is at once the
most dishonourable to God, and injurious to
our own souls. It robs us of comfort, and
lays open the mind to temptation ; as we see
in Abraham, who, in a moment of unbelief,
prevaricated, and debased and exposed him-
self in Gerar. -Having the assurance of
God in any case, we should feel no uncer-
tainty as to the result ; it must be accom-
plished ; we have something firmer than the
earth and the heavens to rely upon. But
we may fear, not — whether we shall perish
in the way everlasting ; but whether we are
in it. Not — whether the promise will fail ;
but whether we are the heirs of promise.
This the Apostle even admonishes — " Let
us therefore fear, lest, a promise being left
us of entering into his rest, any of us should
seem to come short of it." This is a case
too important to be taken for granted. The
consequences of mistake are remediless ; and
the possibility, yea, the probability of it is
great. It will, therefore, be better to err
rather on the side of solicitude, than of
security.

A servile fear, too, is not to be cherished.
This may, indeed, precede something better :
but if our fear of God begins with the judge,
it must end with the father. It argues a
very low degree of religion when a man can
only be held to duty, like the slave, by the
dread of the lash. We have not, says the
Apostle, received the spirit of bondage again
to fear, but the Spirit of adoption. The
slave is converted into the child : and God
spares him as a man spareth his own son
that serveth him.

But there is a proper and all-important
fear, which God has engaged to put into the
hearts of his people, that they may not de-
part from him— It is a fear of respect, and
esteem, and gratitude. It regards not only
God's greatness, but his goodness. There
is, therefore, nothing jrksome in it. It is
compatible with consolation and joy; and
the first Christians walked in the fear of the
Lord, and in the comfort of the Holy Ghost.
It is, in reality, the same with affection : it
is the love which an inferior bears to a

superior; the love of a dutiful child to a
parent ; or of a good servant to a master ; or
of a thankful dependent to a benefactor.
This shows itself much in a way of reve-
rence, and obedience, and attention. Hence,
the more I love God, the more I shall fear
him ; the more I shall dread to offend him ;
the more I shall study to please him ; the
more I shall ask, Lord, what wilt thou have
me to do ] the more I shall pray, " Let the
words of my mouth, and the meditation of
my heart, be acceptalDle in thy sight, O Lord,
my strength, and my redeemer."

There is, also, a fear of caution, in which
it becomes us to live. This regards sin.
Sin is the greatest evil to which we can be
exposed. And we may see enough in the
case of David to make even a good man
stand in dread of it. For though God put
away his sin, as to its future penalty, yet
it was ever before him in the sufferings it
occasioned. The sword never departed from
his house. He was filled with dread of
divine abandonment. He was deprived of
his peace and joy. His bones were broken ;
and his tongue was struck dumb. And a
holy God will always cause the backslidings
even of his own people to reprove them, and
make them know that it is an evil and a
bitter thing to sin against him. He will
becloud their hope, and destroy their comfort,
and perhaps quarter troubles upon them for
life. Reputation, which is the produce of
years, may be ruined in a moment ; and the
effect of a thousand good actions may be lost
by one evil deed. He who has befriended
religion may cause the way of truth to be
evil spoken of, and become a judgment on
the whole neighbourhood in which he
dwells.

And are we in no danger of this Read
the Scriptures. See the falls of good men ;
and men eminently good. Have not we a
subtle and active enemy always at handl
Have we not a wicked world without usi
Have we not an evil heart within us]
Owing to our remaining depravity, are we
not liable to be ensnared by every thing we
come in contact with, however harmless in
itself? If we think caution unnecessary,
we have the greatest need of it ; for " pride
goeth before destruction, and a haughty
spirit before a fall." Be not highminded,
but fear.

If we would maintain this frame of mind,
let us walk circumspectly ; not as fools, but
as wise. Let us not be anxious to rise in
the world, and gain the affluence which will
require a moral miracle to preserve us.
" He that makes haste to be rich, shall not
be innocent." " They that will be rich fall
into temptation, and a snare, and into many
foolish and hurtful lusts, which drown men
in destruction and perdition. For the love
of money is the root of all evil ; which while

238

AUGUST 31. SEPTEMBER 1.

some coveted after, they have erred from
the faith, and pierced themselves through
with many sorrows."

— Let us keep our mouth with a bridle.
In a multitude of words there wanteth not
sin.

— Let us not run into perils, uncalled of
God — We are only authorized to look for
his protection when we are brought into
them in the discharge of duty. And, while
we watch, let us also constantly pray —
" Hold thou me up, and I shall be safe."
"Blessed is the man that feareth al-
ways:"

AUGUST 3L

"Ixvill betroth thee unto 7ne for ever."
Hosea ii. 19.

How well is it said of Christians, "Ye
who sometimes were afar off, are made nigh
by the blood of Christ." They are not only
pardoned, but employed in his service.
They are not only reconciled, but admitted
into friendship and intimacy. Yea, they are
not only friends and favourites, but they are
his bride — " I will betroth thee unto me."
And observe the permanency of the rela-
tion: "I will betroth thee unto me for
ever."

" Permanency," says the Poet, " adds bliss
to bliss." How is every possession and en-
joyment without it impaired in value ! Yea,
the more important any acquisition be, and
the more necessary we feel it to our happi-
ness, the more alive are we to apprehension
of danger; the more averse are we to ab-
sence ; the more painful is separation ; the
more intolerable is the thought of loss.

Yet to whatever we are attached here, do
we not set our "hearts on that which is
not 3" It is said the Jews, in their nuptial
ceremony, always threw a glass upon the
ground, to signify that the union then form-
ing was as frail as the emblem was brittle.
Without the figure there is enough, if we
are wise, to remind us of the fact : and well
does the Apostle reason, when he says,
"Brethren, the time is short; it remains,
therefore, that they who have wives be as
though they had none."

We take each other—" till death us do
part." And the relation is terminated by
death— not the death of both— hut the death
of either. What then is the tenure of the
treasure 1 What is our life 1 It is even as
a vapour that appeareth for a little time, and
then vanisheth away. Has God given you
a companion in the days of your vanity?
Rejoice ; but rejoice with trembling. Per-
haps already the wife has been called to
give up " the guide of her youth ;" or the
husband, "the desire of his eyes;" with
whom they once took sweet counsel together,

and walked to the house of God in com.
pany !

But Christians can never be in a widowec
state. They can never lose their defence
their glory, their joy. There is nothing pre-
carious in the transactions of God with hk
people. " I know that whatsoever God doeth,
it shall be for ever; nothing can be put to it
and nothing can be taken from it." How de-
lightful in a world of changes to know that
He changeth not, and therefore that we shall
not be consumed. Every thing seems reeling
around me, and sinking beneath my feet: but
I have hold of something firmer than the hea-
vens and the earth. It is the word, the oath
of eternal Faithfulness and Truth. " For the
mountams shall depart, and the hills be re-
moved : but my kindness shall not depart
from thee, neither shall the covenant of my
peace be removed, saith the Lord that hath
mercy on thee," " I will make an everlast-
ing covenant with them, that I will not turn
away from them, to do them good ; but I will
put my fear in their hearts, that they shall
not depart from me." I have had many a
persuasion which has failed me, because,
though the confidence was strong, the founda-
tion was weak. But here the full assurance
of faith can never do justice to the certainty
of the event. " I am persuaded that neither
death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other
creature, shall be able to separate us from the
love of God, which is in Christ Jesus our
Lord."

SEPTEMBER 1.
" The -word of life:'— Phil ii. 16.
This is a representation of the Gospel ; and
it well deserves our notice. All life is valu-
able ; but there are several kinds of it, rising
above each other. There is vegetable life.
This is superior to mere matter ; as a tree is
more excellent than a stone. There is animal
life. This is superior to vegetable ; as a
bird excels a tree. There is rational life.
This is superior to animal ; as a man excels a
bird : for man was made a little lower only
than the angels ; there is a spirit in man, and
the inspiration of the Almighty giveth him un-
derstanding. Yet there is a life superior to
rational. It is called the life of God ; a life
from which we are naturally alienated ; but
to which all the subjects of divine grace are
restored by the Saviour, who came, not only
that we might have life, but have it more
abundantly. It will be completed in heaven ;
but it is begun here. The case is tliis, Man,
by transgression, is dead in state ; for cursed
is every one that continueth not in all thinge
written in the book of the law to do them. He
is also dead in disposition — or, as the Apostle
expresses it, dead in trespasses and sins. But

the Christian is passed from death unto life —
He is no longer exposed to condemnation ; for
he is justified by faith, and has peace with
God. And he is no longer under the power
of moral death ; for he is quickened, and made
to walk in newness of life. " I compare,"
says he, " my present with my former expe-
rience. I was once dead to divine tilings ;
for they no more impressed me than sensible
things affect a dead corpse. But now, for the
very same reason, I hope ] am alive ; for these
very things do affect me ; do interest me ; do
excite in me hope and fear. I am susceptible
of spiritual joy and sorrow. I live, for I breathe
the breath of prayer. I feel the pulse of sa-
cred passions ; I love, and I hate. I have ap-
petite ; for I hunger and thirst after righteous-
ness. I walk, and I work ; and though all
my efforts betray weakness, they evince life."

But what will this life be, when there shall
be no more death — when the body shall par-
take of the immortality of the soul — when
both shall be glorified together — in a perpe-
tual duration of knowledge, purity, friendship,
riches, and glory — This is life eternal !

Now tlie Gospel is called the word of this
life ; and it has four relations to it. A rela-
tion of discovery — for it reveals the reality
and excellency of this life ; the way in which
it is obtained ; the source from which it flows ;
and every particle of information we have con-
cerning it. A relation of conveyance — for it
communicates and produces this life. A re-
lation 0^ support — for it is the means not only
of begetting this life, but of maintaining and
increasing it. Therefore it is considered as
its food ; adapted to all stages of its being ;
milk if we are babes ; strong meat if we are
men. A relation of order — it is the rule by
which this life is governed as to doctrine,
worship, experience, exertion. To this rule
all our religion must be brought: and as many
as walk according to this rule, peace be on
them, and mercy, and upon the Israel of God."

SEPTEMBER 2.

Holding forth the tv or d of lifer— Phil, ii. 16.

The Apostles did this supernaturally. They
received their commission immediately from
God ; and were preserved from all mistakes
in delivering his counsel; and could work
miracles in confirmation and in defence of it.
Ministers do this officially. They pretend to
no original communications from God, no new
discoveries; they derive what they publish
from the Scriptures ; and they call upon you
to prove whether these thmgs are so. Yet
their preaching is a divine ordinance— a work
which an angel might covet ; the simple de-
sign of which is to hold forth the word of
life.

But there are many wavs of doing this, com-
mon to all Christians. And they axe the per-

MBER 2. 239

sons the Apostle here addresses. They may
hold it forth by their profession. This is not
to be considered as a substitute for experience,
but as flowing from it. Experience is a se-
cret thing between God and their own souls :
but their religion is to be visible as well as
real. They that are in darkness are to show
themselves : and we are to confess with the
mouth as well as to believe with the heart,
unto salvation. They may hold it forth by
example. This must evince the sincerity,
and conduce to the efficacy of your profession.
You are required to walk worthy of the vo-
cation wherewith you are called ; and to con-
strain others, by your good works which they
behold, to glorify God in the day of visitation.
Nothing is so eloquent as the silence of a holy,
consistent, and lovely life. Actions speak
louder than words; and by these you can
cause the way of truth to be evil spoken of, or
adorn the doctrine of God our Saviour in all
things. It is thus all can be " holders forth,"
whatever be their condition, and without
leaving their place and station. This is the
way in which servants are to preach to their
masters and mistresses, and children to their
parents — Indeed, with regard to all of us,

" Thus shall we best proclaim aloud
The honours of our Saviour God ;
When the salvation reigns within,
And grace subdues the power of sin.**

This is not however to hinder express exer-
tions. By these, when the life is in accord-
ance with them, much may be often done.
There are few so situated and limited, as not
to have some opportunities and influences by
which they may be useful, and in a much
greater degree than they are aware of, if they
will seize them v/ith simplicity, and diligence,
and prayer. The talents of men are various ;
but the servant who has only one talent will
be condemned if he wraps it up in a napkui.
When we cannot do much individually, we
can do something by joining with others, and
recommending and aiding those institutions
which aim at the diffusion of the cause of
Christ. We cannot translate the Scriptures
into other tongues; but we can circulate
them. We are not at liberty to go abroad
ourselves ; but we can be fellow-helpers to the
truth, by contributing to missions. Silver and
gold we have none; but we can apply to
those who have. We are not donors ; but
we can be collectors.

What should induce us to hold forth the
•word of life ] Interest. The regard we pay
to the Gospel will bless ourselves ; for, like
its Author, it says. Them that honour me 1
will honour. We seldom labour in vain in
this work ; but if our efforts should prove suc-
cessless, in some way or other they will re-
turn into our own bosom. The most respect-
ed and the most happy Christians are the un-
selfish, the active, the fervent in spirit, servmg
the Lord.

24d

SEPTEIMBER 3.

Benevolence. The Gospel is not only won-
derful but all-important. It is the Gospel of
our salvation. It is the bread, the water of
life. For dying souls it is the only remedy.
It has done more already for even the public
welfare of nations than all the civil institu-
tions of men : and by this alone will the wil-
derness and solitary place be made glad, and
the desert rejoice, and blossom as the rose.

Piety. It is thus God's perfections are dis-
played. It is thus his enemies are to be
diminished, and his subjects increased. It is
thus his kingdom comes. — And what claims
has he not upon us for our service 1 Whose
are we 1 Who bought us with a price 1

Our relation in the Church. Why have
we joined ourselves to a religious society,
and placed ourselves under the ministry of
the word 7 Is it only to commune together
in privilege 1 Is it not also to co-operate to-
gether in usefulness 1

SEPTEMBER 3.

" Speak, Lord ; for thy servant heareth.^'
1 Samuel iii. 9.

TfflS shows a temper of mind which we
should feel on every occasion. But what does
He say to us now we are leaving home for a
season ; and shall in a peculiar sense be for
awhile strangers and pilgrims on earth ?

He requires us in this excursion to look to
our motives. Surely sin is out of the question.
What a dreadful thing would it be to go from
home to get opportunities to commit iniquity,
without danger of observation and discovery !
To such it might well be said. This journey
shall not be for thine honour. But the object
is lawful if it be business ; if it be friendship ;
if it be relative alfection ; if it be health ; if it
be recreation within proper bounds, and with
a view to prepare for future application.

He requires us to move in a dependence on
his providence. The way of man is not in
himself ; it is not in man that walketh to di-
rect his steps. In his hand our breath is ; and
his are all our ways. There are many who
live without God m the world. James <ie-
scribes the presumption of such an mdiviSual
in the thought of a journey, and a project —
" Go to now, ye that say. To-day or to-morrow
we will go into such a city, and continue
there a year, and buy and sell, and get gain :
whereas ye know not what shall be on the
morrow. For what is your life ] It is even-
a vapour, that appeareth for a little time, and
then vanisheth away. For that ye ought to
say. If the Lord will, we shall live, and do
this, or that. But now ye rejoice in your
boastings : all such rejoicing is evil." Paul
speaks of a prosperous journey, by the will of
God. Nothing can be done without his permis-
sion and blessing. He can set every thing
against us ; or make every thing conduce to our

profit. He can spread a gloom over the fairest
scenes of nature ; or he can comfort us on every
side. The elements are his. He preserveth
man and beast. Let us remember our entire
reliance upon him, ; and hear bun at this mo-
ment saying, "Commit thy way unto the
Lord ; trust also in him, and he shall bring
it to pass."

He requires that, wherever we go, we
should maintain the consistency of our cha-
racter. This does not forbid the exercise of
prudence. We are even commanded to be
wise as serpents, as well as harmless as doves;
and to walk circumspectly, not as fools, but as
wise ; and especially to walk in wisdom to-
wards them that are without. But this does
not require the surrender of principle, nor
even the concealment of it. We are not to
be ashamed of the Saviour, and of his words ;
but confess him before men. If we become
all things to all men, it must be in things sin-
less and indifferent. If we please our neigh-
bour, it must be for his good to edification.
If we yield, and " trim our way," and act un-
becoming our profession, we shall not only
lose the benefit of reproving, convincing, and
impressing others, by a practical testimony,
but procure for ourselves contempt, mstead
of esteem. For those who understand not
our experience, can comprehend our duty;
and those who do not admire piety, despise
inconsistency.

He therefore requires us to seize and to
seek opportunities of usefulness. All cannot
act in the the same way. Our stations and
abilities differ : and we are not to suffer our
good to be evil spoken of But let us beware
of indecision and excuse. " He that observeth
the wind, shall not sow ; and he that regard-
eth the clouds, shall not reap." Who may
not be a blessing in every place in which he
is found'? Who can tell the influence, im-
mediate or remote, of a proper and lovely ex-
ample ! of a word fitly spoken 1 of a book lent,
or a tract given] of a wise and moral distri-
bution of alms 1 — " In the morning sow thy
seed, and in the evening withhold not thine
hand: for thou knowest not whether shall
prosper, either this or that, or whether they
both shall be alike good." Let us never thinfc
any of our possessions or endowments our own
They are talents ; and, " as every man hat!
received the gift, even so let us minister th(
same one to another, as good stewards of th(
manifold grace of God." Many of our oppor
tunities are already gone ; and they are gonf
for ever. How many remain we know not
but they are few and uncertain. Let u:
awake, and resemble him who went abou
domg good ; and who said, " I must work th<
works of him that sent me while it is day
the night cometh, when no man can work.

He requires that we should not be careles
and inattentive observers of his works. Th
works of the Lord are great in number and i

SEPTEMBER 4.

241

quality ; and are sought out of all them that
have pleasure tlierein. And I will, says God,
that tliou magnify his works which men be
liold. We can see them every where ; but
IS we move from one place to another, we
[)erceive them in greater variety. And when
rom an inland situation, we reach the watery
vvorld, we behold his wonders in the deep,
The sea is his ; and he made it ; and, with
ill its immensity, holds it in the hollow of
lis hand. What wisdom do we recognise
[he salineness of the fluid; and in the ebbing
ind flowing of the tide! What power ap-
lears in raising, and in calming the billows
md in giving to the sea his decree, that the
kvaters should not pass his commandment;
saying. Hitherto shalt thou come, and no fur
lier; and here shall thy proud waves be
stayed ! — And we should observe his works
lot only as objects of curiosity and wonder,
jut as excitements to admiration and praise
We should regard them not as naturalists and
shilosophers, but with the views and feelings
)f Christians.

He requires that we should find in all we
5ee confirmations of our faith in his word.
The Scripture tells us of the Flood by which
;he ungodly world was destroyed, and the
?arth convulsed and torn — And what indica-
:ions of this awful catastrophe do we often
Tieet with! The Scripture tells us, that
;hough God made man upright, he sought out
nany inventions : and that we are gone astray ;
:here is none righteous, no not one — And
where can we go and not discern this 1
While the earth remaineth, seed-time and
harvest, and cold and heat, and summer and
winter, and day and night, shall not cease."
A.nd in the succession of the seasons we see
this pledge redeemed. He is good to all, and
tiis tender mercies are over all his works —
md we have but to open our eyes, and we
see him openmg his hand, and satisfying the
lesires of every living thing.

He requires that, in our progress and our
return, we should be thankful. And how
nuch is there to awaken our gratitude!
rhat we have not only been supplied and
supported, but have had so many agreeable
Jrospects, and entertainments, and changes —
:hat we have been preserved in our going
)ut, and our coming in — that we have been
secured from wicked and unreasonable men —
hat no accident has spilt our life upon the
ground, or bruised a limb of our body — that
)ur property has been secured, as well as our
)ersons and health — that no plague has come
ligh our dwelling — and that we know also
hat our tabernacle is in peace! Bless the
Lord, O our souls ; and all that is within us,
Jless his holy name !

He requires that we should realize life it-
self as only a journey, and thuik of getting
lomc. We are but strangers and sojourners
lere, as v/ere all our fathers. There is none
2H 21

abiding. "Lord, make me to know mine
end, and the measure of my days, what it is ;
that I may know how frail I am." " So teach
us to number our days, that we may apply
our hearts unto wisdom."

SEPTEMBER 4.

" Peace I leave with youJ' — John xiv. 27.

We know whose words these are — And who
was ever so qualified and authorized to speak
of peace as he ? He is called the Prince of
Peace. His ministers are the messengers of
peace. His word is the Gospel of peace. His
way is the path of peace. An angel an-
nounced peace at his birth ; and he himself
bequeathed peace at his death — " Peace I
leave with you."

For we may consider the words, so to
speak, as a part of his last will and testament.
Lands, and houses, and goods, and silver, and
gold, he had none to leave. But such as he
had he disposed of in the form and manner
following. That is to say ; his soul to God —
Father, into thy hand I commit my spirit.
His body, to the envy and malice of his ene-
mies— to be buffeted, and scourged, and cru-
cified. His wearing-apparel, to the soldiers —
who divided his garments among them, and
for his vesture cast lots. His widowed mo-
ther, to the care of John — who, from that
hour, took her unto his own home. But what
had his disciples all this time ] Has he for-
gotten them? No — "Peace I leave with
you."

But why does he bestow it upon them in a
way of legacy 1 First ; to make it the dearer.
They would thus prize this boon — It was the
remembrance of their dying Lord and Sa-
viour. Any thing left us by a dying friend,
if it be only a book, or a ring, is esteemed
and valued. Secondly ; to render it the surer.
If it be but a man's testament, yet if it be
confirmed, no man can disannul it. But here
every thmg concurs to establish confidence.
The will is written, witnessed, and sealed.
And the testator dies : for a testament is of
no force while the testator liveth. And the
executor is true and honest, and will see all
punctually fulfilled — this is the Holy Ghost,
which is to glorify him, by taking of his, and
showing it unto them.

This bestowment was much more than
they deserved. They had always been dull
scholars ; and sadly repaid the labours he had
expended upon them. They had been very
defective servants ; and only a few hours be-
fore had been disputing among themselves
which of them should be the greatest. And
now, as his suflfering drew near, instead of
showing themselves his sympathizing friends,
they were all going to forsake him, and flee —
yet, loving his own who were in the world,
he loved them unto the end.

242

SEPTEMBER 5, 6.

" Happy disciples, to be thus remembered,
honoured, and enriched !" you are ready to
exclaim — "how we envy you!" But these
words were not to be confined to them. They
were personally to enjoy the privilege ; and
they were immediately addressed. But, in
receiving this assurance, they stood as the
representative of all his people, to the end of
time. And you, even you, if you love and
follow him, are as much included in the be-
queath ment, as if you were mentioned by
name. Witness his following intercession —
" Neither pray I for these alone, but for them
also which shall believe on me through their
word, that they all may be one; as thou,
Father, art in me, and I in thee, that they
also may be one in us : that the world may
believe that thou hast sent me. And the
glory which thou gavest me I have given
them ; that they may be one, even as we are
one."

SEPTEMBER 5.

/ xvill strengthen them in the Lord!^
Zech. X. 12.

This is the very assurance our hearts
want, as we think of ourselves, and survey
the duties and trials of the Christian life.
And we cannot too confidently rely on the
accomplishment of it ; for it comes from the
lips of Faithfulness and Truth. But we may
err, as to the manner in which it is to be ful-
filled ; and therefore our expectation is to be
regulated and qualified accordingly.

Let me observe, then, that the fulfilment
of the promise, as long as we are here, will
not exempt us from all ground of complaint.
It will keep us in our work ; but not cause
us to cease from our labour. It secures us as-
sistance in our conflict ; but the war lasts for
life. However strong our faith, and firm our
hope, and long-suffering unto all joyfulness
our patience ; we shall still be sensible, and
the more sensible too, of resistance, de-
ficiency, defilement; and still acknowledge
that, when we would do good, evil is present
with us, and groan, " O wretched man that
I am ! who shall deliver me from the body
of this death r'

This impartation of strength will also be sea-
sonable, and proportioned to the exigences
of our condition—" As thy days, so shall thy
strength be." What we are to look to for is,
not grace for imaginary purposes, but for real ;
not grace for future difficulties, but present ;
or, as the Apostle has it, grace to " help in
time of need." It does not, therefore, follow,
that what is formidable m the prospect, may
be so in the event. You may fear death while
living, and rejoice in it at last. "Is this,"
said Dr. Goodwin, "Is this dying 1 Is this
the enemy that dismayed me so long — now
appearing so harmless — and even pleasant !"

These supplies of strength are to be sought
after and expected in God's own way ; ^at
is, in the use of the means which he has or-
dained. So his word deals with our hope.
" Draw nigh to God, and he will draw nigh
to you." " Blessed is the man that heareth
me, watching daily at my gates, and waiting
at the posts of my doors." " He giveth pow-
er to the faint ; and to them that have no
might he increaseth strength. Even the
youths shall faint and be weary, and the
young men shall utterly fall : but they that
wait upon the Lord shall renew their strength ;
they shall mount up with wings as eagles;
they shall run, and not be weary ; and they
shall walk, and not faint"

And have I not found it so 1 In the day
when I cried, has he not answered me, and
strengthened me with strength in my soul \
Have I not kneeled down with a contracted,
and risen up witli an enlarged heart 1 When
I have read his word, hath he not thereby
quickened me ] Have I not found him, in
his^ palaces, for a refuge? Has he not sent
me help from the sanctuary, and strengthen-
ed me out of Zion 1

How foolish, then, to avoid religious exer-
cises, when I am not in a proper, and spiritual,
and lively frame ! The means of grace are
surely, then, the most necessary : as fire is
the most needful when we are cold ; and ex-
citement when we are most dull.

It is only a part of the truth, that we are
to pray with the Spirit — we are also to pray
for it. Witness the language of the Saviour
— " If ye, then, being evil, know how to give
good gifts unto your children ; how much
more shall your heavenly Father give the
holy Spirit to them that ask him !" Witness
the example of the Church — "Awake, 0
north wind} and come, thou south: blow
upon my garden, that the spices thereof may
flow out."

SEPTEMBER 6.

" He found him in a desert land, and in the
•waste hotoling -wilderness ; he led him about,
he instructed him, he kept him as the apple
of his eyeV — Deut. xxxii. 10.

And will not this apply, O Christian ! to
thee, as well as to Israel 7

Will not the finding 1 " He found them
m a desert land, in a waste howlmg wilder-
ness." And where did he find you \ What
was your natural state 1 What was the world
lying in wickedness ? What was the eartli,
as filled, from the eflfects of sin, with vanity
and vexation of spirit \ There, not you found
Him, but He found you — To his name give
glory, for the mercy and the truth's sake.
You did indeed find him : but how ) " I am
found of them that sought me not; I am
sought of them that asked not for me." You

SEPTEMBER 7.

243

did choose him : but as the cause or conse-
quence of his choice ! " Ye have not chosen
me, but I have chosen you, and ordained you,
that you should go and bring forth fruit, and
that your fruit should remain." Who can re-
fuse to acknowledge, We love him, because
he first loved us 1

— Will not the leading? "He led them
about." There was no road, and much de-
pended upon their movements. He therefore
became their conductor. And we know how
he did this. It was by a fiery cloudy pillar.
As this advanced, they removed. As this
turned to the right or the left, they turned
also. As this paused, they remained. Thus
they were freed from all anxiety. The dis-
tance they had to go was not great in itself
Jacob's sons, with their asses, soon passed
and repassed between Egypt and Canaan.
And the Israelites quickly reached Kadesh-
barnea, which was not far from Jordan ; but
they were turned back. And if you consult
a map, and observe their winding marches,
you will see the propriety of the expression.
He led them about. And has he not thus led
you 1 You knew that the way of man is not
in himself. You cried unto the Lord, and
said, Lead me in thy truth, and guide me, for
thou art the God of my salvation, on thee do
1 wait all the day. And he said, I will lead
thee and guide thee, and instruct thee with
mine eye. And has he ever abandoned you ?
What mistakes has he prevented ! How often
has he hedged up your path, to keep you
from going astray ! From how many embar-
rassments, the effect of your acti^ig without
him, has he extricated you ! He has always
led you in the right way ; but it has often
Deen a trying one ; and such as you could
not have foreseen or conjectured. In your
temporal affairs he has perhaps checked you,
and turned you back : you have had life to
begin again : and to seek other openings and
labours. And as to your spiritual experience,
instead of gaining more of the assurance of
hope, doubts and fears have invaded you ; and
instead of victory over your enemies, you
have been led to see and feel more of the
evil of your hearts ; while you have often
asked. If I am his, why am I thus'? Yet
all this has fulfilled the promise, " I will
bring the blind by a way that they knew not ;
I will lead them in paths that they have not
known : I will make darkness light before
them, and crooked things straight. These
things will I do unto them, and not forsake
them."

—Will not the teaching ? " He instruct-
ed them." They had the finest opportuni-
ties in the world to learn, cut off as they
were from intercourse with the surrounding
nations, and being alone, with God as their
preceptor. When at Horeb, they sat down
at his feet, and received of his words. He
gave them laws and ordinances. He sent

them Moses, and Aaron, and Miriam. He
taught them much by events, pleasing and
painful. He showed them in example the
evil of sin, the happiness of obedience. Yea,
he gave them his good spirit, says Nehe-
miah, to instruct them. And has he not in-
structed you ? If you have been unprofitable
learners, the fault has been your own. You
have had every thing favourable in your si-
tuation. A thousand resources of informa-
tion have opened around you. You have the
Scriptures, the preaching of the Word, Chris-
tian intercourse, and the unction from the Holy
One, which is to teach you all things. Every
thing that has befallen you has read you les-
sons. Some things you must have learned —
that this is not your rest — the folly of trust-
ing in your own hearts — the greatness of
your unworthiness — and that it is of the
Lord's mercies that you are not consumed.

— Will not the protection? "He kept
them as the apple of his eye" — the tenderest
part of the tenderest member. Did the ser-
pents bite them] He provided a remedy,
and healed them. Did enemies assail them 1
It was not with impunity. He reproved
kings for their sakes, saying, Touch not mine
anointed, and do my prophets no harm. Ama-
lek ; Sihon, king of the Amorites ; and Og,
king of Bashan ; found, to their peril, that he
made their cause his own. Did Balaam use
divination and enchantment 1 He owned
there was no enchantment against Jacob, nor
divination against Israel. He cursed them,
but the curse was turned into a blessing. In
travelling, were they exposed to the suni
The Lord was their shade on their right
hand. He preserved them in their going out
and in their coming in — they were a people
saved of the Lord. And who has kindly, ten-
derly, constantly, kept you 1 Have you had
no enemies 1 Why have you not been a prey
to their teeth ? Why has not your heart
turned back Why have not your steps de-
clined from his ways ? He has holden you
up. You have been kept by the power of
God, through faith, unto salvation.

This is what he has done for you

— What have you done for him 1

— What are you doing 1

— What do you resolve to do 1

SEPTEMBER 7.

" The ivord of the Lord that came unto Hoaea^
the son of Beeri, in the days of Uzziah, Jo-
tham, Maz, and Hezekiah, kings of Judah,
and in the days of Jeroboam the son of Jo-
ash, king of Israel." — Hosea i. 1.

We are not informed whether he had been
trained up for the holy office, or been called
in a manner sudden and unlocked for. Some
of the prophets were taken at once from fol-
lowing their common occupations ; as we see

244

SEPTEMBER 7.

in the instances of Elisha and Amos. Others
were taken, and this was more generally the
case, from the schools of the prophets ;
where, by retirement, and prayer, and medi-
tation, and instruction, they were gradually
prepared to minister in holy things. Thus
God both sanctified the use of means, and
showed that he was not confined to them. It
is the same now. Some of the most pious,
eminent, and useful ministers the Churches
ever possessed, have been educated for the
purpose ; and we ought to be thankful for
such institutions ; and on these, for our spiri-
tual supplies, we must principally depend —
But we must not limit the Holy One of Is-
rael. He will sometimes take a man out of
our rules, and give him acceptance and suc-
cess. And we must receive a Bunyan, as
well as an Owen. When will persons allow
God to work in his own way and learn that,
because one thing is right, another need not
be wrong? But Hosea was divinely com-
missioned— "The word of the Lord came
unto him." " For the prophecy came not in
old time by the will of man : but holy men of
God spake as they were moved by the Holy
Ghost." And they could demand attention,
in the name of him, who sent them — " Thus
saith the Lord."

— His descent is also remarked — He was
" the son of Beeri." The Jews have a rule,
that the prophet whose father is named, was
the son of a prophet. But this does not al-
ways hold. Nothing is recorded of Beeri.
Yet it is reasonably concluded, that unless he
had been a man of some distinction, and from
whom Hosea derived honour, he would not
have been mentioned. And this he might
have been, without possessing worldly rank
and riches. The righteous is more excellent
than his neighbour. He is happily and nobly
descended, who springs from those who are
great in the sight of the Lord — He may well
exult, and say —

" My boast is not that I deduce my birth
From loins enthron'd, and rulers of the earth ;
But higher far my proud pretensions rise—
The sons of parents pass'd into the skies !"

Let US live, as that our children may derive
from us advantage and respect.

But the principal thing is, the time of his
ministrations — " In the days of Uzziah, Jo-
tham, Ahaz, and Hczekiah, kings of .Fudah ;
and in the days of .Tcroboam the son of .Toash,
king of Israel." Now if he prophesied only
from the end of Jeroboam's reign, the son
of Joash, to the beginning of Hczekiah's, it
would have been near seventy years. But he
prophesied in the reign of botli. And if we
allow him a few years in each of these, and
reckon up the length of the reigns between,
his ministry must have been little short of ;
eighty years ; and it was probably even more. :
And five things may be observed from hence.

First, How very little wo have of his ;

! prophesyings. Fourteen short chapters, read
! in much less time than a modern sermon, in-
; elude all that has been perpetuated of far the
• longest ministry on record. Some labour for
posterity ; and leave behind them works
I which will render them a blessing to future
ages. Others are called more to serve their
. own generation, by the will of God ; and are
preachers rather than writers. How useful
was Whitfield as a preacher ! while his few
writings have had little circulation, and rather
serve to excite wonder that he was so power-
ful in another capacity. How useful has
Hervey been as a writer ! while his preach-
ing was without excitement, and scarcely
distinguished by any effect. Some, like Dal-
dridge, have excelled, both in the pulpit and
from the press. Every servant of God has
his peculiar gifts, and his appropriate sphere
— " Even so, Father ; for so it seemeth good
in thy sight"

Secondly. He must have begun his minis-
try very young. Paul forbids the ordination
of a novice, lest he should be lifted up with
pride. Talent is not all that is necessary for
the sacred office. How necessary is the
knowledge that is derived from experience !
and the confidence that grows out of the trial
of character ! Thirty was the age for enter-
ing on the Levitical service. And not ear-
lier than this period did John and Jesus com-
mence their public ministry. But " the word
of God is not bound." Timothy was young;
so young, that Paul was obliged to say, " Let
no man despise thy youth." Samuel was
employed, while yet a child. Jeremiah was
consecrated from the womb. And this was
nearly the case with Hosea. What a privi-
lege, what an honour, to be early dedicated
to the service of God ! " I remember thee,
the kindness of thy youth."

Thirdly. He must have been very old be-
fore he retired from labour. Some do not
resign early enough, but stand about as a hin-
derance in the way of usefulness. The ex-
cellent Cornelius Winter often prayed to be
preserved from this error. Indeed, few can
set well, and say of a successor with proper
feelings, " I must decrease, but he must in-
crease." Others resign too soon. They
would retire upon a pension, before they are
disabled in the holy war. A minister may
want the sprightliness and vigour of youth,
and yet have the ripeness and richness of
age; and the fruit may drop without much
hard shaidng. Some nobly fall at their post
— sword in hand — faithful unto death — and,
with the crown of life, obtain the commenda-
tion, " Thou hast laboured, and hast not
fainted."

Fourthly. He must have passed through
a vast variety of condition. He lived in the
reign of one good king, and of iom bad ones.
He saw peace, and much war. He saw plenty,
and more than once, scarceness and Hunine.

SEPTEMBER 8.

245

He saw a few partial revivals of religion ; but
witnessed general and constant wickedness.
How many of his relations, friends, and pious
connexions, had fallen ! How lonely must he
have felt ! How changed his views ! How
convinced must he have been, that all below
is vanity and vexation of spirit ! — while, yet,
God was the strength of his heart, and his
portion for ever. How much he knew of
what was doing in other countries, we cannot
determine. But within the compass of his
ministry lived Lycurgus, the famous Lacedje-
monian legislator ; and Hesiod, the Greek
poet ; and Rome was begun to be built.

Finally. A man of God may labour long,
and do very little good. The people he ad-
dressed not only continued wicked, but waxed
worse and worse : and the captivity he had
threatened, he lived to see commenced. He
certainly saw a part of Israel carried away
captive, by Tiglath-Pileser; and probably the
entire destruction of the kingdom of the ten
tribes, by Salmanezer. This must have been
very painful. But it did not slacken his ef-
forts. We are not answerable for our success.
If we lose our labour, we shall not lose our
reward. A greater than all said, " I have la-
boured in vain, I have spent my strength for
nought, and in vain; yet surely my judgment
is with the Lord, and my work with my God."

SEPTEMBER 8.

" Despisest thou the riches o f his goodness aiul
forbearuTice and long suffering — Romans
ii. 4.

One of the ways in which God addresses
us, in his Word, is expostulation. To expos-
tulate is to accuse before an open rupture. It
is the lingering of friendship, offended indeed,
but unwilling to abandon its object without
further trial. It is anger blended with kind-
ness : it is chiding, accompanied with entreaty.
— This is a very pleasing view of the Su-
preme Being, and induces us to exclaim,
Lord, what is man, that thou are mindful of
him; or the son of man, that thou visitest
him ] By the transgression of his law we
reduced ourselves to ruin. He remembered
us in our low estate ; and provided for our de-
liverance. The blessing is placed before us,
and within our reach. But we disregard it ;
and contemn the Saviour, as well as the
Ruler. Thus we deserve that his wrath
should come upon us. Yet, before he pro-
nounces sentence, he sends for us into his
presence ; and reasons with us ; that, being
unable to defend our conduct, we may ac-
knowledge, by our silence, that we have
acted a part that leaves us without excuse,
and without hope—" Despisest thou the
riches of his goodness and forbearance and
longsuffering 1"

The Apostle speaks of " the riches of his
Sfoodness." These riches appear in numbor-
21*=

less displays. — But he adds — "and forbear-
ance and longsuffering ;" to induce us to con-
sider the latter, as the proof of the former.

To see, then, the riches of his goodness, let
us contemplate his forbearance and longsuf-
fering. Every thing in God enhances his pa-
tience.— His greatness enhances it. We are
more affected with an affront from an equal
than from a superior ; and more from an infe-
rior than from an equal. How does the mas-
ter resent an offence from his slave ? or a king
from a subject All comparison fails between
God and us. He is the maker of all things ;
and all nations before him are as nothing.
This is the Being insulted. And who is the
offender 1 A groveling worm upon a dung-
hill. And yet he bears with us. — His wisdom
enhances it. We cannot be affected with af-
fronts of which we are ignorant. How would
some be enraged if they knew only what is
said of them by some of their " dear five hun-
dred friends ;" how they turn them into ridi-
cule before they have well left their house ;
and what freedoms they take with their cha-
racter, and their conduct, in almost every
company! None of our offences are secret
from God. He hears all ; sees all ; and knows
perfectly every imagination of the thoughts
of our heart. And yet he bears with us. — His
holiness enhances it. If we do not think and
feel, a thing to be an affront, there is no vir-
tue ; for there is no difficulty in enduring it.
The trial is when it touches us to the quick
in some most valued interest. Sin is exceed-
ing sinful. By nothing does God deem him-
self so dishonoured. He is of purer eyes than
to behold iniquity. It is the abominable thing
which his soul hates. And yet he bears with
us. — His power enhances it. Why do we put
up with a thousand wi'ongs? We know them,
and feel them ; but we reluctantly submit, be-
cause we have no way to punish them. Why
are not sinners destroyed'? Moses, when he
had provoked the Egyptians, saved himself by
flight. But whither can we go from God's
presence, or flee from his spirit] Some, when
they have provoked resentment, have defied
it, and successfully too. But who ever hard-
ened himself against God, and prospered? His
look is death. And yet he bears with us. —
His bounty enhances it. We complain pecu-
liarly of an injury or an insult, from one who
is much indebted, to us. From another, we
say, we could have borne it ; but he is viler
than the brute : for the ox knoweth his owner,
and the ass his master's crib. We are under
infinite obligations to the God we provoke. In
him we have lived, and moved, and had our
being. His table has fed us; his wardrobe has
clothed us ; his sun has warmed us. And this
is not all. His kindness continues, notwith-
standing all our ingratitude. And he not only
spares us, but in every way indulges us. He
waits to be gracious, and is exalted to have
mercy upon us.

24&

SEPTEMBER 9.

Yet are these riches of his goodness " des-
pised."— Despised by inconsideration. We
treat them as unworthy of our notice. They
do not occupy our thoughts, or our speech. —
Despised by disobedience. We resist their
design, which is, to lead us to repentance.
God calls, but we will not answer. He
knocks, but we refuse to open — Who is the
Lord, that we should obey his voice 1 — Des-
pised by perversion. We turn them into in-
struments of rebellion; and make them the
very means of increasing our impenitency. If
we thought God would strike us into hell the
next sin we committed, it would not be com-
mitted: but since he is too kind to do this, we
are induced to offend him. We are evil, be-
cause he is good.

How unreasonable is this I How vile is
this contempt ! How shameful ! If an indivi-
dual was to behave towards a fellow-creature
as men are continually acting towards the
blessed God, no one could notice hun but
with astonishment and contempt. Yet we
talk of the dignity of human nature ! or con-
tend that it is but slightly injured by the Fall !

— And how dangerous ! How ruinous is
this contempt ! It is true, God is merciful and
gracious. But he will by no means spare the
guilty. Nothing equals the penalty of the
Gospel — it is the savour of death unto death.

SEPTEMBER 9.

" They joy before Thee according' to the joy in
harvest." — Isaiah ix. 3.

Three circumstances are here mentioned.
They joy. They ]oj before Thee. They joy
before Thee according to the joy in harvest.
Each of these will supply an interesting and
useful meditation.

They joy.

Among the many mistakes entertained con-
cerning religion, no one is more common than
the notion that it prescribes a forced, gloomy,
melancholy course; engaged in which, we
must bid adieu to every thing like pleasure.
And nothing can be more injurious than this
notion : for men will naturally turn from reli-
gion while they view it as the enemy of their
happiness. But nothing is so unfounded and
false as this opinion. Let us take it to three
tribunals.

Let us bring it to the bar of reason. It
must be allowed that God is able to make us
happy or miserable. And if so— Is it likely
that he will suffer those who hate and oppose
him to be happy 1 and those who love and try
to please him to be miserable 1 What a notion
of the Supreme Being would this imply ! And
what could equally blaspheme his character ?
— And has a hope, that my sins are pardoned ;
that God is my Father ; that Providence is

my guide ; that Death is my friend ; and that
heaven is my portion ; a tendency to inspire
me with sadness, or with joy ? And which is
most adapted to make me wretched or com-
fortable withm'? Malice, or benevolence]
Passion, or meekness] Pride, or humility]
Envy, or complacency] Anxiety, or confi-
dence]— Distant things do not sufficiently
impress us. We need something immediate.
Our propensity to present gratification is
powerful. And must not religion meet this
state of feeling, and provide for it] Thirsty
as man is, if there be no pure stream at hand,
will he not kneel down to the filthy puddle ]
What is to preserve us from being drawn
away by the allurements and dissipations of
the world, but our having something better to
satisfy our hearts at home, and to keep us
from roving] — What can sustain us m our
trials, and animate us in our duties, if desti-
tute of present consolation ] The joy of the
Lord is our strength. We shall soon decline
a course in which we feel no interest or de-
light. And if we are strangers to holy plea-
sure, how can we impress others in favour of
religion ] It is by singing at their work that
his servants praise their master; and prove
that his yoke is easy, and his burden light.

Let us take it to the bar of Scripture. —
Read the Bible all through for this purpose.
Take its commands. What are these] "Re-
joice in the Lord, and be glad, ye righteous ;
and shout aloud for joy, all ye that are up-
right in heart." " Rejoice evermore." " Re-
joice in the Lord alway: and again I say,
rejoice." Take its promises. What are these]
" Blessed is the people that know the joyful
sound : they shall walk, O Lord, in the light
of thy countenance. In thy name shall they
rejoice all the day : and in thy righteousness
shall they be exalted." " The ransomed of the
Lord shall return, and come to Zion with
songs." " They shall go out with joy, and be
led forth with peace : the mountains and the
hills shall break forth before them into sing-
ing, and all the trees of the field shall clap
their hands." Take its representations. What
are these ] Go back to the beginning of the
Gospel. The first Churches walked not only
in the fear of the Lord, but " in the comforl
of the Holy Ghost." Peter, addressing Chris-
tians at large, says, " In whom, believing, ye
rejoice with joy unspeakable and full of glo
ry." If loe libel Christianity, and cause th(
way of truth to be evil spoken of, they ho
noured it. What hindered their joy ] Lossef
did not — " They took joyfully the spoiling oi
their goods." Persecutions did not — " The)
received the word in much affliction, witl
joy of the Holy Ghost." Guilt did not— Thej
joyed in God, through our Lord Jesus Christ
by whom they received the atonement. Deatl
did not — They longed to depart, to be wit).
Christ, which was far better. Eternity diij

SEPTEMBER 10.

247

not— They were looking for that blessed hope,
and hasting unto the coming of the day of
God. Joy was then considered as an essential
part of genuine religion. The circumcision
not only worshipped God in the spirit, and
had no confidence jn the flesh ; but also re-
joiced in Christ Jesus. And the Apostle
would as soon have excluded from it righte-
ous conduct, and a peaceable temper, as spi-
ritual joy : for, says he, " the kingdom of God
is not meat and drink ; but righteousness, and
peace, and joy in the Holy Ghost."

Let us bring it to the bar of experience.
Experience signifies knowledge derived from
experiment, in opposition to theory and hy-
pothesis. And experimental philosophy has
been, of late years, much extolled. And why
should not experimental religion be equally
recommended ? Is there no standard in spi-
ritual things, to which we can appeal ] And
is there no way of subjecting the truth and
importance of their claims to triall Many
are, indeed, too careless, and too prejudiced,
to pursue the process. But some have exa-
mined, and reduced the subjects to decision.
And they, and they only, are the persons to
whom you should repair in a case of this
kind. They have this advantage over you.
You have never tried their principles: but
they have tried yours. You have never
Walked in their ways: but they have walked
in yours ; and know, as well as you, that they
are not pleasantness and peace. And, after
trying your resources, and finding them to be
vanity and vexation of spirit, they have tried
the Saviour's promises, and have found them
to be fiill of grace and truth. At first, they
could not be swayed by faith ; but now they
have something more: they have the Wit-
ness in themselves. They know, for they
have applied to him, that he is a suitable, a
willing, a mighty Saviour. They know they
were strangers to peace, till they were re-
conciled to God, by the death of his Son — but
they have come to the blood of sprinkling.
They know that once they were ignorantly
asking. Who will show us any good ] — but
they have found the fountain of life ; and can
say, it is good for me to draw nigh to God.
They, therefore, ought to be heard. They
can speak with confidence and earnestness ;
for they speak from experience — And this is
their language : " Lo this, we have searched
it, so it is ; hear it, and know thou it for thy
good." "That which we have seen and
heard declare we unto you, that ye also may
have fellowship with us ; and truly our fel-
lowship is with the Father, and with his Son
Jesus Christ."

Let us listen no longer to a report, as false
as it is evil. It is a good land which the
Lord our God giveth us. Let no man's
heart feil him.

SEPTEMBER 10.

"They joy before Thee accordi7ig to the joy in
hai'vest." — Isaiah ix. 3.

They joy — before Thee. This shows

The sincerity of this joy. All men are in
view of God ; and they are always before
him : but the wicked and the worldly never
joy before him. Their joy is all show and
profession : it may deceive their fellow-crea-
tures ; but it cannot impose on God. He sees
through all the hypocrisy of their happiness :
he knows, that in the midst of their sufficien-
cy, they are in straits ; and that they sigh and
groan, though others do not hear them, over
all their successes and indulgences. Their
joy is for company, not retirement. They
cannot partake of it, till they forget God.
One thought of him damps all their pleasure
— Therefore they say unto God, Depart from
us, we desire not the knowledge of thy ways.
And hence, they dislike conscience, God's de-
puty and secretary. They cannot relish their
enjoyments till they have sent him out of the
way ; or lulled him to sleep ; or stupified him
with an opiate : or silenced him with a bribe :
one look, one word from conscience, will be
enough to spoil all their delights. They never
taste one drop of real joy. There is no peace,
saith God, to the wicked.

But the Christian's joy will bear the gaze
of God. It lives and flourishes in his pre-
sence. And so far is he from shrinking back
from the eye of his heavenly Father, that the
thought of being near him, with him, before
him, affords him relief and satisfaction. He
can say, with Asaph, "Nevertheless I am
continually with thee : thou hast holden me
up by my right hand. Thou shalt guide me
with thy counsel, and afterward receive me
to glory. Whom have I in heaven but thee 1
and there is none upon earth that I desire be-
side thee. My flesh and my heart faileth:
but God is the strength of my heart, and my
portion for ever."

This reminds us of the secrecy of this joy.
It is before him ; and oflen he alone discerns
it. Strangers intermeddle not with it. The
world knows it not. Seeing Christians often
poor, and afflicted, and despised, they are at a
loss to conceive how they can be joyful.
They are therefore men wondered at. Their
fellow-creatures can see their burdens ; these
are often plain enough: but they see not
their supports ; they see not how, underneath
them, are the everlasting arms; or they
would not wonder that they do not sink.
They see their losses and trials; but their
communion with God, and the comforts of the
Holy Ghost, are invisible. Neither are the
subjects of this joy disposed to divulge it to
all. They are, indeed, ready to say to them
that fear God, Come, and I will tell you what

248

SEPTEMBER 11.

he hath done for my soul : but, were they to
communicate their feelings to others, they
would not be understood by them. It would
be worse than speaking of the pleasure of
literature to a clown ; or of the pleasure of
melody and harmony to a man who has no
ear for music. The joy also does not operate
and discover itself like common mirth. It is
not the froth that swims and shows on the
surface. It lies deep. It is not noise, but
composure. It is the calm of the mind : the
content of the heart: the sunshine of the
soul : a peace that passeth all understanding.
A man, if joyful, does not joy like a child.
" True joy is a serious thing."

But . God sees his people, even when sor-
rowful, yet always rejoicing either in posses-
sion, hope, or desire. He sees them turning
aside from the world, to refresh and exhila-
rate their spirits alone with himself: and
hears them (when no other ear hears them)
saying, " How precious are thy thoughts un-
to me, O God ! how great is the sum of them !
If I should count them, they are more in
number than the sand : when I awake, I am
still with thee."

" Be earth with all her scenes withdrawn ;
Let noise and vanity be gone :
In secret silence of the mind,

My heaven, and there my God, I find."

They joy before Him. This also reminds
us of the medium of this joy ; not indeed ex-
clusively, but pre-eminently so — It is con-
nected with the worship and ordinances of
God. And the allusion is to the three annual
solemnities of the Jews when they went to
appear before the Lord in Zion. For there
he was considered as residing. There was
his house, his table, his attendants. This,
said he, is my rest for ever ; here will I dwell,
for I have desired it. Hence, says David,
when shall I come, and appear before God ? —
These services were called feasts. There
were songs to be sung in the way to them.
The people went with the voice of joy and
gladness to keep holy day. And when they
arrived, they were required " to rejoice be-
fore him," Is God less present in our assem-
blies, than in those of the Jews 1 Has he not
said, " In all places where I record my name I
will come unto thee, and I will bless thee
And many can set to their seal that God is
true. They know he is there, waiting to be
gracious, and exalted to have mercy. They
have found him there, and conversed with
him, as a man talketh with his friend. They
have seen his power, and his glory, in the
sanctuary, and have there tasted that the
Lord is gracious. Hence they hail the Sab-
bath, as the day of holy convocation, with de-
light. They are glad when the summons
comes to go into the house of the Lord.
They come before his presence with thanks-
givings : and show themselves glad in him
with psalms.

Yes, they who mourn ; and are there com-
forted— They who come burdened with
guilt; and are there set free — They who
come in the midst of trouble, and find him
in his palaces for a refuge — They who come
cold and languid, and are quickened accord-
ing to his word : these verify the promise,
"I will bring them to my holy mountain,
and make them joyful in my house of pray-
er." And they know the meaning of the
declaration — " They joy before Thee."

SEPTEMBER 11.

" They joy before Thee according' to the joy in
harvest." — Isaiah ix. 3.

They joy before Hun — according to the
JOY OF HARVEST. And what is this joy ?

It is a joy connected with exertion. — Reap-
ing is no easy thing. But this is not all
that is required. There is manuring, and
ploughing, and sowing, and harrowing, and
weeding. All these are previously neces-
sary to the joy of harvest. The husband-
man does not eat the bread of idleness. His
labour fills his hands. Every season has
demands upon him : and the end of one work
is the beginning of another. Indeed, no-
thing valuable is to be obtained without
diligence and difficulty : yea, it. would not
be valuable, or prized, if it were acquired
priceless and painless. And are not we to
exercise ourselves unto godliness ? And is
it nothing to worship God in spirit and in
truth 1 And to watch in all things 1 And
to pray without ceasing ] And to keep the
heart with all diligence 1 " But the grace
of God does all this for us," It does. But
it is equally true, that it does all this by us
too, God does not believe and repent ; but
enables us to believe and repent. We run
the race that is set before us, we fight the
good fight of faith — though in him is all our
help found.

This joy requires patience. The husband-
man soweth in hope; but the accomplish-
ment of his hope is future. Weeks and
months, and many dreary weeks and months,
intervene, before his wishes can be fulfilled.
Yet he is not foolish enough to suppose, that
he has laboured in vaih, because he cannot
reap as soon as he has sown ; or childishly
eager enough to cut down the grain green,
to hasten tlie harvest. But what does he 1
" The husbandman waiteth for the precious
fruit of the earth, and hath long patience
for it, until he receive the early and latter
rain." And so Abraham, after he had pa-
tiently endured, received the promise. Cluis-
tians also, are required to wait. And let them
remember, that in due time they shall reap,
if they faint not. And they have not long to
wait. Their salvation is nearer than when
they believed. Yet a few more rising and

SEPTEMBER 12.

249

descending suns ; and it shall be said, " Put
ye in the sickle; for the harvest is ripe." — In
the mean time the process is hourly advancing
to maturity ; and the end shall prove, that
every thing is most beautiful and most pro-
fitable in its season. " It is good that a man
should both hope and quietly u'ait for the sal-
vation of the Lord."

This joy is not free from anxieties. When
the seed is first thrown into the ground, it
seems lost ; and when it revives from a kind
of death, and springs up, it has to encounter
the frosts of winter, the changings and blights
of spring, the lengthened dryness or wetness
of summer. And when the period is arrived
for securing the precious treasure, solicitude
is more alive and alert. The husbandman
often rises, and looks at the sky. Ten times
in the day he examines the glass. He goes
about with a heavy heart, and a depressed
countenance ; and often forebodes the worst :
and it is not till he has safely housed the
whole, that he can give up himself to satis-
fection and delight. But how will this apply
to Christians ] Is there any thing precarious
in the purpose and promise of God ] No. But
it is otherwise with their apprehensions.
Their eternal prospects awaken all their con-
cern ; and they have a thousand doubts and
fears concerning their safety and success. Am
I an heir ] Is this repentance towards God 1
Is this faith towards our Lord Jesus Christ]
Can these wandering thoughts and imperfect
desires be prayer 1 What if, after all, I
should fail of the grace of God, and come
short of the glory to be revealed !

But this joy is great. When the harvest
is come, every face betrays pleasure. The
very toil seems delight. They that pass by
say, " We bless you in the name of the
Lord." " He that soweth, and he that reap-
eth, now rejoice together." Pennant tells
us, in his Travels, that in parts of Scotland he
sometimes saw large numbers reaping, to the
sound of a musician behind them, playing on
tlie bagpipe ; and thus enlivening the scene,
and softening the work. And David says,
"They that sow m tears shall reap in joy,"
or, as it is in the margin, reap singing. And
he adds, " He that goeth forth and weepeth,
bearing precious seed, shall doubtless come
again with rejoicing, bringing his sheaves
with him." And who has not heard the shout-
ings of the rustics, as the last loaded wain
returned from the field, covered with green
boughs] And who has not witnessed the
rude mirth of harvest-home ? But if " the
poor labourers smg;" think of the owner!
Now his anxieties are dispelled ! Now his
patience is rewarded ! Now his exertion and
expense are abundantly repaid — his garner is
ftdl, affording all manner of store; and he
hails, in his possession, the means of indul-
gence, improvement, and wealth ! Yet, what
is this joy, compared with the Christian's!
21

The one is for the body ; the other for the
soul. One is for time ; the other is for eternity.
One is common to the wicked and the righte-
ous ; the other is peculiar to the subjects of
divine grace. The one may gender intem-
perance, and sin ; the other sanctifies, while
it contents.

Let me learn, then, to improve the works
of creation to pious purposes ; and make nature
a handmaid to grace.

And let me be thankful for the harvest with
which we have so recently been favoured.
He has again " prepared of his goodness for
the poor." All, indeed, are concerned. " The
king is served by the labour of the field.''
But kings have many ways of living, that
poor people have not. We do not think of
palaces or mansions, so much as of the dwell-
ings of the poor, when we view the waving
fields. He has not only given us plenty, but
afforded us the appointed weeks of harvest.
" Oh that men would praise the Lord for his
goodness, and for his wonderful works to the
children of men ! For he satisfieth the long-
ing soul, and filleth the hungry soul with
goodness."

Yet man liveth not by bread alone, but by
every word that proceedeth out of the mouth
of God. Let me therefore labour, not for the
meat that perisheth, but for that meat which
endureth unto everlasting life. All spiritual
blessings in heavenly places are provided and
represented. Yet the season for securing
them is limited, short, and uncertain. Now
is the accepted time ; now is the day of salva-
tion. And how many, in consequence of neg-
lect, have exclaimed, at a dying hour — The

HARVEST IS PAST ; THE SUMMER IS ENDED

AND WE ARE NOT SAVED.

SEPTEMBER 12.
" Yea, he loved the people.''^ — Deut. xxxiii. 3.

There can be no doubt of the truth of this
assei-tion with regard to Israel. They were
often reminded of it : and they were as often
told why he set his love upon them. The rea-
son was not their greatness ; for they were the
fewest of all people : not their goodness ; for
they were a stiffhecked people : but because
the Lord had a favour towards them. Hence
he chose them, and redeemed them, and pro-
vided for them, and distinguished them by
miracles and privileges. "To them pertained
the adoption, and the glory, and the covenants,
and the giving of the law, and the service of
God, and the promises." " He dealt not so
with any land."

But has he less appeared to thee, O Chris-
tian ! saying, Yea, I have loved thee with an
everlasting love, and with lovingkindness
have I drawn thee ] Here is the source of
your salvation. However wide, and however
far it flows, here the river rises; and take

250

SEPTEMBER 13.

what stream of it you please, it will lead you
up to this spring-head, the free and unde-
served favour of God — " Yea, he loved the
people."

But his love to his people, so to speak, is of
three kinds.

A love of benevolence. This consists in
wishing and designing them good.

A love of ben^cence. This consists in do-
ing them good. It appears in a thousand in-
stances. The principal one of all is, his re-
membering them in their low estate, and
sending his only begotten Son into the world,
that they might live through him. Herein,
therefore, says the Apostle John, is love ; not
that we loved God, but that he loved us, and
sent his Son to be the propitiation for our
sins. It was necessary to find a way in
which his goodness could reach us, consist-
ently with his nature as a holy being, his
claims as a lawgiver, and his honour as a go-
vernor. And this medium of our salvation
does not therefore detract from the author of
it: for if he required a sacrifice, he furnished
one, and it v/as the Lamb of God. And there-
fore the Apostle says, being justified freely
by his grace, through the redemption which
is in Christ Jesus.

A love of complacency. The love of bene-
volence, and the love of beneficence, regard-
ed them as unworthy and as miserable : but
the love of complacency regards them as new
creatures. He cannot take pleasure m them
while they are destitute of his image, and
enemies to him by wicked works. What fel-
lowship hath righteousness with unrighteous-
ness ■? And what communion hath light with
darkness ? But he prepares them for his de-
lighting in them, and holding intercourse
with them. He saves them by the washing
of regeneration, and the renewing of the
Holy Ghost. Then he takes pleasure in them
that fear him, in them that hope in his mer-
cy. Does a man take pleasure in his mhe-
ritance 1 In the wife of his bosom ] In the
children of his affection 1 In the work of his
hands? They are all this, and more than
all, to the God of all grace. He puts their
tears into his bottle — Are they not in his
book 3 Their prayer is his delight. Their
alms are the odour of a sweet smell. He cor-
responds with them. Visits them. Takes
up his abode with them. He rejoices over
them with joy. He rests in his love. He
joys over them with singing.

What can I wish for more ? Suppose men
reproach? Since 1 have been precious in
thy sight I have been honourable ; and thou
hast loved me. Let them curse ; but bless
thou. One smile of thine is better than life ;
and will more than balance a universe of
frowns.

Let my portion, and the portion of mine, be
— " The good will of him that dwelt in the
bush."

SEPTEMBER 13.

" And he said, Lord God, -whereby shall I
know that I shall inherit it ?" — Gen. xv. 8.

— Why, had not God that very moment
promised it] And was not his word suffi-
cient 1

They surely have never made the trial,
who imagine that it is an easy thing to be-
lieve. To confide in a being invisible, and
whom we" have so deeply offended, and to hang
our everlasting hope upon his naked truth, re-
quires the exertion of the power that raised up
Christ firom the dead. Who never feels in
him the working of an evil heart of unbelief 1
Our Lord upbraided his own Apostles with
their want of faith. And even the father of
the faithful desires something more than
God's engagement to give him the land of
Canaan — Whereby shall I know that I shall
inherit it?

Yet God pardoned his servant in this
thmg; and stooped to his weakness; and
yielded him what he required. And Abra-
ham was satisfied with the sign and the seal.

There is a better country, even a heaven-
ly. The possession of it is an object worthy
of all our concern. And they who love it
and seek it supremely cannot leave their
claim undecided and uncertam : and there-
fore their language will be, " Say unto my
soul, I am thy salvation" — " Give me a token
for good" — " Whereby shall I know that I
shall inherit it ?"

" Why you have the promise of God, who
cannot lie !" Yes : and this infallibly insures
it, to all those to whom it belongs — But who
are the heirs of promise? Away with
dreams, and visions, and sounds in the air,
and unpulses, and accidental occurrences of
passages of Scripture. We have surer evi-
dence. We have unerring proofs, furnished
by God himself. Search his word with dili-
gence and prayer. There you will find, not
the names indeed of the heirs of eternal life;
but their characters — their qualities — their
taste — their choice — their way — their aim.

Let me fix on one of these vouchers only
— It is a preparation for the blessedness.
Where this is found, the title can never be
absent. The Apostle therefore gives " thanks
to the Father, who hath made us meet to be
partakers of the inheritance of the saints in
light." In another place he says, " He hatli
wrought us for the selfsame thing." And he
does nothing in vain. If he has, by the
agency of his Holy Spirit, fitted you in the
temper of your soul for the world of glory,
you may be assured that he designs you for
it. If you bear the image of the heavenly,
you will partake of their condition. If you
have the dawn of that blessed state, you will
have the day. Grace is of the same nature
with glory : they differ only in the degree.
Is heaven not only the high but the s holy

SEPTEMBER 14.

251

place into which entereth nothing that defil-
etk ] And do you hunger and thirst after
righteousness? — Does the blessedness con-
sist in adoring the Lamb that was slain ; and
in being like him ; and in seeing him as he
is ] And are you now glorying only in his
Cross; and following him in the regenera-
tion ; and praying that you may know him
in the power of his resurrection, and the fel-
lowship of his sufferings 1 — Will the distinc-
tions in life, now allowable and necessary, be
done away; and only those remain which
arise from character 1 And are you valuing
persons, not according to their outward cir-
cumstances, but their real, their moral, their
spiritual worth 3 — As no inquiry will be
made there, where we have worshipped ; but
how : nor to what denomination we pertam-
ed ; but whether we were Jews inwardly —
can you now pray from the heart, " Grace be
with all them that love our Lord Jesus Christ
in sincerity V Can you now say, " Whoso-
ever shall do the will of my Father who is in
heaven, the same is my brother, and sister,
and mother ?" Then heaven is already be-
gun ; and therefore insured : for we are con-
fident of this very thing, that he which hath
begun a good work in you will perform it
until the day of Jesus Christ. If you can
take the representations of the employments
and enjoyments of heaven given us in the
Scripture ; and can desire these things ; and
hope for these things ; and find your liberty
and happiness in them ; you have the earnest
of the inheritance, and are sealed by the Ho-
ly Spirit of God unto the day of redemption.
Let me not then, O my soul ! be faithless, but
believing ; and rejoice in hope of the glory of
God.

SEPTEMBER 14.

" Lean not unto thine own understanding^
Prov. iii. 5.

The understanding is a natural faculty, by
which man is distinguished from inanimate
creatures, and also from the animal world.
The sun, and moon, and sea, and rivers, are
impressed by laws, of which they know no-
thing; and follow their destiny, wholly un-
conscious of the operations they perform.
The beasts of the field, and the fowls of the
air, have an instinct which often surprises us.
But, while it is exact as far as it goes, it is
exceedingly limited : it admits of no variety
or progression. These beings are no wiser i
now than when they went to Noah for shel-
ter, and to Adam for names — But there is a
spirit in man ; and the inspiration of the Al-
"^^?hty giveth him understanding. By means
of this endowment he can look backward and
forward. He can examine and judge. He
can survey principles in their abstraction;
and duties in their circumstances; and ac-

tions in their moral bearings. He can refuse
the evil, and choose the good, against present
feelings and imposing appearances.

This faculty, from the lowest degree of
reason to the liighest reach of intellect, is the
gift of God, the Father of lights ; and should
be cultivated by us as men and as Christians.
We should rejoice that we live in a country
and in an age so favourable to all kinds of
information. It is a sad reproach to many,
that in the midst of knowledge they are found
so ignorant as they are ; it must be the result
of dissipation or sloth.

But though we are to prize, and improve,
and make use of our understanding, we are
not to lean to it. Yet, if we were not prone
to this, the caution would be needless. There
is nothing of which men are so proud as their
knowledge. There are more than a few who
would rather be charged with a want of prin-
ciple than a want of cleverness ; and would
rather pass for knaves than fools. This re-
gard seems, indeed, to be a kind of equalizer
of the human race : and the only thing with
which all are satisfied, and in which they
feel an ineffable complacency, is their own
understanding. They lean to their own un-
derstanding, in preference to the understand-
ing of others ; whom yet, if asked, they would
consider as very superior to themselves, both
in capacity and experience. They may, in-
deed, consult with an adviser; but it is in
hope of finding a confirmation of their own
opinion : and should his judgment differ from
their conclusion, they would feel little diffi-
culty in resolving by which to abide. We
frequently see this in those who are just en-
tering the world, and so much need a guide,
to escape those early mistakes that may affect
the whole of their future life. Whatever
quickness of perception they may possess, they
must surely be destitute of that practical wis-
dom that o-rows out of observation and trial.
Yet how little do " the younger submit them-
selves to the elder !"

— Men carry this disposition even into the
things of God. They regard their own rea-
son more than his word ; and are reluctant to
believe what they cannot comprehend. We
are told that Alphonsus, the royal astronomer,
having apprehended some seeming irregula-
rities among the heavenly bodies, was daring
enough to say, " Had I been by the Creator,
when he made the world, I could have given
him some good advice." We justly shudder
at liis profaneness : and yet who has not fallen
into a similar error ] Who has not fouad fault
with God in his manner of governing the
world, the Church, the family, the individual ]
Who has not been ready to direct the Spirit
of the Lord; and, being his counsellor, to
teach him 1

To preserve us from this tendency. Let us
remember how limited our own understand-
ing is ; how many subjects there are entirely

252

SEPTEMBER 15.

beyond its reach ; and that there is nothing
with which it is perfectly acquainted. Let
us also reflect how much we are impressed
by appearances ; and how different these often
are from the realities of things. " Who
knoweth what is good for a man in this life ;
all the days of his vain life, which he spend-
eth as a shadow 1" What should we have
been at this hour if things had always ac-
corded with our mind and wishes ] Let us
look back, and see how frequently we have
erred, both in our hopes and fears. We now
clearly see, that what we so eagerly desired
would have proved our injury or ruin ; and
that what we were so anxious to escape has
conduced to our best welfare : so that we can
say, " It is good for me that I have been af-
flicted."

We are very incompetent to judge for our-
selves, because we know not the influence
other and untried events will exert upon us.
To these we go forward with our present
views and feelings ; not aware that new
scenes will produce new views and feelings;
and may unfold secrets in our character of
which we have no conceptions, and which
may fill us not only with surprise, but dis-
may. Thus, when Elisha predicted, with
tears, the atrocities and cruelties he would
commit, Hazael shuddered at the thought,
and sincerely exclaimed, " What ! is thy ser-
vant a dog, that he should do this thing?"
the man of God only answered, " The J^rd
hath showed me that thou shalt be king over
Syria." And his elevation transformed him
from the man into the monster which he had
execrated !

And if, by leaning to our own understand-
ing, we take one wrong step, what conse-
quences, immediate or remote, personal or
relative, may arise from it! See this in
David. I shall now perish, said he, one day,
by the hand of Saul : " there is nothing better
for me than that I should speedily escape into
the land of the Philistines." The oracle, had
he consulted it, would not have told him so.
In truth it was the worst measure he could
have devised. It tended to alienate the affec-
tions of his countrymen; to justify the re-
proaches of his enemies ; to deprive himself
of the means of grace ; to put himself out of
the Divine protection ; and to lay him under
obligations to a benefactor he could not oblige,
without betraying the cause of God. Accord-
ingly he was soon drawn into a scandalous
equivocation with Achish. Then he was
ordered to go and fight against his own peo-
ple Israel. And when he was released from
this embarrassment, and went back, he found
that, in his absence, his residence and pro-
perty had been destroyed, and his family
carried away captives. "O I/ord, I know
Ifiat the way of man is not in himself : it is
not in man that walketh to direct his steps,"
Lot leaned to his own understanding; and

chose the vale of Sodom, wnich was well
watered, like the garden of the Lord. By
this movement he separated himself from in-
tercourse with his pious uncle. He was taken
captive by the confederate kings. He was
strangely induced to reside in the town itself ;
and dwelling among them, in seeing and
hearing, vexed his righteous soul, from day
to day, with their unlawful deeds. At length
he was burnt out of house and home. His
wife, for looking back, became a pillar of salt:
so that he never after could go or gaze that
way. His daughters contaminated by the
vices of the place — But we dare not go on.
Trust in the Lord with all thine heart — Lean
not to thy own understanding — In all thy
ways acknowledge Him, and He shall direct
thy paths.

SEPTEMBER 15.

" Lord, loliat ivilt thou have me to do ?"
Acts ix. 6.

This is a very marvellous question, con-
sidering from whom it came. For the in-
quirer, till now, had hated the name of Jesus;
and was at this very time actually engaged in
the persecution of his followers. What would
he have thought, if some one could have told
him previously, that in a few hours, in a few
moments, he would be a worshipper at the
feet of the Nazarene! But so it was: and
he, trembling and eistonished, said, Lord, what
wilt thou have me to do ?

Let us never despair. The chief of sinners
are within his reach. He has a mighty arm ;
strong is his hand, and high is his right hand.
What changes has his grace already accom-
plished: and what changes must it accom-
plish still, if the promise be fulfilled, " Instead
of the thorn shall come up the fir tree, and
instead of the brier shall come up the myrtle
tree : and it shall be to the Lord for a name,
for an everlasting sign that shall not be cut
off!" But let us make this inquiry our own.
It is every way worthy of our adoption.

It is personal in its aim — Lord, what will
thou have me to do ? Many seem more anxious
to reprove others, than to know their own
faults; and are busily employed in pulling
the mote out of their brother's eye, while a
beam is in their own. Some are always read-
ing and hearing for others. And we have
known persons applying, in a sermon, to some
fellow-worshipper, things which every one
else in the assembly would have deemed most
proper for their own use. We should think
of ourselves in divine things; and bring home
every truth to our own business and bosoms,
whether it encourages or censures. We
siiould pray, Searcli me, O God, and know
my heart; try we, and know my thoughts;
and see if there be any evil way in me, and
lead me in the way everlasting. When o!ir

SEPTEMBER 16.

253

Lord had informed Peter of his duty and des-
tiny, Peter saw John coming towards him,
and asked, Lord, and what shall this man do 1
But our Saviour said, What is that to thee 1
follow thou me.

It is practical in its subject — What wilt
thou have me to do ? — Not to know, to hear,
to believe, to talk of. Religion, indeed, ex-
tends to every thing : but every thing is not
essential to it. But practice is. If ye know
these things, happy are ye if ye do them.
Faith, without works, is dead, being alone.
Though a man say he hath faith and hath not
works, can faith save him'? Every part of
the truth, as it is in Jesus, has a bearing upon
the heart and the life of the receiver ; and is
according to godliness.

It is impartial in its desire — Lord, what
wilt thou have me to do 3 I do not prescribe.
I do not select. I do not prefer — Thy plea-
sure alone I ask to know, and am resolved to
follow — Speak, Lord, for thy servant heareth.
True obedience is compatible with defects;
but not with partialities. If a man regards
some things and not others in religion; those
he regards he regards from some other motive
than the will of God : for this would lead him
to regard the one as well as the other ; seeing
they are all enjoined by the very same au-
thority. He that olfends in one point is guilty
of all ; not m the act, but in the principle :
he violates the authority of the v.?hole. For
lie that said, Forsake not the assembling of
yourselves together, said also. Enter into thy
closet. If therefore you engage in public
worship, and never retire for devotion, you
ire an offender. He that said, Do not com-
mit adultery, said also, Do not kill : now if
thou commit no adultery, yet if thou kill, thou
irt become a transgressor of the law. We
aever can truly obey, therefore, unless we
can say, with David, I esteem all thy com-
mandments concerning all things to be right ;
and I hate every false way.

SEPTEMBER 16.

" Lord, -what -wilt thou have me to do ?"
Acts ix. 6.

Before we yield ourselves to any one, we
should have full confidence in him ; and the
;;onfidence should be founded on knowledge.
To no fellow-creature can we wholly resign
)urselves, either of right or with safety ; for
IS he has no title to us, so we know not what
lis depravity may require of us. We owe
luties to our fellow-creatures ; and to many
^f them we may say. What wilt thou have
Tie to do ] Yet we must obey them only " in
he Lord." But his authority is supreme,
fie has infinite claims to my implicit homage.

Five principles demand and more than jus-
tify the absolute surrender of myself to him,
raying, Lord, what wilt thou have me to do ?
22

First. The righteousness and excellency
of his requirements. Each of his prohibitions
only says, Do thyself no harm. Each of his
injunctions is an order to be wise, and rich,
and noble, and happy. While following him
my understanding never blushes; my con-
science never reproaches me. I can give a
reason for my obedience as well as my hope.
His will is always a reasonable service — His
work is honourable and glorious.

Secondly. The relations in which he stands
to his people. He is their husband — He is
their father — He is their master — He is their
sovereign — He is their maker — from whom
they have derived all they have and are. And
surely in each of these it becomes them to
ask, " Lord, what wilt thou have me to dol"

Thirdly. His greatness. This is unsearch-
able. He is Lord of all. All the angels of
God worship him. All things were created
by him, and for him : and he is before all
things ; and by him all things consist. His
greatness is necessary to the illustration of
his goodness ; and crowns it with glory and
honour. What condescension is there where
there is no dignity ] But he was in the form
of God, and took upon him the form of a ser-
vant— There was the stoop ! He was rich ;
and for our sakes became poor — There was
the grace ! Greatness alone produces not
attachment, but dread and aversion. But
while he has all power in heaven and in
earth, he is full of grace and truth.

Therefore, Fourthly, the obligations he has
laid us under by his kindness. What are the
obligations any of our fellow-creatures have
laid us under ] What have they done for us ]
What have they suffered for us ? How few,
how inconsiderable, how unexpensive, how
unattended with any thing like sacrifice and
self-denial, have their acts of favour been !
But he, without our desert, and against the
greatest demerit, remembered us in our low
estate ; and, in his love and pity, redeemed
us. And how 1 He was made a curse for
us. He bore our sins in his own body on the
tree. By his stripes we are healed. Where
does he stand ! how does he appear 1 when
he says. My son, give me thy heart 1 —

" See, from his head, his hands, his feet.
Sorrow and love flow mingled down;
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown ?"

And can we wonder at the result ?

"Were the whole realm of Nature mine.
That were a present far too small:
Love so amazing, so divine,
Demands my soul, my life, my all."

No legal process ever produced this sur-
render. The display of terror and mere au-
thority never made one cordial convert to any
cause. Would you be induced to love another
by his commanding you to do so; or by his
threatening you if you did not ? No ; but by
a display of love. Ix)ve begets love. And

254

SEPTEMBER 17.

we love him, because he first loved us. At
the Cross we are effectually wooed and won.
There we are drawn, and there we are bound
with cords of a man and the bands of love.

Lastly. His engagement to reward our
devotedness to him. Christians are not mer-
cenary ; b'lt they cannot serve him for nought.
The recompence must be of grace, and not
of works : and so much the better is it for the
largeness of their hope , for it is to be mea-
sured and judged of, not according to their
doings, but his own abundant mercy, which
is to be displayed therein. Hence will he say
at last, with regard to those poor performances
over which they have blushed and wept,
" Well done, good and faithful servant ; en-
ter thou into the joy of thy Lord." But he is
not unrighteous to forget their work of faith
and labour of love, even now. In keeping
his commandments, there is great reward.
Great peace have they that love his law ; and
nothing shall offend them. He is the best of
masters. He furnishes them with ability for
their work. He lays no more upon his ser-
vants than he enables them to bear. He will
comfort them in affliction. He will not cast
them off in old age. He will remember the
kindness of their youth. When heart and
flesh fail, he will be the strength of their
heart and their portion for ever. And at
death, receive them to himself ; that where
he is there they may be also.

Sinners talk of the pleasures of sin ; but
they never commend them at last. The peo-
ple of the world boast of its amusements and
delights; but they never speak well of the
world at parting. In every season, in every
condition, however trying, the Christian can
say — Thou hast dealt well with thy servant,
O Lord.

" Then Peter said, Lo, we have lefl all,
and followed thee. And he said unto them.
Verily I say unto you, There is no man that
hath lefl house, or parents, or brethren, or
wife, or children, for the kingdom of God's
sake, who shall not receive manifold more in
this present time, and in the world to come
life everlasting."

SEPTEMBER 17.

" J\l'otivithstanding, lest tve should offend them,
go thou to the sea, and cast an hook, and
take up the fish that first cometh up;
and -when thou hast opened his mouth, thou
ahaltfind a piece of money : that take, and
give unto them for me and theeP — Matt,
xvii. 27.

In the midst of this supernatural scene, a
sanction is thus given by our Saviour to the
use of means. The supply was, in its source,
preparation, and announcement, miraculous ;
yet Peter, who is to receive it as a fivour, is
to procure it by his instrument^ility. The pe-

culiar nature of the instance only renders it
the more conclusive : for if our Lord would
not dispense with the use of means in an
extraordinary case, surely he will not dis-
pense with it in an ordinary one. Some good,
but not very wise people, seem to think that
instrumentality detracts from the Divine
glory; and that God is honoured more by
acting im-mediately. But instrumentality
supposes and requires agency : and the means
themselves are always the Lord's own ; and
he gives them their success. His producing
an effect by various concurrences and co-
operations displays more of his perfections,
and gives more opportunity to observe them,
than his causing a result by an instant voli-
tion.

Here was something which Peter could
do, and something which he could not do.
He could not replenish the fish with the mo-
ney, or make it to swim in the direction of his
bait: but he could procure the bait, and throw
in the hook; and in the most likely place;
and stand ; and watch. Why does not the
Lord dispense with all this 1 Why does he
not cause the fish to spring on shore ? and ap-
pear at once upon Peter's table? Because
he would not sanction indolence. Because
he would render even his miracles moral,
as well as marvellous. Because his exertions
were not a mere parade of power ; but a dis-
play of wisdom and goodness, meeting in-
digence, relieving weakness, confirming faith:
but not encouraguig folly and presumption;
teaching us to trust, but forbidding us to tempt
him.

In like manner, there is always something
which we cannot do ; and something which
we can do. But the evil is, that we com-
monly derive from the former, excuses for
our neglect of the latter : and so God's agency
becomes a reason for our inactivity, instead
of exciting our diligence. But this is .per-
fectly contrary to the meaning of the Apostle,
when he says, "Work out your salvation
with fear and trembling ; for it is God which
worketh in you to will and to do of his good
pleasure." In natural things we are wiser.
Can the husbandman produce an ear of corn?
He knows it is perfectly impossible. But he
can manure, and plough, and sow ; and in the
use of these he expects the Divine efficiency —
but never in the neglect of them. No man
can quicken his own soul. Yet there are
means which are designed and adapted to
save us ; and we can pray, " Come, thou
north wind, and blow, thou south." It is thus
that religion possesses the evidence of analo-
gy ; and in the God of grace, we see the G(xl
of nature. He feeds the fowls of tlie air, not
by putting it into their mouths ; but by furnish-
ing provision ; and giving them wings, and
eyes, and feet, and beaks, to find and make it
their own. " That thou givest them, they
gather" — And thiis " he satisfies the desire |

SEPTEMBER 18, 19.

255

of every living; thing." He could warm us
without the fire, and sustain us without food ;
but we know what would be the consequence
were we to disregard these, under a notion
of honouring him by a dependence on his
agency.

Though the effect here was beyond the
means, yet there was an adaptation in them.
Peter was a fisherman ; and he is employed
m his own line : and his fishing was not only
the condition of the result, but the medium,
and conduced to it. And, in general, we may
observe, that while the insufficiency of the
means serves to display the power of God,
the suitableness of them shows his wisdom.
And such a suitableness there is. A pen can-
not write without a hand to use it; yet there
is an adaptation in the instrument to the work.
Some seem to use the means of grace only as
tests of their submission to the Divine ap-
pointment— not as things which have a real
tendency even in themselves to do them good,
rhey expect the Divine blessing in them,
3ut not by them — that is, not as an effect re-
iulting /rom them under the Divine influence
—as if in the use of them they were planting
ind watering pebbles, which, by an Almighty
exertion, could be made to yield produce —
nstead of using them as a man sows, wheat,
nd looks for wheat to arise from it. Faith
■ometh by hearing; and hearing tends to
Toduce it, by informing and convincing the
tiind. The same may be said of a religious
ducation, in forming the moral and pious
haracter of the child.
Peter did well not to disobey, or reason ;
ut to follow implicitly the Divine order;
illy expectmg success. And he was not,
nd could not be disappointed. And thus let
s act without murmuring, or disputing. Let
s use the means which he has prescribed,
ot only swayed by his authority, but relying
n his promise, that none of those that wait
)r him shall be ashamed.

SEPTEMBER 18.

I have sent forth thy prisoners out of the pit
wherein is no water." — Zech. ix. 11.

Persons may be prisoners, as felons, as
'bbers, as debtors, as captives taken in war.
he character of the subjects of Divine grace,
' nature, involved all these.

A pit whereui there is no water is a situ-
ion expressive of destitution, wretchedness,
id danger. There the victim has nothing to
lieve his wants; nothing to quench his
ging thirst. He cannot live in it He can-
>t escape from it. He is ready to perish,
ich was Joseph's pit, and Jeremiah's dun-
■on. In such a condition the Lord finds his
!ople.

But he does not leave them there. He al-
ays produces a change in their favour. If

they are in darkness, he calls them into his
I marvellous light. If they are far off, ho
' brings them nigh. If they are prisoners in a
pit wherein there is no water, he sends them
out of it. In his love and pity he redeems
them, and makes them free indeed.

The work is entirely his own ; and the
principle cannot be mistaken. How unwor-
thy were they of his notice ! How great the
evil from which they have been rescued ! How
infinite the blessedness resulting from it. And
after such a deliverence as this, shall they
again break his commandments J A soul re-
deemed, demands a life of praise. Let my
people go, that they may serve me. Wiiat
has he sent them out of their bondage to dol
but to go and tell sinners, such as they them-
selves once were, that with the Lord there is
mercy, and with him plenteous redemption 1
but to show forth his praise ] but to acknow-
ledge, that by the grace of God they are what
they are ? but to walk in newness of life ? to
run in the way of his commandments ] to re-
turn and come to Zion with songs and ever-
lasting joy upon their head 1

And can this be a task 1 Did Zacharias
think so when he sung and prayed — " That
we being delivered out of the hand of our
enemies, might serve him without fear ; in
holiness, and righteousness before him, all the
days of our lives 1" His service is perfect
freedom.

SEPTEMBER 19.

" 7%en shall we know, if we follow on to know
the Lord." — Hosea vi. 3.
Whether we consider these words as an
excitation and an encouragement addressed by
the godly to each other, or to their own souls ;
they remind us of an important aim ; a ne-
cessary duty ; and an assured privilege.

The aim is, " to know the Lord." For the
soul to be without knowledge it is not good.
All the operations of the Spirit are begun and
carried on in the renewing of the mind.
Nothing can be moral or religious in our dis-
positions and actions, that is not founded in
knowledge , because it must be destitute of
principle and motive ; and the Lord looketh
at the heart. Real repentance must arise
from proper views of the evil of sin, in con-
nexi(m with the Cross of Christ — " They
shall look upon him whom they have pierced,
and shall mourn for him." Even faith is im-
possible, without knowledge — " For how can
they believe in him of whom they have not
heard ?" " This," says the Saviour, " is life
eternal, that they might know thee, the only
true God, and Jesus Christ, whom thou hast
sent." This declaration not only decides the
importance of tiiis knowledge, but also the
nature of it — It is not a philosophical know-
ledge of God, as an almighty being, the maker
and upholder of all things ; or even a know-

256

SEPTEMBER 20.

ledge of him as holy in all his ways, and
righteous in all his works. Such views of
him, alone, must, on the mind of a sinner,
gender dread and aversion. The grand thing
in the restoration of a fallen and guilty crea-
ture, is to know that He is reconcilable ; that
He is willing, even now, to become our friend ;
and has already given undeniable proof that
He is willmg to be gracious, and is exalted
to have mercy upon him. And all this is
only to be seen in the Only Begotten of the
Father, who has declared him. God in na-
ture, is God above me ; God in providence, is
God beyond me ; God in law, is God against
me : but God in Christ, is God for me, and
with me. Neither is this knowledge of him
a merely speculative acquaintance with him ;
such as men may possess, who behold, and
wonder, and perish. There is a great differ-
ence between the decisions of the judgment,
and the bias of the will ; between the convic-
tions of the conscience, and the submission
and acquiescence of the heart. " With the
heart man believeth unto righteousness." " I
will give them a heart to know me." " He
hath shined in our heart, to give us the light
of the knowledge of the glory of God, in the
face of Jesus Christ."

Connected with this, there is a necessary
duty. It is " to follow on" to know the
Lord.

This takes in the practice of what we al-
ready know. To what purpose would it be
for God to afford the light they have not, to
those who neglect the light they have 1 It
would only increase their sin and their con-
demnation. " Whosoever hath, to him shall
be given, and he shall have more abundance ;
but whosoever hath not, from him shall be
taken away even that he hath." And we see
this constantly exemplified. When men love
not to retain God in their knowledge, it is
their interest to see things less clearly ; and
so they part with one truth after another, as
it becomes troublesome : till God gives them
up to strong delusion to believe a lie. While
those who do his will, know of the doctrine ;
advancing towards the light, they get more
into its shining ; and as far as they have al-
ready attained, walking by the same rule,
and minding the same thing, if in any thing
else they be otherwise minded, God reveals
even this unto them.

It also includes diligence in the use of ap-
pointed means: such as reading the Scrip-
tures ; and hearing the word preached ; and
meditation ; and " walking with wise men ;"
and, above all, prayer to the Father of lights,
according to the promise, "If any of you
lack wisdom, let him ask of God, that giveth
to all men liberally, and upbraideth not ; and
it shall be given him." If thou criest after
knowledge, and liftest up thy voice for un-
derstanding ; if thou seekcst her as silver,
tmd searchest for her as for hid treasures;

then shalt thou understand the fear of the
Lord, and find the knowledge of God."

It must also mean perseverance in this
course. "Blessed is the man that heareth
me, watching daily at my gates, waiting at
the posts of my doors." Here is not only
watching, but waiting. Some run well ; and
are hindered. But we are to run with patience
the race that is set before us ; and, by patient
continuance in well doing, to seek for glory,
honour, and immortality."

Nor shall this be in vain. " Then shall
we know, if we follow on to know the Lord."
The privilege is as sure as the word of God,
confirmed by his faithfulness, and all history,
and all experience, can make it. And if pro-
bability will actuate a man to engage in an
enterprise, and continue in a series of exer-
tions and sacrifices ; how muuh more should
actual certainty ! Let therefore this full as-
surance of hope excite and influence us ir
two cases.

The first is with regard to ourselves. The
way of the Lord is strength to the upright.
Keep his way ; and your path thall be as the
shining light, that shineth mere and mor(
unto the perfect day. Your perplexities shal
be solved. Your doubts removed. Youi
fears subdued. Crooked things shall be mad<
straight ; and rough places plain. You shal
know more of him in his word, providence
and grace ; and more of him as the strengtl
of your heart, and your portion for ever.

The second regards others. Be not impa
tient if they cannot embrace all your religiou
views at once ; and are amazed at some part
of your experience. In grace, as well as ij
nature, there must be infancy before manhooc
Though now their acquaintance with divim
things be small, and they only see men a
trees walking, the Enlightener will put hi
hand a second time to the work, and the
shall see every thing plainly. If their heai
be broken off from sm and the world ; and the
are askmg the way to Zion with their face
thitherward, they shall not err therem. " Wh
hath despised the day of small things I"

SEPTEMBER 20.
" In him is no sin.'^ — 1 John iii. 5.
No sin original. David said, I was shape
in iniquity, and in sin did my mother coi
ceive me. The same may be said by ever
individual of the human race. Our Saviot
was truly a man ; but to secure him in tl
participation of our nature, from pollutio:
behold a new thing in the earth ! He
made only of a woman : a virgin conceiv<
and bears a son ; and that holy thing which
born of her, is called the Son of God. H
people are holy by renovation : he was 80 I
nature. Even when sanctified, they fe
within them a conflict ; the flesh and tl
I Spirit oppose each other, and they cannot i

SEPTEMBER 21.

257

the things that they would. But he had no
warfare of this kind. He could not say, I find
then a law, that, when I would do good, evil
is present with me. All his senses, and ap-
petites, and passions, moved in obedience to
reason, and in unison with the will of God.

Hence there was in him no sin actual. In
proof of this, the testimony of his friends may
be deemed partial — though they had the best
opportunities of knowing him ; and they all
gloried in the avowal, that he did no sin, nei-
ther was guile found in his mouth. But hear
the multitude — He hath done all things well.
Hear the dying thief — This man hath done
nothing amiss. Hear Pilate, who judicially
examined him — I find no fault in this man :
I am pure from the blood of that just man.
Hear Judas, the domestic spy, atl;er three
years of intimacy with him — I have betrayed
innocent blood. No one ever had more keen
or malicious observers, especially in the Pha-
risees, whom he had exasperated to fury, by
laying open their pious wickedness to the
people. But he challenged every adversary
— \Vhich of you convinceth me of sin ] If
there be any tiling in us susceptible of evil
influence, Satan will be sure to find it ; for
he has a bait to suit every disposition — but
the Prince of this world came and had no-
thmg in him. He struck the sparks, but
there was no tmder. Events, whether pros-
perous or painful, are severe trials. If iJiere
be mud at the bottom, tlie waves wUl cast up
mire and dirt — But he was in all points
tempted like as we are, yet without sin. He
was made under the law ; and this law is so
spiritual, that the holiest of men, w^hen they
have compared themselves with it, have al-
ways prayed, Enter not into judgment with
thy servant, O Lord ; for in thy sight shall no
flesh living be justified — But even this law
had nothing to complain of in him ; it found, in
prmciple and in practice, all the obedience it
required. And how was he viewed by him,
who is greater than the heart, and knoweth
all things 1 He always did the tilings that
pleased the Father,

The fact, therefore, is undeniable. But
whence this exception ] How came this one
man alone to have no sin in him, while, as to
the myriads of the human race beside, they
are all gone out of the way ; there is none
righteous, no, not one ] It can only be ac-
counted for upon the admission that'he was
the Lord from heaven ; the Holy One of God ;
the Word made flesh ; the Only Begotten of
the Father, full of grace and truth ; who re-
ceived not the Spirit by measure ; in whom
dwelt all the fulness of the Godhead bodily.

This is not an unimportant decision. The
innocency of his character afl^ects the credi-
bility of his mission and his doctrine. A being
in whom was no sin, could not have been a
deceiver : but he constantly declared that he
tame forth from God ; that he came to seek
2 K 22

and to save that which was lost; that he
would cast put none that came to him.

It serves to evince the nature of his suffer-
ing and death. He had no sin of his own ;
and therefore if he died not for the sins of
others, he died without any reference to sin
at all. And where is the God of judgment 3
That be far from him, to slay the righteous
with the wicked. No one ever suffered under
his government absolutely innocent ; but ei-
ther as personally or relatively guilty : bear-
ing his own desert, or the desert of others.
But in him was no sin : yet he was esteemed
stricken, smitten of God, and afflicted. And
so he was — "But he was wounded for our
transgressions, he was bruised for our iniqui-
ties : the chastisement of our peace was upon
him : and with his stripes we are healed."

Without this, he could not have been quali-
fied for his work. He had immediately to
approach Infinite Purity. His sacrifice would
not have been accepted, unless he had oflfered
himself without spot to God. Such an High
Priest became us, who was harmless, holy,
undefiled, and separate from sinners ; and who
needed not to suffer for his own sins, dying
only for those of others.

What a character is here ! Others are
lovely ; but he is altogether lovely. See what
humanity can become — and will become, in
all his followers. For they are predestinated
to be conformed to him. The spirits of just
men will be made perfect; and though they
will be re-embodied, their bodies will have no
seed of corruption in them ; for they also will
be not derived, but produced. They could
not have full communion with him, without
complete likeness to him — But this we know,
that, when he shall appear, we shall be like
him, for we shall see him as he is. " And
every man that hath this hope in him purifieth
hiraselfi even as he is pure."

SEPTEAIBER 2L

jyTy presence shall go ~mth thee, and I -will
give thee rest^ — Exod. xxxiii. 14.

This exceeding great and precious promise
belongs to the Christian, as well as to Moses.
What is he authorized to ex-pect from it ?

My presence shall go with thee to guide
thee, and I will give thee rest from perplex-
ity. How miserable would a man be m tra-
velling, if his journey were important, and
yet he was ignorant of the way, and every
moment liable to err ! In this case nothing
could relieve him so much as a guide who
was willmg to go with him, and able to show
him the course he should always take. And
his satisfaction would be m proportion to the
confidence he reposed in the disposition and
capacity of his leader. Nothing can equal
the importance of the journey we are taking ;
life or death, salvation or perdition, depends
upon the issue : and " the way of man is not

258

SEPTEMBER 22.

in himself; it is not in man that walketh to
direct his steps." If left to himself, he will
err at every step, and in the greatness of his
folly for ever go astray. The Christian feels
this, and therefore prays, " Lead me in thy
truth, and guide me ; for thou art the God of
my salvation, on thee do I wait all the day."
And does God disregard his cry 1 " I am the
Lord thy God which teacheth thee to profit ;
which leadeth thee by the way that thou
shouldest go." This extends to doctrine ; to
experience ; to all his temporal concerns. He
is not indeed to look for miracles : but he is
under the conduct of God ; and he has given
no promise but shall be fulfilled. When the
Jews were marchmg to Canaan, they had a
pathless desert to go through : but they were
free from all perplexity, because they had a
fiery cloudy pillar, to regulate all their move-
ments. We have the same. For " this God
is our God for ever and ever : he will be our
guide even unto death."

My presence shall go with thee to guard
thee, and I will give thee rest from appre-
hension. A Christian has not only a pilgrim-
age, but a warfare to accomplish. No sooner
has he set his face Zion-ward, than he has
reason to exclaim, "Many there be which
rise up against me ; and many there be that
say of my soul, there is no help for him in
God." And what wonder if, while without
are fighting-s, within are fears'? And how is
he to prevail over them 1 He knows, that if
left to himself, he must perish, long before he
reaches that better country. But he is not
alone. There is One at his right hand, who
says, " Abide with me ; for he that seeketh
thy life, seeketh my life ; but with me thou
shalt be in safeguard." At the sound of this,
his mmd is relieved, his confidence rises, and
he sings, " The Lord is my light and my sal-
vation, whom shall 1 fear) the Lord is the
strength of my life, of whom shall I be
afraid r'

My presence shall go with thee to provide
for thee, and I will give thee rest from anx-
iety. The manna was not to be hoarded, but
gathered daily ; and we are to feel our con-
stant dependence upon God for the supply of
the Spirit of Jesus Christ. And is this try-
ing 1 Could we wish it to be otherwise 1

" They that wait upon the Lord shall re-
new their strength." " My grace is suffi-
cient for thee." What more can we desire 1
When we have trusted in God for the soul, it
might be imagined that it would be easy to
trust m him for the body. But temporal
thmgs are sensible, and near, and pressing :
and some cases would be enough to awaken
all their forebodings : but he has said, « I will
never leave thee nor forsake thee." " Fear
the Lord, ye his saints ; for there is no want
to them that fear him. The young lions do
lack and suffer hunger ; but they that seek

the Lord, shall not want any good thing.'
Jehovah-jireh ! The Lord will provide.

My presence shall go with thee to comfort
thee, and I will give thee rest from sorrow.
However you may be stripped, you shall not
be destitute of consolation. Though the fig-
tree shall not blossom, nor fruit be in the vine ;
you shall rejoice in the Lord, and joy in the
God of your salvation. His presence is a
substitute for any creature ; it can more than
repair every loss. Some leave us from rot-
tenness of principle ; some from infirmity,
rather than depravity. Death abridges our
circles. Who can look back over a few years,
and not exclaim, " Lover and friend hast thou
put far from me, and mine aquaintance into
darkness ?" Yet if the lamps be extinguish-
ed, the sun continues. If the streams fail,
we have the fountain. Are the consolations
of God small with thee 1 In the multitude
of thy thoughts within thee, do not his com-
forts delight thy soul 1

But Oh ! when I shall gather up my feet
into the bed, and turn my face to the wall —
then, all creatures withdrawn — and flesh and
heart failing — oh ! what can support me in
the prospect, and, above all, in the expe-
rience of that event] Be of good courage.
He who is with thee in the wilderness, will
be with thee at the swellings of Jordan^ and
open a way through the flood, and give thee
a dry-shod passage over, into the land flow-
ing with milk and honey. He who has been
with thee in life, will be still more with thee
in death. And therefore you may boldly
say, with one before you, "Yea, though I
walk through the valley of the shadow of
death, I wiU fear no evil, for thou art with
me ; thy rod and thy staff they comfort me."

From this hour, let me never forget this
blessed promise — "My presence shall go
with thee, and I will give thee rest." Let
me believe it with a faith unfeigned. Let
me ascertain my title to it. Let me plead
it before the Throne of Grace. Let me ap-
ply it in my perplexities, my apprehensions,
my anxieties, my sorrows. Let me bind it
about my neck, and write it upon the table
of my heart — that when I go, it may lead
me; when I sleep, it. may keep me; and
when I awake, it may talk with me. Amen.

SEPTEMBER 22.
" Thy Maker is thine husband." — Isaiah liv. 5.

The relation in which God stands to us
must be all-important. If we are his people,
he is related to us not only as the God of na-
ture and providence, but as the God of grace.
This spiritual connexion is held forth under
various forms ; none of which is more com-
mon, simple, or well-known, than the mar-
riage union.

SEPTEMBER 23.

259

The marriage union is honourable in all.
It is exemplified in the larger part of the
human race, tt wois'established in Paradise,
where it was not good for man to be alone :
and in commendation of it our Saviour
wrought his first miracle at a wedding. But,
applied to God and us, it is a metaphor ; and
therefore it is to be soberly explained. For
while we are not to overlook the wisdom
and kindness of the Holy Ghost in meeting
our weakness, we are not to press every
circumstance of the comparison into an arti-
cle of allusion. The relation into which
God enters with his people is analogous to
that which subsists between the husband and
the w^ife. This could be easily explained
and understood.

But let us take the reality of the connex-
ion itself to show us three things. First.
The condescension and goodness of God.
Nothmg will bear a comparison with it. Con-
sider what He is; his independence, his
greatness, his glory. And view them in
their unworthiness, lowness, vileness. How
wonderful that He should thus magnify them ;
and set his heart upon them ! They had
neither birth, nor relations, nor wealth, nor
wisdom, to recommend them. It cannot, in-
deed, be denied that they are distinguished
by all these attributes now : but this is the
consequence of the relation, and not the
cause of it — " -Since thou hast been precious
in my sight, thou hast been honourable, and I
have loved thee."

Secondly. The privilege of believers.
Blessed are the people who are in such a
case ; yea, happy is the people whose God
is the Lord. They have One, in the nearest
of all relations to them, who is love itself;
and will bear with their infirmities, and in all
their afflictions be afflicted ; who is infinitely
wise, and knows their frame, and will never
mistake their welfare ; who is almighty, and
able to defend them from every danger, and
to make all things work together for tlieir
good : who is faithfulness and tru A, and will
never leave them nor forsake them ; who
lives for ever, and renders the union eternal
and indissolvable.

Thirdly. Their duty. They must mind
their husband's concerns. They must regard
properly his relations. They must obey him.
The wife promises this in marriage ; and the ^
Apostle enjoins it: Wives submit yourselves j
unto your own husbands. He extends it to :
every thing: but this must be qualified w^ith t
one condition — every thing reasonable and •
righteous. Vashti refused Ahasuerus, when |
he sent for her to come and exhibit herself
before a company of intoxicated lords and
officers, in violation of all decency, and the
laws of veiled concealment in which women
then lived : and we justify her disobedience.
But, with regard to us, tlie will of God is ab-

solute, not only because he has a propriety in
us which one creature can never have in ano-
ther, but because all his commandments are
right. The wife is required to reverence her
husband. This must be a hard saying in
some cases, seeing there are sometimes so
very few materials to excite veneration in
the head of the wife. — But this should have
been thought of before : and persons should
not voluntarily contract relations, the duties
of which they cannot perform, and dare not
neglect. God's excellences are infinite : and
it is delightful to give him the glory that is
due to his holy name. The wife, also, must
be faithful to her husband : " she is for him,
and not for another." And we are only the
Lord's. There is such a thing as spiritual
adultery : to avoid which we are to keep our-
selves from idols. Milton's wife returned
Jiome again ; but she came back and humbled
herself, and was re-admitted to favour. Here
is the duty of the Church — " Hearken, O
daughter, and consider, and incline thme ear ;
forget also thine own people, and thy father's
house ; so shall the King greatly desire thy
beauty : for he is thy Lord ; and worship thou
him."

SEPTEMBER 23.

" / beseech Euodias, and beseech Syntyche,
that they be of the same mind in the Lord.
And I entreat thee also, tnie yokefellow, help
those -women -which laboured with me in the
Gospel, with Clement also, and with other
my fellow-labourers, whose names are in the
book of life. Rejoice in the Lord alway ;
and again I say. Rejoiced — Phil. iv. 2 — 4.

The Apostle much valued and commended
the Philippian converts. He here calls them —
his "brethren;" his "dearly beloved;" and
"longed for;" his "joy and crown." Many
people distress and disgrace their ministers ;
but these yielded Paul both comfort and
honour. He does not, however, deem them
above the need of exhortation. Yet, though
he might have been bold to enjoin what was
convenient, for love's sake he beseeches and
entreats. The subject is threefold.

First. Unanimity and concord. This re-
gards a particular instance of disagreement
ui the Church. "I beseech Eualias, and be-
seech Syntyche, that they be of the same
mind in the Lord." Here were two women,
obviously of some note, who were at variance.
We are not informed whether the ground of
difference was civil or religious. Perhaps it
was owing to a talebearer ; for a talebearer
scparateth true friends. Perhaps it was a
mere trifle in the outset In our mistakes,
prejudices, passions, and infirmities, the ene-
my of souls always finds materials for excit-
ing dislike and contention. Perhaps tliey
were both to blame. This is commonly the

260

SEPTEMBER 23.

case ; and therefore the Scripture says, for-
givmg one another. The feelings of females
are quick; and their imaginations too often
give importance to a real or supposed offence.
And two such individuals at variance may
draw in others, form parties, and embroil a
whole Church. When this is the case, their
own edification is at an end ; and from others
is driven that union of soul which is necessa-
ry to give efficacy to social prayer, when we
meet together in one place, with one accord,
waiting for the promise of the Father. The
Apostle, therefore, would not that Euodias
and Syntyche should oppose, or keep shy of
each other ; but, composing their difference,
keep the peace, and live in love. The Sa-
viour is the Lamb of God ; and if we have the
mind that was in him, we shall display " the
meekness and gentleness of Jesus Christ."
The Holy Ghost descended upon the Head,
and enters his followers, as a dove : and

" The Spirit, like a peaceful dove,

Flies from the realms of noise and strife :
Why should we vex and grieve his love,
Who seals our souls to heav'nly life ?"

— We read in ecclesiastical history of two
Christians who had quarrelled in the morn-
ing; but in the evening one of them sent a
note to the other — " Brother, the sun is going
down." He referred to tlie Apostle's words,
" Let not the sun go down upon your wrath :"
and the hint produced reconciliation. When
President Edwards had preached one of his
first sermons, after the remarkable outpouring
of the Spirit upon his labours, he observed
two families, when the congregation had
withdrawn, remaining, as if by joint consent
Upon approaching them, he found they had,
to that day, been in a state of variance ; but
owing to the influence they were now under,
they could not depart from the house of God
till they were reconciled.

Secondly. Mutual assistance. " I entreat
thee also, true yokefellow, help tht)se women
which laboured with me in the Gospel, with
Clement also, and with other my fellowla-
bourers, whose names are in the book of life."
Some have imagined that those women here
alluded to were Euodias and Syntyche. If it
were so, we should learn that persons who
have been betrayed into improper temper and
conduct, in a partial instance, may yet have
been worthy and useful characters ; and they
are not to be rejected, but restored, in the
spirit of meekness. But whoever these fe-
males were, they had co-operated with Paul
and his associates in the ministry — not in
public preaching; for this our Apostle had
expressly forbidden; but in various offices
suited to thoir sf^x and condition; by their
devotion, and exatnple, and conversation; by
their privately instructing the ignorant; by
their bringing up children; washing the

saints' feet; attending benevolent institu
tions ; ministering to the wants of the apos-
tles. All who wish to be useful may be
employed without violating any of the deco-
rums of life, or quitting their proper stations.

On their behalf Paul addresses his " true
yokefellow." It is absurd to suppose this
means, as some have thought, Paul's wife.
For it seems more than probable that he
never was married : and the gender of the
adjective here used is masculine. Was it the
jailer'? He had been one of the Apostle's
first converts at Philippi ; and had much as-
sisted him in the Gospel. Or was it Epaphro-
ditus? But he was not at this time at
Philippi. Perhaps it was some one of the
bishops or deacons, mentioned in the begin-
ning of the Epistle ; with whom Paul had been
peculiarly connected m travelling and preach-
ing. Whoever he was, he was to help those
females who had been so serviceable to Paul,
and Clement, and their comrades: by his
prayers, and consolations, and every kind of
attention their personal or relative, temporal
or spiritual, circumstances would require.
How honourable was it to be thus distin-
guished and recommended by the Apostle !
Who was ever a loser by any thing he did
for the cause of the Redeemer? He that
watereth shall be watered also. God is not
unrighteous to forget the work of faith and
labour of love. Wheresoever the Gospel is
preached that which these women did shall
be told for a memorial of them.

Thirdly. Constant joy — "Rejoice in the
Lord alway : and again I say. Rejoice." Re-
joicing is a pleasing exercise ; but it is not
always an easy one. In a vale of tears; in
an enemy's country; without, fightings;
within, fears; pressed down with a sense of
unworthiness ; burdened with infirmities;
w^earied with a body of sin and death : what
wonder if we often hang our harp on the
willows 1 or, at least, that we caimot always
sing the Lord's song 1 — Yet we are enjoined
to rejoice ^'always." But how? In what?
In whom? In the world] In creatures'*
In ourselves'? Then would it indeed be im-
practicable. No — But " in the Lord." And
in him there is enough at all times, and in
every condition, to" encourage and delight us.
We are empty ; but in him all fulness dwells.
In him is all the wisdom, pardon, righteous-
ness, strength, and hope we need. His grace
is sufficient for us — He is an infinite re-
source.

— Therefore, says the Apostle, T have not
spoken thoughtlessly, I know what I have
said, and w^hy I have said it ; I knov; that the
thing is possible. And I know, also, that it
is proper. Nothing becomes a Christian more
than jov ; and by nothing can he be more use-
ful. I therefore repeat it — And again I say.
Rejoice.

SEPTEMBER 24, 25.

261

SEPTEMBER 24.

" He that saith he abideth in him ought himself
also so to ivalky even us he ■walked.'" — 1 John
iL 6.

The state here spoken of is abiding in
Christ. A man's saying he is thus in him is
done two ways. The one is to himself— and
so it is belief. The other is to his fellow-
creatures — and so it is profession. The
rule of such a man's life is the example of
Clu-ist — walking as he walked. And to this
he is under an obligation to conform — He
ought to walk even as he walked. The obli-
gation is fourfold.

First He ought to walk, even as he walked,
from a principle of evidence. Deception, in
religious concerns, is not only possible, but
common ; and the consequences, if the delu-
sion continues, will be dreadful. Hence we
should be anxious to know whether our hope
is any thing better than presumption ; or our
safety is any thing more than self-security.
If from self-confidence we contemn such soli-
citude, let us remember that the sacred wri-
ters command us not to be high minded, but
fear ; and to examine and prove whether we
be in the faith. There are, indeed, many
proofs of a gracious state ; and there are some
of a more experimental nature, to which we
do well to take heed : but none of them can
afford us relief, if they are unaccompanied by
an imitation of Christ. " Why call ye me.
Lord, Lord, and do not the things which I
say ]" " If any man have not the Spirit of
Christ, he is none of his." " If any man be
in Christ, he is a new creature."

Secondly. He ought to walk even as he
walked from a principle of consistency. The
relations and conditions in which we are found
determine the propriety of our conduct. When
we know what a man is, we .conclude what it
becomes him ,to do. A steward is expected
to be found faithful; and dishonesty draws
upon him censure and condemnation "from all.
Every one is sensible that a priest and a king
should not act like common men ; but that a
dignified and sacred line of conduct is requir-
ed by their rank and office. Christians are
kings and priests unto God; and therefore
they must walk worthy of the vocation where-
with they are called. The man who advances
peculiar and superior claims to any thing has
no reason, no right to complain, if he be
judged by his pretensions. He who wishes
to pass as a Christian avows himself related
to Christ ; and by his doctrine and character
he must be tried : he ranks himself above all
the world ; and challenges the inquiry. What
do ye more than others ?

Thirdly. He ought to walk even as he
walked, from a principle of usefulness. He
will thus put to silence the ignorance of fool-
ish men. He will wipe off the; reproach at-
tached to the Gospel. He will adorn the doc-

trine of God our Saviour in all things. He
will be the means, by his good works which
they behold, of inducing those that are with-
out to enter the way everlasting. No one
can imagme the influence and efficiency of a
life entirely Christian. It is a blessing to the
whole neighbourhood in which it is displayed.
It is like a dew from the Lord, and as show-
ers upon the grass. But by an unworthy and
unbecoming conduct a professor of religion
can destroy much good. He causes the way
of truth to be evil spoken of He hardens
transgressors. He perplexes the weak. He
grieves the strong. He opposes and discour-
ages all those who are labouring to win souls.
Wo to the world, because of offences ! And
wo to that man by whom the offence cometh !

Fourthly. He ought to walk even as he
walked, from a principle of gratitude. We
feel and acknowledge the kindness shown us
by our fellow-creatures 1 and in consequence
of it we endeavour to meet their wishes, and
to avoid whatever pains or displeases them :
for actions speak louder than words. What
has not Christ done for us 1 See his conde-
scension, when, in the form of God, he took
upon him the form of a servant. See his
grace when he was rich, and for our sakes he
became poor. See him in the manger, and
in the garden. See him upon the cross
dying ; and upon the throne reigning for us.
See him making all things work together for
our good. And surely we shall feel that a
peculiar, a supreme love to him becomes us.
And how are we to show it ] Shall we ever
grieve his Holy Spirit? Shall we not ask.
Lord, what wilt thou have me to do "? Shall
we not pray, " Let the words of my mouth,
and the meditation of my heart be acceptable
in thy sight, O Lord, my strength and my
redeemer]" He that hath my command-
ments and keepeth them, he it is that loveth
me. He that offereth praise glorifieth me ;
and to him that ordereth his conversation
aright will I show the salvation of God —
Upon which Philip Henry observes. Thanks-
giving is well, but thanksliving is better.

If we walk like him now, we shall walk
with him hereafter. It is his own promise —
"Thou hast a few names even in Sardis,
which have not defiled their garments ; and
they shall walk with me in white ; for they
are worthy."

SEPTEMBER 25.

" / -would hasten my escape from the "windy
storm and tempest." — Psalm Iv. 8.

Such was the language of David — And it
may be the language of any other good man,
in the depth of distress. But it is allowable
and proper 1 There is no perfection here ;
and there is nothing concerning which we
should indulge more tenderness of censure

262

SEPTEMBER 25.

than hasty expressions, uttered under the
pressure of pain or grief. Perhaps it was to
prevent our severity here that the cases of
Job and Jeremiah are recorded, both of ^v1lom,
though eminent in piety, cursed the day of
their birth. The Scripture is not harsh upon
them ; and it is observable, that when James
refers to one of these bitterly-complaining
sufferers, he only says, " Ye have heard of
the patience of Job." They who have never
been in a state of peculiar distress, know little
of the feelings of human nature under it But
there are others who can respond to the in-
vitation of sympathy, " Pity me, pity me, O
ye my friends, for the hand of God hath
touched me !" And the Father of mercies
knows our frame, and remembers that we are
dust. We are not required to choose suffer-
ing for its own sake ; or to be indifferent to
ease and deliverance. Our Saviour himself
had not that fortitude which mocks at pain ;
but that which felt deeply ; and yet submitted.
With strong cryings and tears he prayed,
" Father, if it be possible, let this cup pasa
from me : nevertheless not my will, but thine
be done."

But what allows of excuse truth does not re-
quire us to commend. It was his infirmity that
induced David to long for death, to hasten his
escape from the stormy wind and tempest :
and an old writer tells us it would have been
more honourable for him to have asked for
the strength of an ox to bear his trials ; than
for the wings of a dove to flee from them. Is
not such language unworthy and ungrateful ]
Should we overlook and forget all our com-
forts? Have not these been great and nu-
merous ? And did we then long to flee away ?
— Yea, are they not many and various even
now ? And shall we only dwell on the dark
side ] Let us examine again ; and let truth
and thankfulness stand by. And may they
not yet be many and great ? Afflictions are
not immutable dispensations. AVhat changes
often take place to the surprise as w^ell as joy
of desponding sufferers !

" The Lord can change the darkest skies ;

Can give us day for night •.
Make drops of sacred sorrow rise
To rivers of delight."

And is there not unbelief in the case 1 You
are afraid of all your sorrows ; and not only
of their continuance and increase; but of
their influence and effects. You dread lest
you should not bear them properly, so as to
glorify God ; but sink in the day of adversity.
Yet, O thou of little faith ! wherefore dost
thou doubt ] Is not he able to preserve, and
support, and comfort thee 1 And has he not
engaged to do it? Has he not said, I will
never leave thee nor forsake thee ? " When
thou passest through the waters, I will be
with thee; and through the rivers, they shall
not overflow thoe: when thou walkpst through
the fire, thou shalt not be burned ; neither

I shall the flame kmdle upon thee." And has
not his- conduct always accorded with this
assurance ; both with regard to others and
with regard to thyself]

" Did ever trouble yet befall,
And he refuse to hear thy call ?
And has he not his promise past,
That thou shalt overcome at last ?"

More than once you have been appalled in
the prospect of a trial ; but when the evil day
came there came with it mercy and grace to
help. Perhaps you even gloried in tribula-
tion. Perhaps you would not refuse to pass
through some of those distressing exercises
again, to enjoy the same peace and comfort
Is there not much ignorance and inconsi-
deration in this impatience ? How do you
know that it is better to escape from these
troubles than to bear them? Not one of
them has befallen you by chance. May you
not infer the righteousness of them all from
their very author ? Is not his work perfect?
Are not his ways judgment ? He doth all
things well. Does he detain you in distress
because he does not love you ? Yea he loved
you with an everlasting love ; and withheld
not his own Son from you. You may there-
fore entirely confide in him, assured that if
he does not release you it is because he waits
to be gracious; and also equally assured,
that blessed are all they that wait for him ;
for it is good for a man, not only to hope, but
quietly wait for the salvation of the Lord.

First. Your owti welfare may require the
process. The Saviour was made perfect
through suffering; and the character of
every Christian is more formed and improved
from his afflictions than his enjoyments.
What would some of you have lost, had you
fled away before such a trying dispensation
enriched your faith and hope ! How much
of your happiness in heaven will arise from a
review of your present conflicts on earth !
The very trial of your faith is precious: and
the crown of life is promised, not to him that
escapes, but to him that endureth temptation.
Afflictions are heavenly agents, and work out
for you a far more exceedmg and eternal
weight of glory.

Secondly. The welfare of others may re-
quire it also. We are detained here to be
useful ; and we are often most useful in our
trials. Nothing strikes like facts. The pas-
sive graces are the most impressive. They
are better than a thousand sermons ; better to
arrest the careless, to instruct the ignorant,
to encourage the timid, to comfort the de-
sponding, it was well Bunyan did not escape
from the prison at Bedford, or we should not
have had his Pilgrim's Progress, and his Ho-
ly War. Paul was a prisoner, and knew that
to depart and be with Christ was far better ;
nevertheless, because it was more needful for
the Philippians, he was willing to abide in .
the flesh, and acquiesced in the adjournn^.ont

SEPTEMBER 26.

263

of his deliverance and bliss. And here you
also may be wanted. Perhaps you have a ve-
nerable mother, and are required to rock the
cradle of her age who rocked the cradle of
your infancy. Perhaps you are a parent, and
a rising family is dependent on your care, in-
struct^ by your wisdom, edified by your ex-
ample. We are all placed in circumstances
where we may prove a blessing : and tliis is
our only opportunity. We may glorify God
in heaven ; but not in the same way as now,
by submission, patience, and self-denial. This
is an advantage we have above the glorified.
They cannot exercise candour, and forgive
injuries, and relieve distress, and save souls.
Life is ours as well as death. Therefore all
the days of our appointed time let us wait, till
our change comes.

SEPTEMBER 26.
**And he brought him to Jesus.^' — John i. 42.

These are few words ; but they are very
instructive and improving. We may ask
three questions.

To whom was he brought ] " He brought
him to Jes^^5." To whom should he have
been brought but unto him? He had the
words of eternal life. In vain would he have
been brought to the princes of the world ; to
the philosophers of antiquity ; to the moral-
ists of the age ; to the Scribes and Pharisees ;
to Moses ; to the law — Moses WTote of him ;
and the law was a schoolmaster, to bring
men to Christ, tliat they might be justified by
the faith of Christ, and not by the deeds of
the law. To him, says Isaiah, shall men
come. To him, said the dying Jacob, shall
the gathering of the people be. There alone
they can find the wisdom they need ; the par-
don they need ; the peace they need ; the
strength they need. In him they are blessed
with all spiritual blessings in heavenly places
— Neither is there salvation in any other.

Who w£Ls brought ] It was Simon Peter —
" He brought him to Jesus." He is a charac-
ter frequently and largely noticed in the Sa-
cred Historj'. For, in consequence of this in-
troduction, he became not only a disciple of
Jesus, but a preacher of the Gospel, and an
Agostle; and from the low occupation of a
fisherman he was made a fisher of men ; and
by one cast of his net he gained three thou-
sand souls. Let us endeavour to bring men
to the Saviour, remembering that we know
not what he will do, not only in them, but for
them, and by them. While he saves them
he may also employ and dignify them. How-
ever unlikely at present they appear, we may
by-and-by observe them, with joyful surprise,
and adoring; gratitude, not only as Christians,
but as ministers in his .Church ; and exten-
sively serving their generation, according to
the will of God. Whatever condition they

may fill, or office they may discharge, they
will be, must be, useful. Like their father
Abraham, they will be not only blessed, but
blessings. In converting one we do good to
many — W^ho ever went to heaven alone ?

W^e may also ask — Who brought him 1 It
was Andrew — " He brought him to Jesus."
Andrew had been for some little time with
Jesus himself; and he immediately evmces
the influence of the intercourse on his own
mind, by his concern to bring others to the
same Saviour. And there is notliing peculiar
in this. They who have seen his glory will
be sure to proclaim his worth. They that
have tasted that the Lord is gracious them-
selves will be always constrained to invite
others — O taste and see that the Lord is
good: blessed is the man that trusteth in
him. And they always speak of him best
who speak from experience.

Andrew was not only acquainted with Je-
sus, but he was also related to Peter, He
first Jindeth his own brother Simon, and saith
unto him — W^e have found the Messias, The
expression intimates that he also prevailed
upon others, but that he began with him. His
finding him first might have been accidental;
but it is much more probable that it was by de-
sign. He thought, and he thought justly, that
his own brother had, though not an exclusive,
yet a prior claim to his attention. And there-
fore, while many lead their friends and rela-
tions, their own flesh and blood, into the
haunts of dissipation, the counsel of the un-
godly, the way of sinners, the seat of the
scornful, and so bring them to the devil ; An-
drew instantly performed towards Simon, his
own brother, a brother's part — And he brought
him to Jesus.

I^et us not forget this. We are to disregard
none of our fellow-creatures ; but surely those
who are connected with us by the ties of
friendship and of nature have the fir^t right
to our solicitude. How is it possible for us to
think of them, and not exclaim, with Esther,
in the dread of a more tremendous perdition
— How can I bear to see the destruction of
my kindred ? In endeavouring to do good to
tliese, we have also greater opportunities and
advantages, by^ reason of our influence and
easiness of access. Let then grace sanctify
and engage in her serv ice all the force and
endearment of natural affection. Let the pi-
ous sister pray for, and plead with, an irreli-
gious brother. Let the godly wife strive to
save her own husband. Let the husband al-
lure to accompany him the desire of his eyes.
And oh ! let parents awaken and blend their
anxieties and efforts to bring to Jesus their
children. When Moses lifted up the serpent
in the wilderness, all the wounded were to .
obtain cure by looking. But children were
bitten as well as men and women. Had we
been there, we sliould have "seen many a fa-
tlier leading along, his little daughter to a

264

SEPTEMBER 27.

place of vision ; and many a mother pressing
near with her infant son in her arm, and
pointing his eyes to catch the shining reme-
dy. So has the Son of man been lifted up,
that whoseover believeth on him should not
perish, but have everlasting life. The young
need him; and the sooner they are brought to
him the better. The sooner will they be pre-
vented from injuring society: the sooner will
they enter on a course of usefulness, during
which they will scatter a thousand blessings.
If we do good to an old man, it is all-import-
ant to himself; but then it goes off with him.
Whereas the good communicated to a child
is not only valuable personally, but relatively.
It descends from him, and is spread by him,
as he rises up and multiplies in life : and the
result of the whole cannot be estimated.

And if we bring them to him, will he re-
ject or despise them 1 Let his command de-
termine this — " Feed my lambs." Let his
conduct decide it — "They brought young
children to him that he should touch them.
And his disciples rebuked those that brought
them. But when Jesus saw it he was much
displeased, and said unto them, Suffer the lit-
tle children to come unto me, and forbid them
not ; for of such is the kingdom of God. And
he took them up in his arms, put his hands
upon them, and blessed them."

Let those that have children, and let those
tliat are children, think of this, and be encou-
raged.

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

Another flower thus offered can never arrive
at perfection. It must wither and die. But
this flower shall live and blossom as a rose.
The Redeemer will put it into his bosom:
and the fragrance shall spread through the
church below and the temple above.

SEPTEMBER 27.
" And he brought him to Jesus." — John i. 42.

What Andrew here did with Simon, we are
to do with our fellow-creatures — We are to
bring them to Je§us.

But can men be brought to him now ? Did
he not say, I am no more in the world 1 How
happy were they who lived when he was on
earth ! They could repair to him in every
trouble, and tell him every distress. Ye be-
nevolent neighbours! you could carry the
paralytic, and place him beneath the very eye
of mercy. You anxious father ! you could go
to him, and say, " Sir, come down ere my
child die." You Martha and Mary, as soon
as Lazarus was afflicted, you could send to
him, saying, "Lord, behold he whom thou
lovest is sick." And cannot you, my dear
readers, apprize him of your desire or your
grief? Have not you at your disposal a mes-
senger that you can despatch to liitn in a mo-

ment, in the twmkling of an eye 1 " While
they call, I will answer; and when they
speak, I will hear." And has he not said, Lo!
I am with you always, even unto the end of
the world? and wherever two or three are
gathered together in my name, there am I in
the midst of you 1 If these words be true, he
is with his ministers and people now. Though
no longer visible, he is accessible. We may
apprehend him as to his essential presence,
by which he fills heaven and earth. We may
apprehend him also as to bis peculiar pre-
sence, by which he is nigh to them that are
of a broken heart, and saveth such as be of a
contrite spirit. He is to be found in the Scrip-
tures. In his house. At his table. On his
throne. In the garden and the field —

"Where'er we seek him he is found,
And ev'ry place is holy ground."

But can we bring souls to him 1 Not effi-
ciently. This is the work of God only. " No
man can come to me except the Father which
hath sent me draw him." And the sooner we
are convinced of this the better. We shall
then make all our attempts in dependence on
the agency of his Spirit ; and thus honouring
him, he will honour us. But we may do this
instrumen tally. For God makes use of means:
and he employs men. And employs them not
only to do good to their fellow-creatures tem-
porally, but spiritually; not only to relieve
their bodies, but to save their souls. And va-
rious and many are the ways in which we
may thus bring men to Jesus. We may do it
by intercession ; for he hears prayer for others
as well as for ourselves. We may do it by the
influence of example. Nothing speaks so loud
as the silent eloquence of a holy, consistent,
and lovely life. By this wives may win their
husbands without the word ; and servants may
adorn the doctrine of God our Saviour in all
things. By this all may be useful. All cannot
be learned ; all cannot be rich : but all may be
exemplary. We may do it by instruction.
Thus Andrew brought Peter — We have
found, says he, the Messias. And thus the
woman of Samaria brought her neighbours,
saying. Come, see a man that told me all that
ever I did : Is not this the Christ 1 By a word
fitly spoken — a letter — an invitation to hear
the 'Gospel — the commendation of a good
book — the diffusion of the Bible — the sending
forth missionaries — the supporting of minis-
ters, whose office it is to turn men from dark-
ness to light — By all these, and many more,
we may be the means of introducing souls to
Jesus.

But why should we be concerned to bring
them 1 Four things should make us alive to
this work. First. To feel a concern for it is
an evidence of grace ; and an evidence the
most decisive. Indeed every other evidence
is fallacious without this: and this is always
to be found in a real Christian. For however

SEPTEMBER 28.

265

he may walk in darkness, as to a knowledge
of his own interest in divine things, and draw
the conclusion that he has no part nor lot in
the matter ; he never is insensible and indif-
ferent to the success of the Gospel and the
salvation of souls. Secondly. To attempt it
is a duty. A duty that cannot be declined,
without the greatest guilt. A duty arising
from the relation in which we stand to our
fellow-men, els bone of our bone, and flesh of
our flesh. A duty enforced by the will of
God, clearly made known m the injunction.
As we have opportunity, let us do good unto
all men; and what good can equal this?
Thu"dly. To accomplish it is the most glori-
ous enterprise. What is the rescue of a whole
nation from civil bondage compared with the
dehverance of one soul from the power of
darkness, and translating it into the kingdom
of Grod's dear Son ! Can a trifle throw heaven
into ecstacy ! Yet there is joy in the presence
of the angels of God over one sinner that re-
penteth. The work, therefore, is its own mo-
tive : its success is its own recompence. And
so the Apostle deemed it — " If a man err from
the truth, and one convert him, let hun know,
that he which converteth a sinner from the
error of his way, shall save a soul from death,
and shall hide a multitude of sins." Fourthly.
To fail in it is no disgrace. Yea, failure here
is infinitely more honourable than success in
any other enterprise. But wise and good ef-
forts are never in vain. If they are useless as
to the direct object, they do good collaterally.
If they relieve not the beneficiary, they bless
the benefactor. His prayers and endeavours
return not void into his own bosom. We are
a sweet savour of Christ, not only in them
that are saved, but in them also that perish.
The promise is not made to success — for this
does not belong to us; but to exertion — "Be
thou faithful unto death, and I will give thee
a crown of life."

But while we endeavour to bring* others
to Jesus, let us see to it that we have come
to him ourselves. It is awful to think of
being the instruments of his grace, while
we are not the subj.ects —

"Great King of grace! my heart subdue;
I would be led in triumph too :
A willing captive to my Lord,
And sing the victories of his word."

SEPTEMBER 28.

" The precious sons of Zion, comparable to
fine gold, hoTv are they esteemed as earthen
pitchers, the -work of the hands of the pot-
ter .'"—Lam. iv. 2.

Such is the difference between the judg-
ment of God and the spirit of the world, con-
cerning the precious sons of Zion. In the
estimation of God, (and his judgment is al-
ways according to truth,) they are comparable

to gold, yea, fine gold. And they are so for
their rareness, and their purity, and their
value, and their durability, and for their
bearing the severest probation, and, instead
of being injured by the trial, deriving im-
provement, and lustre, and usefulness from it.

But as that which is highly esteemed among
men is abomination in the sight of God ; so
that which is approved and commended of
God is undervalued and despised by men.
The world, therefore, knoweth them not. It
knew him not. Their Lord and Saviour was
despised and rejected by them. And they, as
his followers, are esteemed as earthen pitch-
ers, the work of the hands of the potter.
Natural men judge only from sense and out-
ward appearances; and Christians are often
poor and afflicted. They see the outside of
the tabernacle; and this is covered with
goats' skins and badgers' skins, dyed red:
but they never enter the holy place, nor ap-
proach him who sitteth between the cheru-
bims. They are sensual, not having the
Spirit; and spiritual thmgs are spiritually
discerned. They do not feel their need of the
blessings which constitute the happiness and
glory of the children of God, and therefore
prize not the possessors of them. Yea, the
carnal mind is enmity against God, and
causes them to dislike every thing that bears
his impression and likeness.

Yet even these despisers shall behold, and
wonder, and perish. When the delusions of
time shall give place to the unveiled realities
of eternity, they will be compelled to ex-
claim, we fools counted their lives madness,
and their end to be without honour. How
are they numbered with the saints, and their
lot is among the children of God ! Yea, even
now there are moments, when, if we could
witness the workings of conviction, we should
hear many a Balaam admiring, and praying ;
How goodly are thy tents, O Jacob ! and thy
tabernacles, O Israel ! Let me die the death
of the righteous, and let my last end be like
his!

Christians should not be uneasy and im-
patient under the mistakes and reproaches of
their adversaries. It is a light thing to be
judged of man's judgment. He that judgeth
them is the Lord. Their praise is not of man,
but of God. They should know that this is
not their day. Their day is coming. It will
be the manifestation of the sons of God. Yea,
conscious of what, by the grace of God, they
are, they should learn in whatsoever state
they are therewith to be content. In every
thing they should give thanks. Their souls
should make their boast in the Lord. They
should never scruple to extol and recom-
mend their privileges and excellences. That
which we have heard and seen, says the
Apostle John, declare we unto you, that ye
also may have fellowship with us. And is
this desirable ? And truly our fellowship is

266

SEPTEMBER 29.

with the Father, and with his Son Jesus
Christ.

Who is on the Lord's side 1 O my soul !
art thou 1 Dost thou love and admire those
whom God approves and honours'? Canst
thou call the saints that are in the earth,
The excellent] and say, In them is ail my
delight ? Moses chose rather to suffer afflic-
tion with the people of God, than to enjoy
the pleasures of sin for a season ; and esteem-
ed the reproach of Christ greater riches than
the treasures of Egypt.

SEPTEMBER 29.

"Arise ye, and depart ; for this is not your
rest." — Micah ii. 10.

One of the old Divines, in his pastoral ad-
monitions to his people, exhorts them — not to
look for that in the law, which can only be
found in the gospel — not to look for that in
themselves, which is only to be found in
Christ — not to look for that m the creature,
which is only to be found in the Creator —
and not to look for that on earth, which is
only to be foimd in heaven.

The present is not our rest It was not
designed to be our rest. It is not Jit to be
our rest. And if we are Christians, we have
relinquished it as our rest, and have chosen
another.

Yet who does not need this exhortation 1
Our souls naturally cleave unto the dust.
Many, like Reuben and Gad, prefer an in-
heritance on this side Jordan. And even the
godly themselves, who have not their portion
in this life ; but have said. As for me, I will
behold thy face in righteousness, I shall be
satisfied when I awake with thy likeness;
even these need to have their pure minds
stirred up, by way of remembrance. " My
people," says God, "have forgotten their
resting-place."

He therefore, who takes pleasure in the
prosperity of his servants, sends them this
message, " Arise ye, and depart ; for this is
not your rest." And there are five messen-
gers by which he sends it.

The first, is his Word. And we should
read and hear it for this very purpose. It
meets us in our complaint and inquiry,
" Who will show us any good ]" and says,
" Acquaint now thyself with Him, and be at
peace ; thereby good shall come unto thee."
It forbids us to lay up treasures on earth. It
commands us to seek those things that are
above. It denounces the curse and misery
of making flesh our arm. It proclaims the
grandeur of the soul ; and sets before us what
alone is worthy of its ardour. It leads us into
all truth; and places us at the foot of the
Cross, by which the world is crucified unto
us, and we unto the world.

The second, is affliction. God speaks by

the rod, as well as by the word. While he
chastens us with his hand, he teaches us out
of his law. Has he not, by events, plainly
addressed us, " Ye have dwelt long enough
in this mountain; turn ye, and take your
journey .'" Has he not, by repeated frustra-
tions of our hope, plainly said to us, " Let it
suffice thee: speak no more to me of this
matter ]" Perhaps our purposes have been
broken off, even the thoughts of our hearts.
Perhaps we have been made to possess
months of vanity by sickness. Perhaps by
death lover and friend has been removed far
from us. And, amidst the wreck of every
thing dear to us, a voice, though we knew
not at first that it came from Heaven, said,
" What hast thou here 1 and what dost thou
here?" — And if we are so much attached to
the world, with all our losses and distresses,
what should we have been without them ] If
the pilgrim be ever seduced from his way, it
is by flowers and prospects; if ever he sits
down, and sings himself asleep, it is in a
pleasant scene, and in fine weather, not when
the sky is dark and stormy, and the road is
rough and miry ; for then, by contrast, the
thought of home becomes dearer ; and he feels
an excitement to quicken his pace.

The third, is worldly success. This, in
some respects, may convince us more of the
insufficiency and emptiness of every thing
here, than even our deprivations. When a
man is unable to attain his object, he may
still imagine that there is happiness in what
he misses ; and that he is miserable because
he misses it. But when he has gained the
prize, he is convinced that the dissatisfaction
he feels arises from the nature of the thing it-
self We long for certain acquisitions, with
all the fondness of hope ; and feel no appre-
hension, unless on the side of failure. We
cannot believe, from the acknowledgments
of others, that these things will belie expect-
ation, and still leave a void within. But
when we have made the trial ourselves;
when we have formed the connexion, filled
the office, gained the fortune, we desired—
and, in the midst of our sufficiency, we are
in straits ; sigh over our indulgences them-
selves ; and enjoyment, as well as affliction,
cries. All is vanity and vexation of spirit-
Arise, and depart ; for this is not your rest.

The fourth, is the earnests and foretastes
of a better world. And such Christians are
favoured with, in the comforts of the Holy
Ghost ; in accesses to the Throne of Grace ;
in the power and glory of God, which they
see in the Sanctuary; and in those sacred
moments of divine communion, alone, when
they can say,

" While such a scene of sacred joys

Our raptur'd eyes and souls employs.
Here we could sit and gaze away
A long, an everlasting day" —

And these not only call, but allure and win

SEPTEMBER Sa

267

the heart, away. When the clusters of grapes
were brought to the Israel of God in the Wil-
tlemess, they said, in very intelligible lan-
fTuage — What does your present condition
supply like this] — See what grows in the
land that is before you. Taste ; and go up
and possess it. .

The last, is death. Every apprehension
and approach of this, cries — " It is high time
to awake out of sleep ; for now is your salva-
tion nearer than when you believed." But
this orders us to depart really, as well as
morally. God sends, by it, not only to his
people, but for them. And it seems surprising
that they should .ever be ready to turn away
from the messenger. A child at school wel-
comes every messenger from home to him ;
but he desires most the messenger that comes
for him. Joseph sends to Jacob, and for him,
at once ; and his father not only heard his
words, but saw his wagons — " Oh ! these
are really to carry me to him — I shall soon
see my son — and die in peace."

Such a messenger, Christian, is death to
you. Come, says God; you have. toiled long
enough — You have feared long enough — You
have groaned long enough — Your warfare is
accomplished — Enter the rest which the Lord
your God giveth you- — Come ; for all things
are now ready.

Yes ; you will soon hear the voice saying —
0 Israel ! you must this day go over Jor-
dan. And why should you be unwilling to
exchange the desert for the land flowing with
milk and honey ] Is not this the purpose of
your travels ] The end of your desires ? The
completion of your hopes ]

"But the swelling river rolls between."
Fear not. The ark of the covenant will go
before you, and divide the waves: and you
shall pass over dry-shod. And then let the
streams re-unite, and continue to flow on —
you will not wish them to re-open for your
return. What is misery to others, is joy to
you — " I shall go the way whence I shall not
return."

SEPTEMBER 30.

" If then I be a father, -where is mine honour ?"
Mai. i. 6.

We admire the Scripture mode of allusion
and comparison. Its images are taken from
the most obvious and simple things : and while
they illustrate the spiritual subjects to which
they are applied, they also import moral les-
sons. While they enjoin the duties we owe
to God, they remind us of those we owe to our
fellow-creatures. Thus the child is instructed
and reproved, by the address which informs
and admonishes the Christian.

In the words before us, here is, first, a
prmciple supposed— Indeed it is expressed in
the foregoing sentence : " A son honoureth

his father." It is a dictate of nature, of cus-
tom, of observance in all ages and countries.
TJie child, as soon as he can reason, finds
himself under the control of a superior, at
once dear and venerable ; to .whom he is
obliged, and on whom he is dependent: he
asks of him information ; he bolts to him for
provision: he confides in his care and wis-
dom : he obeys his orders, and submits to his
discipline. If stricken, he does not reproach,
or think of striking again. " The eye," says
Solomon, "that mocketh at his father, and
despiseth to obey his mother, the ravens of
the valley shall pluck it out, and the young
eagles shall eat it." A modern writer has
made free to turn these words into ridicule, by
ranking them with those senseless bugbears
by which nurses often terrify children. But
if the ignorance of infidels, with regard to
every thing scriptural, was not extreme ; he
might have known, tliat, under the Jewish
law, filial disobedience was a capital offence.
" Every one tliat curseth his father or his mo-
ther shall be surely put to death: he hath
cursed his father or his mother; his blood
shall be upon him." And Moses mentions
also the mode. " If a man have a stubborn
and rebellious son, which will not obey the
voice of his father, or the voice of his mother,
and that, when they have chastened him, will
not hearken unto them : then shall his father
and his mother lay hold on him, and bring
him out unto the elders of his city, and unto
the gate of his place ; and they shall say unto
the elders of his city. This our son is stub-
born and rebellious, he will not obey our voice ;
he is a glutton, and a drunkard. And all the
men of his city shall stone him with stones,
that he die : so shalt thou put evil away from
among you; and all Israel shall hear and
fear." Hence, what is threatened, might have
been literally accomplished. But when we
consider how figuratively the Easterns ex-
pressed themselves ; we may admit the reali-
ty of an awful penalty on the transgressor
without pleading for the literal execution.
We have a remarkable instance of filial ho-
nour in the regard the Rechabites paid to the
authority of their father. " They said, we
will drink no wine : for Jonadab the son of
Rechab our father commanded us, saying,
Ye shall drink no wine, neither ye, nor your
sons for ever : neither shall ye build house,
nor sow seed, nor plant vineyard, nor have
any: but all your days ye shall dwell in
tents; that ye may live many days in the
land where ye be strangers. Thus have
we obeyed the voice of Jonadab the son of
Rechab our father in all that he hath charged
us, to drink no wine all our days, we, our
wives, our sons, nor our daughters ; nor to
build houses for us to dwell in : neither have
we vineyard, nor field, nor seed : but we have
dwelt in tents, and have obeyed, and done
according to all that Jonadab our father

268

OCTOBER 1.

commanded us." It is lamentable to think
how little of this obedience is to be found in
children now. Yet there is far less piety in
the world, than morality.

Here is, secondly, an obligation inferred —
It is, that if other fathers are to be honoured,
we are much more bound to honour God.
For he is a Father far above the truth of the
relation in all other cases. We have had
fathers ; but they were fathers of our flesh —
but he is the Father of our spirits. They were
fathers only subordinately, and neither the
sex, or the form, or the talents of the child
resulted from their choice — but he is su-
premely, efficiently, absolutely our Father —
he made us, and endued us with all our powers
— and from him must spring all our hopes.

And, therefore, not only is the reality of
the relation found in him, but the perfection
too. He always acts the part of— a wise and
good Father — and always acts it completely
— divinely. Other fathers often chastise their
children for their own pleasure ; but he for
our profit. They may be implacable ; but he
is ready to forgive. They may neglect to
educate or provide; but he teaches us to
profit, and suffers us to want no good thing.

The duty also is enforced by the eminence
of his character, and the grandeur of his con-
dition. His understanding is infinite. His
power is almighty. His dominion is ever-
lasting. He is Lord of all. " It is he that
sitteth upon the circle of the earth, and the
inhabitants thereof are as grasshoppers ; that
stretcheth out the heavens as a curtain, and
spreadeth them out as a tent to dwell in ; that
brmgeth the prmces to nothing : he maketh
the judges of the earth as vanity." To this
consideration he himself appeals, in the close
of this chapter. " Cursed be the deceiver,
which hath in his flock a male, and voweth,
and sacrificeth unto the Lord a corrupt thing :
for I am a great king, saith the Lord of hosts,
and my name is dreadful among the heathen."

Thirdly. Here is a jcomplaint alleged. "If
I am a Father, where is mine honour ?" And
has he no ground for this inquiry ] Men often
complain without cause. They are unrea-
sonable in their demands and expectations.
They may be mistaken with regard to the
nature and design of many actions, because
they judge after outward appearance. But
God's claims are unlimited. He sees mo-
tives. He looketh to the heart. He takes
our meaning. And passing by our mistakes
and infirmities, accepts and commends our
aims and endeavours. And yet even he com-
plains. And how deeply deserved ! and how
extensively applicable is the charge he
brings ! See the generality of mankind— Have
they any concern to please him ] Take the
professors of his religion— What do they more
than others'? Take even tlio subjects of his
grace — even in them. Where is his honour? Is
it here ? in constantly asking. Lord, what wilt

thou have me to do ? Is it here ? in meekly

submittmg to his rebukes'? Is it here? in
speaking well of his name, and recommend-
ing him to others ?

Let us make the deficiencies and sins of
others a mirror in which to behold our own.
Do I meet with ingratitude in a fellow-crea-
ture, that I have relieved ? Let it soften my
resentment, and keep me from resolving to
do no more for him. Let me inquire how /
have behaved towards my heavenly benefac-
tor. Do I reflect on an undutiful child, and
perhaps justly too 1 Yet let me ask whether
my heavenly Father has not much more rea-
son to condemn me — It' thou, Lord, shouldest
mark iniquity, O Lord, who should stand !

How necessary is it for us to fall down at
his footstool ; and pray. Enter not into judg-
ment v^'ith thy servant, O Lord ; for in thy
sight shall no flesh living be justified !

What a blessing is the Gospel, that assures
us, with the Lord there is mercy, and that his
grace is sufficient for us !

Yet let this make us the more concerned
to honour him — and to be harmless and blame-
less— the children of God — without rebuke !

OCTOBER 1.

'* Wo unto you thai desire the day of the Lord!
To what end is it for you ?. The day of the
Lord is darkness, and not light,^^ — Amos v.
18.

We may apply this to the day of death.
How often do men, when in trouble and dis-
appointment, express a wish, that God would
now take away their life from them, suppos-
ing that it is better for them to die than to
live ! We cannot, indeed, be always sure of
the sincerity of their desire ; and they may
not be sure of it themselves. Under the pres-
sure of present feeling, they may imagine
that death would be welcome : when, perhaps,
if it actually appeared, they would decline
his aid. And if they would not, they ought.
For their fleeing from trouble, is 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.

Let me, then, beg these sons of sorrow to
inquire — Whether the event they long for
will be a real remedy for tiieir complaints.
Are they sure that death will be annihilation?
— perfectly sure that there is nothing beyond
the grave '? — Can they prove that there is no
future state ? and that in this state there is no
misery but happmess only '? Judas hanged
himself. But he went to his own place.
This was far worse than his former condition,
even under all the horrors of remorse.

If the Scripture be true, all are not happy
at death. Yea, none are then happy without
a title to heaven, and a mectness lor it. And
have you this title 1 What is it 1 " He that
believeth on the Son hath everlasting life:

OCTOBER 2.

269

and he that believeth not the Son shall not
see life; but the wrath of Gofl abideth on
him." Have you this meetness 1 What is
it] Do you love holiness? Without this
could you be happy in a holy place 1 in a.
holy state ? in holy company 1 in holy engage-
ments ] in holy enjoyments 1 Is the Redeemer
precious to your souls 1 and do you delight in
him ? Without this could you be happy, to
be for ever in his presence, and hearing for
ever his praise 1 Could a man, without an
ear or taste for music, be happy by being re-
moved into a world of melody and harmony ?
Need you be told that happiness does not
arise from the excellency of the object, but
from its adaptation to our disposition ] That
nothing can make us happy but what relieves
our wants ? fulfils our desires ? and satisfies
our hope? Without holiness, therefore, no
man can see the Lord.

How absurd, then, is it to wish to leave
this world for another before you are sure the
exchange will be for your advantage ! For
your advantage it cannot be, if you die un-
pardoned and unrenewed. Blessed are the
dead that die in the Lord. But out of Him,
you are out of the city of refuge, and the
avenger of blood is upon you. Out of Him,
you are out of the Ark, and in the midst of
the Deluge. No; the day of your death is
not better than the day of your birth.— What-
ever your privations, and losses, and distresses,
here may be, they are only the beginnings
of sorrow ; and all you suffer from them is
only as a drop to the ocean, compared with
the damnation of hell. — And, once gone from
time, there is no return. As the tree falleth
so it lies.

Instead, therefore, of wishing this only and
all-important season ended, you should be
thankful that it is prolonged, if it be continued,
even in a vale of tears ; and account that the
longsuffering of God is your salvation : for he
is not willing that any should perish.

Remember, also, that these disappointments
and sorrows, which make you so impatient,
may prove the greatest blessing ; and the val-
ley of Achor be given you for a door of hope.
For God does not afflict willingly, nor grieve
the children of men. He renders earth deso-
late to induce you to seek a better country.
He strikes away every human prop, and puts
failure and vexation into every worldly
scheme, that you may turn from idols to the
^Supreme God, and say —

" What should I wait or wish for, then,
From creatures— earth and dust ?
They make our expectations vain,
And disappoint our trust.

•* Now I forbid my carnal hope.
My fond desires recall ;
I give my mortal interest up.
And make my God my all."

Away, then, with every thought of despera-

M " ^ ^^^^ "^y

rather"— He is in sight, waiting to receive
23*

thee graciously, and to love thee freely. Re-
pair to tlie throne of the heavenly grace —
You cannot spread your sorrows there in vain.
If tempted to despair, try his word. No one
ever trusted, and was confounded. Cry,
" Lord, I am oppressed ; undertake for me."
" Come," says the Reliever of every burden
— " Come unto me, all ye that labour and are
heavy-laden, and I will give you rest."

The Athenian said, " I should have been
lost, if I had not been lost." What made the
prodigal think of home but want 1 Where
did Manasseh find his father's God but in
affliction ] We often feel for those who have
been reduced ; and say, they have seen better
days — But if in their prosperity they forgot
God that made them, and lightly esteemed
the Rock of their salvation ; and in their ad-
versity have thrown themselves into his arms
— these, these are the best days they ever
saw ; and they will draw forth their praise for
ever. This, my suffering friend, may be your
case — and will be, if you seek unto God, and
unto God commit your cause. He can, he
will turn the shadow of death into the morn-
ing— and you shall join the multitude who
are saying. It is good for me that I have

BEEN AFFLICTED.

OCTOBER 2.
" I-will hear -what God the Lord will speak"
Psalm Ixxxv. 8.
And surely if He speaks, m whatever way
he expresses himself, it becomes us to hear ;
and to hear immediately. Let us not there-
fore "be unwise, but understanding what the
will of the Lord is." There are four cases
in which we should adopt this resolution.

First. I will hear what God the Lord will
speak as to doctrinal truth. If error were
harmless, we should not be commanded to
" buy the truth, and sell it not :" to " prove all
things, and to hold fast that which is good."
It is of unspeakable importance to have proper
sentiments on all religious subjects. But
concerning all these subjects different opin-
ions prevail ; and it is certain that all these
opinions cannot be true. Hence persons are
often perplexed, especially at the beginning
of the Christian life. And what in this case
are we to do 1 One cries, Lo ! here is Christ ;
and another, Lo ! there. Be it so. We are
not left without witness. It would be sad
and dangerous had we no rule to go by ; no
standard to which we could appeal. But we
have such an advantage. And in things of
moment it is plam and obvious. And it is
accessible ; it is in our possession ; it is the
testimony of God, recorded in the Scriptures.
I will therefore make no system of divinity,
drawn up by fallible creatures like myself, my
oracle ; but enter at once the temple of Reve-
lation, and inquire there. I will call no man
master upon earth — one is my master, even

270

OCTOBER a

Christ; and all besides are only brethren. I i
need not ask what Arminius, or Calvin, speaks i
— they themselves are to be judged out of 1
this Book ; and what they deliver is no further 1
binding upon me than as they can say, " Thus 1
saith the Lord." " To the law and to the tes-
timony : if they speak not according to this :
word, it is because there is no light in them."
" I will hear what God the Lord will speak."
In this inspired Volume I have the judgment
of God himself upon every subject with which <
it is necessary for me to be acquainted. And
I will go to it ; not with a previous bias, but
open to conviction: not to dictate, but to
learn. I will not be influenced to embrace a
doctrine, because it is easy of comprehension ;
or to reject it, because it is mysterious — It is
infinitely reasonable to believe whatever God
speaks ; and my only concern is to ascertain
what he has spoken.

Secondly. I will hear what God the Lord
will speak, as to my movements in life. How
ignorant and short-sighted are we! How
liable to mistake! How incapable of dis-
tinguishing between appearances and reali-
ties ; and of deciding what will be good or
evil for us ! Surely we have erred and suf-
fered enough already, to convince us that
" the way of man is not in himself." How
much depends on one wrong step, as it re-
gards our comfort, usefulness, and reputation !
Even when the iniquity is pardoned, the na-
tural consequences may be long left to operate.
They often cannot be remedied ; and so re-
pentance is quartered upon the offender all
his days. How frequently has this been ex-
emplified in irreligious marriages ; and changes
of residence and business, through fancy,
pride, or avarice ; or even good, but mistaken
motives ! A Christian, therefore, should take
every step of importance — and what step
may not be important? — feeling a responsi-
bility that makes him tremble! and an anxiety
that urges him to seek counsel from above —
" I will hear what God the Lord will speak"
— and regulate my marches by the cloud.
But while I wait upon God, I must also wait
for him : and integrity and uprightness are to
preserve me while I do so. For He tells me,
that if a man sets up idols in his heart, and
comes to inquire of him ; he will answer him,
"but according to his idols." And this is
done, not only by a penal influence ; but by
a natural effect : for every thing will be co-
loured according to the passion through which
I view it. If therefore I do not consult God
sincerely, it would be better for me not to do
it at all : for it can only dishonour him, and
delude myself But if I go in simplicity, and
say, " Lord, what wilt thou have me to do ]"
I come within reach of the promise, " In all
thy ways acknowledge him, and he shall di-
rect thy paths."

Thirdly. I will hear what God the Lord
will speak, as to the dispensaLions of his pro-

vidence. Nothing is more trying than what
an old Divine calls, " a dumb aflliction :" so
that when we put our ear to it, we can seem
to hear nothing, as to what it unplies, or in-
tends. Varying the metaphor a little. Job
was in such a state of ignorance and perplex-
ity: "Behold, I go forward, but he is not
there : and backward, but I cannot perceive
him : on the left hand, where he doth work,
but I cannot behold him : he hideth himself
on the right hand, that I cannot see him." In
such a condition, it affords relief to be able to
add*: " but he knoweth the way that I take."
Yet duty requires that we should have some
knowledge of it ourselves. A natural man is
only concerned to escape from trouble : but
the Christian is anxious to have it sanctified
and improved. He is commanded to hear the
rod. While God chastens, he teaches. I
must therefore be in a learning frame of mind.
I must say unto God, " Show me wherefore
thou contendest with me" — "I will hear
what, by this event, God the Lord will
speak."

Fourthly. I will hear what He will say,
also, in answer to prayer. Here is a thing,
I fear, generally disregarded. How many
petitions are never thought of after they have
been delivered ! We knock at the door, and
go away, and never even look back to see
whether it be opened unto us. Can we ex-
pect that God will attend to those prayers
which we contemn ourselves 1 Are such ad-
dresses any thing better than a mockery of
the Supreme Bemg f

Let us therefore hear what he says in reply
to our requests. Is it not pleasing to know
that we are not forsaken nor forgotten of our
best Friend f To be able to rectify a gloomy
conclusion ? To reason from the past to the
future '? And, like a beggar, to derive en-
couragement from success 1 " For I said in
my haste, I am cut off" from before thine eyes:
nevertheless thou heardest the voice of my
supplications when I cried unto thee." " I
cried unto him with my mouth, and he was
extolled with my tongue. If I regard iniquity
in my heart, the Lord will not hear me : but
verily God hath heard me ; he hath attended
to the voice of my prayer. Blessed be God,
which hath not turned away my prayer, noi
his mercy fi'om me." " I love the Lord, be-
cause he hath heard my voice, and my sup
plications. Because he hath inclined his eai
unto me, therefore will I call upon him a*
long as I live."

OCTOBER 3.

" Let yorir moderation be knoivn unto all men
The Lord is at hand." — Phil. iv. 5.
— What moderation? Moderation will
regard to your appetites. Some make a go(
of their belly, and glory in their shame. Man^
indulge in eating and drinking, beyond tin

OCTOBER 4.

271

demands of bodily refreshment, or the allow-
ances of health. — Your moderation, with re-
gard to your passions. You are to be angry,
and sin not. The sun must not go down upon
your wrath. The fear, the joy, the love, the
grief, allowable in themselves, may become
excessive in the degree. — Your moderation,
with regard to the distinctions of life. These
are to differ from " the pride of life" — in ap-
parel, in furniture, in servants. — Your moder-
ation in professional pursuits, and the cares
of trade—diligent in business, but not " en-
tangling yourselves in the affairs of this life ;"
content with sober and solid gain ; and not,
by hazard and speculations, making haste to
be rich. — Your moderation in the exaction of
rights ; whether pecuniary — in declihmg the
rigour of law, for debt ; or personal — in waiv-
ing the claims of authority and preference, as
Abraham did in the case of Lot. — Your moder-
ation, in your opinions and zeal. Many things
in religion are of far less importance than
others, even if true — But even the truth of
them is not easily ascertained ; and we see
men of equal talent and piety on each side of
the question. The truth generally lies in the
middle ; and he is commonly nearest to it who
is abused by both the opposite parties.

And what a reason is there to enforce this
admonition ! — " The Lord is at hand." The
word signifies nigh, either as to place or time.
If we take it as to place — it refers to his pre-
sence— I am a God at hand, and not afar off.
He is about our path and our lying down, and
is acquainted with all our ways. Thus he is
always nigh to see and observe, to aid or op-
pose, to bless or to punish.

— If we take it as to time — it refers to ffis
coming — " The coming of the Lord drawing
near." This is true, not only as to the cer-
tainty of the event, and the confidence of
faith; but as to his real approach. If the
Lord was at hand when Paul wrote this Epis-
tle, how much more since near two thousand
years have rolled away! But he comes by
death — And this, as to consequence, is the
same to us, as his coming to judgment. And
there is but a step between us and death.

If a multitude of people were assembled to-
gether, and behaved tumultuously, and the
king was coming along the road — " The king
is at hand," would instantly reduce them to
order and silence ; and every eye would be
tiu*ned towards him. If a number of criminals,
forgetful of their condition, were improperly
amusing themselves, or striving together;
and a signal told them, the judge was enter-
ing the town to try them — what an effect
would this instantly have upon their mind and
their conduct ! But what is your case ] He is
not only your Sovereign, but your Judge —
And " behold, the Judge standeth before

THE DOOR I"

How lamentable is it, that to enforce what
is wise, and just, and good in itself, we

should need such motives. And how ead is
it that these motives, afler all, should have
so little influence over us ! That we should
be constantly reminded of such a Being —
led back to the grace of his first coming —
and forward, to the glory of his second
coming — and think, and feel, and speak,
and act, and live as we do ! " So teach us
to number our days, that we may apply our
hearts unto wisdom."

OCTOBER 4.
" The path of the just is as the shining lighty
that shineth more and viore unto the perfect
day^ — Prov. iv. 18.

What does this fine image imply ] What
does it express"? Solomon traces the re-
semblance between the path of the just and
the rising light, in three articles. Each
shines. Each shines more and more. Each
shines more and more unto the perfect day.

The rising light shines. It is the very
nature of it to do so. It thus shows itself,
and renders other things visible : for whatso-
ever doth make manifest is light. Without
this, the works of the field, and the human
face divine, w^ould be all a blank. But the
shining of the light lays open their beauties,
and fills us with admiration and praise.
Thus the Christian's path breaks out of ob-
scurity ; the darkness is past ; and the true
light shineth. His religion is not only real,
but apparent. And as it need not, and should
not be hid ; so it will not, and cannot be hid.
Its operation will evince its existence. Its
principles will display themselves in its
practice. There will be the work of faithj
and the labour of love, and the patience of
hope, and the fruit of the Spirit. Pity will
get into the eye. Meekness will smile in
the features. The law of kindness will
dwell upon the tongue. The hand, ready
to communicate, will unawares slide into
the pocket — They that were in darkness
will show themselves; and, in a thousand
ways, their light will shine before men.

But the shining of the rising light is noble
and glorious. It is one of the most splendid
appearances in nature. The rising sun is a
bridegroom coming out of his chamber. We
hardly wonder the poor Heathen, in the
absence of Revelation, should worship it.
The lustre is often too powerful for the
naked eye. And how was it with Moses,
afler communion with God 1 His face shone
so that the Israelites could not steadfastly be-
hold the glory of his countenance. He was
not aware of it himself, till, seemg the peo-
ple dazzled, he was obliged to take a veil.
And the humility of the Christian may keep
him from perceiving his own excellences;
but others will take knowledge of them:
and his profiting will appear unto all men.
And nothing is so impressive and influential

273

OCTOBER 5.

as the life of a Christian, when he walks
worthy of the vocation wherewith he is
called. It was not necessary for the first
believers at Jerusalem to lay down rules, to
exclude improper characters from their com-
munion— Their purity, their dignity, their
majesty, repelled them — " And of the rest
durst no man join himself to them ; but all
the people magnified them."

Yet the shining of the rising light is not
mere lustre. It is a source of usefulness, as
well as of admiration. It warms and en-
livens. It fertilizes the gardens and the
fields. It makes the valleys to stand thick
with corn, and the little hills to rejoice on
every side. And so Jesus went about doing
good. And so Christians are blessings in
all the places wherein they move. Let us
make this image our model in our endea-
vours to serve our generation. The sun
says nothing — It does good without noise —
It shines unasked, constantly, impartially —
It rises on the evil, as well as on the good —
So may we be merciful.

But the shining light shines more and
more. So does the path of the just. His
religion is a gradual and progressive thing.
We therefore read of growing in grace, and
in the knowledge of our Lord and Saviour.
Of the Thessalonians, it is said, Their faith
grew exceedingly; and the love of every
one of them towards each other abounded.
As far as we are stationary in our attain-
ments, we are censured and condemned by
the image. But to derive comfort from it,
it is not necessary that we should be every
thing at once. Nothing in nature reaches
its perfection suddenly. The babe proceeds,
by slow degrees, into the man. . The blade
precedes the full corn in the ear. Let us
not despise the day of small things. What
was the oak once, but an acorn ? What is
the dawn, to the noon 1

But the shining light shines more and
more unto the perfect day. The allusion is
not taken from a meteor, that blazes for a
moment, and then disappears. Nor from
the morning cloud and early dew, that soon
passeth away : but from the rising sun, that
always attains its end, and completes what
it begins — rising upwards — and shining —
onwards — till it is day — perfect day.

When did the sun ever make a dawn, and
not carry it into full day ? Who can drive
him back, or stop his course? If it had
enemies, and they cursed its beams, the rage
would be as vain as it would be unreason-
able— " He rejoiceth as a strong man to run
a race. His going forth is from the end of
the heaven, and his circuit unto the ends of
it : and there is nothing hid from the heat
thereof" So shall it be with all those who
are set in motion for eternity by divine
grace. "They that love him shall be as
the sun when he goeth forth in his might."

There is no enchantment or divination
against them. In all opposition they shall
be more than conquerors. He who is the
author, shall also be the finisher of their
faith. They shall soon loose all their in-
firmities. They shall emerge into perfect
knowledge, holiness, and joy — And '^then
shall the righteous shine forth as the sun in
the kingdom of their Father. He that

HATH EARS TO HEAR LET HIM HEAR."

Who can help recalling the beautiful lines
of Dr. Watts, which, though written for the
infant mind, are worthy the perusal of
angels ?

" How fine has the day been, how bright was the sun,
How lovely and joyful the course that he run ;
Though he rose in a mist when his race he begun,

And there foUow'd some droppings of rain !
But now the fair traveller 's come to the west,
His rays are all gold, and his beauties are best ;
He paints the sky gay, as he sinks to his rest.
And foretels a bright rising again.

" Just such is the Christian — his course he begins,
Like the sun in a mist, while he mourns for his sins,
And melts into tears ; then he breaks out and shines,

And travels his heavenly way :
But when he comes nearer to finish his race,
Like a fine setting sun, he looks richer in grace.
And gives a sure hope, at the end of his days.

Of rising in brighter array."

OCTOBER 5.
" Who is gone into heaven.^' — 1 Peter iii. 22.

Many had gone there before. Abel was
the first that entered ; and 'tis encouraging
to think, that the first victim of death was a
partaker of glory. Human nature was found
in heaven, before it was seen in hell. How
long he was alone there we know not. But
o'thers soon followed : and our Saviour must
have found there, a multitude which no man
could number.

But though many had gone into heaven be-
fore, none of them had gone in the same way
and manner with himself Others had enter-
ed without their bodies ; but he had entered
incarnately. Two had indeed entered embo-
died ; but they did not take their bodies from
the grave. Enoch and Elias died not, but
were only changed. Jesus died, and was bu-
ried ; and passed to glory from the tomb.
Others entered heaven by mere favour, pre-
senting no claim from their worthiness and
obedience : but he entered by merit — He de-
served all the glory he obtained — It was no
more than the reward of his doing and suffer-
ing. Others entered as private individuals ;
and their entering did not insure the entrance
of others — not even of their friends and rela-
tions. Religion is a personal thing ; and it
could not be inferred, that because the hus-
band or the father was glorified the wife or
child would follow. But he entered as a pub-
lic character, as the head and representative
of his people : and because he lives, they
shall live also. Hence says the Apostle, " He
hath quickened us together with Christ, and

OCTOBER 6.

273

raised us up, and made us sit together with
him in the heavenly places."

It is expedient for us, therefore, that he :
went away : and as Joseph's going from the ;
prison to the palace v/as not only his own ad- i
vancement, but the salvation of his father's (
house ; so Jesus is gone into heaven, not only ]
to be crowned with glory and honour, but to
execute the remahider of his mediatorial i
work, on behalf of the redeemed. " For if, '
when we were enemies, we were reconciled
to God by the death of his Son ; much more, ^
being reconciled, we shall be saved by his
life." But did he not say, when he expired,
" It is finished ]" He did — and it was finish-
ed— and nothing could be added to it. But
what was finished ? The procuring of salva-
tion only — not the application of it. The for-
mer was done upon the cross : the latter is
done upon the throne. What he suffered to
acquire, he is exalted to bestow. He is ex-
alted to be a Prmce and a Saviour ; to give
repentance unto Israel, and forgiveness of
sins.

Even in his priestly character it behoved
him not only to suffer, but to enter into his
glory. The Apostle therefore says. If he
were on earth, he could not be a priest ; be-
cause he could then only have fulfilled one
part of the office. For the high priest not
only offered the sacrifice, but entered the
holy place — and sprinkled the blood upon the
mercy-seat — and burned incense — and made
intercession for the people. Jesus, therefore,
after dying for us, entered into heaven itself,
there to appear in the presence of God for us.
By his own blood he entered in once into the
holy place, having obtained eternal redemp-
tion for us — " Wherefore he is able also to
save them to the uttermost that come unto
God by him, seeing he ever liveth to make
intercession for them."

Here he fought, and overcome. But the
Conqueror must have his triiunph. He must
display his spoils, and enrich the multitude.
He therefore ascended on high, leading cap-
tivity captive, and received gifts for men,
even for the rebellious also, that the Lord
God might dwell among them. "And he
gave some, apostles ; and some, prophets ; and
some, evangelists; and some, pastors and
teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of
the body of Christ."

He was a prophet, by his own preaching.
But how local, how confined, and successless
was his personal ministry ! The work was
to be done by another ministry. Corporeal-
ly, he was to withdraw; "But," said he,
"the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he
shall teach you all things, and bring all thmgs
to your remembrance, whatsoever I have
said unto you." " I have yet many things to
say unto you ; but ye cannot bear them now.

Howbeit when he, the Spirit of truth, is
come, he will guide you into all truth: for he
shall not speak of himself ; but whatsoever he
shall hear, that shall he speak: and he will
show you things to come." Thus he consi-
dered his personal presence and agency far
inferior to the dispensation of the Spirit. And
yet some are looking for his bodily advent
again, as if this was to effect what the Holy
Ghost could not accomplish. What purpose
is to be executed in the spread of the Gospel ?
or the conversion of souls ] or the glorifica-
tion of the Church ! to which tlie energy of
the Spirit is not adequate 1 Not by might, nor
by power, but by my Spirit, saith the Lord. —
Were he here in his body he would be con-
fined to one place at a tune, and many would
envy the honour of seeing him in vain. But
in his Spirit, he can be everywhere, and en-
joyed of all, at once.

OCTOBER 6.
"/am a stranger -with thee, and a sojourner,

as all my fathers luere^' — Psalm xxxix. 12.

So life was viewed and felt by David. He
was very superior to many of his ancestors.
He had wealth, and power, and honour, and
reigned the greatest monarch of the East.
But no condition can make the heir of immor-
tality a citizen here. Others are strangers
and sojourners, as to the transitoriness of
their continuance in this world, and the cer-
tainty of their removal from it ; but not as to
their disposition. They mind earthly things :
and would be glad to live here always. But
the child of God is, in prmciple, what he is
in fact; and in experience, what he is in des-
tination. He is also born from above, and
bound for glory. And though he is detained
here in a foreign land for awhile, for the dis-
charge and the management of certain duties
and interests, yet he thinks, even while thus
engaged, of leaving it, in due time, for his
own country — where his best relations reside
— where lies his inlieritance — and where he
is to dwell for ever.

" There is my house, my portion fair ;
My kindred and my friends are there,

•And my abiding home:
For me my elder brethren stay,
And angels beckon me away,

And Jesus bids me come."

Am I a Stranger and a sojourner with God 1
Let me realize, let me exemplify, the condi-
tion. Let me look for the treatment such
characters commonly meet with. Like wi-
dows and orphans, they are often imposed
upon, and wronged, and injured. They are
turned into ridicule and reproach, because of
their speech, their dress, their manner, their
usages. And Christians are a peculiar peo-
ple. They are men wondered at. The Sa-
viour tells them not to marvel if the w^orld
hates them ; for they are not of the world
even as he is not of the world. This treat-

274

OCTOBER 7.

ment is in reality a privileg^e rather than a
matter of complaint. It is when I am ad-
mired and caressed, and I find every thing-
agreeable in my circumstances ; it is then I
feel something- of the settler. But the disad-
vantages of my state make me think of
home. These induce me to arise, and depart
hence, because this is not my rest.

And surely if any of my own nation be
near me, I shall be intimate with them. We
all know the heart of strangers. We all feel
the same preferences. The same hope in-
spires us. The same end unites us. We
shall speak often one to another. We shall
contrast our present with our future condi-
tion. We shall inquire when we heard from
home, and when we think of departing for it,
and thus beguile the hours, and relieve the
absence.

And let me not be entangled in the aifairs
of this life. Let me keep myself as detached
as possible from things which do not concern
me. Let me not embarrass myself as an in-
termeddler and busy-body in other men's mat-
ters. But let me study to be quiet, and to do
my own business. Let me pray for the peace
of the country tlirough which I am passing.
And be thankful for every advantage I enjoy
in my temporary exile.

And let my affection be set on things that
are above, and my conversation be always in
heaven. Let me be — not impatient for home ;
but prizing it ; and longing for it ; and judg-
ing of myself by my relation to it. Who has
not joined in the proverbial sentiment, " Home
is home, however homely V We read of some
Swiss soldiers on foreign service, who were
so affected with a song that vividly recalled
to mind their native valleys, and the houses
in which they were born, that the officers
were obliged to forbid the use of it. But oh !
my Father's house! Here toil; there rest.
Here trouble ; there joy and gladness. Here
darkness ; there light. Here sin ; there spot-
less purity. Here the tents of Mesech and
Kedar; there the spirits of just men made
perfect, and the innumerable company of an-
gels, and the Lord of all. " With such views,"
says Dr. Goodwin, " let who will be misera-
ble, I will not— I cannot."

OCTOBER 7. ,

J will feed my flock, and ItvillcaUse them to lie
down, saith the Lord Got/."— Ezek. xxxiv. 15.

This is spoken of the subjects of divine
grace.

Individually considered, tliey are called
sheep, to remind us of their personal quali-
ties; their weakness, meekness, gentleness,
harmlessncss, patience, and submission. Some
in their afflictions toss like a wild bull in a
net. Lay hold of a swine, and the neighbour-
hood is alarmed. But observe the fleecy suf-
ferer. She indeed palpitates. And the Chris-

tian may palpitate — and tremble — and be
ready to faint ; but his very manner silently
says, I know, O Lord, that thy judgments are
right, and that thou in faithfulness hast af-
flicted me — Let thy loving-kindness be for
my comfort, according to thy word unto thy
servant.

Distinctively considered, they are not all
sheep. Many of them are lambs. But these
are sheep in nature and degree ; and are
equally dear to the Shepherd, with the older
parts of his charge — Yea, he gathers the
lambs with his arm, and carries them in his
bosom ; and gently leads those that are with
young. The margin is, those that have young.
Lowth renders it, " The nursing ewes he will
gently lead." And we are persuaded that the
force of this tender image applies to the
lambs, and not to the mothers. If the latter
were driven on fast, the former could not
keep up with them, especially in rough
ground ; and thus losing their maternal sup-
plies, would droop and perish.

Collectively they are a flock. And one
flock only : accordmg to our Saviour's words,
"One fold, and one shepherd." Whatever
differences there are among them they are
only the diflTerences of sheep and of lambs.
What difficulty is there in believing this]
Essential sameness is not destroyed by cir-
cumstantial distmction. Unity is not incom-
patible with variety. Many branches make
but one tree ; many members but one body.
Bigots would banish harmony from the church
of God ; for there can be no harmony where
all the sounds are the same. God promised
that he would give his people one heart and
one way. And our Lord prayed that his fol-
lowers might be one. Have this prayer and
this promise been fulfilled'? We dare not
suppose the contrary : but if they have been
accomplished we may see what kind of one-
ness was intended- — Not a oneness of opinion ;
not a sameness in forms of worship, and modes
of discipline ; for these never have been found :
but a oneness, a sameness consistent with the
variations that have obtained among them.
A unity of spirit. A community of principles.
A fellowship of privileges — all being redeem-
ed by the same blood ; justified by the same
righteousness ; renewed by the same grace ;
and joint heirs of the same gl'ory. " There
is neither Jew nor Greek, there is neither
bond nor free, there is neither male nor fe-
male ; for ye are all one in Christ Jesus."

And is thi^ flock ever forsaken or forgotten
by him] "I will feed my flock, and I will
cause them to lie down, saith the Lord God."
But tell me, O thou whom my soul loveth,
where thou feedest ; where thou makest thy
flock to rest at noon. For why should I be as
one that turncth aside by the flocks of thy
companions ]

\ "Fain would I feed among thy sheep;
Among iheni rest, among them sleep."

OCTOBER a

275

WTiat says David 1 " The Lord is my shep-
herd ; I shall not want. He maketh me to lie
down in green pastures; he leadeth me be-
side the still waters."

This is grace. What is glory 1 Hear the
angel to John. " They shall hunger no more,
neither thirst any more; neither shall the sun
light on them, nor any heat. For the Lamb
which is in the midst of the throne shall feed
them, and shall lead them unto living foun-
tains of waters: and God shall wipe away all
tears from their eyes."

There is another flock in the world. This
consists of goats. They also have a shepherd.
It is the devil : and they are taken captive by
him at his will. He also has under shepherds
to do his work ; and to him they are amena-
ble ; and what a reward will he render them !
But his flock, his direful flock — what food !
what repose have they ! What in time !
What in eternity ! The way of transgressors
is hard. The end of these things is death —
the second death. And if any of them should
be intermixed with the flock of Christ, and
escape detection here — " before him shall be
gathered all nations: and he shall separate
them one from another, as a shepherd divideth
his sheep from the goats : and he shall set the
sheep on his right hand, but the goats on the
left." " And these shall go away into ever-
lasting punishment: but the righteous into
life eternal."

OCTOBER a

" Bjit in every thing by prayer and suppli-
cation ivith thanksgiving let your requests
be made known unto God^ — Phil. iv. 6.

Tffls is a simple and pleasing account of
prayer — It is the making of our requests
known unto God. He indeed knows them
perfectly before we express them. But he
will know them from us, that we may be
properly affected with our own wants, and
prepared for the displays of his goodness and
grace. And the Apostle reminds us of three
things very worthy of our attention with re-
gard to prayer.

First. It is the prevention and cure of
care. " Be careful for nothing — hut in every
thing by prayer and supplication with thanks-
giving let your requests be made known unto
God." All feel anxiety to be a galling load.
But the question is, how are we to disencumber
ourselves of the burden ] — All acknowledge
the disorder : and many remedies have been
prescribed for the cure. But if some of them
touch the paroxysm of the complaint, none of
them reach the root of the malady. The
commonness of the case ; the brevity of time ;
the uselessness of giving way to solicitude ;
and thfe injurious effects of it : all these are
true and proper — ^but they do not go far
enougli. The fact is, if we are not to be

careful, mme one must care for us. And the
thing is, and nothing less than this can tran-
quillize the mind, to be under the manage-
ment of Him who loves us better than we
love ourselves, knows unerringly what is
good for us, and is able to make every thing
conduce to our welfare — " casting all our care
on him ; for he careth for us." And this is
done by prayer. Hozekiah took the letter,
and went and spread it before the Lord.
Hannah poured out her heart before God, and
her countenance was no more sad. In what-
ever has befallen or foreboded him, every
believer has made the trial, and is able to
say, with Asaph — " But it is good for me to
draw near to God."

Secondly. It is to be very extensively,
yea, universally performed. Not in some
thuigs, or in many things — but in every thing,
by prayer and supplication, we are to make
known our requests unto God. Some only
pray when God's chastening hand is upon
them. In their affliction they seek him early.
And this, as far as it goes, is not to be cen-
sured. Many, like Manasseh, have first sought
God in trouble. Prayer is peculiarly season-
able in distress. But though prayer may com-
mence in affliction, it is not to cease with it.
It is not to be confined to it. Prayer is equally
needful to preserve and sanctify us in pros-
perity. It is not praying on extraordinary
occasions, but on common ones, that evinces
a pious frame of mind. Do we delight our-
selves in the Almighty "? Do we always call
upon God ? In all thy ways, says Solomon,
acknowledge him. It is thus alone we give
God the glory of his universal providence:
not thinking, with the Assyrians, that he is
the God of the hills only, but also of the val-
leys ; and that a sparrow falleth not to the
ground without our heavenly Father ; and
that the very hairs of our head are all num-
bered. Some imagine that many thmgs are
too little to be the subjects of prayer. A dis-
tinction is indeed to be made between the
particularity and minuteness of private and
public prayer — But let us remember that we
are not to consider any thmg too little to bring
before God that God does not deem beneath
his notice. And also that it is difficult, if not
impossible for us, in many cases, to ascertain
what is little. Events the most important
often hinge on circumstances apparently the
most trivial. Joseph's going to inquire after
the welfare of his brethren on the plaui
seemed a slight thing. Yet he that morning
took leave of his father for more than twenty-
one years ; and went a way by which he never
returned. Saul sought his father's asses — a
thing that seemed devoid of consequence ; but
perhaps he is now in hell owing to it — for
tlien began his prosperity,- which destroyed
him — then Samuel met him, and anointed
him king over Israel. You go out, not know-
ing what a day may bring forth, as to your

276

OCTOBER 9.

happiness or misery — Before the evening you
may meet accidentally with a connexion that
shall prove a source of joy or suffering through
life. " Why this is enough to make one live
and move in constant trembling." This is
not the design of it : but it is designed to in-
duce you — in every thing to commit your
way and your works unto the Lord.

Thirdly. It is to be always attended with
a pleasing companion — But in every thing,
by prayer and supplication, with thanksgiv-
ing, let your requests be made knovm unto
God. And does not this imply that we can
never approach God without having cause for
gratitude ] Hence it is said, in every thing
give thanks. Whatever be our condition, we
have much more to be grateful for than to
complain of— Complain! What can ever jus-
tify complaint Why should a living man
complain, a man for the punishment of his
sin 1 Let our losses and afflictions be v/hat
they may, he has not dealt with us after our
desert, nor rewarded us according to our ini-
quity. Yea, the trials themselves are the
effects of love, and designed to work together
for our highest welfare.

And does it not teach us that whenever we
go to God to ask for fresh favours, we should
be sure to acknowledge the reception of for-
mer ones'? How seldom is this the case!
How much selfishness is there, even in our
devotions ! How much more of our worship
is occupied in petition than in praise ! Urged
by our jiecessities we go and call upon God
in prayer ; but when we have succeeded, we
forget to return to give him the glory that is
due unto his holy name. Were there not ten
cleansed ] But where are the nine ] Where
is even Hezekiah 1 He rendered not accord-
insr to the benefit done him.

OCTOBER 9.

" / did knoio thee in the ivilderness, in the land
of great drovq-ht." — Hosea xiii. 5.
This " Wilderness" means the vast desert
in which the Jews wandered for forty years,
between Egypt and Canaan. It is charac-
terized by one attribute — " A land of great
drought." And this was enough to render it
trying. But it was in every respect formida-
ble and repulsive. Witness the language of
Jeremiah : " Neither said they. Where is the
Lord that brought us up out the land of
Egypt, that led us through the wilderness :
through a land of deserts, and of pits ; through
a land of drought, and of the shadow of death ;
through a land that no man passed through,
and where no man dwelt."

But here God says, " I knew thee." It can-
not mean a mere acquaintance with their con-
dition and circumstances : for what can be hid
from Him ? But it intends two things.

First, He knew them there, so as to pro-
vide for them. Thus it marks his goodness";

and forms a contrast with the conduct of many
of our fellow-creatures. A friend is born for
adversity ; and to him that is afflicted, pity
should be showed from his friend. But, alas !
this is rarely exemplified. They who were
intimate enough with their connexions be-
fore, scarcely know them when they are in
distress. The flower which, when fresh and
fragrant, was put into the bosom, is, when
withered and dry, thrown away. The gar-
den which, while yielding every kind of grati-
fication, is constantly visited, is deserted in
winter. But it is otherwise with God.
Though he never leaves his people, he has
peculiarly promised to be with them m trou-
ble. David acknowledged this : " Thou hast
known my soul in adversities." And has he
not known our souls in the same state ] Has
he not been better to us than our fears ] Has
he not proved himself "a very present help in
trouble ?" So it was with Israel-*-He found
them in a desert land, in a waste howling
wilderness. The situation afforded them no
supplies, but he allowed them to want no
good thing. He led them by a pillar of cloud
by day, and a pillar of fire by night — healed
the bitter waters of Marali — fetched them
honey out of a rock, and oil out of the flinty
rock — rained down manna upon them — suf-
fered not their raiment to wax old upon them,
nor their foot to swell in travelling — van-
quished their enemies-^gave them ordinances
— and sent his Holy Spirit to instruct them—
so that Moses well said, " Happy art thou, 0
Israel ; who is like unto thee, O people saved
of the Lord!"

Secondly. He knew them there, so as tc
approve of them, and acknowledge them. Il
is undeniable that the word knoio has chit
meaning, when it is said, " The Lord know-
eth the way of the righteous." " If any mar
love God, the same is known of him." " Know
them that labour among you." But did God
'thus know them in the wilderness'? Not ab
solutely, but comparatively. They followec
him out of Egypt, and not one lingered be-
hind. At the Red Sea they sang his praise
At Sinai they cheerfully and unreservedlj
acceded to his covenant. And though thej
were guilty of manjr perversenesses and re-
bellions, yet they never wholly relinquishec
his worship, and established idolatry and wick-
edness by a law, as they afterwafds did ir
Canaan. While we dwell on imperfections
God loves to make the best of things. Saral
spake unadvisedly with her lips : but she ut
tered one good thing — she called Abraham
Lord ; and this only ig mentioned to hei
praise. Job cursed the day of his birth : bu
when James refers to him, we hear only ol
the patience of Job. And observe God's gra
cious testimony concerning Israel at this pe
riod : " Go, and cry in 'the ears of Jerusalem
saying, Th»is saith the Lord, I remembe
thee, tlie kindness of thy youth, the love ol

OCTOBER 10.

277

thine espousals, when thou wentest after me
in the wilderness, in a land that was not
sown. Israel was holiness unto the Lord,
and the first-fruits of his increase: all that
devour him shall offend ; evil shall come
upon them, saith the Lord."

Adversity will not of itself secure godli-
ness. Persons may be reduced, and not hum-
bled. They may be afflicted, and God not
know them in their distress. Yet, in general,
if you observe others, and review your own
experience, you will find times of affliction
have been more friendly to religion, tlian sea-
sons of ease and prosperity.

When has God known your conscience
most wakeful, and your heart most watchful
against sin 1 Before I was afflicted, says Da-
vid, I went astray ; but now have I kept thy
word.

When has God known your souls most
weaned from the world, and willing to leave
itl When all was agreeable and inviting]
Or when every thing conspired to tell you,
tliat this is not your rest ?

When has He known you value most the
communion of saints; the means of grace;
the preaching of the Word ] When did your
eye bedew your Bible 1 When, pressing the
Sacred Volume to your bosom, did you say.
Unless thy laws had been my delight, I
should have perished in mine afltiiction I

When has he known you most frequently
and earnestly addressing the Throne of his
Grace ] In their affliction they will seek me
early. In the day of my trouble I sought the
Lord, Even the Saviour himself, being in
an agony, prayed more earnestly. "O my
people," says he here — " you and I were bet-
ter acquainted in the wilderness, when you
were in a low condition. You were then left
to my immediate care ; and you lived daily
by faith. Then you made me many a visit
— But now we seldom meet."

Such is the effect of indulgence, and of
fulness. He therefore immediately adds,
"According to their pasture, so were they
filled ; they were filled, and their heart was
exalted ; therefore have they forgotten me."

OCTOBER 10.

" And the children of Israel took their journeys
out of the -wilderness of Sinai ; and the
cloud rested in the wilderness of Paran.^^
Numb. X. 12.

If the Jews, as the Apostle assures us,
were our ensamples, in nothing do they more
represent the experience of Christians, than
in their progress from Egypt to Canaan.

They had now continued many months in
the wilderness of Sinai, where the law was
given, and all the ordinances of divine wor-
ship were established. There they had com-
mitted idolatry, and provoked the Most High
to anger: and there he proved himself the
24

just God and the Saviour. He forgave their
iniquities, but took vengeance on their inven-
tions. They were now to enter the wilder-
ness of Paran, a vast desert of nine days'
journey ; and where the greater part of their
subsequent stations were fixed. " And the
children of Israel took their journeys out of
the wilderness of Sinai ; and the cloud rested
in the wilderness of Paran." Thus they on-
ly marched from one wilderness into another.
And is not this the case with all our changes
m this world ? Let us look at a few of them ;
and we shall see, that whatever they may
promise — as to satisfaction and happiness —
they leave us much the same as they find us.

Is it not so when we pass from one period
to another 1 Every age has been full of com-
plaints ; and here it is remarkable, instead of
supposed unprovement, the inquiry has al-
ways been, " what is the cause that the for-
mer days were better than these ]" We end
one year with a kind of gloom, and hail the
arrival of another: but the months are found
the same with those which had previously
passed away. The winter is not without
cold, nor the summer without heat. We feel
in our early days the confinement of school,
and the restraints of a father's house; we
long to be at our own disposal, and to enter
life for ourselves. But where is the man that
has not exclaimed, " O that I was as in the
days of my youth!" Much is said of an
agreeable and peaceable old age. Who
does not desire many days, that he may see
good] yet is their strength labour and sor-
row. Another girds, and leads us whither
we would not. In vain we look around for
our early and endeared connexions — Lover
and friend is put far from us, and our ac-
quaintance into darkness. The days are
come, in which we say, " I have no pleasure
in them." " All that cometh is vanity."

Is it not the same when we pass from one
residence to another ] There are few but
have known local changes ; and some by a
train of events, have been led to pitch their
tents in situations the most remote from all
their former expectations. Sometimes a re-
moval is not at our own option. In other
cases it seems very inviting and desirable. It
may have preferable claims. But still it is
a removal in the wilderness, not out of it.
To Abraham, God said, " Get thee out of thy
country, and from thy father's house, into a
land that I will tell thee of ;" and this was
the Land of Promise— Yet even there he
shared in the troubles of his nephew. Lot —
went for years without an heir to his wealth —
was tried in offering up his son Isaac — and
buried his Sarah out of his sight, in tlie cave
of Machpelali. There, by faith, he sojourned
as in a strange country, dwelling hi taberna-
cles— not at home — but looking for a city
which hatl foundations, whose builder and
maker is God.

278

OCTOBER 11.

Is it not the same when we go from one
condition to another 1 Many deem it a fine
thing to pass from obscurity to splendour, for-
getful that distinction and fame will draw
forth envy, and excite evil speaking, and de-
prive us of the sweets of retirement and lei-
sure. David rose from a shepherd's cottage,
to the grandeur of a palace, and then sighed,
" O that I had wings like a dove ; for then
would I fly away, and be at rest." How wise
was the Shunamite ! When Elisha offered to
speak for her to the king : " I dwell," said she,
" among mine own people." Some deem it
a great thing to rise from indigence to wealth.
By their eagerness to acquire it, all seem to
think, if they could have affluence they should
want nothing. But does a man's life consist
in the abundance of the things which he pos-
l^^>^i/-:. sesseth? His desires increase with his means ;

and in the midst of his sufficiency he is in
straits. The same may be said in passing
from activity to leisure. " Oh !" says one,
" when I have acquired so much, and can
withdraw from the world where I have been
so tried, 1 shall be happy." But to withdraw
from the world is not so easy. Habits form
a second nature. Few are qualified either to
improve, or to enjoy solitude. No kind or
degree of exertion is so much at variance with
happiness, as having nothing to do. Ennui
is an insect that preys upon all bodies at rest.
Satan found David alone ; and Eve alone. It
is the wUl of Nature and Providence that we
should pass from individual into social life ;
and Solomon says, He that findeth a wife,
findeth a good thing, and obtaineth favour of
the Lord. And the conjugal condition, wisely
and piously entered, in a general way, admits
of more happiness than any other. But it
may produce the keenest anguish. At best,
it cannot yield pure and unalloyed felicity —
our affections become sources of anxiety and
fear — we share the pains, as well as the plea-
sures, of those who are one with us — and
every delightful tie is mortal. How impa-
tient are some to enter the parental relation !
Lo ! children are an heritage of the Lord :
and the fruit of the womb is his reward. But
the proverb truly calls them, certain cares,
and uncertain comforts. How often do the
father and mother mourn over undutifulness !
depravity ! an early grave ! Childhood and
youth are vanity.

" This is a very gloomy view of things"
— But is it not a true one ? a Scriptural one 1
And if so, should it not check presumption
and vain confidence 1 Should it not mspire
sober and moderate expectation, with regard
to every earthly scene — in those who are just
entering life 1 — and in those who are on the
verge of any change in if?

Is there, however, nothing to encourage
and comfort under such a d ispeiisation ? Much
every way. Such a state of things is not
casual — "Tiie children of Tsniol took their)

journeys out of the wilderness of Sinai ; and
the cloud rested in the wilderness of Paran."
Therefore, though they removed from one
desert into another, it was under the Lord's
guidance and conduct. He determines the
bounds of our habitation, and administers all
our comforts and our crosses. Such a state
of things we are not unapprized of: and
therefore, if we go on, buoyed up with hopes,
which must issue in disappointment, the fault
is our own. All history, observation, expe-
rience, and Scripture, tell us enough to pre-
vent it. — Such a state, too, is not peculiar to
us — It has been known by all our brethren
who were before us in the world, and will be
realized by all those who come after us. — Nor
is it our Jinal state. Another is discovered
and promised. There remaineth a rest for
the people of God : a better, even a heavenly
country. A few more stages, and we shall
remove to the glory of all lands. No thorns
there ; no dangers there. After all our move-
m.ents in the wilderness, we shall move out
of it ; and the days of our mourning will be
ended. Neither is it an unmixed state. If
we are not in Canaan, the desert we are in is
not like Egypt, from whence we came out.
Like the Jews, we have many advantages
and comforts, though the place itself yields
us nothing. We have the fiery cloudy pil-
lar ; and water from the rock ; and the manna ;
and Moses, Aaron, and Miriam; and the
grapes from Eshcol ; and God himself, " even
our own God," who is nigh unto us in all that
we call upon him for. — Yea, the very diffi-
culties, mortifications, and distresses of the
state are useful. They try us, and humble
us, and do us good with regard to our latter
end. But for these, how unwilling should we
be to go. How vain would the admonition be,
" Arise and depart;" unless it were enforced
with the conviction — " This is not your rest."

Let this, therefore, keep us from the mur-
murings of discontent, and the forebodings of
despondency. Though serious, let us not be
gloomy. And while free from delusive hopes,
let us not yield to unbelieving fears, but thank
God, and take courage.

OCTOBER 11.

" J7id he led them out as far as to Bethany, and
he lifted up his hands, and blessed them.
And it came to pass -while he blessed them, he
■ivas parted from them, and carried up into
heaven.^' — Luke xxiv. 50, 51.

From another Scripture, it would seem
that he ascended from Mount Olivet. But
there is no contradiction here. The same
eminence is intended — On the one side of it,
in the Garden of Gethsemane, he suffered ; on
the opposite side, stretching down to Bethany,
he was received up into glory. And we see

OCTOBER 11.

279

the latter was some considerable distance
from the former : for, of the attendants at his
ascent it is said, " Then returned they unto
Jerusalem from the mount called Olivet,
which is from Jerusalem a Sabbath-day's
journey."

Thither he seems to have led his disciples
for the sake of abstraction and privacy. He
had said before his death, " The world seetli
me no more." They had seen hmi, and be-
lieved not. To what purpose should other
proofs be displayed before those on whose
mmds all his miracles had made no impres-
sion ? And here was a sufficient number to
attest the fact : and reason cannot question
the competency of these witnesses, either as
to capacity or sincerity.

But how wonderful and pleasing is the
manner in which he took his leave ! His
disciples had often tried him. They had
always betrayed great imperfections; and
after all their professions of attachment to
him, as soon as he was apprehended, they all
forsook him, and fled. He might well have
cast them oft": but he loved them unto the
end. He might have forgiven them ; and yet
have left them unseen — or silently — or with
a frown — or with a rebuke — and this would
almost have broken their hearts: but, "he
lifted up his hands, and blessed them !" Thus
proclaiming the most cordial forgiveness;
thus assuring them, that they might rely on
his remembermg them when he was come
into his kingdom.

Dr. Priestly is much perplexed about his
present residence and employment. It would
ippear, he says, from some intimations in the
Epistles, as if he still had occasionally some-
thing to do with the Church ; but what this
IS we cannot conjecture. And there is no
doubt, says he, but he is now somewhere on
earth : for what relation can he have to any
3ther planet ] — But we are assured that while
he blessed his disciples, he was parted from
them, " and carried up into heaven.'''' Where
this is we are not informed. But it is ob-
viously a place : for , he was clothed in a
body like our own; and, corporeally, he
cannot be every where. But wherever he
'hus is, there is heaven. And this accords
with his own language — " I go to prepare a
dace for you." And though heaven is to be
•onsidered more as a state than a place, and
hough even now our happiness does not de-
,»end essentially upon local situations, yet
chese have their importance — And what beau-
:iful and enchanting places have we seen, and
leard of, and imagined I But " eye hath not
'Gen, nor ear heard, neither have entered into
:he heart of man, the things which God hath
prepared for them that love him." What a
•esidence was Eden before the fall of the first
\dam ! But this fell infinitely short of the
excellency of the abode of the second Adam,
iie Lord from heaven —

"Oh! tlie deliglits, tlie heavenly joys,
The glories of the place,
Where Jesus slieds the brightest beams
Of his o'erflovving grace !"

Well, let us think of him where he now
is ; and let us inquire what is our duty with
regard to him. Hear Paul — " Seeing, then,
that we have a great high priest, that is pass-
ed into the heavens, Jesus the Son of God,
let us hold fast our profession." We need
not be afraid to own him — for he is able to
take care of us however we may be exposed.
We need not be ashamed to avow him — for
he has every thing to induce us to glory in
him. Some comparative excuse might be
made for Peter. When he denied him he
was a prisoner at the bar, and going to be
crucified as a malefactor. But where is he
when we deny him 1 In the midst of the
throne — crowned with glory and honour —
the Lord of all.

Let us follow him in our thoughts and af^
fections. Why seek we the living among
the dead ] He is not here. He is in heaven :
and where our treasure is, there should our
hearts be also. Let us therefore have our
conversation in heaven ; and seek those things
that are above, where Christ sitteth at the
right hand of God. There some of us have
much to interest us now — We seem more re-
lated to another world than this — and, re-
flecting upon our losses, we sigh, and say,
" What do I here 1 and what have I here V
How many among the blessed can we reckon
up, who we feel are drawing us after them !
But here is the principal attraction —

" Jesus, my all, to heav'n is gone ;
He whom I fix my hopes upon ;
His track I see, and 1 11 pursue
The narrow path, till him I view."

And let us rejoice in the expectation of be-
ing for ever with him. " Which hope we have
as an anchor of the soul, both sure and stead-
fast, and which entereth into that within the
veil ; whither the forerunner is for us entered,
even Jesus." The anchor that holds the ship
is cast out of it : and our hope must go out of
ourselves. The anchor lays hold of something
invisible : and our hope enters heaven. Yet
it would find nothing as the ground of its
grasp there if he was not there — But he is
there — and there for us — and his being there
insures our arrival. He is the forerunner of
the whole company. He said, as he entered,
"I am come ; and all my people are coming."
Unless we are there also he would be disap-
pointed ; for he prayed, " Father, I will that
tliey whom thou hast given me be with me
where I am, to behold my glory." He would
be unfaithful ; for he said, " Where I am
there shall also my servants be." He would
be imperfect ; for he is the bridegroom, and
they are the bride ; he is the head, and they
are the members of his body.

O blessed confidence ! let me feel thy in-
fluence in every duty and in every trial.

280

OCTOBER 12, 13.

Henry, after a sweet representation of the
place, exclaims, " If this be heaven, O that I
was there!" How matchlessly simple and
affecting does Bunyan end his story of Chris-
tian and Hopeful, after they had passed the
river and approached the shining city, the ob-
ject of all their solicitude ! — " Now just as the
gates were opened to let in the men, I looked
in after them. And, behold, the city shone
like the sun. The streets, also were paved
with gold. And in them walked many men,
with crowns on their heads, palms in their
hands, and golden harps, to sing praises with-
al. There were also of them that had wings,
and they answered one to another, without
intermission, saying, ' Holy, holy, holy, is the
Lord.' And after that, they shut up the

gates — WHICH WHEN 1 HAD SEEN, I WISHED
MYSELF AMONG THEM."

OCTOBER 12.

" / am the good Shepherd'* — John x. 14.

To prove, or rather to exemplify his good-
ness, let us consider his sheep in three pe-
riods and conditions ; and observe his conduct
towards them in each.

First. See them in their natural state.
Thus they were fallen and guilty creatures ;
in want and danger ; and ready to perish.
Here his goodness appeared in undertaking
their cause, and engaging to be their shep-
herd. For nothing but goodness could have
induced him to do this. He was under no
power or authority to constrain him — He
was influenced by no application or desire in
the subjects of his pity — And he was not ig-
norant of what the interposition would cost
him. He knew that if he would be their
shepherd, he must bleed and die. What says
the Church? "All we, like sheep, have gone
astray: we have turned every one to his
own way ; and the Lord hath laid on him the
iniquity of us all." What says he himself ?
" The good shepherd giveth his life for the
sheep." And all this he suffered, not com-
plainingly, but with inexpressible alacrity and
pleasure — I delight to do thy will — How am
I straitened till it be accomplished ! — Nor
was this all. After he had redeemed them
by his blood, he had to search, and find them ;
and bring them from their wanderings into
his fold. Hear his own representation — He
goeth after that which is lost in the wilder-
ness until he find it. And when he has tra-
versed the desert, weary, and wounded by the
thorns and briers, and has found it, what does
he ? Does he complain of his privations, fa-
tigues, and sufl'erings? No: helayethiton
his shoulder, rejoicing : and when he cometh
home, he callcth together his friends and
neighbours, saying unto them. Rejoice with
me ; for I have found the sheep which was
lost.

Secondly. View them in their restored es-
tate. Here his goodness appears in making
such ample and rich provisions for them. For
he does not bruig them into barrenness. They
shall not want. I will feed them in a good
pasture. — It appears in affording them repose,
as well as food. For they want rest, as well
as supplies, especially at noon. And, says
he, I will not only feed my flock, but cause
them to lie down. He maketh them to lie
down in green pastures. — It appears in re-
calling them when wandering. He restoreth
my soul, says David. — It appears in defending
them. They shall never perish, says the
Shepherd, neither shall any pluck them out
of his hand. — It appears in accommodating
himself so kindly and tenderly to their age
and weakness. " He shall feed his flock like
a shepherd ; he shall gather the lambs with
his arm, and carry them in his bosom, and
shall gently lead those that are with young."

Thirdly. See them in their Jinal state.
Here he does much for them ; and they are
often deeply affected with it, especially when
they consider where he found them, and
what they once were. But when they look
into his promises, they see that he intends to
do infinitely more. How great is the good-
ness which he has laid up for them that feai
him ! Earth is too narrow to contain it. Time
is too short to display it. It doth not yet ap-
pear what they shall be. There is a land of
pure delight ; a better, a heavenly country,
prepared to receive them. There is, indeed
a dark valley to pass, before they can entei
it. But it is safe, and short, and their shep
herd is with them there ; and his rod and his
staff will comfort them. And when thej
have passed it, " they shall hunger no more,
neither thirst any more ; neither shall the
sun light on them, nor any heat. For th(
Lamb, which is in the midst of the throne,
shall feed them, and shall lead them unto liv-
ing fountains of waters ; and God shall wip(
away all tears from their eyes." Blessec
Jesus ! how well hast thou said, " I am th(
good Shepherd."

Let those that belong to hirn, love him, anc
honour him with their confidence. Trust ii
him at all times, ye people. Resign to hin
all your interests. It is enough that he caret)
for you. You know his aim. You know tha
all his ways are mercy and truth.

But are we a part of his charge? Are w<
sheep? Are we lambs? How may W(
know this ? They are marked — marked ii
the ear — and marked in the foot. My sheej
hear my voice — and they follow me.

OCTOBER 13.

" I -will spare them, as a man spareth his oiu:
son that serveth him" — Mai. iii. 17.
If a man spares any one, it will surely b

OCTOBER la

281

his own son. The very relation pleads for
him. Even a faulty child is a child still ; and
is not easily turned out of doors, like a ser-
vant. Absalom had risen in rebellion against
his father ; and David was compelled to fight
with his own son — But said he, on the eve of
the battle, deal gently for my sake with the
voung man, even with Absalom ! Who can
imagine his feelings, while thinking of the
miction ! With what hope and fear was his
parental bosom fluttering, when the messen-
ger arrived with the result ! Who does not
seem to hear his very heartstrings break, as
he goes up into the chamber, weeping, " O
my son Absalom, my son, my son Absalom !
would God T had died for thee, O Absalom, my
son, my son!" — But when a son is dutiful;
and the father sees that he desires, and aims,
and endeavours to please him ! Now this is
the image God here employs, to raise our
confidence the more. I will spare them, as a
man spareth his own son tliat serveth him.
In the same strain is our Saviour's tender ap-
peal : "If ye then, being evil, Imow 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 !"
God's own children, who serve him, need
sparing mercy. It is exercised towards tliem
four ways.

First. He spares them as to exemption.
This has often been seen in times of public
and general calamity. Does the flood come
and sweep away the world of the ungodly 1
An ark is provided for the saving of Noah and
his house. Are the Cities of the Plain de-
stroyed ] Lot is sent forth out of the over-
throw. Darkness that might be felt enve-
loped the Egyptians ; but the Israelites had
light in all their dwellings. When the exe-
cutioners were approaching Jerusalem, Set a
mark, said God, upon the foreheads of the
men that sigh, and that cry for the abomina-
tions that are done in the midst of the land.
Some of his servants are taken away from
the evil to come. Pious connexions removed
by death, are often spared the sight of relative
troubles, under which perhaps they would
have sunk. Many a pious youth, like Abi-
jah, has come to an early grave in peace, and
been housed from after-storms. The hea-
thens said, They whom the gods love, die
young. How often has he spared us ; spared
our lives, our senses, our limbs, our substance,
our relations and friends ; with regard to all
of which, we must gratefully acknowledge.
It is of the Lord's mercies that we are not
consumed.

Secondly. He spares them as to correc-
tion. As his word tells us, " He that spareth
the rod hateth his son He will not himself
refuse to strike, when it is needful. Whom
the Lord lovcth, he tlierefore chasteneth—
But how 1 What is the prayer of his people ]
O Lord, correct me, but with judgment : not
2N 24*

in thine anger, lest thou bring me to nothing.
And he hears them ; and spares them as to
the degree of the affliction. "In measure,
when it shooteth forth, thou wilt debate with
it : he stayeth his rough wind in the day of
the east wind." They are afflicted ; but they
have alleviations. It might have been much
worse. Others are more distressed. One
comfort is gone ; but many remain. Cast
down, but not destroyed. " Like as a father
pitieth his children, so the Lord pitieth them
that fear him. He knoweth our frame ; he
remembereth that we are dust." For the
same holds with regard to continuance ; he
will not always chide, neither will he keep
his anger for ever. " I will not contend for
ever, neither will I be always wroth : for the
spirit should fail before me, and the souls
which I have made." See an instance of
this sparing goodness expressed with incom-
parable tenderness, with regard to Ephraim :
" Is Ephraim my dear son ] is he a pleasant
child? for since I spake against hun, I do
earnestly remember him still : therefore my
bowels are troubled for him; I will surely
have mercy upon him, saith the Lord."

Thirdly. He spares them as to exertion.
He considers their strength, and will not re-
quire of some, what he ordains for others.
A father, in his family, would not impose
upon an infant, the service he would lay upon a
young man. To some, in Thyatira, the Lord
said, I will put upon you none other burden.
The children are tender, says Jacob : and the
flocks and herds with young are with me ;
and if men should over-drive them one day,
all the flock would die. How much does
this remind us of another, of whom it is said,
" He shall feed his flock like a shepherd ; he
shall gather the lambs with liis arm, and
carry them in his bosom, and shall gently
lead those that are with young." When our
Saviour w-as blamed for not enjommg fastings
on his disciples, he replied; " No man putteth
a piece of new cloth unto an old garment ;
for that which is put in to fill it up taketh
from tlie garment, and the rent is made
worse. Neither do men put new wme into
old bottles ; else the bottles break, and the
wine runneth out, and the bottles perish : but
they put new wine into new bottles, and both
are preserved." There is, says Henry, in
well-doing, an over-doing; and such over-
domg, as may prove undomg. Many reli-
gious people are blameable here. They ex-
pect too much to be given up before persons
have realized the comforts of the Holy Ghost.
They want to effect every thing at a stroke.
They forget their own ignorance and slowness
when God began to deal with them — They
forget Him w^ho does not despise the day of
small things. They forget him who said to
his followers, I have yet many things to say
unto you ; but ye cannot bear them now.

Fourthly. He spares them as to accept-

282

OCTOBER 14.

ance. Their best actions are imperfect.
Their holiest duties are defiled. Their obe-
dience needs pardon. To whom does not
this apply 1 Nehemiah had done much for
the cause of God : but does he appeal to jus-
tice, to reward him 1 No ; but to mercy, to
forgive him: "Remember me, O my God,
concerning this also, and spare me according
to the greatness of thy mercy." Paul, after
extolling Onesiphorus so highly, prays that
even he may find mercy of the Lord in that
day. I am looking, says the great John Howe
dying, for eternal life ; not as a profitable ser-
vant, but as a pardoned sinner. Where is
the Christian, however distinguished his at-
tainments, who, even in looking over his Sab-
baths, and his communions at the Lord's
table, and every alms-deed he ever performed,
is not constrained to pray, " Enter not into
judgment with thy servant, O Lord ; for in
thy sight shall no flesh living be justified]"
— Well ; he will spare you, as to your de-
ficiencies in duty. He takes the design. He
regards the motive. He looketh at the heart.
He will pardon what is yours ; and reward
what is his own. He views you and your
services through the mediation of his dear
Son, m whom he is well pleased. Ah ! he
spared not him that he might spare you. If
we sin, we have an Advocate with the Fa-
ther, Jesus Christ the righteous; and he is the
propitiation for our sins. And as God said to
Job's friends, so he says to us — " My servant
shall pray for you, and him will I accept ;
lest I deal with you according to your folly."

Never forget the goodness and kindness
of God. He is your father — and he will
spare you —

But spare not yourselves. Mind no labour.
Regard no expense in his cause. Deny your-
selves. Take up your cross, and follow him
fully — follow him whithersoaver he goeth.

OCTOBER 14.
" According" to their pasture, so -were they filled;
they -were filled, and their heart -was exalted;
therefore have they forgotten me." — Hosea
xiii. 6.

In this and the former verse, God places
Israel before us in two situations and condi-
tions— The Wilderness, and Canaan, j He
reminds us of his knowledge of them in the
former ; and of their disregarding him in the
latter. He commended them in their low
estate ; but had to complain of them in their
prosperity — " I did know thee in the wilder-
ness, in the land of great drought." But, de-
livered from the privations and hardships of
the desert, they entered the Land of Promise :
the glory of all lands ; a land of wheat and
barley ; a land of vineyards, and fig-trees, and
pomegranates; a land wherein there was no
scarceness; a land flowing with milk and
honey. And what was the consequence ?

First. Selfish indulgence — " According
to their pasture, so were they Jilledy And
was this sinful ] We plead for no monkish
austerities. " Every creature of God is good,
and nothing to be refused, if it be received
with thanksgiving ; for it is sanctified by the
word of God and prayer." He " giveth us
richly all tilings to enjoy." But the en-
joyment of Christians differs from the excess
of the sensual. We are not to feast our-
selves without fear. We are not to make
provision for the flesh to fulfil the lusts there-
of. We are not to throw the reins on the
neck of appetite ; and feed ourselves to the
full. TJie mistake of many is, that they sup-
pose every thing is their own; whereas no-
thing is their own. They are only stewards
of the manifold grace of God. They think
they may sleep as much as they like ; dress as
much as they like; consume as much as they
like ; but the Scripture is our rule, and not
our own inclination. There is the cause of
God, and of the poor, to be thought of, as well
as our own gratification. The first lesson in
the school of Christ is self-denial — Where, in
the lives of some, does this ever appear?
Temperance is one of the graces of the Spi-
rit— And does this consist only in avoiding
the grossness of drunkenness and gluttony ]
No ; but in not '■^filling ourselves according
to our pasture."

Secondly. Pride — " They were filled, and
their heart was exalted^ This was the case
even with Hezekiah : even he rendered not
accordmg to the benefits done him; for "his
heart was lifted up." And, by charging them
that are rich in this world not to be " high-
minded," nor to " trust in uncertain riches,"
the Apostle shows the tendency there always
is in worldly success to gender vanity and
false confidence. Hence it is said, "Pride
compasseth them about as a chain ; violence
covereth them as a garment." They even
think more highly of their understanding—
as if their wisdom gTew with their wealth.
They speak with authority; and answer
roughly.

Thirdly. Unmindftilness of God—" There-
fore have they forgotten me." And how com-
mon is it for men, in the midst of their suf-
ficiency, to lose the sense of their obligations
to God, and dependence upon him, and need
of him. Hence Agar prayed against bemg
rich ; " lest I should be full, and deny thee,
and say, Who is the Lord ? Hence the cau-
tion of the Jews, at their takmg possession of
all the good things m Canaan: "Tlien be-
ware lest thou forget the Lord which brought
thee forth out of the land of Egypt, from the
house of bondage." The admonition was
unavailable. " Jeshurun waxed fat, and kick-
ed. Thou art waxen fat, thou art grown
I thick, thou art covered with fatness ; then he
forsook God which made him, and lightly es-
teemed the rock of his salvation.'

OCTOBER 15.

283

This gives us a very humbling view of
human nature. Is it possible for us to con-
sider it as so innocent, so amiable, so noble,
as some would represent it to be ] View it,
not as it appears in the dregs of society ; but
as it is seen in common and reputable life.
See men able to bear nothing without abuse —
evil, because God is good — drawn from him,
by the very things which should lead to him
— ungrateful, in proportion as they should love
and praise him — and even converting his
gifts into weapons of rebellion against him I
Lord, what is man !

Let the fact arouse us to caution and circum-
spection, if Providence smiles upon us, and
we are placed in easy and agreeable circum-
stances. Yea, let us not only watch, but pray,
lest we enter into temptation. Let us seek
that grace which can alone enable us to
manage a foil estate properly, so as to elude
its snares, and discharge its duties. Then
we shall see, that what is impossible to men,
is possible to God. It was said of Vespasian,
that he was even the better man for being an
emperor. So there are some, whose pros-
perity, instead of destroying them, displays
and increases their excellency ; and they are
not only rich in temporal thmgs, but rich in
faith, and rich in good works. These in-
stances, however, are rare.

The perils of the condition should check
our eagerness after worldly affluence and
ease. Why do we envy those that rise ] Be-
cause we attach an undue value and import-
ance to their acquisitions. Yet these posses-
sions are not only transient ; but unsatisfying ;
and vexatious ; and corrupting. Yet, regard-
less of the testimony of Scripture, and all
history and experience, how many, and even
professors of religion, crave and pursue them
as if they were the supreme good. But seek-
est thou great things unto thyself] seek them
not Bring your mind to your condition ; for
you never will be able to bring your con-
dition to your mind. Your desires will en-
large with your indulgence ; as fuel adds to
the fierceness of the flame — Therefore let
your conversation be without covetousness,
and be content with such things as ye have ;
for He hath said, I will never leave thee, nor
forsake thee.

Learn also resignation under afflictive dis-
pensations, either in crossing your schemes,
or in reducing your resources. "Because
they have no changes, therefore they fear not
God." It was said of Moab, "Moab hath
been at ease from his youth, and he hath
settled on his lees, and hath not been emptied
from vessel to vessel, neither hath he gone
into captivity; therefore his taste remained
in him, and his scent is not changed." The
Prodigal was more favoured — a famine drove
him home. Manasseh was mercifully ruin-
ed—in his affliction he sought the Lord God
of his father, and he was found of him. And

he gives you the valley of Achor for a door
of hope. Do not think hardly of Him, under
whose discipline you now are. He knew
your danger; and interposed to prevent it.
He has hedged up your way with thorns ; but
it is to keep you from following lying vani-
ties, and forsaking your own mercies. He
tries you ; but it is for your profit. He sees
what you can bear. And He who loved you,
so as to give his own Son for you, will suffer
you to want no good thing.

OCTOBER 15.

" And the Lord said unto me, I have heard
the voice of the words of this people, -which
they have spoken unto thee : they have ivell
said all that they have spoken." — Deut. v. 28.

Thus he expressly mentions his having
heard what they had said to Moses. It is
equally true that he hears all we say; and
has heard all we have ever said. This is a
solemn thought ; especially as he has heard
all our words, not as an unconcerned auditor,
but as a witness and a judge. How many
of them have we forgotten ! But they are all
in the book of his remembrance. " For every
idle word that men shall speak, they shall
give account thereof in the day of judgment.
For by thy words thou shalt be justified, and
by thy words thou shalt be condemned."

Here, the words which God had heard,
were the words of religious avowal — " Speak
tliou unto us all that the Lord our God shall
speak unto thee ; and we will hear it, and
do it." And he has heard all our religious
resolutions and engagements. First. Our
more private ones ; when we have been im-
pressed alone — with regard to such a temper,
that we would watch against it — with regard
to such a temptation, that we would pray for
grace to resist it — with regard to our time,
that we would redeem it — with regard to our
substance, that we would honour the Lord
with it. And, secondly, with regard to our
more public and solemn ones : when we join-
ed ourselves to his people ; and went to his
table ; and, over the memorials of dying love,
said, " Henceforth by Thee only will I make
mention of thy Name —

' Here, in thy house, I leave my vow,

And thy rich grace record ;
Witness, ye saints, who hear me now.
If I forsake the Lord.' "

/ have heard, says he, the voice of the words
of this people. And adds, with approbation,
containing in it complaint — " They have well
said all that they have spoken" But talking
and doing are two things. Even with re-
gard to ourselves, one of them goes a very
little way without the other — Yea, it rather
offends — it adds insult to injury. We scorn
a flattering profession, contradicted by ac-
tions— Actions, we say, speak louder than

284

OCTOBER 16.

words. What is lip-service in religion ! Ju- 1
das giive our Lord the lip— called him Mas- ]
ter — and kissed him — and betrayed. Ezekiel's i
hearers extolled his preaching, and brought
others to admire him : but their hearts went
after their covetousness — They heard his
words, but did them not. So David testifies
of these Jews — " When he slew them, then
they sought him ; and they returned, and in-
quired early after God — Nevertheless, they
did flatter him with their mouth, and they
lied unto him with their tongues. For their
heart was not right with him, neither were
they steadfast in his covenant." And so here.
They spoke well in expressing their readiness
to hear and to do. But God, who knew them
better than they knew themselves, imme-
diately exclauned — " O that there was such
a heart in them !"

— Speech is one of the most uncertain cri-
terions by which we can judge of character,
either as to the reality or degree of religion.
From education, reading, and hearing, per-
sons may easily learn to talk well. They may
even surpass others, who are far better than
themselves : as an empty vessel, when touch-
ed, sounds louder than a full one ; and as a
shallow brook is more noisy than a deep river.
Some speak little, especially concerning them-
selves, from a fear of deception ; and a con-
cern, lest they should appear to others above
what they really are. Baxter, in his life of
Judge Hale, says. For a time, I feared he was
wanting in experimental religion, as he sel-
dom spoke of his own spiritual views and
feelmgs. But upon better acquaintance, I
found I was mistaken. He had heard, from
many in his times, so much hypocrisy and fa-
naticism, that he was urged towards the ex-
treme of silence. And it is the better extreme
of the two. Christians feed on the hidden
manna : and have a white stone, with a new
name in it, which no one readeth save he that
receiveth it. Would it not be better for some
to talk less of their high confidence, and their
wonderful ecstacies, before those who are
weak in faith and comfort ] and who are in
danger of being depressed by comparison?
How assuredly do some speak of the time
when they were " enlightened," or " convert-
ed ;" as if they could ascertain the period of
the second birth, as exactly as that of the
first ! Might it not, sometimes at least, be I
better to speak of the fact with less decision?
and always to consider the work, not so much
done as doing? or to pray that it might be
done? So did David — "Create in me a clean
heart, O God, and renew a right spirit within
me."

To how many individuals will the words
before us apply 1 Here is a champion for tlie
truth. He has defended its purity and import-
ance. He has contended earnestly, and, as
far as argument or evidence goes, wisely, for
tlie faith once delivered to the saints. He has

well said all that he has spoken. But where
is the Spirit of Truth ] the meekness of wis-
dom? the mind of Christ? Every page of
controversy ought to have at the top, " The
wrath of man worketh not the righteousness
of God;" and at the bottom, " If any man have
not the Spirit of Christ, he is none of his."
Another has entered the sanctuary of God,
and, in language equally beautiful and true,
has acknowledged, W^e have erred and stray-
ed from thy ways like lost sheep — we have
followed too much the devices and desires of
our own hearts — there is no health in us.
And he has well said all that he has spoken.
But where is the broken heart, and the con-
trite spirit ? How often, after these confes-
sions, is the sermon, founded upon them, dis-
liked, and the preacher of it condemned!
Here is a third. He has gone to his brethren
in distress, and justified the ways of God to
man. But does he justify God's dealings with
himself in trouble ? He has well said all that
he has spoken — But he reminds us of the lan-
guage of Eliphaz to Job — " Behold, thou hast
instructed many, and thou hast strengthened
the weak hands. Thy works have upholden
him that was falling, and thou hast strength-
ened ihe feeble knees. But now it is come
upon thee, and thou faintest : it toucheth thee,
and thou art troubled."

Men may mistake themselves, when they
do not mean to deceive others. They are of-
ten, at the time, as sincere as they are ear-
nest. The yoimg ; the afflicted in the hour
of distress; the sick, and the dying; express
many things which are as true as they are
good, according to their present feelings. But
they do not distinguish between impulse and
disposition ; between outward excitement and
inward principle. Hazael, at the prediction
of his cruelties, ignorant of the change that
power would produce in him, really execrated
the character he became. Peter was presum-
ing, but not false, when he said. Though all
shall be offended because of thee, yet will I
never be offended. The disciples supposed
themselves established in the faith, beyond
the danger of temptation to forsake him, when
they said, " Now we believe." But Jesus an-
swered them — O that there was such a heart
in you ! — " Do ye now believe ? Behold, the
hour Cometh, yea, is now come, that ye shall
I be scattered, every man to his own, and shall
leave me alone : and yet I am not alone, be-
cause the Father is with me."

OCTOBER 16.

' " .,i?id there are also many other things 7phich
Jestis did, the -whichy if they should be -wnt-
ten every one, I suppose that even the ivorld
itself conld not contain the books that should
be tvritten. ^men." — John xxi. 25.

This is the language of the writer of this
Gospel, in concluding his narrative. After

OCTOBER 17.

285

all that ho had brought forward, much more |
remained beliind. He had composed a me-
moir, rather than a history : and only furnish-
ed a few specimens of a subject, boundless in
itself

Yet the expression he employs in asserting
this may seem to many surprising, if not con-
founding. There are two ways of solving the
difficulty.

First. The language is a figure ; a strong
hyperbole. This was very common in the
East Indeed, it is frequent with writers and
speakers in all countries. Even in our fami-
liar discourse we often, without being aware
of it, express ourselves as remotely from truth,
if absolutely considered — " I am tired to
death." " I have no strength left." " Every
body knows it." Such a thing is — " provided
at the shortest notice" — which would be a
moment. But no deception is intended : and
no danger of mistake follows.

Yet, secondly, though this meets the diffi-
culty, some have also a little altered the ren-
dering, and read — not, the world would not
contain ; but would not receive., the books that
would be Avritten. So Doddridge and others.
This is allowable in criticism : but let us ob-
serve the justness of the inference. If all the
particulars of his birth and infancy, and youth,
and manhood; if all the occurrences of his
private and public life ; if all his actions, his
miracles, his speeches, his prayers, with all
their relative circumstances ; if all these had
been recorded — instead of a book, we must
have had books; and books so — large, and —
many, that the design must have been coun-
teracted. For then — there were no books but
were in manuscript. And who would have
had leisure to transcribe them ] Who would
have taken the trouble 1 — If they were pur-
chased from transcribers, who would have en-
dured the expense ] They could only have
been the property of the very rich — And when
they had become their own, who could have
had time to read them ] Who could have re-
membered them all ? How multiplied would
have been the difficulties requiring explana-
tion ! All these would have been, with men,
reasons or excuses for not procuring; or not
perusing ; or not understanding them.

Therefore each of the inspired lives of our
Saviour himself, is not so long as many a
sermon. The four put together are far
shorter than the published account of many
a modern, insignificant character. But let
us not complain, or lament, that the whole
is so compendious and brief It is not a
defect, but an excellency. The wisdom and
goodness of God appear in it. It meets the
more, our situations; engagements; and
capacities. More would only have perplex-
ed us, or multiplied our diversions.

And let us remember also, that we do not
want the aid of traditional supplement, or
human additions, to the Scriptures of truth.

Though short, they are sufficient. They
leave nothing obscure as to our duty, or
welfare — They are able to make us wise
unto salvation, through faith that is in Christ
Jesus.

And may we not suppose that it will be a
part of our engagement and blessedness in
heaven to derive from those acquainted with
them, or from the Saviour himself, the know-
ledge of a thousand things concerning his
eventful history, of which we are now igno-
rant]

Above all, let us rejoice in what has been
furnished. Let us rejoice that it is so di-
vinely proved — and that it has been preserv-
ed uncorrupted down to our own time — and
that we have it in our own language — and
are allowed — and able to read it. And let
us keep the end of the whole in view, and
never be satisfied till it be accomplished in
our experience. " Many other signs truly
did Jesus in the presence of his disciples,
which are not wTitten in this book : but these
are written, that ye might believe tliat Jesus
is the Christ, the Son of God; and that,
believing, ye might have life through his
name."

OCTOBER 17.

"It is high titne to aivake out of sleeps
Rom. xiii, 11.

These words regard Christians themselves.
This is undeniable, from the motive subjoin-
ed : " For now is our salvation nearer than
when we believed." Are believers, then,
asleep 1 Not in the sense they once were
— this would be impossible. But there are
found, even in them, some remains of their
former depravity. Though the good work
is begun in them, it is far from being accom-
plished. While the bridegroom tarried, even
the wise virgins slumbered and slept. Yes,
Christians, alas ! are oflen in a drowsy state ;
and oftener in a drowsy frame. This is
sadly reproachful. What! drowsy, in ex-
amining themselves whether they be in the
faith ] Drowsy, in praising the God of their
salvation ] Drowsy, in seeking mercy and
grace to help them in time of need 1 Drowsy,
in serving their generation by the will of
God "? Are they not the disciples of Jesus '?
Did he ever speak an idle word ? Did he
ever lose a useful moment] "I must
work," said he, " the works of Him that sent
me while it is day ; the night cometh wherem
no man can work."

Yet, if the address be proper for Chris-
tians, how much more necessary is it for
those who are entirely regardless of the
things that belong to their peace ! Surely,
for them " it is high time to awake out of
sleep" —

— If we consider how long they have been
sleeping. We ought to lament that we have

286

OCTOBER 18.

lost any of our precious hours and opportuni-
ties. However short it may have been, the
time past of our life should more than suf-
fice, wherein we have lived to the will of
man. What, then, should those feel who
have sacrificed the whole of their youth?
Perhaps the vigour of mature age ] What
should those feel, who, perhaps, have grown
gray in the service of sin and the world ?
The later we begin, the more zealous should
we be to redeem the advantages we have
lost ; and to overtake those who were wise
enough to set off early. When Caesar, in
Spain, met with a statue of Alexander, he
wept at the thought, that this illustrious
conqueror had achieved so much before he
had even begun his career. High time,

— If we consider that the day is arrived,
and the sun is risen so high. " The night
is far spent, the day is at hand : let us there-
fore cast off the w^orks of darkness, and let
us put on the armour of light." We can
say more than the Apostle." The night is
spent. The day is fully come. And we are
all the children of the light, and the children
of the day : we are not of the night, nor of
darkness — Therefore let us not sleep as do
others. They that sleep, sleep in the night.
Look into Nature. The sun ariseth, and
man goeth forth unto his work and to his
labour until the evening. The sun shines,
not for us to sleep, but discharge the duties
of our stations by its lustre. And why is
the Gospel given us ? Why is our duty so
plainly made known, but that we may fol-
low it? And w^hy are the blessings of
divine grace so clearly set before us, but that
we may seek them? Our obligations al-
ways increase with our advantages. To
him that knoweth to do good, and doeth it
not, to him it is sin. And" the servant that
knew his lord's will, and prepared not him-
self, shall be beaten with many stripes ; for
where much is given, much will be re-
quired. High time,

— If we consider the business they have
to do. I am doing, said Nehemiah to some
who would have interrupted him — I cannot
come down to you : I am doing a great work.
How much more may a Christian say this !
He has an enterprize connected with the
soul ! and God ! and eternity ! Some things
are desirable, and some are useful ; but this
is absolutely indispensable —

" Sufficient in itself alone;
And needful, were the world our own."

Neglect, in many a concern, is injurious:
but here it is ruinous — ruinous of every
thing — and ruinous for ever. High time,

— If we consider the nature of the season
in which this difficult and all-important work
is to be accomplished. It is short : and there
is but a stop between us and death. It is
uncertain in its continuance; and may be I

terminated every moment, by some of those
numberless dangers, internal and external,
to which we are exposed. And, once gone,
it can never be renewed. No place will be
found for repentance, though w^e seek it
carefully with tears. High time,

— If we consider the danger they are in.
If a man was sleeping in a house, and the
fire was seen, not only to be kmdled, but
raging over his apartment ; or approaching
rapidly his door ; or ready to catch the very
curtains of his bed ; who would not think it
high time for him to awake, and escape for
his life ? This is but a weak representation
of the danger of sinners. They are condemn-
ed already. The wrath of God abideth od
them. They are nigh unto cursing. Their
end is to be burned. Their destruction is not
only insured, but begun. And we are re-
quired to save with fear, pulling them out
of the fire. High time to awake out of
sleep,

— If we consider that all besides are awake.
God is awake — Angels are awake — Glorified
saints are awake — Brutes are awake — The
children of this generation are awake — Devils
are awake — Death is awake — Damnation is
awake — Their damnation slumbereth not. —
It is high time to awake out of sleep !

Is it not too late ? Have I not reason to
fear, that I have passed the bounds of Divine
patience ? that the Lord hath shut to the door ?
that, in resentment of my neglects and pro-
vocations, he hath given me over to a repro-
bate mind ? that he hath poured upon me the
spirit of slumber? — And hence it is that I
hear so often with indifiference, and that
nothing afiects me now as it once did !

But may I not hope, that his longsuffering
wiD yet be my salvation ? that he has spar^
me so long to afford space for repentance?
that the seriousness of this retirement is
another call of mercy ? that the uneasiness,
the dread, the desire I now feel, are a token
for good? — that the lingering of pity still
cries. How shall I give thee up? — Lord,
save — I perish !

OCTOBER 18.

" Jle will speak peace unto his people, and to his
saints : but let them not turn again to folly^
Psalm Ixxxv. 8.

How encouraging is this expectation ! —
" He will speak peace unto his people, and to
his saints."

Mark the blessing itself— Peace. It does
not mean outward ease and prosperity. He
nowhere engages to speak this : but spiritual
comfort; the composure of the conscience;
the satisfaction of the heart ; by which the
" sold shall dwell at ease :" the effect of con-
fidence in God : *' Thou wilt keep him in
perfect peace whose mind is stayed on thee,

OCTOBER 19.

287

because he tnisteth in thee." How relieving
is it, under a sense of guilt, to believe in
the blood that cleanseth from all sin ! How
soothing is it, in the various changes of life,
to be assured that all things shall work toge-
ther for our good ! How confirming is it, in
the prospect of every duty, to know that his
strength shall be made perfect in weakness I
This is the rest wherewith we are to cause
the weary to rest ; and this is the refreshing.

Observe the author of the communication
— He will speak peace. And unless He
speaks it, it will be spoken in vain. Friends
may address us — ^but they will be found mise-
rable comforters. Ministers may attempt to
bmd up the broken heart — but they will
prove ph^'sicians of no value. Ordinances
may be regarded — but they will be wells
without water, and clouds without rain. But
" when He giveth quietness, then who can
make trouble ?" — We can only implore, or
announce peace: but his word produces, con-
veys it. He commandeth the blessing, even
life for evermore. Nothing is beyond the
reach of Him who turneth the shadow of
death into the morning.

Observe the heirs of the privilege — He
will speak peace to his people, and to his
saints. These are not different characters,
but different representations of the same per-
sons : and tlie one is explanatory of the other.
He has a people for his name : and if we ask,
who they are, we are told they are saints ;
that is, they are holy ones. They are not
perfectly holy : but tney are really so. The
principles of sanctification, of which they are
the partakers, will soon gain the entire pos-
session of them ; but even now tliey lia\'e the
ascendency m them. Their love of holmess
is evinced, even with regard to their remain-
ing corruptions. These are their burden and
distress : and for these, they abhor themselves.
They long, above all tilings, to walk so as to
please God ; and constantly pray, Create in
me a clean heart, O God, and renew a right
spkit within me. — And what have others to
do with peace ]" " There is no peace, saith
my God, unto the wicked."

Mark also tlie certainty of the assurance
— He will speak peace unto his people,
and to his saints. Every thing tends to con-
firm it His name— He is the God of peace.
His thoughts — they are thoughts of peace.
The mediation of the Son of his love — He
made peace by the blood of his Cross. His
deahngs with us— Had he a mind to kill us,
he would not have shown us such things as
these. The tsuth of his Word— The Scrip-
ture cannot be broken.

And how reasonable is the caution — " But
let them not turn again unto folly."

--Here we see the character of sm : it is
folly. Such the God of truth pronounces it
to be now. Such every transgressor will ac-
knowledge it to be at last. Should not tliis

be enough to deter us from it — that it per-
fectly befools us 1 and will fill us with ever-
lasting shame and contempt }

— Here we are reminded that the people
of God, though saints now, were once charge-
able with it — The command not to turn
again to folly proves this. Their being made
to differ, supposes former sameness. They
were by nature children of wrath, even as
others : and they are willing to own it : and
oflen look to the rock whence they were
hewn, and to the hole of the pit whence they
were digged.

— We are also taught that they are still in
danger; and need warning. Let him that
tliinketh he standeth, take heed lest he fall.
We are always exposed to a subtle and invi-
sible enemy : we live in a wicked world ; and
carry within us an evil heart. The best, in
an hour of temptation, have turned again to
folly.

— But against this we should feel ourselves
peculiarly concerned to guard, when God has
appeared for us, and spoken peace to our
souls. Were we not, we should be alike un-
grateful and infatuated. Ungrateful; for
the more He does for us, the more anxious
should we be, lest we offend and grieve his
Holy Spirit. Infatuated; for having known
the evil of sin, and the bitterness of repent-
ance, and the joy of God's salvation ; shall we
again cause him to hide his face fi-om us?
and wrong our own souls ? For the backsli-
der in heart shall be filled with his own
ways.

OCTOBER 19.

" Seeing many things, but thou observest not^^
Isaiah xlii. 20.

This charge is as applicable to us, as it was
to the Jews. Notliing is more common than
the want of wise and proper observation.
The objects and events adapted to excite it,
and which would also reward it, are various
and numberless. And some of them daily
and hourly strike our senses ; yet they en-
gage none of our notice and attention, as ra-
tional and moral beings. From an immense
multitude, let us select two of these occur-
rences, by way of example — The birth, and
the death, of our fellow-creatures.

How little attention is excited by the birth
of a cliM. It may perhaps, if it takes place
in respectable life, be announced in the paper
— inquiries may be made concerning its sex
and form — it may be viewed and embraced by
the friends who call ceremoniously on the
mother who has been delivered. But what mo-
ral or religious reflection is ever indulged by
those who are informed of the event ] or even
by the parents themselves ] The interesting
suflxjrer herself may be pleased witli the con-
gratulations paid lier ; and forget her anguish

288

OCTOBER 19.

for joy that a man is born into the world ; and
feel a lively gratitude for the mercy she has
experienced : but no one thought may arise
in the mind respectmg the all-important re-
sult, in the production of a new being — and
such a being too ! — Yet the birth of a child
can scarcely be deemed less than a miracle of
Nature and Providence. That child is a piece
of Divine workmanship, fearfully and won-
derfully made ; and as fearfully and wonder-
fully preserved and endowed. When the
Creator made it, he did a far greater thing
than when he made the sun. The sun is a
mass of unintelligent matter. It sees not its
own light. It feels not its own heat ; and is
not destined to shine and burn for ever. But
there is a spirit in that child ; and the inspi-
ration of the Almighty giveth him under-
standing. He is a moral being. He is the
subject of reason and conscience. These prin-
ciples are not yet developed ; but they are
lodged in him. They are in him, as the
flower is in the seed; and the oak in the
acorn. He is an heir of immortality ; and
though his existence began yesterday, it will
never, never end. He will hear the heavens
pass away with a great noise, and see the
elements melt with fervent heat. He will
stand before the judgment-seat of Christ ; and
go away into everlasting punishment, or into
life eternal.

He is also to be viewed relatively, as well
as personally. And what an awful interest
does he acquire from the evil he may occa-
sion, as well as suffer ! and from the good he
may produce, as well as experience! He
may prove a viper in the bosom that feeds
him ; a disgrace to his family ; a curse to the
nation. Many may be vitiated by his exam-
ple, and led into hell by his influence. One
sinner destroyeth much good. Or he may
make a glad father ; and prove a blessing to
the neighbourhood ; and serve his generation
by the will of God ; and le\7 a tax of grati-
tude on future ages. Who that had seen
Isaac Watts ui the arms of his mother, sitting
at the door of the prison in which his father
was suffering for conscience' sake, could have
divined that this precious babe was the sweet
Psalmist of the Christian Israel ; and that the
little hand that stroked her cheek, was or-
dained to hold the pen that should instruct
and edify the world to the end of time ! Had
we heard when the babe wept, and looked
into the ark of bulrushes, we should have
seen the scholar, learned in all the wisdom
of Egypt ; the scourge of Pharaoh ; the de-
liverer of the Hebrews ; the king in Jeshu-
run; the lawgiver and the prophet of the
Lord, with whom he spake face to face. What
says the Lord of all ? " Despise not one of
these little ones ; for I say unto you, that in
heaven their angels do always behold the face
of my lieavcnly Father."

Let us pass to the second article — Death.

This is perpetually taking place around us :
yet how little it is noticed was long ago re-
marked by Eliphaz: "They are destroyed
from morning to evening: they perish for
ever, without any regarding it." This indif-
ference is one of the most astonishing things
in a world of wonders ; especially when taken
in connexion with those consequences, that,
in general belief, are supposed to result from
it. If a tower fell ; if a mountain was swal-
lowed up by an earthquake ; we should no-
tice, and make it the subject of conversation
for days and weeks — Yet, what is this com-
pared with the removal of a fellow-creature ;
detached from all union with visible nature ;
excluded from every thing that once pleased
or engaged him below the sun ; severed
from all his endeared connexions ; his flesh
seeing corruption; while his soul has en-
tered into an entirely new state of existence,
in immediate and perceptible communion
with the Lord of all ! Death is the most se-
rious and momentous event that can befall
the children of men. For it is not the ex-
tinction of being, but only the termination
of one mode of it, and the commencement
of another : the transition from time to eter-
nity ; from a course of action to the sentence
of retribution. Wlien the dust returns to
the dust, whence it was, the spirit returns
to God, who gave it: and then the Divme
fiat runs, " He that is unjust, let him be un-
just still : and he that is filthy, let him be fil-
thy still : and he that is righteous, let him be
righteous still : and he that is holy, let him
be holy still."

And yet who considers it] When the
bell tolls we hardly ask whose doom it an-
nounces. When we see a funeral in the
street we scarcely look towards it, unless it
be accompanied with pomp of mortality. We
see new names on the doors of the houses ;
but we pass without thinking that the places
which once knew the owners know them no
more for ever. A neighbour dies, and, from
civility, we attend the burial, and lend him
our last assistance ; but return into the busy
or trifling concerns of life as careless as be-
fore. Death enters our own dwelling — we
feel deeply; but we reflect slightly. We
mourn our loss ; but the heart is not made
better : we miss them for a time ; but we soon
furnish substitutes, or grow insensible to the
want of them. When every duty the ut-
most decorum can exact, or the most perfect
affection dictates, is discharged towards the
deceased; where is the concern of the Jiving
to derive from the decease itself the spiritual
profit which it is designed to yield 1 Where
is the earnestness of the prayer, " So teach
us to number our days, that we may apply
our heart unto wisdom ?"

Every death ; the death of the young, and
the death of the old ; the death of the rich,
and the death of the poor ; the death of tlie

OCTOBER 20.

289

saint, and tlie death of the sinner ; has some-
thing, not only serious, but appropriate, to
impart. But to the jvenerality of mankind,
each of them says nothing — or speaks in vain.

Much of this disregard is from the fre-
quency of the occurrence. Nothing seems
to affect us strongly, but what is sudden or
rare. The most important object, and the
most mteresting events, when they become
tiimiliar, awaken neither wonder nor atten-
tion. Yet, if we cannot regulate our impres-
sions, we can govern our ideas ; we can apply
our thoughts to any subject we please : and
we should not siifter what is so full of instruc-
tion to pass without just reflection. We can-
not be always thinking of death; but we
should never be so absent from a proper con-
dition of mind as not to be easily recalled to
the improvement of an event which must
soon happen to all ; and for which we may
prepare, though we cannot prevent.

It is not only the commonness of the sub-
ject, but our aversion to it, that keeps us
from attending to it. It is, above all things,
irksome to flesh and blood: we, therefore,
are always endeavouring to put the evil day
far away. But since we cannot put it oflf;
let us pray for that grace which will turn
the enemy into a friend, and the curse into a
blessmg. Then to die will be gain : and we
may live rejoicing in hope of the glory of
God.

"If there be any virtue, and if there be
any praise, think on these things."

OCTOBER 20.

" Tlune eyes shall see the king" in his beauty"

Isaiah xxxiii. 17.
What was the sight of Hezekiah, re-
leased from his afliiction, and appearing
cheerfully in his royal robes to his subjects,
after the destruction of the Assyrian army ;
compared with another sight! "We see
Jesus, who, for the suffering of death, w^as
crowned with glory and honour." Some, in
the days of his flesh, with their bodily eyes,
beheld his glory. And perhaps we are ready
to envy them the privilege. But this sight
of him was not accompanied with salvation —
"Ye also," said he, "have seen me, and be-
lieved not :" and to those who w'ere then be-
fore him he complained, "Ye will not come
unto me, that ye might have life."

On the other hand, there is a substitute
for this sight of him ; and it is infinitely more
available — And he is the subject of it, who
sees him, not with the eye of the body, but
with the eye of the mhid; not with the eye
of sense, but with the ey e of faith—" He that
seeth the Son, and believeth on him, hath
everlasting life." There is a spiritual per-
ception of him, as nmch distinguished from
common knowledge as the taste of a thing is
from the report of it. Thus the ApoStle

2 O 25

says, " It pleased God to reveal his Son in
me ; and, speaking of all Christians, as well
as of himself, he adds, " He hath shined in
our hearts, to give the light of the laiowledge
of the glory of God in the face of Jesus
Christ."

This sight of the Saviour will be evinced
by certain effects. Self will be lowered.
VV^hat can he think of his own excellences
wiio has been at the court above, and seen
the king in his beauty ! Self-admiration and
self-dependence will then be at an end.
" The proud looks shall be humbled, and the
lotly looks shall be laid low ; and the Lord
alone shall be exalted in that day." So it
was with Job — " Now nunc eye seeth thee ;
wherefore I abhor myself, repenting in dust
and ashes." So it was with Isaiah — " Wo is
me, for I am undone ; for I am a man of unclean
lips, and I dwell among a people of unclean
lips ; for mine eyes have seen the King, the
Lord of Hosts." The world will fade away,
and lose its charms. The Sun of righteous-
ness will shine it out ; as the luminaries of
the night disappear in the eflfulgence of day.
Attachment will result from it. Love enters
by the eye. And faith is the same to the
soul as this sense is to the body : therefore, to
them "that believe, he is precious." He
" dwells in the heart by faith." There will also
necessarily arise a desire after more acquaint-
ance and intercourse with him. Thus Paul,
not because he was ignorant of him, but be-
cause he knew him, said, " That I may know
him." There will also be an earnest desire
to recommend him to others. As soon as
Andrew knew him, he foimd his brother Si-
mon, and brought him to Jesus. So did Philip
his friend Nathanael. And so did the woman
of Samaria her fellow-citizens.

This sight of him is a very distinguished
privilege. As it is said of his immediate
followers, " Then were the disciples glad
when they saw the Lord ;" so we believing,
rejoice with joy unspeakable, and full of
glory. There is enough in Imn, percepti-
ble to the view of faith, to induce us to re-
joice in the Lord aliuays. But how delight-
ful is the sight of him in the hour oi' convic-
tion / A drowning man, seeing a deliverer
in a boat, hastening to his assistance : a
debtor, on his way to prison, seeing a surety
at hand to undertake lor him : a man, dying
of hunger, seeing the most delicious food —
never saw what I saw, when, sensible of my
state and danger, and feeling myself ready
to perish, my heart revived at the view of
such a Saviour, in his suitableness to uiy con-
dition, in his all-sufficiency for my relief^ —
and I was enabled to hope in his mercy.

How delightful is the sight of him hi the
hour of desertion I If he withdraws from
me, it is not to show his sovereignty, but to
correct for sin: and when he hides his face
I am troubled. Then creatures are all mi-

290

OCTOBER 21.

serable comforters. Then I sigh, O that it
was with me as in months past ! Then I
pray, Restore unto me the joy of thy salva-
tion— But when he appears and smiles
again, it is more than the joy of morning,
after a darksome night ; or of spring, after
the dreariness of winter.

How delightful is the sight of him in the
hour of trouble ! It is then, when our pur-
poses are broken off, even the thoughts of
our hearts ; when enemies oppose ; when
friends fail or betray ; when health declines
— It is then we look towards him who is the
consolation of Israel, and say, " This same
shall comfort us :" " This man shall be the
peace when the Assyrian cometh into the
land."

How delightful is the sight of him in the
hour of death ! It loosened Simon from all
below, and made him more than willing to
depart ; wishing, now he had seen him, to
defile, to vex his eyes with nothing else.
And how many have since said,

" Jesus, the vision of thy face
Hath overpowering charms :
Scarce shall I feel death's cold embrace,
If Christ be in my arms."

Such are the influence and the blessedness
of a sight of him, by faith, here. What
then is heaven ? " His servants shall serve
him ; and they shall see his face." " Father,
I will that they whom thou hast given me
be with me where I am, to behold my glory."
How superior will that sight be to all our
present apprehensions of him ! It will be
clear. It will be ceaseless. It will be un-
interrupted. It will be perfect. It will be
immediate. Whatever we have read or
heard of him before, we shall then exclaim,
with the Queen of Sheba, at the sight of
Solomon, " The half was not told me !"

" 'Tis pleasant to believe thy grace,
But we would rather see ;
We would be absent from the flesh.
And present, Lord, with thee."

OCTOBER 21.
" 0 that there ivere such an heart in them, that
they -would fear me, and keep all my com-
mandments alxvays, that it might be tvell
•with them, and -with their children for ever .'"
Deut. V. 29.

Here we see the character of real reli-
gion. The seat of it is the heart— ThQ
principle of it is the/e<zr of God— The ex-
pression of it is keeping his commandments ;
all of them ; and always.

We have also the benefit resulting from
it. The good is personal— that it might be
well with them. And relative — and with
their children. And durable— for ever.

But how lovely docs God appear in the
concern he here expresses ! " O that there
were such an heart in them, that they would
fear me, and keep all my commandments al-
ways, that it might be well with them, and

with their children for ever !" — It is the
language of complaint. It is as much as to
say, " But I do not find it so." Is he then
disappointed 1 Not as to fact, for he knows
all things. But he is as to right. Surely
he may justly expect from us an attention
to his voice, and the improvement of the
means and advantages with which we are
favoured. And when he meets with nothing
of this, he has reason to complain — And
this is his meaning, when he says, " What
more could have been done for my vine-
yard, and I have not done it ] Wherefore,
when I looked that it should bring forth
grapes, brought it forth wild grapes]"
"These three years I came seeking fruit,
and finding none."

It is the expression of desire. We are
aware that when the Scripture ascribes hu-
man attributes and feelings to God, they
must be understood according to the perfec-
tion of his nature. They cannot mean pre-
cisely the same in him as they do in us.
Yet there is always a truth which is the ba-
sis of all such metaphorical representations.
And a slavish adherence to systematic di-
vinity has much injured some of the finest
passages of Revelation ; and which were in-
tended to be felt rather than criticised. Let
it not therefore be objected, that " our God
is in the heavens, he hath done whatsoever
he please th ;" and asked, " Who hath resists
ed his will V — This is his own language,
" O that there wa,s such a heart in them !"
" O that thou hadst hearkened to my com-
mandments ; then had thy peace been as a
river, and thy righteousness like the waves
of the sea!" "How often would I have
gathered thee as a hen gathereth her chick-
ens under her wings, and ye would not!"
Yes, these are his own words — the expres-
sions of a God that cannot lie. This affords
me every encouragement I want. Unwor-
thy as I am, I see that he does not abandon
me. He is willing to save me. He is wait-
ing to be gracious. He is exalted to have
mercy upon me. What is the inability of
men to harmonize such declarations with
some other parts of their creed, to the oath
of the living God! — "As I live, saith the
Lord, I have no pleasure in the death of
him that dieth : wherefore turn and live ye."

It is the dictate of parental solicitude. It
is the voice, not of a severe legislator or
judge, but of a Father ; a Father who spared
not his own Son, but delivered him up for
us all ; a Father who does not afflict wil-
lingly, nor grieve the children of men ; a
Father who says, of the refractory child,
"How shall I give thee up, Ephraiml how
shall I deliver thee, Israel 1 how shall I
make thee as Admah 1 how shall I set thee
as Zeboim ? mine heart is turned within me,
my repentings are kindled together;" a
Fatiicr who says of the relenting, self-be-

OCTOBER 23.

291

moaning child, " Is Ephraim my clear son 1
is he a pleasant child I for since I spake
against him I do earnestly remember him
still : therefore my bowels are troubled for
him; I will surely have mercy upon him,
saith the Lord." How often does lie assume
this relation, in order to deprive his great-
ness of terror ; and to render it our encour-
agement and our confidence ! And not only
has he said, " Like as a father pitieth his
children, so the Lord pitieth them that fear
him :" but he has taken for an image of his
tenderness the heart of a mother — and
surely all that i? parental indwells there:
" As one whom his mother comforteth, so
will I comfort you." " Can a woman for-
get her sucking child, that she should not
have compassion on the son of her womb ?
She may." Ah ! ye mothers, your affection
is ice, your heart is iron compared with his
— " yet will I not forget thee."

Surely " he that loveth not, knoweth not
God — for God is love." Can this encourage
us to sin 1 Can we grieve his Holy Spirit ]
Can we hear him saying in vain, " O do not
that abominable thing which I hate?" " Or
despisest thou the riches of his goodness, and
forbearance, and longsuffering ; not knowing
that the goodness of God leadeth thee to re-
pentance: but, after thy hardness and im-
penitent heart, treasurest up unto thyself
wrath against the day of WTath, and revela-
tion of the righteous judgment of God ]"

OCTOBER 22.

" / am come that they might have Ufe.^^
John X. 10,

Though men have differed in their defini-
tions of life, they have all agreed in their es-
timation of it. Even the father of lies spake
truth, when he said. Skin for skin, yea, all
that a man hath will he give for his life. Yet
what is this life which we so highly prize 1
nourish with so much care ] and to preserve
which, we are ready to make every kind of
sacrifice ] ^Vhat is it in duration ? " A va-
lX)ur that appeareth for a little time, and
then vanisheth away." What is it in dig-
nity ] " We spend our years as a tale that
is told." What is it in enjoyment? Hear
Jacob — » Few, and full of evil, have been the
days of the years of my pilgrimage." " But
his was, perhaps, a peculiar case." What
says Job ? " Man that is born of a woman is
of few days, and full of trouble." "But
he expressed himself under depression and
gloom." What then says Solomon, who
withheld his heart from no joy? "All is
vanity and vexation of spirit." But here is a
life that deserves the name: a life, spiritual
in its nature ; endless in its continuance ;
consisting, not of an immortality of being
<«ily, but of blessedness; .commencing in

grace ; completed in glory ; and emphatically
called. The Life of God. Of this life the
liOrd Jesus here speaks — " I am come that
they might have life."

He came to procure it for us. The bless-
ing comes every way free to us ; but it cost
him dear. If we live, he must die. " The
bread," said he, " which I give, is my flesh,
which I shall give for the life of the world."
Princes have often sacrificed the lives of their
subjects to their own : yea, and where their
own have not been in danger, they have of-
fered thousands of victims on the altar of
their vanity or revenge. But the Prince of
Peace gave his life a ransom for many. He
was poor. He was a man of sorrows. You
see hhn agonizing in the garden ; and hear
him exclauning on the cross, " My God ! my
God ! why hast thou forsaken me?" Why is
all this ? Is he guilty ? " In him was no
sin." Yet he was esteemed stricken, smitten
of God, and afflicted. But " he was wounded
for our transgressions ; he was bruised for our
iniquities : tlie chastisement of our peace was
u}X)n liim, and by his stripes we are healed."
" One died for all."

He came to announce it to us. We can
derive no benefit from him without a depend-
ence upon him ; an application to him ; a con-
nexion with him. But all this requires the
knowledge of him : and therefore says God,
" By his knowledge shall my righteous ser-
vant justify many; for he shall bear their
iniquities." It is true we are justified by
faith — but " how can we believe in him of
whom we have not heard ? and how can we
hear without a preacher? He therefore
"came and preached peace." "I am come,"
said he, "a light into the world, that whoso-
ever believeth on me should not walk in dark-
ness, but have the light of life." He pro-
claimed the nature of this life ; the source of
it ; tlie medium of it ; the certainty of it ; the
present enjoyment of it. His disciples, there-
fore, well said. To whom should we go, but
unto thee? thou hast the words of eternal
life. And these words he dispensed, not only
by his personal ministry, but by the instru-
mentality of others. What the Apostles did,
he did ; because he sent them, and qualified
them: he inspired them, and commanded
them to preach the Gospel to every creature,
and also to record it, for the use of all future
ages ; so that we can read what they delivered.

He came to produce it in vs. " The Son
quickeneth whom he will." He received, in
consequence of his death, the whole dispen-
sation of the Holy Ghost; and hence it is
called, "The Spirit of Christ." .And this
Spirit is, as the Apostle calls it, the Spirit of
life in Christ Jesus, which makes us free fi'om
the law of sin and death. Nothing less than
this can insure the result. It is above the
efficiency of education ; of example ; of moral
suasion ; and of all the means of grace — with

292*

OCTOBER 23.

out the grace of the means. The Gospel
cannot accomplish it, if it comes in word only
— It is the Spirit that giveth life. The ser-
vant of the Lord is like Gehazi. He went and
laid the staft' upon the child, but no life ap-
peared till his master himself came. Who
then is Paul 1 and who is A polios 1 but minis-
ters by whom ye believed, even as the Lord
gave to every manf And they who were
once dead m trespasses and sins, but are now
walking in newness of life, will acknowledge
that he quickened them ; and will readily give
him the glory that is due to his holy Name,
In this blessed business, therefore, he is all
in all. He came that we might have life —
Came to procure it for us as our Priest — To
announce it, as our Prophet — To produce it,
as our King. To obtain it, by his blood — To
publish it, hy his Gospel. To bestow it, by his
Spirit. He is therefore called, this life itself
in the abstractor- When he who is our life
shall appear, we shall also appear with him
in glory.

But how many neglect him, and compel
him to complain, Ye will not come unto me
that ye might have life ! Hence the heinous-
ness of their guilt, and the dreadfulness of
their condemnation. Whatever difficulties
attend this truth, in connexion with any
other; they attach only to the explanation;
not to the fact itself Nothing can be clearer,
from the Scripture, than that they who tims
perish, will destroy themselves ; and be treated
as spiritual suicides.

But if we desire this life, can we suppose
the Saviour will refuse us, when we go to
him for the very purpose for which he came 1
Did he ever refuse any ] Can he refuse any 1
He cannot — He has bound himself— "Him

THAT COMETH UNTO ME, I WILL IN NO WISE
CAST OUT."

OCTOBER 23.

" »Mnd that they might have it more abundant-
ly.''''— John X, 10.

Thus he not only informs us of the design
of his advent : " I am come that they might
have life ;" but, like himself, adds the exten-
siveness of it — " and that they might have it
more abundantly." This may be exemplified
in three comparisons.

We have life more abundantly than Adam.
His life, before the Fall, was a noble life ; but
it is surpassed by the life of the Christian. —
This is firmer as to its tenure. The life of
innocency was precarious. It was suspended
on the fallible will of man. The stock was
in Adam's own hands; and he failed, and
ruined all his posterity. But this life can
never be destroyed Tlio Head of the New
Covenant ever 1 1 veth ; and because he lives,
his people shall live also: 1 give unto them
eternal life, and tliey shall never perish. — It

is richer as to its quality. The first man is
of the earth, earthy ; the second man is the
Lord, from heaven. As is the earthy, such
are they also that are earthy ; and as is the
heavenly, such are they also that are hea-
venly. It is not the primeval body of Adam
which is to be the model in our resurrection,
but the glorious body of the Saviour. We are
to bear the image of the heavenly. Had
Adam remained innocent, though he would
never have died, yet must he have expe-
rienced a change before he could have been
capable of enjoying the blessedness which the
poorest Christian expects ; for flesh and blood
cannot inherit the kingdom of God. After a
proper trial of his obedience, he would have
been removed to a higher state; but even
then he must have been a stranger to many
interesting feelings and delightful enjoyments,
arising from all the operations of divine grace
in our recovery from the depths of the Fall to
the glories of heaven. Eden was not equal to
the Paradise above. The creation of man is
excelled by his redemption. The righteous-
ness of a perfect creature is far below the
righteousness of God, in which we are not
justified, but " exalted."

We have life more abundantly than the
Jewish Church. They derive their life from
the same source with us ; and it was essen-
tially the same with ours. But we have it
more plenteously as to knowledge, liberty,
and enjoyment We are fully justified in
considering our spiritual advantages as very
superior to their privileges, by our Saviour
himself, who said to his disciples, " Blessed
are your eyes, for they see; and your ears, for
they hear. For verily I say unto you, That
many prophets and righteous men have de-
sired to see those things which ye see, and
have not seen them ; and to hear those things
which ye hear, and have not heard them."
They had the types and shadows ; we have the
very image of the thing. They saw the Mes-
siah afar off, and under a veil ; he is with us,
and we behold him with open face. They
hnd the first-fruits; we have the whole vintage.
They had the dawn ; we have the full day — God
having provided some better thing for us, that
they without us should not be made perfect.
They, from their comparative darkness, were
inspired with more disquiet and terror ; they
received the spirit of bondage to fear : we re-
ceive the Spirit of adoption, whereby we cry,
Abba, Father. The way into the holiest was
not then made manifest: the people never
entered where God dwelt between tlie Che-
rubim : the High Priest only went in ; and he
only once a year. But we have all boldness
to enter into the holiest by the blood of Jesus:
and may draw near in full assurance of faith.
They came to a material mountain, and tiint
burned with fire, and unto Idackncss and
darkness, and the sound of a trunipot, and the
voice of words ; which voice tiiey that heard

OCTOBER 24.

293

entreated that the word should not be spoken
to tiiem any more. " But we arc come unto
Mount Sion. and unto the city of the living
God, the heavenly Jerusalem, and to an ui-
numerable company of angels, to the general
assembly and Church of the firstborn, wliich
are written in heaven, and to God the Judge
of all, and to the spirits of just men made
perfect, and to Jesus the mediator of the now
covenant, and to tiie blood of sprinkling, that
speaketii better things than that of Abel."

We have life more abundantly than we had
it ourselves before. Vital religion, though
imperfect, is growing and progressive. Un-
der the influences of the Holy Spirit, we go
from strength to strength in our course ; and
are renewed day by day in our experience.
There is life in an acorn ; but the oak has it
more abundantly. There is wheat in the
blade ; but how much more in the full corn
in the ear ! What a difterence between Sir
Isaac INewton when a babe on his mother's
knee, and a philosopher measuring the dis-
tances of the planets ! " Why a man can but
live." Indeed ! Do you not sometimes say, I
am all languor ; I have no life in me 1 At
other times you are all vigoiu: and alacrity —
How you live then ! What a difiference be-
tween a man confined m a hospital ; and a
man at large, able to fill and enjoy his station !
A man may be alive, and be blind, and deaf,
and lame, and able to eat nothing with a
relish. Some real Christians are little better
than this — they are — just alive ! But tliey
are to be suspected who are only anxious to
know that they have the reality of divine
grace, while they are regardless of uicrease
in the divine life. More is desirable. More
is attamable. He came not only that we
might have life — but have it more abun-
dantly.

WTierefore pray, "that he would grant
you, accordmg to the riches of his glory, to be
strengthened with might by his Spirit in the
inner man ; that Christ may dwell in your
hearts by faith; that ye, being rooted and
grounded in love, may be able to comprehend
with all saints what is the breadth, o nd length,
and depth, and height ; and to know the love
of Christ, which passeth knowledge, that ye
might be filled with all the fulness of God."

OCTOBER 24.

" And I -will give him the morning starJ^
Rev. ii. 28.

If we found any difficulty in determining
the subject of this promise, we could refer to
the speaker's own declaration in another part
of this Ik)ok — " I am -the root and offspring
of David, the bright and the morning star."
Here we see the advantage of comparing
one passage of Scripture with another. What
i« general in one is particularized in another:
25^^

and what is darker in one, is clearer in an-
other.

Does he then promise himself— I will give
him tlie morning star ! Yes — He is the guide
and tlie way ; the teacher and the lesson : the
priest and the sacrifice : the giver and the
gift, He is all in all. By promising himself
he would teach us to look for happiness in
himself, and not in the creature. He also
knew that nothing else could satisfy the minds
of his people, who would be sure to say,

" Without thy f,fraces and thyself,
I were a wretch undone."

"Give what thou canst — without thee we are poor :
And, with thee, rich, take what thou wilt away."

And thus also he would encourage their ex-
pectations : for what will he withhold, if he
gives himself] Therefore, because he could
promise no greater, he promised himself The
bestowment of himself would have been
greater than the bestowment of heaven : for
heaven is, so to speak, but a part of him. He
that buildeth the house hath more honour
than the house.

But has lie not already given himself to his
people? And yet he speaks as if the donation
was future — I will give him the morning star.
Yes ; as soon as they believed on him they re-
ceived him, and had the privilege of becoming
the sons of God. But as to their knowledge,
experience, and enjoyment j he communicates
himself to them by degrees. The apostle
therefore says, after many years of commu-
nion with him. That I may win Christ, and
be found in him ; that I may know him. Tlie
promise must be principally accomplished
hereafter. We could not receive him in all
his fulness now. Our place, our condition,
our powers forbid. Flesh and blood cannot
inherit the kingdom of God.

But let me survey the image — I will give
him the mornin fr star. The morning star,
to our view, is the most beautiful and lumi-
nous. It is distinguished by its sparkling
brightness. Many resemble Christ; but in
all things he has the pre-eminence. Pro-
phets, priests, and kings, have been anointed,
as well as he ; but he was anointed with the
oil of gladness above his fellows. O how
great is his beauty ! He is fairer than the
children of men ; fairer than the children of
God , fairer than the sons of God who shouted
for joy at the creation — Yea, he is altogether
lovely.

But the thing is, that this luminary is the
harbinger of day. Therefore it is called the
day star ; and the morning star. The truth
of the imagd, therefore, is to assure us — tliat
to those who believe on him, there is a glo-
rious season drawing on. The night of ig-
norance, and error, and sin, and sorrow, witli
tliein is rapidly terminating — Weeping may
endure for the night; but joy conieth in tlit
morning. Look — Look, Clifistians! There

294

OCTOBER 25.

is the shining' pledge. It never failed yet. It
cannot deceive. Now is your salvation nearer
than when you believed. The night is far
spent. The day is at hand. And then your
sun shall no more go down.

Let this promise place me, and keep me in
a proper frame of mind. liet it raise me
above the world. Let it teach me, in what-
soever state I am, therewith to be content.
Let it induce me to rejoice evermore ; yea,
and in every thing to give thanks. To the
upright there ariseth light in the darkness.
If in the world I have tribulation in him, I
have peace. Many things are denied • me ;
but I can dispense with them, since he is
mine. Why should I envy others ] They
succeed ; they gain ; they possess — But / have
the morning star.

" WTiat others value, I resign ;
Lord, 'tis enouL'h that tfiou art mine:
I shall behold thy blissful face ;
And stand complete in righteousness!"

OCTOBER 25.

" / am the door : by me if any man enter in,
he shall be saved, and shall go in and out,
and find pastured — John x. 9.

A DOOR is a very familiar and striking
representation of the Lord Jesus. It seems
hardly necessary to remark, that it must be
a metaphor. Yet the Papists, from taking
literally, what is spoken in a similar instance,
have introduced the monstrous doctrine of
transubstantiation. Because when he took
the bread, and the wine, our Saviour said,
" This is my body, and tliis is my blood !"
they believe that the disciples received his
real body and blood; and that every com-
municant does the same now, when the priest
has consecrated the elements: and, say they,
we only take him at his word — nothing can
be plainer. Upon the same principle, we
may say, he is timber and nails : for he says —
what can be clearer! I am the door. But
can any man of common sense — can a child
suppose that he means any thing more than
that a door is an image of him ?

The design of the allusion is obvious. A
door is the medium of passage — and Jesus
stands between God and us. He is the
mediator of the new covenant. God comes
to us through him : and conveys all iiis
blessings to us by him. And we approach
God through him. I am the way, said he —
No man cometh unto the Father, but by me.
And as, with regard to our persons, we come
unto God by him ; so it is with regard to our
services: we offer up spiritual sacrifices, ac-
ceptable to God by Jesus Christ. And, with
regard to both, we have boldness and access,
with confidence, only by the faith of liim.

But how is the person described who de-
rives benefit from linn 7 He makes use of

him for this purpose — "^y me if any man
enter in." This supposes a spiritual concern.
Many are careless about their souls. They
have never been convinced of sin : never in-
duced, from an apprehension of their danger,
to cry. What must I do to be saved ] They
are men of the world : and all their anxieties
are confined within the narrow bound of time
and sense. Others, if in a degree awakened,
are not enlightened. Their concern is er-
roneously directed ; for there is a M ay which
seemeth right unto a man; but it ends in
death. There is a refuge that cannot abide
the storm. There is a hope that is like the
spider's web; as curiously Nvrought, and as
easily destroyed. The case is this. There is
salvation in none other than in him, who was
delivered for our offences, and was raised
again for our justification. In the Lord
alone have we righteousness and strength.
To him, therefore, must men come. And to
him the Christian does come. He knows,
not only that there is no salvation for him out
of Christ, but that there is no salvation for
him in Christ, without a dependence upon
hun, and an application to him. He knows
that, as a medicine never taken, can never
cure; and as food never eaten, can never
nourish : so an unapplied Saviour is no Sa-
viour to him. He therefore makes use of
Christ for every end he is revealed to an-
swer. He builds upon him, as a foundation.
x\s a way, he walks in him. As a door, by
him he enters in.

And what are the advantages he obtains
when admitted ] Safety — " He shall be
saved." Saved from the curse of the law,
and the \vrath to come — Saved from the
roaring lion, who goeth about seeking whom
he may devour — Saved from the kmg of ter-
rors— Saved from a world lying in wicked-
ness— Saved from an evil heart of unbelief,
in departing from the living God — Saved in
the Lord, with an everlasting salvation.—
Liberty — " He shall go in and out." A man
is free in his own house. He goes in and out
at his pleasure — and when he goes out, he is
not shut out, like a stranger; and when he
goes in, he is not shut in, like a criminal.
This too, is the privilege of sheep, under the
care of a good shepherd. They go in ; but
if they could not go out, the fold would be a
prison. They therefore, at night, go in for
protection; and in the morning, go out for
food. The expression, therefore, is used in
the Scripture as significant of freedom : and
the meaning is, that what is done for the
Christian's safety, does not compromise his
liberty. He knows the truth ; and the truth
makes him free : and he is free indeed — free,
to go wherever he pleases in Immanuel's
land — free, to partake of all the privileges
of the sons of God. — Plenty — "And find
pasture." Ah! said one of them, realizing
this, " The Lord is my shepherd; I sliall not

OCTOBER 26.

295

want He maketli mc to lie down in green
pastures; he leadetli me beside the still
waters." So Isaiah — " They shall feed in the
ways" — the ways of his commandments,
ordinances, and dispensations — "and their
pastures shall be in all high places" — where
they cannot be hid; but where they may
seem unlikely to find supplies ; as elevations,
especially in warm countries, are commonly
Iwrren — but he feeds them, while he lifts
rhera up, for ever. Religion raises them;
but not into regions of barren speculation —
H)r it is added, " They shall not hunger nor
thirst; neither shall the heat nor sun smite
them; for he that hath mercy on them shall
lead them, even by the springs of water shall
iie guide them."

OCTOBER 26.

' 0 Jerusalem, ivash thine heart from ivick-
edness, that thoii mayest be saved.^^ — Jer.
iv. 14.

Though these words are addressed to Je-
usalem ; by a principle of the fairest reason-
ug, they extend to every individual who
leeds tlie same purification and deliverance.
Vnd who does not? Yea, the circumstance
trengthens the argument. Jerusalem was
ailed the Holy City ; the City of the living
iod. There stood his temple ; there were
is servants to make known his will ; they
ad Moses and the prophets. If they needed
uch an address ; is it needless for us ? With
11 their unbelief and ingratitude, disobe-
ience, and perverseness, they were fan: spe-
imens of the human race. In Adam, all
led; and from him we derive a mortal,
nd therefore a depraved nature — " What
5 man, that he should be clean ; or he that is
orn of a woman, that he should be righ-
30US ]" All, therefore, need pardonmg mer-
y, and sanctifying grace — KVl need to be
ived by the washing of regeneration, and
le renewing of the Holy Ghost. But here
re two difficulties. ' .

First. God himself is represented as con-
:!rned for the success of the measure. " O
erusalem, wash thine heart from wicked-
ess, tliat thou mayest be saved." This inter-
action with us, often implies weakness and
rief, as well as desire. We must therefore
ke care how we apply these expressions to
lod, lest we degrade the perfections of his
iture. He speaks to us after the manner of
len; but his condescension must not rob
im of his glory. Yet his language is not
3void of truth. However metaphorical it
lay be, there is in it a reality that more than
istifies it. To which we may add, that even
'•ief and weakness had better be ascribed to
od, than insincerity. Let us be assured of
lis, that he means what he says. While he
if«?s our sins, lie loves our souls; and is not

willing that any should perish, but that all
should come to repentance. He is not only
the righteous Governor, but the kind Father.
This is the lovely character under which he de
lights to display himself Hence his expostula-
tion with himself—" How shall I give thee up,
Ephraim ? how shall I deliver thee, Israel ? how
shall I make thee as Admah ? how shall I set
thee as Zeboim ? Mine heart is turned withm
me, my repentings are kmdled together."
Hence the oath he has taken — " As I live,
saith the Lord, I have no pleasure in the
death of him that dieth ; w'herefore turn, and
live ye." Hence the sacrifice of the Cross —
" He that spared not his own Son, but de-
livered him up for us all, how shall he not
with him also freely give us all things ]"
Hence all the means he is incessantly em-
ploying to awaken and engage our attention
to the things that belong to our peace. Hence
he has established the ministry of reconcilia-
tion, and sends forth his servants to beseech
us, in his name, to be reconciled unto God.

Secondly. The work is considered as of
our own achieving ; and we are called upon
to cleanse our hearts from wickedness. It
would be a contradiction of the whole Bible
were we to be regarded as the authors. But
we are the instruments. God not only work-
eth m us, but by us. And hence, though all
is of grace, yet we — " will and do." We be-
lieve and repent, and hold on our way, and
wax stronger and stronger. It would be an
abuse of the language to infer fi-om it, that we
have power to do this naturally, or of our-
selves— yet the address would be absurd had
we not the ability in some other way. God
has the right to command, though we have
lost the power to obey ; but this is not the
ground of the injunction. If in him our help
was not found, he would not thus speak to us.
But it is. His grace is sufficient for us. Every
thing necessary for our deliverance from sin
is provided, and presented in the Gospel : and
we must have recourse to it in the use of
the means which he has ordained. The
address, therefore, is not like a command to a
man to flee — a thing unnatural ; and which
he cannot enable himself to do: but like a
command to a man, who was ready to perish
for want, to take and eat. Though he has
nothing of his own, he has in view and at
hand every kind of supply, and he is welcome
to partake of it. Or, like a command to a
sick man to be cured : he cannot indeed heal
himself, but he has one near him who is able
and willing to heal him ; and asks. Wilt thou
be made whole ^ And to this remedy he is
to submit. All such commands are designed
to make us sensible of our wants and weak-
ness ; and to bring us upon our knees. Then
every thing is possible. Forgiveness and sanc-
tification are attainable — arc certain. And
having this hoix; hi us, we purify ourselves
even as he is pure. Havhig these promises,

296

OCTOBER 27, 28.

we cleanse ourselves from all fiitliiness of
flesh and spirit, perfecting holiness in the fear
of God.

OCTOBER 27.

" 0 Jerusalem, ivash thine heart from tvicked-
iiess, that thou mayest be saved^ — Jer. iv. 14.

The words remind us, that sin is of a de-
filing- nature. It is tlierefore held forth by
every kind of uncleamiess ; by wounds, and
bruises, and putrifying sores ; by leprosy and
the plague ; by mire and dirt ; by the rotten-
ness and corruption of the grave. It dehles
every thing it touches. In consequence of
it the whole creation groaneth ; and all our
eyes beliold is doomed to perish like the house
of the leper, under the law, because of the in-
fection of the inliabitant. " O do not," says
God, "the abominable thmg that I hate."
" My soul loathed them." How gTcat must
that evil be, which can induce the Creator to
loathe the work of his own hands ! The
Father of all, to loathe his very olfsprmg !
And even the God of love, the very essence
of mercy, to say to them at last, " Depart, ye
cursed, into everlasting fire, prepared for the
devil and his angels ! O my soul ! does sin
appear to thee as it does to Hun — exceeding
sinful?

Secondly. That the purification we need
extends to the heart — "Wash thine heart
from wickedness." The reason is, because this
is the very seat of the pollution. Some, who
know their lives are open to censure, will yet
plead for the goodness of their hearts. But a
good heart will always produce a good life, as
naturally as a good tree yieldeth good fruit.
Others contend that our corruption is not in-
nate, but acquired; derived, not from withm,
but from witliout — Yet, says the faithful and
true Witness, " From within, out of the heart
of men, proceed evil thoughts, adulteries, for-
nications, murders, thefts, covetousness, wick-
edness, deceit, lasciviousness, an evil eye,
blasphemy, pride, foolishness : all these evil
thmgs come from within, and defile the man."
Hence,

No outward forms can make us clean—
The leprosy lies deep within,"

And we must be pure in heart. How is this
lo be ascertained ? By our deliverance from
the l(yve of sin. The love of sin defiles even
more than the practice. But every man that
is renewed in the spirit of his mind not only
avoids sin, but hates it. He feels it to be his
burden and his grief. And, while any of tlie
abomination contirmcs adherent to him, lie
exclaims, O wretched man that I am I who
shall deliver me from the body of this death?

Thirdly. This purification is connected
with salvation — " Wasli thine heart Irom
wickedness, that thou inaycst be saved." It
is necessary to salvation. Without holiness

no man shall see the Lord. The unrighte»Du
shall not inherit the kingdom of God. Indee<j
in such a state, and with such a dispositioD
the enjoyment of heaven is as impossible a
the attaimnent. The exclusion, therefore, i
not arbitrary, but unavoidable. — It will ccr
tainly terminate ui salvation. This is no
only fully implied in the declaration, but i
is made the matter of express promise — " Le
the wicked forsake his way, and the unright
eous man his thoughts, and let him retuT]
unto tlie Lord, and he will have mercy upoi
him ; and to our God, for he will abundanth
pardon." — It is a part of salvation. Th(
man who has experienced it is not only ai
heir, but a subject of the blessedness. H(
has not, indeed, the perfection of the thing
but he has more than the title and the pledge
— he has the beguuiing. Being made fi:e(
from sin, and become the servant of God, h<
has his fruit mito holiness, and the end ever
lasting life.

OCTOBER 28.

" If any man love God, the same is kno-ivn oj
him" — 1 Cor. viii. 3.

There is nothing so mortifying to men a
mattention and neglect. Many would rathe
be hated than neglected. The one implies
that they are deemed something ; the othei
shows, that they are considered as bcneatl
notice. Hence we are anxious to be knowi
of our fellow-creatures ; especially of thos-
who are placed above us — and can take u
by the hand — and raise us up — and put u
forward in life. Yet, as men of low degre
are vanity, so men of high degree are a lie
After all our servile attentions and compl
ances, we are never sure of gaming their r(
gard — And if gained, what could even the;
zeal do for us in our most important intej
ests 1 Let us turn our anxiety another wa}
Let us sanctify it. Let us make it the m(
dium of our happiness. Let us be concen
ed to please God. Then we shall be sure i
succeed ; and success will be every thiii;
For in his favour is life — " If any man \o\
God, the same is known of liim."

This knowledge being spoken of as tl
highest privilege, it must intend mucl^ mo;
than a mere acquaintance with the subjet
of it : for, thus, all are known of him.

The least thing intended is discemmei
The Lord knows their condition. Knows ;
their walking through this great wilderiict
Knows all tlieir trials. Ivnows the i)ressu
of every burden they bear. Knows th(
frame, and remembers that tliey are du
He perceives all their dangers. Their cr
mies may plot against them; but they do
in the sight of their Father and Friend. Ar
as to their ixirsons, the Lord knowcth tlu
that are his. He never overlooks them iu t

OCTOBER 29.

297

crowd. If there was only one of them in a
village, or city, or nation, he would have his
eye upon him. However misrepresented and
reproached, he recognizes them as upright
before him. However obscure their condi-
tion, he views them as the excellent of the
earth. However little their faith, he watches
the tears with which they cry, Lord, I be-
lieve; help thou mine unbelief However
encompassed with infirmities, which some-
times perplex others, He, who knows what
is the mind of the spirit, luioweth that they
love him. We can only judge of motives by
actions. But God judges of actions by mo-
tives. He seeth the heart ; in consequence
of which, in estimating the services of his
people, he admits into'the amount not only
all they do, but all they design to do, and
wish to do, when they are hindered ; and ac-
cepts them according to what they have, and
not according to what they have not. Even
this is a source of satisfaction to the Chris-
tian.

But tliis knowledge, also, takes in appro-
bation. The Lord knoweth the way of the
righteous. — So he does the way of the un-
gwlly. But the meaning is, he approves it;
he commends it. The Lord taketh pleasure
in them that fear him ; in them that hope in
his mercy. He regards them, with compla-
cency, as the work of his own hands. He
esteems them as his jew^els; his bride, his
oflfepring. Their prayer is his delight ; their
alms, the odour of a sweet smell. Approba-
tion must be valued according to the condi-
tion and character of the being from whom it
comes. It would be a reproach to pass for the
tavourite of Satan. The first Christians would
also have deemed the friendship of tlie world
no lecommendation : for they were satisfied
to say, " The world knoweth us not; because
it knew him not." A great personage reflects
a lustre upon a near object : a person would
be ambitious to be seen intimate with the
king. And to live in the affections of the wise
md good, says a fine writer, is like breathing
in an eastern spice grove. What a dignity is
it, then, to walk with Godi What a blessed-
ness to hear Him say, " Since thou wast pre-
cious m my sight, thou hast been hohour-
ible, and I have loved thee !" And what shall
be done for the man whom the King of kings
lelighteth to honour ]

For this knowledge is acknowledgment.
Hie Apostle, admonishing the Thessalonians,
-ays, " Know them that labour among you,
tnd are over you in the Lord" — that is, own
'hem with respect; and verbally and practi-
mlly treat them as their office requires. Thus

lod claims his people. He owns them in the
lispensations of his providence, and in the
igency of his grace. He signalizes them in
ife. He does it oflen more peculiarly in
leath: so tliat his saints are joyful in glory,
md shout aloud upon their beds ; and induce

their very enemies to exclaim, Let me die
the death of the righteous, and let my last
end be like his ! But, above all, they shall be
mine, saith the Lord, in that day, when I
make up my jewels. He will confess them
before the assembled earth and heavens ; and
place them nearer the throne than angels.

Of what importance, then, is the love of
God ! And how carefully should we inquire,
whether it be shed abroad in our hearts ! No-
thing can be a substitute for this affection.
Without it, our knowledge, our gifts, our
faith itself, are vain. If we have any thing
like devotion, it is formality. If we have
peace, it is delusion. If we have safety, it is
a refuge of lies. And though we may go to
the very door of heaven, and knock, and say,
Lord, Lord, open unto us — he will profess,
" I never knew you — Depart."

OCTOBER 29.

"In the day of my trouble, I will call upon
thee''' — Psalm Ixxxvi. 7.

This was the language of David. David
was a king, and a saint. He was pre-emi-
nently great and good. Yet neither does his
rank or his godliness exempt hhn from trou-
ble.

But it is well to see what such a man does
when trouble cometh upon hun. And here
we have his resolution : " In the day of my
trouble I will call upon thee."

This was the wdsest thing he could do; and
it is the best thing we can do. For, first.
Prayer is enjoined upon us in trouble. The
will of God is our rule. And who can be ig-
norant of his command ] Who has not read,
" Is any afflicted ? Let him pray V

Secondly. Prayer is the design of trouble.
He does not afflict w-illingly, or grieve the
children of men. He has an end, worthy his
wisdom and his goodness, to answer by every
trial. It is to bring us to himself; and to
bring us nearer to himself It is to quicken
us to pray more frequently, more earnestly —
" I will go and return to my place, till they
acknowledge their offence and seek my face
— In their affliction they will seek me early."

Thirdly. Prayer is the evidence that trou-
ble is sanctified. It is a great tiling not to
lose a trial. A trial is never neutral in its
effect. It always injures, or improves. It is
worse than notliing when it sends us to the
creature, either in a way of accusation or re-
lief But when we turn to him that smiteth
us ; and acknowledge tliat his judgments are
right; and cast ourselves at his feet, resolved,
if we perish, there to die; we need not say,
with Job, " I am afraid of all my sorrows ;"
but confess, with David, " It is good for me
that I have been afflicted."

Fourthly. Prayer is the solace of trouble.
There is some relief in tears, and therefore

298

OCTOBER 30.

nature is provided with them. It eases and
soothes the bursting heart, to pour our grief
into the ear of a friend ; who having rejoiced
when we rejoiced, will weep when we weep.
But how good is it to draw near to God ! How
delightful is it, like Job, to pour out our tears
unto him: and resemble the child that sobs
himself asleep in his mother's arms, and on
his mother's breast ! " A glorious high throne
from the beginning," says the Church, " has
been the place of our sanctuary." A temple
that no evil enters ; an asylum that no enemy
invades — There the wicked cease from trou-
bling ; and there the weary are at rest.

Fifthly. Prayer is the medium of our deli-
verance from trouble. For this release, we
are allowed to be concerned. But we must
seek it from God. And in doing this, we have
not only his power to encourage us — and no-
thing is too hard for him ; but his goodness
and love ; and like as a father pitieth his chil-
dren, so the Lord pitieth them that fear him.
Yea, more: we have his faithfulness and
truth ; that we shall not seek hun in vain.
He has engaged to appear to our joy ; in his
own time and way. He has bound himself ;
and put the bond into our hand : and we can
produce it ; and plead it ; and be surer of the
fulfilment, than we are of the continuance of
heaven and earth — For heaven and earth
shall pass away, but his word shall not pass.
Here it is — "Call upon me in the day of
trouble, and I will deliver thee, and thou shalt
glorify me." " Because he hath set his love
upon me, therefore will I deliver him ; I will
set hun on high, because he hath known my
name. He shall call upon me, and I will an-
swer him : I will be with him in trouble ; I
will deliver him, and honour him."

OCTOBER 30.

" Messiah the Prince.^^ — Dan. ix. 25.

This is not the only character of the Mes-
siah. But we must connect it with every re-
presentation we have of him ; that his glory
may not be injured by his condescension ; nor
his authority diminished by his kindness. Is
he exalted at the right hand of God ? It is,
to be "a Prince," as well as " a Saviour."
Is he a Priest 1 He is " a Priest upon his
throne."

How is this Prince designated 1
He is " the Prince of the kings of the
earth:\ They often think little of him ; a.nd,
imagining themselves their own, say. Who is
Lord over usl But wherein they deal
proudly, he is above them. They are all
raised by his power ; they are all controlable
by his will ; tliey are all subservient to his
designs ; they fire all amenable to liis tribu-
nal. Hence his avowal — "By me kings
reign ; and princes decree justice. By me
princes rule, and nobles, even all the judges

of the earth." Hence the admonition — " Be
wise now therefore, O ye kings : be instruct-
ed, ye judges of the earth. Serve the Lord
with fear, and rejoice with tremblmg. Kiss
the Son, lest he be angry, and ye perish from
the way, when his wrath is kindled but a lit-
tle. Blessed are all they that put their trust
in him."

He is " the Prince of Peace." He came
to mediate between heaven and earth : and
we are reconciled unto God by the death of
his Son. Men talk of making their peace
with God. If our tears, or works, or alms,
could have availed for this purpose, the world
would never have witnessed the sufferings of
Christ. But he made peace by the blood of
his Cross. One died for all — And he was
more than all. The value of his sacrifice was
infinite : and every end that could have been
answered by the destruction of a world of
sinners, has been equally and better answer-
ed by the death of the Saviour. Nothing
will effectually satisfy an awakened con-
science, but what satisfied the justice of God.
Yet, surely this will suffice ! When, there-
fore, it is apprehended and applied by faith,
we enter into rest ; and feel a peace within
which passeth all understanding. By his
grace, too, he reconciles us to our duty and
to our condition. He frees us from those
anxieties and fears which an idolatrous re-
gard to creatures excites : and enables us to
be careful for nothing, by casting all our care
upon him, who careth for us. Also, by sub-
duing our pride and selfishness, by which
alone corne contention ; and inspiring us with
love, the bond of perfectness, we live in har-
mony with our fellow-creatures. Yea, we
are in league with the stones of the field ;
and the beasts of the field are at peace with
us.

He is "the Prince of Life^ Other
princes, however powerful, are mortal : and
this is a reason why we should not put our
trust ui them : their breath goeth fortli, they
return to their dust : in that very day their
thoughts perish. But Jesus liveth for ever:
and because he lives, his people live also.
Other princes, while they are living tliem-
selves, cannot impart life to others — though,
alas ! they often take it away ; and sacrifice
thousands of their subjects to their own lusts.
But Jesus had not only life in himself, but
came that we might have life : and have it
more abundantly. He procured, and he com-
municates, and sustains a life superior to that
of Adam in Paradise, and to that of angels in
glory. This is the promise tliat God hath
promised us, even eternal life. And this hfc
is in his Son. He therefore that hath the
Son hath life ; and he that hath not tlie Son
hath not life.

He has other designations ; and all come
short of his praise. But these are sufficient
to show how safe and how happy all tliey are

OCTOBER 31.

299

who have become his subjects. It was a fine
compliment that Hiram paid Solomon, when
he said, " Surely, because the Lord loved
Israel, therefore made he thee kmg over
them." How much more has God shown his
goodness to his people, in setting this King
upon his holy hill of Zion ! Let the cnildren
of Zion be joyful in their King. Let them
make their boast in the Lord; and in his
righteousness be exalted.

Let them also be concerned to approve
themselves wise, and good, and loyal sub-
jects, to the best of Princes : so that, instead
of disgracing him, they may be to him for a
name and a praise among all those who shall
hear of so great a people.

But wo to those who reject his sceptre.
As for these mine enemies who would not
that I should reign over them, bring them
forth and slay them before me.

OCTOBER 3L

" Prayer shall be made for Mm continually.^^
Psalm Ixxii. 15.

We are not only to pray ; but to pray with-
out ceasmg. We are not only to pray for
ourselves ; but for others. We are to pray
for kings, and all that are in authority ; for
ministers; for all saints; for even our ene-
mies, who despitefully use us and persecute
us ; and, what may seem strange — we are to
pray for Jesus Clirist. " Prayer also shall be
made for him continually."

Is prayer then necessary for him ? Is he
not above the reach of danger, pain, and
want 1 Yes. He who once had not where to
lay his head, has all power in heaven and in
earth : he dieth no more ; death hath no more
dominion over him. The meanmg, therefore,
cannot be, that prayer should be continually
made for him personally ; but relatively. Ow-
ing to the interest he has in certain objects ;
what is done for them is done for himself;
and BO he esteems it. We therefore pray for
him, when we pray for his ministers ; his or-
dmances ; his Gospel ; his Church — in a
word, — his cause. David, therefore, exem-
plifying what he had foretold, immediately
breaks forth and says — " And blessed be his
glorious Name for ever : and let the whole
earth be filled with his glory. Amen, and
amen. The prayers of David the son of Jesse
are ended."

But what should we pray for on his behalf]
Our prayers should vary with the state of his
cause : but we should always bear four things
upon our minds. First. The degree of its
resources ; that there be always a sufficiency
of suitable and able instruments to carry on
the work — To this the Saviour himself di-
rects us : " The harvest truly is great ; but
the labourers are few : pray ye therefore the
Lord of the harvest that he would send forth

labourers into his hardest." — Secondly. The
freedom of his administration ; that whatever
opposes or hinders its progress may be re-
moved. "Pray for us," says the Apostle,
" that the word of the Lord may have free
course and be glorified." Thirdly. The diffu-
sion of its principles ; that they may become
general and universal; spreading through
every family, neighbourhood, and province and
realm. So prayed of old even the pious Jew :
" That thy way may be known on earth ; thy
savmg health among all nations. Let the peo-
ple praise thee, O God ; yea, let all the people
praise thee." — Fourthly. The increase of its
glory, as well as its extent ; that it may abound
more in wisdom, purity, spirituality, charity,
and zeal : that the light of the moon may be as
the light of the sun ; and the light of the sun
be seven-fold as the light of seven days ; that
for brass, he would bring gold ; and tor iron,
silver; and for wood, brass; and for stones,
iron. Thus, they that make mention of the
Lord are to " give him no rest" — not only
until he " establish" — but " make Jerusalem
a praise in the whole earth."

But why should we be concerned to pray
for Him 1 — Consistency requires it. We are
the professors of Christ. We profess to be
his servants — but can we be wise and good
servants, if we are neglectfiil of our Master's
affairs 1 We profess to be his subjects — but
can we be loyal subjects, if we are indiffer-
ent'to the glory of our Sovereign'? We
profess to be his friends — ^but can we be true
and faithful friends, unless we make his inter-
ests our own ; mourn over his dishonour, and
rejoice in his prosperity 1 — Benevolence re-
quires it. The Gospel is the greatest of all
blessings to the children of men. Wherever
it enters, the wilderness and the solitary
place is made glad, and the desert rejoices
and blossoms as the rose. It is the power of
God to salvation to every one that believeth ;
and where it does not save the soul, it yields
a thousand advantages to the community.
Who w^ould not wish him success ? His
career is the march of truth, and righteous-
ness and peace. He makes the widow's
heart to smg for joy. In him the fatherless
findeth mercy.

"Blessings abound where'er He reigns :
The pris'ner leaps to lose his chains;
The weary find eternal rest;
And all the sons of want are blest."

— Gratitude requires it. How much do we owe
him ! When we consider what he has done,
is doing, and will do, for us ; all we are, and
all we have, appear to be his, by a thousand
claims ; and nothing can equal our vileness,
if we are not led hourly to ask. What shall I
render unto the Lord for all his benefits?
Lord, what wilt thou have me to dol

But what reason have we to conclude that
these prayers for him will be heard 1 Much
every way. The prayers indeed even of good

300

NOVEMBER 1.

men, are not always ansWered. Sometimes
they know not what they ask. And when
they implore what would prove evil, God's
wisdom and kindness lead him to refuse. But
whatsoever we ask according to his will, lie
heareth us. And has he not commanded us
to pray, that his king-dom may come ? Has
he not promised it I Is not the grand condi-
tion fulfilled — " When thou shalt make his
soul an offering for sin, he shall see his seed ;
he shall prolong his days ; and the pleasure of
the Lord shall prosper in his hands?" Can
his death be unavailable ] Can the engage-
ments of the everlasting covenant be made
void ] We cannot pray for him in vain.

But what is necessary to evince that our
praying for him is sincere? For there is
much prayer that is a mere mockery of God.
Out of their own mouths many will be con-
demned hereafter : and they would feel them-
selves condemned already, were it not that
the heart is deceitful above all things, as well
as desperately wicked. A man prays to re-
deem his time, and to have his conversation
in heaven ; and goes and sits in a place of
dissipation for the answer. A father prays
for the salvation of his child ; and does all in
his power to leave him affluent; and sur-
rounded with temptations that render his con-
version a miracle. A third prays to be —
condemned; for he prays. Forgive us our
trespasses, as we forgive them that trespass
against us: and he is implacable. — Wh^n a
man sincerely desires a thing, in proportion
as he desires it, he will seek after it ; and use
all the means placed within his reach to ob-
tain it. When, therefore, a person professes
a great concern for a thing, and neglects
whatever is necessary to it, we make no
scruple to tax him with folly or falsehood.
Let us do, in religious matters, what we do
in other cases — Let us judge of our faith, by
our practice ; and of our hearts, by our lives.

What then, you say, must we do to prove
that our prayers in the cause of Christianity
are sincere ] Do ! Some of you should come
forward and offer go to forth as missionaries.
What hinders ? Nothing in your condition :
nothing in your connexions. Nothing but
the love of ease ; and the fear of suffering ;
and the want of the spirit of the prayer —
Arise, O Lord, and plead thine own cause.
Do ! Live for him. All cannot go abroad.
But all have a sphere in which they may be
useful. They may hold forth the word of
life, by their temper and conversation. — Do !
Employ all your influence with others ; pro-
voking them to love and to do good works. —
Do ! Give according to your opportunity and
ability — exercising self-denial, to enlarge your
ability. Read the whole verse of our text —
" And he shall live, and to him shall be given
of the gold of Sheba: prayer also shall be
made for him continually ; and daily shall he
be praised."

NOVEMBER L

" Hoiu readest thouP — Luke x. 26.

It is well to be able to read. Thousands
are not ; and so cannot thus agreeably fill up
their leisure moments ; nor improve their
minds by the written communications of
others. But whatever a thing be in itself;
the use we are to make of it, is to deternjine,
whether it be to us, good or evil ; a blessing
or a curse.

Some will lament for ever, that they were
taught to read. They never improved so
great a talent. Yea, they perverted and
abused it. They read books which under-
mined their principles, denied their imagina-
tions, and demoralized their lives. But others
are thankful for such an attainment. It has
afforded them not only gratification, and profit;
but spiritual improvement, and consolation.
One, in reading, has been converted fi-om the
error of his ways. Another, has been guided
in his experimental and practical doubts and
difficulties. A third, has been revived while
walking in the midst of trouble.

And if this has been the case while reading
other books, how much more while reading
the Scriptures of truth. This volume you
are bound, above all other books, to read. It
is your duty. It is your privilege — But how
readest thou? How ought you to read it?

First. You ought to read it as the dictates
of Inspiration. You do not, perhaps, deny, or
question this ; but you ought actually and fre-
quently to impress the mind with it; that
when you open these pages, you may say, " I
will hear what God the Lord will speak."
" Speak, Lord ; for thy servant heareth." The
Apostle admonishes the Hebrews not to turn
away from him that speaketh from heaven.
He does not say, who spake — but who speak-
eth. The address is to be considered as im-
mediate. It is so to us, as well as to those
who originally heard it. Had it been just
written, it could have had no more authority,
and have been no more deserving of atten-
tion than now. How much depends upon
this advice ! For as we receive the word, so
shall we be affected by it. If we regard it as
false, it will produce no result. If as human,
it will influence as human. But if divine, it
will operate divinely. Hence says the Apos-
tle to the Thessalonians ; "For this cause
also thank we God without ceasing, because,
when ye received the word of God which ye
heard of us, ye received it not as the word of
men, but as it is in truth, the word of God,
which effectually worketh also in you that
believe."

Secondly. Let him that readeth, under-
stand. The Eunuch, returning from Jerusa-
lem in his chariot, was reading; and reading
even the prophecies of Isaiah; but Philip sjiid
to him, " Understandest thou what thou
readest I" To know the meaning of Uie Scrip-

NOVEMBER 2.

301

tures, it is a good thinor to read on, till we
come to the end of a paragraph or subject,
regardless of the divisions in chapters and
verses. These breaks are useful, and they
are generally made in their proper places;
but not always: in consequence of which, the
sense is injured or darkened, by the writer's
closing before he has finished ; or commenc-
ing something in the middle of the argument.
— Neither should we lay too much stress on
a particular word or phrase ; but be guided by
the natural current of the passage ; and endea-
vour always to apprehend what is the present
design of the sacred writer. Here good com-
mon sense will often do more than tlie learned
ifFectations of expositors, who frequently elude
die solution of a difficult text; and throw
loubts mto a clear one. While we ought to
avail ourselves of every assistance from the
iabours of others ; and, above all, to exercise
MX own minds; we must be humble m our
nquiries, and feel and acknowledge our need
/ divine guidance, to lead us into all truth.
• Open thou mine eyes, that I may see won-
Irous things out of thy law," So prayed
David — and so must we — " If any of you lack
.visdom, let him ask of God, that giveth to all
nen liberally, and upbraideth not ; and it shall
)e given him." Thus, the wayfaring man,
hough a fool, shall not err : and without this,
he scholar and the genius will for ever go
Lstray. The great impediment to divine
mowledge is the state of the heart : and as
oon as we are made deeply sensible of our
leed of what the Gospel is designed to afford :
nd willing to be saved in the Lord's own
vay ; and to walli so as to please him : every
hing opens easily and delightfully ; and the
>ath of the just is as the shming light, that
hineth more and more unto the perfect day.
iut this can only be obtamed from " the iSp?-
of truth."

Thirdly. We should read with a view to
elf-application. Instead of thinking of others
-which is too frequently the CEise — we
hould think of ourselves ; inquiring how it
ears upon our own character and condition ;
nd how, as Lord Bacon says, it comes home
3 our own businesses and bosoms. If I read

threatening — "O my soul, do I stand ex-
osed to this danger ]" If I read a promise
May I claim this blessing ?" If I read a
^proof or a commendation — " Am I censur-
d by the one 1 or encouraged by the other V
Lord, what wilt thou have me to do

Fourthly. We should read with a deter-
»ination to reduce what we read to experi-
nee and practice. The design of all the
istruction contained in the Scripture is to
ear upon the conscience and the life. The
3Ctrine is not only according to grace, but
icording to godliness. If ye know these
lings, happy are ye if ye do them. This is
le way to increase with all the increase of

' V To him that hath shall be given, and
26

he shall have more abundantly. If a man
do his will, he shall know of his doctrine.
We may apply to reading, what the apostle
James has said of hearing : " But be ye
doers of the word, and not readers only, de-
ceiving your ownselves. For if any be a
reader of the word, and not a doer, he is like
unto a man beholding his natural face in a
glass : for he belioldeth himself, and goeth
his way, and straightway forgetteth what
manner of man he was. But whoso looketli
into the perfect law of liberty, and continaeth
therein, he being not a forgetful reader^ but
a doer of the work, this man shall be blessed
in his deed."

NOVEMBER 2.
" His time in the fleshy — 1 Peter iv. 2.
" Flesh" is not to be taken, here, moral-
ly ; but physically. It is not here used ta
signify our corruption, but our present exist-
ence— as when Paul says. The life that I
now live " in the flesh," I live by the faith
of the Son of God. It intends, therefore, our
life while in the body. For we shall not be
in it always — a period is approaching when
the dust shall return to the earth as it was,
and the spirit shall return unto God who
gave it.

Our " time" in the flesh varies in circum-
stances with regard to individuals. But it
has four general characters applicable to all
the human race.

First, It is chequered. The young may
look forward and view life in the fascina-
tions of hope ; and the aged may look back,
and more congenially dwell on the gloomy,
than on the cheerful : and the same man, in
the hour of present impression, may feel
himself too much elated, or too much depress-
ed with his condition — but the truth is the
same. It is neither a paradisaical, nor a
wilderness scene. It is neither entirely dark,
or light ; but intermingled sunshine and shade.
Who ever found life so smooth as to have no
roughness? And who ever had sickness
without ease ? or sorrow without comfort ?
And who is now authorized to say. To-mor-
row shall bo as this day, and much more
abundant? or. Mine eye shall no more see
good ?

Secondly. It is short. And short, not
only as to eternity, and the ages of men be-
fore the Flood; but absolutely short. The
general duration is threescore years and ten.
But much of this is nothing, as to the superior
purposes of our being. We do not mean
busmess : this may not only be rendered con-
sistent v/ith religion, but is made by a Chris-
tian who abides with God in his calling, a
part of it. — But there is the weakness of in-
fancy, and the childhood of age. There are
the deductions of needful sleep, and allowed

NOVEMBER 3, 4.

recreation, and unavoidable intercourse. It
is often also cut short. How few reach
seventy ! And those who do, commonly look
in vain to find any of the associates of their
youth or maturity. Every thing expressive
of brevity is seized by the sacred writers to
hold forth the brevity of our time in the flesh
— a flower ; a flood ; a tale ; a dream ; a
vapour; a ship before the wind; an eagle
pouncing on his prey — There is but a step
between us and death.

Thirdly. It is micertain. How can it be
otherwise, when we consider the diseases
and accidents to which we are continually
exposed 1 and the feebleness of our frame 1
and the number and delicacy of the organs
of which the body is composed 1 Sixty times
every minute, as our pulse tells us, the ques-
tion is asked, whether we shall live or die.
The fool in the Gospel said, I have much
goods laid up for many years; soul, take
thine ease, eat, drink, and be merry : but
that very night his soul was required of him.
Persons just ready to enter connected life,
have been called from marriage rites, to at-
tend funeral solemnities. The owners have
been just ready to take possession of a new
mansion, but have been carried to their long
home. And the traveller, starting for his
journey, has gone the way of all the
earth.

But, fourthly. It is important. Yea, all-
important, by reason of its relation to another,
and an eternal state. It is not only an intro-
duction to this state — ^but a preparation for it.
It is influentially connected with it, as the
sowing with the harvest. Our thoughts,
words, and actions, are the seed ; and whatso-
ever a man soweth, that shall he also reap.
The present is the only season of obtaining
justification and renovation : a title to heaven,
and a meetness for it. Now is the accepted
time, now is the day of salvation.

The same will apply to our doing good, as
well as to o'lr gaining good. Our time in
the flesh is the only season in which we can
glorify God, and serve our generation ! What
a treasure then is life ! And how concerned
should we be to work while it is day, seeing
the night cometh wherein no man can work!
In this one article the saints below are more
privileged than the saints above : and we are
persuadefl, that those who have entered their
rest would be willing, were it the pleasure
of God, to come down and re-enter this vale
of tears, to have the opportunities of useful-
ness we enjoy — who can be candid towards
those who differ from us; forgive injuries;
visit and relieve the afflicted; spread the
Gospel ; teach the ignorant ; save souls from
death, and hide a multitude of sins. " What-
soever thy hand findcth to do, do it with thy
might; for there is no work, nor device, nor
knowledge, nor wisdom in the grave, whither
thou goest."

NO^^MBER 3.

" sorrotvful, yet alioay rejoicing.
2 Cor. vi. 10.

This is the duty ; this is the privilege of
the Christian. Whether he considers and
feels himself in a state of exile — or warfare —
or perplexity — or penury — or varying expe-
rience— or misapprehension from others ; if
" sorrowful," he may, and he ought to be
able to say — " Yet alway rejoicing."

Though dwelling with strangers around,

And foreign and weary the land,
I homeward to Zion am bound —

The day of release is at hand.
Then, Mesech and Kedar, farewell.

To enter my welcome abode :
With friends and with angels to dwell,

With Jesus, my Saviour and God !
Though hourly summon'd to arms.

And legions against me combine,
I'm cahn in the midst of alarms.

My weapons and cause are divine.
A Captain almighty I own ;

And banner'd by faith in his Name,
I shout, ere the battle is won —

I more than a conqueror am!

Perplexings though often I feel,

And uh-izy the paths that I tread.
My God has been leading me still,

And still he has promised to lead.
The crooked shall all be made straight,

The darkness shall beam into light ;
I have but a moment to wait.

And faith shall be turned to sight.
If small my allotment below,

I will not at others repine ;
Their joy is the gilding of wo.

Their wealth they must quickly resign.
Though poor, how much richer am I !

In want I liave all I desire ;
My treasures, the soul can supply.

And last when the stars shall expire \

If, weeping and fearing, I pass

Through changes, in state and in frame ;
Yet, constant in power and grace.

My Saviour is always the same.
No shadow of turning he knows,

Whose bliss is the fountain of mine ;
And while his eternity flows.

My happiness cannot decline.

How little the multitude know.

Or, knowing, how little they prize,
The spring whence my joys ever flow.

Or source of my bitterest sighs !
But both the dear secret reveal.

That Josus hath soften'd this heart ;
And soon all my joys will fulfil.

And bid all my sighing depart.

NOVEMBER 4.

" Jesus saith imto him, I -will come and hea
himr — Mat. viii. 7.

We may consider these words as
— An answer to prayer. And let us observ
ivJiose prayer it was. He never said to tli
seed of Jacob, Seek ye me in vain. But tlii
centurion was an alien from the commor
wealth of Israel ; a Roman ; a Gentile. Ye
he is immediately heard. Whosoever sha'
call upon the name of the Lord shall b
saved. For there is no difference betwce
tlie Jew and the Greek ; for the same Lor
over all is rich unto all that call upon bin
Whoever I am, let me therefore apply ij

NOVEMBER 5.

303

him, animated by tlie assurance, him that
Cometh unto me, I will in no wise cast out.
Let us observe, also, what prayer it was. It
was not a prayer for the petitioner himself;
but for another. As he never refused any
who addressed him on their own behalf; so
he never refused any tliat addressed hun on
the account of others. Let this teach and en-
courage us to pray for otliers. Let friends
pray for friends ; and parents for their chil-
dren; and masters and mistresses for their
servants — We are commanded to pray for all
men.

We may consider the words as an instance
Df condescension. He was fairer than the
children of men ; higher than the kings of
the earth. All the angels of God worshipped
:iim. Yet no sooner is his goodness un-
plored, than, in a moment, he is ready to go
md stand by the side of the pallet of a poor
sick slave ! — I will come and heal him. The
master was very humane and compassionate,
)r he would not have taken the trouble to
>end to om: Lord, on the behalf of one consi-
lered so much below him. What is a slave,
:o many an owner 1 No more than a beast
)f burden. David found an Egyptian in the
leld, who had eaten no bread nor drunk any
kvater for three days and three nights : " And
David said unto him. To whom belongest
:hou 1: and whence art thou J And he said,
[ am a young man of Egypt, servant to an
(Vmalekite ; and my master left me, because
:hree days agone I fell sick." A wretch!
Sow unlike him was tliis Centurion ! But
18, even he, is surprised, and scarcely knows
low to accept of the Saviour's olfer — Yea, he
2ven deems it condescension to himself— I
un not worthy that thou shouldest come under
my roof And shall not we condescend to
Tien of low estate ? " Did not he that made
^ne m the womb make him 7 and did not one
fashion us ui the womb

We may consider the words as a display of
power. I will come and attend him, would
be the language of a friend. I will come and
pray with him, would be the language of a mi-
nister. I will come and examine liis case, and
see if I can afford him relief, would be the
language of the physician. But Jesus speaks
like himself— I will come and heal hun. He
knew his own sufficiency. And the Centu-
rion knew it. It was the principle of his rea-
soning—" Though I am not the commander-
in-chief, but a subordinate officer, yet it is not
necessary even for me to go to a place, in or-
'ier to act. My word is enough — I say to
one of my soldiers, Go, and he goeth ; to ano-
ther, Come, and he cometh ; and to my ser-
vant, Do this, and he doeth it. How much
fnore, O Lord ! are all creatures and events
under thy control ! Thy word runneth very
^^"^y- Neither disease nor death can with-
stand It." So our Saviour understood him.
He therefore admired him and said, I have

not found so great faith; no, not in Israel.
And we should have the same strong confi-
dence in his ability — That he is mighty to
save — able to save to the uttermost tliem that
come unto God by him. For

We may consider the words as affording
an emblem of the salvation of the sinner.
Whatever some may tliink of human nature,
we are fallen creatures ; we are spiritually
diseased ; and there is no health in us ; and
we are ready to perish ; and are incapable of
recovering ourselves; but he says, Lo! I
come — I will come and heal him. It was the
design of his coming in the flesh — The Son
of man is come to seek and to save that
wJiich was lost. It is the purpose of his
coming now in the agency of his grace — I
will bring them, says he, health and cure. He
heals them meritoriously, by his stripes ; effi-
ciently, by his Spirit ; instrumentally, by his
word, ordinances, and providences. The re-
covery mdeed, he is pleased to carry on by
degrees. He could, by one application, yea,
by one volition, remove all their complaints :
but it does not comport with his wisdom. His
people, therefore, continue his patients ; and
are no more than convalescents all through
life. But if slow, the recovery is sure — No-
thing can elude his skill, or baffle his remedy.
^'Vhen dying, they may say, with Baxter,
"Almost well" — And when they enter Im-
manuel's land, the inhabitants shall no more
say, I am sick.

NOVEMBER 5.

" This God is otir God for ever mid ever^
Psalm xlviii. 14.

This is the language of a proprietary in
God. And it is founded in truth. In the co-
venant of grace established, not with tliem,
but with the surety, he has, so to speak, made
over himself to his people, saying — I will be
thy God. I am thine, and all that I have; my
perfections; my relations; my wwks; my
word ; my ordinances ; my dispensations. I
am thy salvation ; to thee I am all and in all.
Hence there is no propriety like this, not only
for the value of it, but tlie reality itself. Just-
ly speaking, nothing else is our own. Our
time is not our own. Our wealth is notour own.
Our children are not our own. Our bodies, our
souls are not our own — But God is our own —
And God, even our own God, shall bless us.

It is the language of an assured proprietary.
This God is our God. The relation may be
known and claimed. And with what a repe-
tition does David express it ! — " I will love
thee, O Lord, my strength. The Lord is my
rock, and my fortress, and my deliverer; my
God, my strength, m whom 1 will trust; my
buckler, and the horn of my salvation, and
7ny high tower." Here are no less, in a few
words, than eight appropriations. And how

804

NOVEMBER 6.

desirable is it to be able to ascertain and ex-
press our own interest in all his engage-
ments i

When I can say, my God is mine,

And I can feel thy glories shine,

I tread the world beneath my feet.

And all that earth calls good and great"—

Then I am satisfied with his goodness; But
can the thing be made out 3 — and how] They
mistake who suppose this relation results from
our choosing him, and giving ourselves to
Mm. We do this indeed ; but it is by his
grace. And, in us, this is the effect, and not
the cause. But as it is the effect, it is there-
fore the evidence. And in this way we are
to trace back the stream to the fountain;
making our calling, and thereby our election,
sure. If we have chosen him, we may be as-
sured he has chosen us ; and if we love him,
we may be assured he loves us : for one is the
consequence of the other — We love him, be-
cause he first loved us.

It is the language of a permanent proprie-
tary. This God is our God /or ever and ever.
Without this, the blessedness would make us
miserable. The dearer and greater a treasure
be, the more alive we are to anxiety and
fear; and nothing but the assurance of its
safety can enable us cordially to enjoy it. No
confidence is so well founded as the Chris-
tian's. Every other possession is precarious.
Every other relation is breaking up. But he
may, he can say, " I am persuaded that nei-
ther death nor life, nor angels, nor principali-
ties, nor powers, nor things present, nor things
to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the
love of God, which is in Christ Jesus our
Lord."

It is the language of an exulting proprie-
tary. Boasting is excluded by the law of
faith. But what boasting ? All glorying in
ourselves ; but not in God. " My soul," says
David, " shall make her boast in the Lord :
the humble shall hear thereof, and be glad."
" This is my beloved, and this is my friend,
O ye daughters of Jerusalem — What is
yours V So here. This God is our God for
ever and ever — What is yours, O ye sons of
men? Their rock is not as our Rock; our
enemies themselves being judges.

NOVEMBER 6.

" There is a God in heaven that revealeth se-
crets "—Dan. ii. 28.

Daniel was perhaps the most blameless
character recorded in the Scriptures. Of
course He is excepted from the comparison,
who was " fairer than the cliildren of men."
Neither do we mean to intimate that he was
sinless. lie had an evil heart to lament be-
fore God ; but, with regard to his conduct be-
fore men, as a professor of religion — nothing

is laid to his charge. And what an honou
was it to be spoken of, while living — an(
while young, too — by a prophet — in company
with Noah and Job — as one of those wh<
were most likely to have power with God, aj
intercessors !

Here we see his humility. The king saic
unto him, " Art thou able to make knowi
unto me the dream which I have seen, am
the interpretation thereof? Daniel answerec
in tlie presence of the king, and said, Th(
secret which the king hath demanded, canno;
the wise men, the astrologers, the magicians
the soothsayers, show unto the king; bui
there is a God in heaven that revealeth se
crets." Why does he mention this, but be-
cause he would prevent the commendation of
himself? and that the only wise God should
have the glory that was due unto his hoi)
name T And thus another fine character, jea.
lous of the Divine honour, said to his sove-
reign, " It is not in me. God shall give Pha-
raoh an answer of peace." The most emineni
of all characters in the Christian Church alsc
said, " By the grace of God I am what I am ;
and his grace which was bestowed upon me
was not in vain ; but I laboured more abun-
dantly than they all : yet not I, but the grace
of God which was with me." Contrast with
these, two of the most famous of the Heathen
philosophers and moralists : one of whom said
—"That we have riches, is of the gods; but
that we have wisdom, is of ourselves." And
the other — " A good man is, in one respect,
above the gods themselves : for they are good
by the necessity of nature ; but he is good by
choice !"

But what is the praise that Daniel trans-
fers from himself to Godf The revelation of
secrets. Men are fond of secrets. With re-
gard to themselves, they are always wishful
to pry into futurity. Almanacks must there-
fore have something to feed this humour, or
half their number would not be sold. Mis-
tresses as well as servant-maids ; the old as
well as the young ; would show their palms
to the fortune-teller, were it not for the fear
of ridicule. Were the Witch of Endor alive,
many would repair to her ; and, like Saul,
consult the Devil himself at second-hand.
Envy makes us inquisitive, with regard to ri-
vals ; fear, with regard to enemies ; and love,
with regard to friends. It was curiosity, ope-
rating in a way of attachment, that led Peter
to inquire after the destination of Joim—
" Lord, and what shall this man do ?" But
the Lord did not even encourage this—
" Wliat is that to thee 1 follow thou me."

The secret things belong unto God ; but
things that are revealed are for tis, and for
our children. Concerning many things, he ii^
silent : and, where lie says nothing, we are
not to be wise above what is written.

But He can reveal secrets. His under-
standinir is infinite. Hell is naked before him,

NOVEMBER 7.

805

and destruction hath no covering. " Neither
IS there any creature that is not manifest in
his sight: but all things are naked and opened
unto tlie eyes of him with whom we have to
do."

He has revealed secrets. He enabled
Daniel to explain the import of Nebuchad-
nezzar's dream, and foretell the succession
of the four monarchies. He showed Moses
what the Jews would be, at this very hour.
What a divine prerogative was prophecy !
We may conjecture; but we really Imow,
not what a day may bring forth. We may
argue from causes to effects ; but the exist-
ence and operation of the causes themselves
depend upon the will of another. We may
infer from probabilities: but the natural
tendencies of things are liable to accidental
derangements ; and the race is not always to
the swift, nor the battle to the strong. Be-
sides, as to the predictions of Scripture, many
of them regarded things so remote, that what
immediately preceded them, could not possi-
bly be discerned. And others regarded events
the most unlikely to take place of all oc-
currences in the world — And yet, when we
look into history, we see how it accords with
these announcements. How can we account
for this, but by admitting, that prophecy came
not in old time by the will of man, but holy
men of God spake as they were moved by the
Holy Ghost.

He does reveal secrets. How many now
living has he called out of darkness into his
marvellous light ! Not that he has commu-
nicated to their minds things new m them-
selves; but they were new to them. The
sun had been shining ; but they had been in
the dark, because they w^re blind. All the
doctrine was in the Bible before : but he now
leads them into all truth; and shows them
not only the reality of divine things, but their
importance and glory. Give a man a taste
tor a book of music, or science of any kind ;
and he will see a thousand things entirely
new to him, though he possessed the work
before. So " the natural man receiveth not
the things of the Spirit of God ; for they are
foolishness mito him; neither can he know
them, because they are spiritually discerned :
but the spiritual judgeth all things." So the
secret of the Lord is with them that fear him ;
and he shows them his covenant, as to their
interest m its engagements and provisions.
And what a discovery is this ! How anxious
will every awakened mind be to possess it !

" Oh ! tell me that my worthless namo

Is graven on thy hands ;
Show me some promise in thy book
Where my salvation stands I"

Say unto my soul, I am thy salvation. And
what is the promise? "I will give hun to
eat of the hidden manna, and I will give him
a white stone, and in tiie stone a new name
written, which no man knoweth savmg he
2 Q 2&

that receiveth it." — He also shows them the
secrets of his providence, as well of his
grace. They know what he is doing, and
what he will do. They know that he is ful-
filling his own word, and making all things
to work together for their good. They know,
that "behind a frowning providence, he hides
a smiling face ;" and that even when he slays
them, they have reason to trust in him. " Who
is wise, and he shall understand these things ?
prudent, and he shall know them? for the
ways of the Lord are right, and the just shall
walk in them : but the transgressors shall fall
therein."

He will reveal secrets. Yes ; there is " a
day, in the which," says the Apostle, " God
will judge the secrets of men by Jesus Christ,
according to my Gospel." Then will be
developed— dreadful secrets. Then many,
who had a name here, will be disowned.
They had honoured him with their lips, and
gained the notice of their fellow-creatures;
but their hearts had been far from him. And
what is the hope of the hypocrite, though he
hath gained, when God taketh away his
soul? — Pleasing secrets. Then, they who
are now deemed the enemies of the Cross
of Christ, will be found to have been its
friends. Then, they who are now considered
as indifferent to holiness and good works, will
appear to have mourned for sin, and prayed
for purity. Then, the tear dropped upon the
Bible in the closet ; the private act of charity ;
the frequent intercession for others ; will be
displayed and commended — He will bring to
light the hidden things of darkness, and make
manifest the counsels of the hearts ; and then
shall every man have praise of God. — Divine
secrets. He will show, why he permitted
the entrance of moral evil ; delayed so long
the commg of his Son ; suffered his Gospel to
be so impeded, and his Church to be so afflict-
ed ; and more than justify all his ways to
men. What is now perplexing, will be made
plain. What now seems disorderly, will be
arranged. What now seems jarring, will be
harmonized. W^hat now seems defective,
will be complete. And then, not as now,
from faith, but from sight, the acknowledg-
ment will be made, " He is the Rock, his
work is perfect ; for all his ways are judg-
ment : a God of truth, and without miquity :
just and right is he." To many these mys-
teries are already explained— When shall we
have an inlieritance with tlie saints in light?

NOVEMBER 7.

" For neither did his brethren believe hiju.''*
John vii. 5.

How is this charge to be understood? Two
distinctions or limitations are necessary. First
It cannot be taken literally as to the name —
" his brethren." Even those who very pro-

506

NOVEMBER 8.

perly reject the notion of her perpetual vir-
g-inity, do not suppose that these were really
the children of Mary, our Lord's mother. The
question which divides the ancients and the
moderns turns upon this — whether they were
the offspring of Joseph, by a former marriage ;
or whether they were born of Salome, Mary's
sister, and so were our Lord's cousins-german.
The latter is the more probable conclusion.
Among the Jews, kinsmen in various degrees
were called brethren. Abraham and Lot were
uncle and nephew ; yet, says the former to
the latter, " We are brethren." The mean-
ing therefore is, that our Lord's more near
and remote kindred did not believe on him.
But, secondly; this cannot be taken uni-
versally, as to the fact. For three of his
brethren, at least, were found in the number
of his apostles — Simon, and Jude, and James
the less, who is expressly called the Lord's
brother. The Scripture does not gratify our
curiosity; we know but little of Mary's or
Joseph's relations : they seem to have been
numerous : and the language before us must
intimate that not only some, but comparative-
ly many of them, had no real faith in him.

This is a very surprising announcement.
But it is very instructive. Does it not favour
the truth of Christianity 1 Had all our Lord's
relations recommended and followed him, his
cause might have looked human and sus-
picious. We know what advantage Mahomet
derived from the attachment and employment
of his kindred. But here every appearance
of family contrivance is excluded; and we
see that our Lord did not act by rules of
carnal policy : his kingdom was not of this
world ; his Gospel was left to its own evi-
dence and energy ; and derived no assistance
from the auxiliaries of error, superstition, or
idolatry.

We see also what evidence may be resist-
ed, and what means may be rendered in-
effectual, by the depravity of human nature.
These men had attended his preaching, and
he spake as never man spake. They had
often heard his conversation. They had re-
ceived many instructions, reproofs, and en-
couragements from him, in a manner the
most adapted to insure success. They had
gone up with him to the festivals, and had
seen his devotion. Some of them were present
when he turned the water into wine. They
had seen him open the eyes of the blind.
Yes ; these very men, " his brethren, there-
fore.^aid unto him. Depart hence, and go into
Judea, that thy disciples also may see the
works that thou doest. For there is no man
that docth any thing in secret, and he himself
seeketh to be known openly. If thou do these
things, shpw thyself to the world." As his
relations, they must have known the circum-
stances of his birtli ; the appearance of the
angel to the shepherds ; the journey of the
wise men; the prophesying of Simeon and

Anna; the testimony of John; the descent of
the Holy Ghost in his baptism ; his holy and
heavenly life — Nevertheless, such were their
prejudices and worldly dispositions, that they
did not believe on him. It was not evidence
they wanted ; nor is it a want of evidence
that induces persons to reject him now. The
source of infidelity is not intellectual, but
moral. Were it not criminal, it would not
be punishable. But this is the condemnation,
that light is come into the world ; but men
love darkness rather than light, because
their deeds are evil. We think some means
must be irresistible — ^but we forget that the
heart is deceitful above all things, and des-
perately wicked — Neither will they be per-
suaded, though one rose from the dead.

And from hence, we need not wonder if
inferior characters are unsuccessful in their
pious attempts. Ministers may be faithful
and zealous, and yet be constrained to com-
plain, "Who hath believed our report 1"
Masters may be wise and good : yet what a
servant had Elisha, in Gehazi ! Parents
should do every thing in their power for the
spiritual welfare of their children ; and, in a
general way, they may hope for success : but
let them not wonder if, in some instances,
even their tears, and examples, and entrea-
ties, are in vain !

Let those who have irreligious relatives
think of Jesus. He was in this point tempt-
ed as they are. He can sympathize with
them. He remembers the feelings of his
heart, when even his own kindred turned
away from him.

Hence none will be saved by mere rela-
tionship. Let none say, therefore, within
themselves, we have Abraham to our father.
The parable tells us of one in hell, who called
Abraham father ; and was refused by him the
least gratification. It is a mercy to have
pious connexions : but religion is a personal
thing ; and if we refuse to tread in their steps,
the blessing will be turned into a curse : and
there will be weeping and gnashing of teeth,
when we shall see Abraham, Isaac, and Jacob,
in the kingdom of God ; and we ourselves
shut out.

Finally. It is better to be of the spiritual
kindred of Jesus, than of his family according
to the flesh. When, therefore, the woman
exclaimed, " Blessed is the womb that bare
thee, and the paps which thou hast sucked ;"
he himself replied, " Yea, rather, blessed are
they that hear the word of God, and keep it."*
The spiritual relation to him can never be
dissolved : and it will insure every thing es-
sential to our safety, honour, wealth, power,
and happiness for ever. As the natural rela-
tion to him was not saving, so it was neces-
sarily confined to few. But this lies open to
all. " Then one said unto him, Behold, thy
mother and thy brethren stand without, de-
siring to speak with thee. But he answered

no\t:mber 8.

307

and said unto him that told him, Who is my
mother? and who are my brethren? And he
stretched forth his hand toward his disciples,
and said, Behold my mother and my brethren !
For whosoever shall do the will of my Father
which is in heaven, the same is my brother,
and sister, and mother."

NOVEMBER 8.

"And-wheii the Pharisees saw it, they said un-
to his disciples, Why eateth your JMaster
•with publicans and sinners /'* — Matt. ix. 11.
This is connected witli a concise narrative
of the conversion of the writer of this Gospel.
For the account of himself, is furnished by
himself — It is a delicate thing- for a man to
Nvrite concerning' himself: but the sacred
authors are above all suspicion. They are
always faithful and impartial ; and their only
aim is truth. Though Matthew here speaks
of himself, the reference was unavoidable ;
and he only introduces the servant, for the
sake of the Master.

The case was this. After leaving the
privacy of Nazareth, our Lord came and
dwelt in Capernaum. This town, as it was
situated on the lake of Galilee, gave him an
opportunity to pass easily in the fishing boats
of his followers to any parts of the adjoining
country — " And as Jesus passed forth from
thence, he saw a man sitting at the receipt
of custom :" that is, he was receiving the
tolls from the goods landed, and embarked on
the quay. As Luke tells us, that he made a
great feast, and bade many, it is probable he
was possessed of considerable property ; and,
from the common character of publicans, we
might be tempted to conclude, that it was
the produce of illegal exaction. But it would
be invidious to draw such an inference. Even
a publican was not necessarily wicked : and
the consciousness Zaccheus had, of freedom
from extortion, is obvious from his appeal ;
" If I have taken any thing from any man by
false accusation, I restore him fourfold." It
is even the duty of official agents to be exact
and frill in law^ful demands. We will there-
fore take it for granted, that Matthew was
rightfully engaged when our Saviour took
knowledge of him ; and, as Divine favour has
been shown towards many others recorded
in the Scriptures, while filling up the duties
of their station, we learn that diligence in
our calling is acceptable to God, as well as
approved of men. The angel of the Lord ap-
peared to the shepherds while keeping their
flocks by night, and announced the birth of
the Messiah. Saul was seeking his father's
asses when Samuel met him, and anointed
him king over Israel. While drawing water
at the well, Rebecca, and Rachel, and Zip-
porah, found each a husband— The woman
of Samaria found the Saviour of the world.

Here it may be asked. Was our Lord's
thus meeting with Matthew the effect of
chance, or of design ? To this question we
boldly answer. Of design. There is nothing
accidental in the conversion of a sinner. If
a man be saved, and called with a holy call-
ing in time, it is according to God's purpose
and grace given him in Christ Jesus before
the world began.

— " And he saith to him. Follow me. And
he arose and followed him." He hath a
mighty voice. He upholds all things by the
word of his power. By the same word he
made them all. He spake, and it was done ;
he commanded, and it stood fast. He said,
Let there be light, and there was light. So
it was in the old creation ; and in the new,
he calleth things which are not, and they ap-
pear. As_ the address was instantaneous, so
the obedience was immediate. What a
change did the call produce in the soul of
this man ! Hov/ did it enlighten his mind,
and inflame his heart! Doubtless his head
was filled with worldly cares ; but this voice,
like a charm, dispossesses him. The mean-
ness of our Saviour's appearance, and the
lowness of his attendants, w^eigh nothing with
him. He was now in prosperity ; he was to
leave a gainful office ; and perhaps saw be-
fore him only reproach and persecution : but
he is satisfied ; and would rather be a poor
minister of Christ, tlian a rich officer of
CfBsar. In a case of such magnitude, it
might be supposed that he would have re-
quired some time to consider and examine
matters. But, like Paul, he confers not with
flesh and blood. The King's business re-
quires haste. True obedience is always
prompt and unreserved. — He immediately
followed him. O blessed Jesus, may thy call
to us be so effectual, that when tliou sayest,
" Seek ye my face ;" our hearts may answer,
" Thy face, Lord, will we seek." And, at
thy bidding, may we arise, and forsakmg
every carnal pursuit and worldly attachment,
follow the Lamb whithersoever he goeth !

Though JNIatthew fco-mally surrendered his
office, and all its concerns, we have no rea-
son to believe that he sacrificed his effects.
Rather, we are persuaded, that he carefully
secured them, to be properly used and applied.
Whatever we possess at the time of our call-
ing may be consecrated to the Redeemer,
and advantageously employed in his service,
and the cause of benevolence. And when
the heart is open, the hand and the house
cannot be shut. Matthew therefore makes
an entertainment for our Lord : and, " be-
hold, many publicans and sinners came and
sat down with him and his disciples." These
persons had formerly visited Matthew ; partly
for business, and partly for pleasure : now
they came, invited by bin) with the hope of
their deriving benefit from our Saviour's
conversation. " Who knows," says he, " but

308

NOVEMBER a

the voice that has reached my heart, may
also call them by his grace How invari-
ably is such a disposition found in every sub-
ject of divine grace ! Come with us, said
Moses to Hobab, and we will do thee good ;
for the Lord hath spoken good concerning
Israel. O taste and see, says David, that the
Lord is good : blessed is the man that trusteth
in him. Come, and see him, said the woman
of Samaria to her neighbours. In the same
spirit Matthew makes a feast, to which he
calls his old friends and companions. And
our Saviour gave them the cheerful, though
not the sinful meeting : teaching us thereby
not to be repulsive in our manners — nor to
refuse social intercourse. Of two things,
however, we should be careful — To design
good, as our Saviour did, when we enter
company — and also to remember the differ-
ence there is between him and us.' He had
no corruption within for temptation to operate
upon ; while we are easily receptive of cor-
rupt impressions; and must always watch
and pray, lest we enter into temptation.

— But the Pharisees, pious souls ! when
they saw this, were scandalized. Yet, as Sa-
tan always loves to get over the hedge where
the fence is lowest, and as he assailed Eve apart
from her husband, so they, from fear, do not
express their dissatisfaction to our Lord him-
self, but " said unto his disciples. Why eateth
your Master with publicans and sinners'?"
What did they mean 1 It was the tradition
of the Elders, that the sanctified and devout
should never be seen in company with the
wicked. Affecting superior sanctity, they
acted upon this principle themselves; and
said, "Stand by thyself; come not near to
me ; I am holier than thou." And they here
insinuate, that if Jesus was what he professed
to be, he would shun such characters as he
was now with. And they seem even to feel
a concern for his honour. All this was mere
pretence, supported by malice and envy.
They were strangers to every feeling of piety
or benevolence. They strained at a gnat,
and swallowed a camel. They made long
prayers for a pretence, and devoured widows'
houses. They were wolves in sheep's cloth-
ing: sepulchres painted without, and full of
rottenness within.

If we are Israelites indeed, m whom is no
guile, we shall be severe towards ourselves,
and candid towards others. We shall see
more evil in our own hearts than we can
ever see in the conduct of our fellow-crea-
tures. And though, in proportion as we are
pure and heavenly, we must feel wliatever is
contrary thereto — we shall bewail it before
God, rather than complain of it to men. And
never sliall wo, wlicn the cliaracter is fair,
and the life blameless, go a motive-hunting,
and indulge in the vileness of suspicion. Let
us not judge, tliat we be not judged. Let us
remember, that he who knows what is in

man, represents censoriousness as the off-
spring and proof of hypocrisy. " Why be-
holdest thou the mote that is in thy brother's
eye, but considerest not the beam that is in
thine own eye 1 Or how wilt thou say to thy
brother, Let me pull out the mote out of thine
eye; and, behold, a beam is in thine own
eye 1 Thou hypocrite, first cast out the beam
out of thine own eye ; and then shalt thou see
clearly to cast out the mote out of thy bro-
ther's eye." O for more of that charity that
" thinketh no evil ; that rejoiceth not in ini-
quity, but rejoiceth in the truth — beareth all
things, believeth all things, hopeth all things,
endureth all things !"

NOVEMBER 9.

But -when Jesus heard thaty he said unto
them, They that be whole need not a physi-
cian, but they that are sick" — Matt. ix. 12.

To perceive the force of these words, we
must remember the design of them. They
are in justification of our Lord's conduct
Matthew, having been called by his grace to
follow him, made an entertainment, to which
he invited his former friends and companions ;
hoping that they might derive advantage from
the intercourse. But when the Pharisees saw
it, they were offended, and said to his disci-
ples, " Why eateth your Master with publi-
cans and sinners ]" Though the murmur was
not addressed to himself, it concerned him-
self ; and he was acquainted with it : and
though the complainers were undeserving of
his notice — and he was under no obligation
to vindicate what he was doing — he said, " 1
am about my proper busuiess. I have hot
mistaken the objects of my attention. I came
to seek and to save that which was lost. I
could now have been enjoying the company
of angels in heaven. My mixing, on such
an occasion, with publicans and sinners, is not
agreeable in itself— but I entered the world
as a physician. Where should a physician
be, but among the disordered and dying 1
They that be whole need not a physician,
but they that are sick."

The vindication insinuates the real condi-
tion of mankind. They are diseased. We
refer to their moral maladies. The soul has
its disorders, as well as the body ; and the
disorders of the soul are worse than those of
the body. They vitiate a nobler part ; they
expose to a greater danger. The conse-
quence of the one is only temporal death ; the
result of the other is death eternal. These
maladies are the effects of the Fall ; and they
may be seen in the errors of the judgment —
the rebellion of the will — the pollution of the
conscience — the sensuality of the affections —
tlie debasement and violence of the passions.
We are sometimes blamed for degrading hu-
man nature. But we do npt undervalue it,

NOVEMBER 10.

309

as the workmanship of God ; or as to its phy-
sical and intellectual powers : but only as to
its moral state and propensities. And here,
not only the language of the Liturgy, but all
Scripture, and history, and observation, and
experience, proclaim that " there is no health
in us."

It also gives an implied character of himself
He is every thing that fallen, perishing crea-
tures can need : and he stands in the same
relation to them as a physician to his patients.
" I am the Lord that healeth thee," is a pro-
clamation that well becomes his lips. Job
disclaimed his friends as " physicians of no
value." But this can never be applied to the
Lord Jesus. In all things, in this office, he
lias the pre-eminence. Yea, he not only
stands without comparison, but alone — there
is salvation in none other. But he heals every
complaint. No case, however difficult, baffles
his skill. No case, however desperate, resists
the power of his applications. He is always
it home. Always accessible. Always de-
lighted to attend. He only requires our sub-
mission to his management. He cures with-
Dut money and without price.

It also describes those who disregard, and
those who value him. They who reject him,
ire "the whole." None are really whole:
for there is none righteous ; no, not one. But
ihey are so as to apprehension and expe-
rience. And such have always been awfully
lumerous. Such was Paul, "while alive
tvithout the law once." Such was the Pha-
risee that went up into the temple to pray.
Such were all the Pharisees, who trusted in
:heraselves that they were righteous, and
lespised others. Such were the Laodiceans,
who said. We are rich and increased with
^oods, and have need of nothing. Such were
Solomon's generation, who were pure in
their own eyes, and not washed from their
filthiness. Such, also, are they who, though
they make no pretensions to self-righteous-
ness, are satisfied with themselves ; the care-
less; the worldly, who live without one
serious thought of their souls and eternity.
Yea, such, too, are they who receive the
charge in theory, and acknowledge it, as
they do any other Bible sentiment ; but there
rest — not impressed with the truth so as to
urge them to the Saviour — and so he will
irofit them nothing.

They who value him are " the sick." They
ire sensible of their malady. They have a
clear and deep conviction of their guilt, and
depravity, and helplessness. They are thrown
into the consternation persons would feel if
they discovered they had taken the plasrue.
They feel pain. They forebode death. They
fixclaim, What must I do to be saved ! They
no longer relish their former pursuits and
pleasures. They loathe sin, and can never
be reconciled to it again. Their cure en-
gages all their solicitude. And, finding that

there is a Saviour, and a great one, they are
soon at his feet, crying, " Heal my soul ; for
I have sinned against thee." How infinitely
desirable and delightful does the Physician
now appear ! Who but He 1 They cheerfully
put themselves under his care. They im-
plicitly follow his orders. Their motto is,
" If by any means." Their inquiry, " Lord,
what wilt thou have me to do 1" With what
eagerness do they inquire after symptoms of
cure ! With what pleasure do they perceive
and feel signs of returning health ! " I bless
God I have a little appetite for the bread of
life — I have a little strength for spiritual ex-
ercises— Perfect that which concerneth me.
Thy mercy, O Lord, endureth for ever —
Forsake not the work of thine own hands."

NOVEMBER 10.

" / am the resurrection, and the /{/e."
John xi. ^

There is a spiritual resurrection and life,
which all the subjects of divine grace derived
from him. But here the sense is determined
by the connexion. " Thy brother," said he
to Martha, " shall rise again." But as he did
not specify the time, she feared to apply the
assurance to her present distress, or supposed
that the consolation was to be drawn from
the general resurrection. " Martha said unto
him, I know that he shall rise again in the
resurrection at the last day." To excite her
immediate hope, he reminds her of his own
character and resources ; and says, " / am
the resurrection and the life." There must
be a very peculiar relation between him and
the resurrection of life, to justify the strength
of this language. It may be exemplified in
various illustrations.

He is the resurrection and the life, as he
is the announcer of the doctrine. For it is
a truth of pure revelation. Reason could
never have discovered it. The men of wisdom
at Athens, the Stoical and the Epicurean
philosophers, however widely they differed
from >Bach other, agreed in deriding tliis
sentiment ; and deemed Paul a babbler for
preaching it. How inexplicable the re-union,
and re-animation of our scattered dust! —
Where now are the bodies that trod the earth
before the Flood ! But even these bodies,
through whatever changes they have passed,
shall be restored and revived ! Even Adam
and Eve in their flesh shall see God, and be
clothed in higher perfection than Eden ever
knew ! But who abolished death, and brought
life and immortality to light through the Gos-
pel? It is true that David, and even Job,
rejoiced in the expectation of this glorious
event ; and many allusions and expressions in
the Old Testament show, that the Jewish
Churcli not only believed in a future state,
but in the redemption of tlie body from the

310

NOVEMBER 11.

grave. But the Book in which they are con-
tained, is called, " tlie Word of Christ ;" and
the Spirit that testifieth these things, is call-
ed, " the Spirit of Christ." For as the sun
scatters some light before his rising ; so the
Saviour commenced his discoveries before his
incarnation : he rejoiced in the habitable
parts of the earth, and his delights were with
the sons of men. But by-and-by he came in
person and preached the kingdom of heaven.
How simple and divine were his discourses !
And with what an awful motive did he com-
mend his doctrine to every man's conscience
in the sight of God. He drew back the veil
that hid the future, and presented the ele-
ments on fire, the opening tombs, and the dead
rising to meet their Judge — " Marvel not at
this : for the hour is coming, in 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. tie also ordered his apostles to
go forth and publish, and also record it ; and
they did so, the Lord working with them,
and confirming their word with signs follow-
ing.

He is the resurrection and the life, as he
affords the pledge. Under each of the three
distinguished periods of the world, the body
as well as the soul had been received up into
glory. Before the Flood, Enoch was trans-
lated that lie should not see death ; and he
was not, for God took him. The Law beheld
Elijah elevated to heaven in a chariot of fire.
In the days of the Gospel, Jesus Christ passed
through the regions of the dead, and reached
the crown that he now wears. And there is
a union between him and his people. -He is
the head, and they are the members ; and
because he lives, they shall live also. Yea,
says the Apostle, " God who is rich in mercy,
for his great love wherewith he loved us,
even when we were dead in sins hath quick-
ened us together with Christ, (by grace ye
.are saved ;) and hath raised us up together,
and made us sit together in heavenly places
in Christ Jesus." , '

He is the resurrection and the life, as he
procures the privilege. To him we merit-
oriously owe all the blessings we possess.
Are we justified and sanctified 1 In the Lord
we have righteousness and strength. And
are we raised from the dead 1 " Since by
man came death, by man came also the re-
surrection of the dead. As in Adam all die,
even so in Christ shall all be made alive. But
every man in his own order : Christ the first-
fruits; afterward they that are Christ's at
his coming." He has redeemed our whole
nature ; and the body being ransomed, as well
as the spirit, by no less a price than his own
blood, shall be equally claimed, and renewed,
and glorified.

He is the resurrection and the life, as he is

the pattern. For we shall rise, not like Adam,
but like Him. " The first man is of the earth,
earthy; the second man is the Lord froni
heaven. As is the earthy, such are they also
that are earthy ; and as is the heavenly, such
are they also that are heavenly. And as we
have borne the image of the earthy, we shall
also bear the image of the heavenly." In his
rising from the dead, we see the model of our
own resurrection; and the grandeur of our
own destiny. We imagine, says Paul, what-
ever is admirable and splendid in his glorified
humanity ; and we look for nothmg less in
■ourselves — "We look for the Saviour, the
Lord Jesus Christ ; who shall change our vile
body, that it may be fashioned like unto his
glorious body, according to the working
whereby he is able even to subdue all things
unto himself " At present the body is vile:
not as the workmanship of God ; but as de-
filed by sin, as degTaded by disease, and eS'
pecially as the spoil of worms, in the corrup-
tion of the grave. What a hinderance!
what a burden ! what a loathsomeness is tht
body of this death ! But then, by a changt
the most marvellous, it will have the samt
excellences as the body of God. " So also if
the resurrection of the dead. It is sown ir
corruption ; it is raised in incorruption : it is
sown m dishonour ; it is raised in glory : it u
sown in.weakness ; it is raised in power : it is
sown in a natural body ; it is raised in a spirit
ual body. There is a natural body, and then
is a spiritual body."

He is the resurrection and the life, as h(
achieves the work. Hence he said to hi;
hearers. " This is the will of him that seni
me, that every one which seeth the Son, anc
believeth on him, may have everlasting life
and I will raise him up at the last day.'
What a power will this require ! But nothing
is too hard for him. His almighty fiat will
in a moment, in the twinkling of an eye, per
vade the depths of the sea ; penetrate the re^
cesses of the earth ; and gather the remnants
of death, and give them organization, anc
life, and sight, and voice— for ever !

Happy they who are the children of the
resurrection : and who will be able to welcomt
the Restorer of all things — Lo! this is oui
God, we have waited for hun; we will b€
glad and rejoice in his salvation.

For though, as an event, the resurrection
will be universal ; as a privilege, it will b(
limited. Every eye will see him. But ho\N
many will wail because of him !

NOVEMBER 11.

" I rejoice in thy salvation." — 1 Sam. ii. 1.

These are the words of Hannah, a verj
pious and highly accomplished female, t(
whom the Jews were so much indebted fo
one of their best public characters. For Sa

NOVEMBER 12.

311

muel was given in answer to her prayers ;
he was trained and formed by her instructions ;
and he was early dedicated to God, at the
expense of her self-denial. She also edified
her own generation, and she continues to
edily ours, by her composition — " Hannah
prayed, and said, My heart rejoiceth in the
Lord, mine horn is exalted in the Lord ; my
mouth is enlarged over mine enemies ; be-
cause I REJOICE IN THY SALVATION." Let US

aotice this part of her song, and let us take
the subject in the highest sense of which it is
susceptible. There are many salvations
which God accomplishes. But there is one
that excelleth in glory, and to which the
term is pre-eminently, if not exclusively ap-
plied. In this salvation every believer rejoices.

He rejoices in the discovery of it. He is
pained indeed to think that as yet multitudes
jf his fellow-creatures have never heard of it ;
md he prays that his way may be made known
)n earth, his saving health among all nations.
But he is grateful that to him is the word of
his salvation sent. There was a time, in-
ieed, when he treated it with indifference ;
Dut when he began to see and feel his perish-
Jig condition ; and to exclaim with the jailer.
What must I do to be saved 1 he received
:his intelligence as Hagar did the angel's
dndness, when he opened her eyes, and
ihowed her a well : or as the Grecians heard
,he Roman Consul's proclamation of liberty ;
.vhen they cried for hours, Soter, Soter —
Saviour, Saviour !

He rejoices in the properties of this salva-
ion. In the freeness of it — that it requires
10 qualifications, no conditions ; and is with-
)iit money, and without price. In the purity
)f it — that it not only contains pardoning
nercy, but sanctifying grace ; and is designed
.0 save him from his sins, which he now
eels to be his worst enemies. In the per-
letuity of it — that he who begins a good
.vork will perform it until the day of Jesus
Christ ; that he who believes hath everlasting
ife, and shall never come into condemnation,
'n the extensiveness of it — that Jesus gave
limself a ransom for all, to be testified in
lue time ; and that this salvation is prepared
)efore the face of all people : a light to lighten
■he Gentiles, and the glory of his people Is-
ael.

He rejoices in the hope of it. This hope
idmits of various degrees, and the joy will be
nfluenced by them.. The lowest degree of
t may serve to keep the mind from despair : as
\ weak bough will sustain a man drowning,
;ill a firmer support comes to his relief. But
■here is a lively hope ; there is an abounding
n hope; there is the full assurance of hope —
his will fill us with joy unspeakable, and full
)f glory. In other cases thousands rejoice in
lope, who will never obtain possession of the
»bject of it. But the hope of Christians
naketh not ashamed, because the love of God

is shed abroad in the heart by the Holy Ghost
which is given unto them.

He rejoices in the experience of it. For
he not only apprehends it as a desirable and
future good ; but he has a present actual par-
ticipation of it. He feels the influence of it
in his conscience, ui his heart, in his life.
And if a man be not saved on this side the
grave, he will never be saved on the other.
" We," says the Apostle, " who have believed,
do enter into rest." And "Blessed," says
David, " is the people that know the joyful
sound : they shall walk, O Lord, in the light
of thy countenance ; in thy name shall they
rejoice all the day : and in thy righteousness
shall they be exalted."

He rejoices in the completion of it. For
though now he is enlightened, yet it is with
the illumination of the dawn, not of the day.
Though now he is sanctified, he is renewed
but in part. Though justified and adopted,
he does not always know his condition, and
never enjoys all the privileges of it. He has
the earnests, but not the inheritance. He has
a few of the grapes of Eshcol, but does not
yet command the vineyards of Canaan. But
when that which is perfect shall come, then
that which is in part shall be done away. In
pursuit of which, he can say, with David,
" Thou wilt not leave my soul in hell ; nei-
ther wilt thou suffer thine Holy One to see
corruption. Thou wilt show me the path of
life : in thy presence is fulness of joy ; at thy
right hand there are pleasures for evermore."
" As for me, I will behold thy face in righte-
ousness ; I shall be satisfied, when I awake,
with thy likeness."

And yet the enemy of souls tells the young,
that religion is an utter enemy to enjoyment !
Yet the world supposes that Zion is the me-
tropolis of gloom and sadness. But, " as well
the singers as the players on instruments are
there.'''' And they who have made the trial
know that her ways are ways of pleasantness,
and all her paths are peace. And the God of
truth has said — " Behold, my servants shall
sing for joy of heart ; but ye shall cry for sor-
row of heart, and shall howl for vexation of
spirit." Christians have a thousand things to
rejoice in ; but this is the chief, the salvation
of God. And there is enough in this to in-
spire joy in the midst of every loss and trial.
"Although the fig-tree shall not blossom,
neither shall fruit be in the vines ; the labour
of the olive shall fail, and the fields shall yield
no meat ; the flock shall be cut off from the
fold, and there shall be no herd in the stalls :
yet I will rejoice in the Lord, I will joy in
the God of my salvation."

NOVEMBER 12.

" So the Lord alone did lead him, and there waa^
no strange God -with him." — Deut. xxxii. 12.
Consistency is a quality which a writer

312

NOVEMBER 12.

linds it no easy thing to maintain, when he
brings forward a character. The higher, and
the more peculiar, and the more original the
character be, the more is the difficulty in-
creased. But when God is introduced, the
difficulty becomes supreme. For, " to whom
will ye liken me, or shall I be equal ? saith the
Holy One." From their knowledge of the
general principles of their nature, which are
the same in all, men may, with tolerable ac-
curacy, speak of men ; and describe how an
individual would act in a given relation or
condition. But for men to speak of God ; and
so represent him in all his attributes and ac-
tions, as that nothing shall fall short of an in-
finitely perfect Being : is what never would
have been accomplished without inspiration.
But we find this in the Scriptures ; because
holy men of God wrote as they were moved
by the Holy Ghost. And hence, though the
sacred writers bring God forth in every page ;
we may almost say, in every sentence ; he
always appears in character ; that is, in cha-
racter with himself

One thing however must be admitted — and
it is by no means inconsistent with this — that,
in the revelation with which we have been
favoured, God has conformed himself to our
modes of apprehension and expression. This
was necessary, to render him at once intelli-
gible and impressive. This therefore shows
us not only his wisdom, but condescension ;
and dignity is never degraded by condescen-
sion. Thus he speaks unto us, as unto chil-
dren, with whom imitation is every thmg;
and levies a tax upon all the world of nature,
to furnish images of himself

There is no relation he so commonly as-
sumes as the parental. Nor need we wonder
at this, when we consider that there is com-
bined in it every thing at once venerable and
endearing — that it appeals to the present sym-
pathies of the heart — and aids our devotion by
means even of our very instincts. And ob-
serve how he assumes it. Sometimes he
takes the affection of the father : and we read
— " Like as a father pitieth his children, so
the Lord pitieth them that fear him" — " I will
spare them as a man spareth his own son that
serveth him." Sometimes he appropriates
the tenderness of the mother : and we read —
" As one whom his mother comforteth, so will
I comfort you." At other tunes he descends
lower ; and borrows from the animal, and
especially the feathered tribes : and we read
" He shall cover thee with his feathers ; and
under his wings shalt thou trust" — "How
often would I have gathered thee, as a hen
gathereth her chickens under her wings ; and
ye would not"— "As an eagle stirrethup her
nest, fluttereth over her young, spreadeth
abroad her wings, takcth them, beareth them
on her wings: so the Lord alone did lead
him, and there was no strange gcxl with Iiim."
Observe a Divine agency — the Lord led

him. The allusion is to the Jews : and tl:
meaning is, that God conducted them m the
jourijeyings to Canaan. They were vei
numerous : but the aggregate of them all w£
to Him like an infant. " I took them by th
hand to lead them out of Egypt." " He le
them by the right way, that they might go t
a city of habitation." " He led them abou
he instructed them, he kept them as the appl
of his eye."

." See also the exclusive application of thi
work — " The Lord alone did lead him, ani
there was no strange god with him." Th^
idols of the heathen were acknowledged t
be limited in their powers. None of then
could do every thing : there were therefori
lords many, and gods many. There was i
god for every exigency : a god for the sea—
a god for the winds — a god for the field — j
god for the garden — a god for marriage — an(
a god for war. But, said the Church, " Ou;
God is in the heavens ; he hath done what
soever he pleased." And he himself said, "C
Israel ! the Lord thy God is one Lord." Hi
wrought out every deliverance for them. Hi
conferred every blessing upon them — and.
having done the work without any helper, he
deserved all the praise ; and assigns this as a
reason why they should not divide their re-
gards between him and any other. " / re-
moved his shoulder from the burden: his
hands were delivered from the pots. Thou
calledst in trouble, and / delivered thee ; /
answered thee in the secret place of thunder :
/proved thee at the waters of Meribah. Hear,
O my people, and I will testify unto thee : 0
Israel, if thou wilt hearken unto me ; there
shall no strange god be in thee ; neither shalt
thou worship any strange god."

He is also a resemblance of the manner in
which it was performed — " <So the* Lord alone
did lead him, and there was no strange god
with hun." How? "As an eagle stirreth
up her nest, fluttereth over her yoimg, spread-
eth abroad her wings, taketh them, beareth
them on her wings."

All this is not to be confined to the Jews.
There is also a spiritual Israel, whom they
were intended to prefigure ; the circumcision,
who worship God in the spirit, and rejoice ir
Christ Jesus, and have no confidence in thf
flesh. And such a people he now has for hi.'
name ; and he is leading them ; leading then
alone, without any one to divide with him th(
work, or share with him the glory. And how
does he this ? Let us not torture the image
but let us improve it. Three things are hen
ascribed to the mother-eagle — not in providinj
for her young ; for this is not the subject ii
question — but in educating them ; in teaching
them to fly. She stirreth up her nest. Shf
fluttereth over Her young. She spreadeti
abroad her wings, and taketh them, and bear
etli them on her wings. And all this is ap
plicable to God, in his dealings with us, an(

NOVEMBER la

313

preparing us to seek those things that are
above.

NOVEMBER 13.

" As an eagle stirreth up her nest."
Deut. xxxii. 11.

— She sees the eaglets nestling, blinking,
and dozing ; and she wishes them to fly —
Arise, says she — but they refuse — She then
stirs up the nest — shakes it ; turns out the in-
side ; separates, scatters the parts. Tiiat is,
she either destroys the nest, or makes it so
uncomfortable that the young ones move out
upon the neighbourmg boughs, where they are
m a posture for flight God does the same
with us — He stirs up our nest.

First. As to our outward condition in the
world. This was tlie case with the Jews.
I^gypt had been their abode ; where, in the
infancy of their state, they were lodged like
birds in a nest ; and though it was an impure
3ne, and much straitened and confined them,
■hey evmced no care to leave it. And it is
3asy to see, that if they had been well treated,
md enjoyed the smiles of the government
ind the former advantages of Goshen, JMoses
niglit have called long enough before they
vvould have come out. But there arose ano-
;her king, that knew not Joseph, who evil en-
.reated them, and made their lives bitter by
•eason of cruel bondage. Their burdens were
ntolerable; then* tasks impracticable; their
3omplaints were turned into insults; their
laughters were for slaves ; and their sons for
slaughter — And now they sigh for deliver-
ince ; and are willing to go forth, even into a
kvilderness, at the Divine call — Thus God
stirred up their nest. Manasseli was the son
)f good Hezekiah : but every pious principle
3f his education was corrupted by power,
vvealth, and pleasure. He became proverbial
^OT wickedness ; and would have gone on till
le had filled up the measure of his iniquity —
But God stirred up his nest. " When he was
n affliction, he besought the Lord his God,
md humbled himself greatly before the God
jf his fathers, and prayed unto him : and he
vyas intreated of him, and heard his supplica-
ion, and brought him again to Jerusalem into
lis kingdom. Then Manasseh knew that the
fiOrd he was God.V What brought the Pro-
ligal to his senses, and made him thmk of
lome] A mighty famine in the land — he
began to be in want. How many, now living,
:3an say, " It is good for me that I have been
ifflicted : before I was afflicted I went astray,
but now have I kept thy word !" You had
lealth : but sickness invaded your frame ; and
m have been made to possess months of
k'anity, and have had wearisome nights ap-
X)inted for you. You prospered in business :
Jut your purposes were broken off"; your
=chemes failed ; you were put back in life, and
2 R 27

compelled to begin the world afresh. You
had a wife of your bosom : but the Lord took
away the desire of your eyes with a stroke.
You had a favourite child, on whom you
placed many a flattering expectation : but at
an early grave you sighed, " Thou destroyest
the hope of man" — and now, at your meals,
you see David's seat is empty — and you often
retire, and sigh, " Childhood and youth are
vanity." And what is all this but his stirring
up your nesti and, by a sad, but salutary ne-
cessity, constraining you to turn from time to
eternity ; from the creature to Himself, the
supreme good ] And what a mercy, if you
can now say —

J^ow to the sliinin^ realms above,

I stretch my hands, and glance mine eyes :
Oh for the pinions of a dove.
To bear me to the upper skies !
" There, from the bosom of my God,
Oceans of endless pleasure roll;
There would I fix my last abode,
And drown the sorrows of the soul."

Secondly. As to our self-righteous confi-
dence and security. We have naturally a
good opinion of ourselves ; and the enemy of
souls loves to cherish it. He therefore keeps
his palace and his goods in peace. He dreads
a stir in the conscience. He knows that we
must be humbled before we are exalted ;
wounded before we can be healed; and be
emptied of self, before we can be filled with
all the fulness of God. This state of mind
must therefore be disturbed and destroyed be-
fore any thing like genuine religion can com-
mence. And what does God 1 By the conviction
of sin, like a general at the head of an army, he
enters the soul — and the man no more says,
Peace, peace — his hopes are fled — he is re-
duced to self-despair — and his only cry is,
" What must I do to be saved V His world-
ly friends are alarmed for him: but they
who know what is the way of the Spirit re-
joice, not that he is made sorry, but that lie
now sorrows after a godly sort. And the sub-
ject of the change himself may mistake the
nature and design of the operation ; and con-
clude that he is going to be destroyed. But
if the Lord had a mind to kill him he would not
have shown him such things as these. Thus
it \yas with Paul. See how his nest was fea-
thered with self-righteousness ; and see how
it was stirred up — " I was alive without the
law once : but when the commandment came,
sin revived, and I died." " For I through the
law am dead to the law, that I might live
unto God."

Thirdly. As to our departure from life.
We are not to remain here always ; and it is
no little difficulty to break up our attachment
to the present state ; and to make us willing
to leave it. But see how this is done. — Afl;er
a number of years we have a feelmg persua-
sion that this is not our rest ; that creatures
are broken reeds ; that the earth is a vale of
tears ; that the world is vanity and vexation

314

NOVEMBER 14.

of spirit ; and having looked through every
scene here, we wish for another and a nobler
region of existence. Then, too, our powers
begin to fail us. Pains and infirmities grow
upon us. Our decaying senses shut us out
by degrees from former objects and pursuits.
The days are come wherein we have no plea-
sure. Hearing fails. They that look out of
the window are darkened. Fear is in the
way. The grasshopper is a burden. And
when we look around, where now are the re-
lations and friends that once rendered life de-
lightful 1 Lover and friend God has put far
from us, and our acquaintance into darkness.
We seem more and better related to another
world than this — We feel tlie drawings of
those who are gone — " What have I here 1
and what do I here ]" — And now the hope of
usefulness ceases to detain us. How can I
glorify God"? or serve my generation ] Why
should I remain a cumberer of the ground,
when so many fine and fruitful trees are cut
down? And now we become better acquaint-
ed with the heavenly world we have more
nearly approached — O what darkness here !
and what sunshine there! What bondage
here ! and what liberty there ! — There no
law in the members warring against the law
of the mind — There no complamt, when I
would do good evil is present with me — Is
not this worth dying for 1 — Then the earnests
and foretastes of the glory to which we are
going render every thing else comparatively
insipid ; and the grapes of Eshcol make us
long for the vmeyards of Canaan — And thus
the Lord stirs up the nest of life itself ; and
gets the heir of immortality upon the perch
for his departure— where he is able to say,

There is a house not made with hands,

Eternal and on high ;
And here my spirit, waiting, stands

Till God shall bid it fly."

NOVEMBER 14.
" Fluttereth over her young.'' — Deut. xxxii. 11.

— This she does to excite and teach them
by her own example. And God does the
same with regard to us. The eye does much
more than the ear. The advantage derivable
from example is universally allowed. It not
only aids in the illustration of a subject, but
also in the impression and influence of it ; as
it helps the memory, strikes the fancy, re-
proves indolence, encourages hope, and fires
zeal. Wise teachers will therefore always
teach as much as possible by example.

How sad is the state of those who are des-
titute of this advantage in religion ! And
there are those to be found who have scarce-
ly an instance of godliness within their reach.
We pity the son who has indeed a father who
instructs him, and by his own example too—
but it is to swear ; to profane the Sabbath ; to
despise the house of God. We pity the

daughter who has indeed a mother who leads
her, and by her own example too — but it is
to idolize her person ; to read novels and ro-
mances— not the words of eternal life ; to re-
pair to places of dissipation — not to the throne
of the heavenly grace. Is there an individual
perusing this page, who is stationed in a
neighbourhood, or a family, where he can find
no one with whom he can unite in any reli-
gious exercise ; who moves on alone ; and
even, perhaps, through reproach and opposi-
tion 1 Let him remember that this may not
be the case always. If he walks in wisdom
towards them that are without, his endea-
vours, in time, may be available; and his
prayers be heard : and though he has been
denied the advantage of having an example,
he may have the honour of becoming one,
and of leading others into the way everlast-
ing.

But there are few places now in which
there are not some instances of divine grace,
sufficient to condemn the world, and to en-
courage those whose faces are Zionward.
Some, perhaps, have many godly persons
around them, and they see how superior these
are to other men. How content ! How grate-
ful ! How supported in trouble ! How hope-
ful in death ! Some have pious friends and
relations. You have, perhaps, a sister, who
often entreats you. Or a wife, who endea-
vours to win you. Or a father, who says,
My son, if thuie heart be wise, my heart
shall rejoice, even mine. Or a mother, who
weeps over you, and exclaims, What, my
son ! and the son of my womb ! and the son
of my vows ! And what is all this but God
teaching and exciting you '? And if you can
read, you have an additional advantage. How
many excellent lives have been published]
How many fine characters are pourtrayed in
the Scriptures ! And, by the perusal of all
these, you bring a cloud of witnesses and ex-
amples before you. And when you see them
in the exercise and display of whatsoever is
lovely and of good report, do you not see God
in all this, like the eagle, fluttering over her
young ]

But look at him ui his more personal con-
duct. See how he not only teaches and ex-
cites by his word, but by his own example.
Does he command us to be merciful ] He is
merciful; rich in mercy; he delighteth in
mercy. Does he enjoin us to give 1 He daily
loadeth us with his benefits. He gives
richly all things to enjoy. He spared not his
own Son. Does he require us to forgive 1 He
is ready to pardon. He abundantly pardons.
" Love your enemies," says he ; " bless them
that curse you, do good to them that hate you,
and pray for them which despitefully use
you and persecute you ; that ye may be Uic
children of your Father which is in heaven :
for he maketh his sun to rise on tlie evil and
on the good, and sendeth rain on tlie just and

NOVEMBER 15.

on the unjust." "Be ye therefore perfect,
even as your Father which is in heaven is
perfect." This is not an optional thing- with
us ; we must resemble him ; and are only re-
ligious, in proportion as we are like him, and
are one spirit with him.

To render his example the more enga-
ging, we were goin^ to say — he human-
ized it God was manifest in the flesh. And
this rendered his example, not only the more
attractive, but even the more complete. For
it is obvious that he could not have been our
example, and have gone before us in the ex-
ercise of any of those graces, or the perform-
ance of any of those duties, which imply de-
pendence, submission, and sulfering, unless
he had become incarnate. The Word, there-
fore, was made flesh, and dwelt among us.
Divine goodness walked up and down the
earth for three-and-thirty years, in human
form. Here was visible the image of the in-
visible God. The Sovereign comes down and
goes before liis subjects, to excite and allure
them. See, says he ; I obey, to teach you to
obey — I suffer, to teach you how to suffer —
I die, to make you fearless of death — " Be ye
therefore followers of God, as dear children ;
and walk in love, as Christ hath also loved
us, and hath given himself for us an offering
and a sacrifice to God for a sweetsmelling sa-
vour."

Let ministers learn from hence to be pa-
rental rather than magisterial; and to do
more by influence than authority — " Neither
as being lords over God's heritage ; but being
ensamples to the flock." This is what Paul
enjoined on his son Timothy : " Be thou an
example to the believers, in word, in conver-
sation, in charity, in spirit, in faith, in pu-
rity." And what was his own practice 1 " As
ye know how we exhorted, and comforted,
and charged every one of you, as a father
doth his children." " We were gentle among
you, even as' a nurse cherisheth her chil-
dren. So, being affectionately desirous of
you, we were willing to have imparted unto
you, not the Gospel of God only, but also our
own souls, because ye were dear unto us."

And let parents remember this image.
Do as well as teach. Be amiable. Render
your religion inviting. Let your children
see it. Come near them — attach them —
draw them.

" And as the bird each fond endearment tries,
To tempt her new-fledged offspring to the skies ;
Employ each art ; reprove each dull delay ;
Allure to brighter worlds, amd lead the way."

NOVEMBER 15.

" — Spreadeth abroad her -wings, taketh them,
beareth them on her -wings." — Deut. xxxii. 1 1.
This is to aid, and also to secure them.
When they mount her back, they are little
aware of her design ; but she sails away with

815

them — and sometimes, shakes them off! Then
they must fly themselves — But she follows
after -She hovers near them : and when
their pinions flag, and they are unable to keep
longer on the wing, with surprising speed
and skill, she darts and places herself under-
neath them ; and thus receiving their whole
weight, she prevents their fall, succours their
w^eakness, and refreshes them for another
flight. The Lord never entirely leaves his
people — and it is well he does not : for with-
out him they can do nothing. He does, how-
ever, in a degree withdraw from them, to
make them more sensible of their weakness,
and induce them to rely more upon himself :
but not so as to hazard their safety — Thus
the mother, when her infant, beginning to
walk, is too venturesome, leaves him alone —
not to go over a plank across a river ; but in
the room with her; and upon the carpet;
where the fall will alarm and caution — not
kill, or fracture him — And she soon takes
him up, and presses him to her bosom and
her lips again. God has himself (how much
w^e need to teach and effect us !) employed
another tender image. When young and
feeble, the day perhaps warm, and the ground
rough, the little lambs are unable to keep
pace with the flock, and would be left pant-
ing and bleating behind : but the Shepherd
of Israel gathers them with his arm, and car-
ries them in his bosom.

Many are not convinced of their weak-
ness, because they have never made, in earn-
est, a trial of their strength. But when a
man begins to apply himself to the purposes
of the divine life, he feels how unable he is
to do any thing as of himself : and he would
never be induced to take one step, effect-
ually, in a religious course, without such an
assurance as the Gospel presents. Possi-
bility, probability, is not enough : he must
hear the voice that cries, " My grace is suf-
ficient for thee ; for my strength is made per-
fect in weakness." And he does hear this.
And, though much is required and expected
of him, he sees all the means necessary to
the end. He sees a cause more than ade-
quate to the effect. It is a great thing to be
a Christian: but "our sufficiency is of
God."

He has said, " I will strengthen them in
the Lord :" and, " As thy day, so shall thy
strength be." He aids them by his provi-
dence. And by communion with each other.
And in the ordinances of religion. Minis-
ters are "helpers of their joy. His word
quickens them. His statutes help them.
In the holy assemblies, and at the table of
their dying Lord, while they wait upon him,
he renews their strength ; and they mount
up with wings, as eagles ; and they run, and
are not weary ; and they walk, and are not
faint. But all these are only the means — the
Holy Spirit is the agent — Not by might, nor

316

NOVEMBER 16.

by power, but by my Spirit, saith the Lord.
Our dependence upon him is entire. We
pray in the Spirit. We live in the Spirit.
We walk in the Spirit. He leads us into all
truth. He seals us unto the day of redemp-
tion. But for his influence, who would not
every moment despond and sink 1

But the eagle, by taking and bearing her
young on her wings, not only sustains and
supports them, but protects and secures them.
Is an enemy in sight ] She soars with them
above his reach. Does the archer discharge
his arrows from below ] They must pierce
through her body before they can touch
them. " The path of life is above, to the
wise, to depart from hell beneath." And
God is the refuge, as well as the strength,
of his people. And to each of them he says,
what David said to Abiathar, when he fled
to hun from the slaughter of Saul — " Abide
with me ; fear not ; for he that seeketh thy
life, seeketh my life : but with me thou shalt
be in safeguard." When they can realize
this, their soul dwells at ease. This is
sometimes their privilege : it ought to be al-
ways their experience. Their security is al-
ways the same : but Paul was persuaded of
it — "I am persuaded,^'' says he, "that nei-
ther death, nor angels, nor principalities, nor
powers, nor things present, nor things to
come, nor height, nor depth, nor any other
creature shall be able to separate us from the
love of God, which is in Christ Jesus our
Lord."

NOVEMBER 16.

" Thy hidden ones.^^ — Psalm Ixxxiii. 3.

This representation of God's people is
worthy our notice. It may be taken two
ways.

First. As referring to their safety. We
often hide, only to preserve. This is the
meaning of the word in the parable, with re-
gard to the discovery of the treasure in the
field ; " which, when a man hath found, he
hideth it." His aim is not to conceal, but to
secure : and the cause is put for the effect.
Thus God's people are hidden. He hid Noah
in the Ark, and the waters that drowned the
world, could not find him. When his judg-
ments were coming over the land, " Come,
my people," said He, " enter thou into thy
chamber, and shut thy doors about thee :
hide thee also for a little season, until the in-
dignation be overpast." Hence the promise,
" Thou shalt hide them in the secret of thy
presence from the pride of man : thou shalt
keep them secretly in a pavilion from the
strife of tongues." Hence tlic confidence ex-
pressed by David, " In the time of trouble lie
shall hide me in his pavilion : in the secret of
bis tabernacle shall he hide me ; he shall set '

me upon a rock." The Saviour could say,
" In the shadow of his hand hath he hid me."
And, " All the saints are in his hand." They
are kept by the power of God, through faith,
unto salvation. — For He himself is their " re-
fuge;" their "hiding-place" — They are his
hidden ones.

Secondly. As intimating their conceal-
ment. This is not absolute. But it holds in
various respects and degrees. It is true with
regard to the nature of their spiritual life.
Our life, says the Apostle, is hid with Christ
in God : and that he refers to its invisibleness,
rather than to its safety, is obvious from the
words following : " When he who is our life
shall appear^ toe also shall appear with him
in glory." The source, principles, and act-
ings, of this life, are unintelligible to natural
men ; neither can they know them, because
they are spiritually discerned. The heart of
the believer only feels his own bitterness:
and a stranger intermeddleth not with his
joy. The manna upon which he feeds, is hid-
den manna. And no one knowetli the new
name in the white stone given him, but the
receiver. His grief is too deep to be noisy.
He sitteth alone and keeps silence. The
stricken deer leaves the herd. Otlier war-
riors appeal to the senses, and get fame : but
his conflicts are carried on withm, visible to
God only; and his laurels are all future.
Others may give alms, to be seen of men:
but his left hand is not to know what his right
hand doeth.

They are sometimes hidden by persecution.
For though this does not prevent their being
Christians, it hinders them from appearing as
such ; especially by secluding them from their
social and public assemblies. This is not our
case. Our teachers are not put into a cor-
ner. We can go to the house of God in com-
pany. We can feed in the ways; and our
pasture is in all high places. But call to re-
membrance the former times, when they wan-
dered in deserts, and in mountains, and dens,
and caves of the earth ; or were confined in
prisons; or prayed and preached under the
cover of night. But they were dear to God ;
they were Ids hidden ones.

They are sometimes hidden by the obscu-
rity of their stations. Not many of the wise,
and mighty, and noble, are called : but when
they are called, they are also exhibited.
They are like cities set on hills, whicli can-
not be hid. A little religion in high life goes
a great way, and is much talked of, because
it is so often a strange thing. But God hath
chosen the poor of tliis world ; and tliey are
often rich in faith. Yet how is their moral
wealth to be known ! How few opportunities
have they for religious display or exertion! \
There may be the principle of benevolence, ;
where there is no ability to give. And the
Lord seeth the heart ; but men can only judge

NOVEMBER 17.

from actions. Many who are great in the
sight of the Lord are living in cottages and
hovels ; and are scarcely Imown, unless to a
few neighbours equally obscure.

They are sometimes hidden by their dis-
position. They are reserved; and shrink
back from notice. They are timid and self-
diffident. This restrains them in religious
conversation, especially as it regards their
own experience. Tliis keeps them from
making a profession of religion, and joming a
Christian Church. Joseph of Arimathsea was
a disciple of Jesus; but secretly, for fear of
the Jews. And Nicodemus, from the same
cause, came to Jesus by night. They had
difficulties in their situations, from which
others were free. They ought to have over-
come them ; and so they did at last : but it
was a day of small things with them at first.
t)thers are circumstanced and tried in a simi-
lar way ; and we must be patient towards all
nen.

They are sometimes hidden by their infir-
uities. We would not plead for sin; but
j-race may be found along with many imper-
ections. The pssessors have what is essen-
ial to religion in them ; but not every thing
hat is ornamental, and lovely, and of good
•eport.

The same also will apply to errors. Here,
igain, we are far from undervaluing divine
ruth. It is a good thmg that the heart be
istablished with grace. But it is impossible
or us to say how much ignorance, and how
nany mistakes, may be found, even in the
sraelite indeed, in whom there is no guile,
low little did Peter know of the most im-
(ortant of all subjects, when our Saviour pro-
lounced him blessed ; and said he was a par-
aker of divine illumination ! We extend
his even to congregations and communities,
^here may be individuals in them, wiser
han their teachers, and no strangers to com-
mnion with the God of all grace. Who can
ntertain too bad an opinion of Popery 1 Yet
>^e find a Nicol, a Pascal, a Fenelon, in that
lost corrupt church— Where may not God
ave his hidden ones'? Let us not judge of
be real number of his people, by things that
0 appear. While we ought to pray always
The Lord add to his people, how many
^ever they be, a hundredfold." It is not
'dy candour, but truth, that tells us we may
alarge our hopes : while we ought to pray
iways. « Wot ye not what the Scripture
lith orElias? how he maketh mterces-
on to God against Israel, saying. Lord, they
ave killed thy prophets, and digged down
line altars ; and I am left alone, and they
^ek my life. But what saith the answer of
od unto him] I have reser\'ed to myself
iven thousand men, who have not bowed the
nee to the image of Baal."

27*

317

NOVEMBER 17. '

" I^s seed shall endure for ever."
Psalm Lxxxix. 36.

David was peculiarly related to the Mes-
siah. He wrote much concerning him. He
yielded the most varied and complete type of
him ever exliibited. He was at once his Lord
and his son. Hence the name of the former
is often applied to the latter; and what is
spoken of the one, is often to be extended to
the other. It must be so applied, to do any thing
like justice to the force of the language. And
in this case we are more thar justified, by
numerous appropriations of men in the New
Testament, who spake as they were moved
by the Holy Ghost.

Upon this principle, the words before us in-
sure the perpetuation of his people — " His
seed shall continue for ever." We shall say
nothing of their number ; though, if we were
asked the question, " Are there few that shall
be saved ]" we could boldly answer, No !
Ignorance and bigotry have always dimin-
ished them ; but they shall be found, when
gathered together, a countless multitude.

But why are they called his seed? Be-
cause they derive their being, as new crea-
tures, from him. "Every one that doeth
righteousness, is born of Him." In such a
relation, we look for resemblance. This, in-
deed, is not invariably the case, with regard
to children. Some of them have little of the
father's likeness, either in features or in tem-
per. But all Christians resemble Christ. They
bear the image of the heavenly. If any man
have not the Spirit of Christ, he is none of
his. The relation infers duty. It does away,
indeed, with all servileness ; but not v;ith ser-
vice. "A seed shall serve him." "And I
will spare them," says he, " as a man spareth
his own son that serveth him." " A son ho-
noureth his father." Every Christian, there-
fore, will ask, " Lord, what wilt thou have
me to do 3" The relation confers honour.
His seed are descended from One who is
higher than the kings of the earth ; in whom
are hid all the treasures of wisdom and know-
ledge ; and whose holiness and goodness are
infinite. Such honour have all his saints.

But what a privilege does it bespeak ! There
is an amazing instinct in brute-creatures to-
wards their offspring. It seems to transform
the very nature of some of them. The tmiid
sheep, and the fearful bird, become bold and
daring on behalf of their young. As to man,
if he were not to provide for his own, he
would be contemned by all around him : and
were he a pretender to religion, he would be
considered as denying the faith, and be deem-
ed worse than an infidel. Will the Lord Je-
sus neglect his offspring? Will he sufter them
to want any good thing? Will he not educate

318

NOVEMBER 18.

them] Chastise them'? Resent every injury
that is done them] Acknowledge them] De-
fend them]

Observe, not only their relation to him, but
their perpetuity — "They shall continue for
ever." They die, as well as others: they often
die earlier : yet, consistently with this obvious
and undeniable fact, they shall continue for
ever, in three senses. First. In the succes-
sion of their race to the end of the world. It
will never be cut off—" The Church in dan-
ger!" What Church] "Upon this rock,"
says he, "I will build my Church; and the
gates of hell shall not prevail against it."
Yea, his people shall continue to increase in
number and excellency — We shall leave the
world better than we entered it : and so will
our children — till Jerusalem shall be esta-
blished, and be made a praise in the whole
earth. Secondly. In their religious charac-
ter to the end of life. If left to themselves,
we could not be sure of their persevering to
the end of a day, or an hour. But they are
kept by the power of God, througJi faith, unto
salvation. He upholdeth them with his hand.
They shall hold on their way. In all their
dangers they shall be more than conquerors.
— Thirdly. In their glorified state, through
eternal ages. The world passeth away, and
the lusts thereof ; but he that doeth the will
of God, abideth for ever. All other greatness
is only for life : it is frequently less durable —
at death, it ends. But then, the Christian's
greatness — I will not say begins ; for it began
the moment he prayed — but then it continues
— increases — but is perfected. Death only af-
fects one part of him : the body is dead be-
cause of sin ; but the Spirit is life because of
righteousness. And even the body shall be
revived and improved — and made like the
Saviour's own glorious body — and be as im-
mortal as the soul. Every thing here is vari-
able, fading, perishing —

" All, all on earth, is shadow; all beyond,
Is substance — the reverse, is Folly's creed —
How solid all, where change shall be no more!"

— Where we shall have, not only endless
existence, but endless existence beatified.
Where, if we have treasure, moth and rust
will not corrupt, nor thieves break through
.and steal. Where, if we have a house, it will
not be a house made with hands, but eternal
in the heavens. Where, if we have a crown
of glory, it fadeth not away. Where, if we
have friendships, we shall part no more.
Where we shall be for ever with the
Lord.

NOVEMBER 18.

" Open thy mouth wi</e."— Psalm Ixxxi. 10.

Though we cannot find out God, perfectly,
in his essence or his works, we are not left
in total ignorance concerning him. We l>ave

all the information our duty and our consola-
tion can require. Though he be a God that
hideth himself, yet he is the God of Israel,
the Saviour. He has been pleased to reveal
himself as the hearer of prayer — Yea more—
as exciting it — as encouraging it — as con-
cerned for the enlargement of our desires in
the performance of it — "Open thy mouth
wide."

To aid us herein, Let us consider his great-
ness and all-sufficiency. We should expect
more from a prince than from a pauper. Ma-
ny have benevolence without resources ; and
in vain we address them : they may grieve to
deny us, but they cannot relieve. When the
woman cried, " Help, O king !" he said,
" Whence should I help thee]" But we
kneel before One, whose greatness is un-
searchable ; who is Lord of all. His giving a
world, would be less than our giving a crumb
of bread. When Alexander had bestowed a
very valuable present on a poor man, his mo-
desty would have declined it: "It is too
much," said he, " for me to receive" — " But,"
said the conqueror, " it is not too much for
me to give." God gives like himself ; and he
is to be addressed in character with himself!
We believe in God, the Father Almighty.
Maker of heaven and earth. Is it comfort we
want ] He is the God of all comfort. Is il
deliverance] Nothing is too hard for thf
Lord. Is it renovation ] He can make al
things new — He is able to do for us exceed
ing abundantly above all we ask or think, ac
cording to the power that worketh in us.

Let us consider his goodness. Nothing
tends to contract us more than a sense of ou
unworthiness. We ought to feel this : but wi
ought not to be discouraged by it ; since he i
the God of all grace, the Father of mercies
since he is rich in mercy, and deligliteth v.
mercy. We are not to judge of him by a hu
man standard. It is an injury to us, when w
are applying to him, to think of the benevc
lence of the most generous of our fellow-crea
tures. They all come inconceivably shoi
of his glory. "My thoughts are not you
thoughts, neither are your ways my way:
saith the Lord. For as the heavens are higl
er than the earth, so are my ways higher tha
your ways, and my thoughts than yoi
thoughts." And the reference here, is to h
thoughts and ways of mercy ; and especial!
pardoning mercy.

Let us remember, also, the medium throuo
which we implore his favours. We have bol(
ness and access with confidence, by the fail
of him : we have boldness to enter into tl
holiest, by the blood of Jesus ; having such c
High Priest over the house of God, we dra
near in full assurance of faith. In saving ar
glorifying us, through the Son of liis love, v
do not ask God to deny his truth ; or dishonoi
his name ; or trample upon his law — Yea, 1
magnifies his law in doing it. He declar

NOVEMBER 19.

319

lis righteousness. While he redeems Jacob,
e glorifies himself in Israel: and glory to
rod in the highest, is combined with peace
ri earth, and good-will towards men. Let us
link of this ; and ask, and receive, that our
oy may be full — Whatsoever, said he, ye
liall ask the Fatlier, in my Name, he will

0 it

Review, also, the manner in which he has
nswered the prayers of his people. Has he
ver refused them I Has he ever given spar-
igly I Jacob asked for bread to eat, and rai-
lent to put on, and a return in peace to his
Lther's house: and, lo! he becomes two
mds ! Solomon asked for a wise and under-
andmg heart: and he obtained, not only
asdora, but life, and riches, and honour!
.braham left off asking, with regard to So-
3m, before God left off giving. Why did he
;op at ten] Had not God complied with eve-

1 preceding proposal, without the least re-
ictance? But Abraham was ashamed — he
id not courage to go on.

But is it not sufficient that he has com-
landed iti Having his authority, you cannot
3 chargeable with presumption, if you ask
luch. Yea, you will be guilty of rebellion,
you refuse. How did he punish the guests
ho refused the invitation to the feast,
Come, for all things are now ready !"
Here is also an express assurance, a pro-
lise not only that we shall receive, but be
iled — Open thy mouth wide, and " I will Jill
." He will supply all our need from his
ches in glory — He will bless us with all
)iritual blessings in heavenly places in
hrist.

Where is the Christian who lives up to
is duty ] or to his privilege 1 For God not
ily answers prayer really, but proportion-
ly — He says, "Be it unto thee, even as
lou wilt."

Let not hun, therefore, who prays rarely
ad coldly, thmk to succeed like the frequent
nd fervent petitioner. Honour God, and God
'ill honour you. He does not despise the
ly of small things. But " the hand of the
iligent maketh rich."

NOVEMBER 19.

Dost thou believe on the Son of GodP'*
John ix. 35.

This question was addressed to a man that
ad been blind. Some are blind by accident,
id some by disease ; but this man was born
•ind. He had never seen even the face of
er who bore him, and who, as she fed him

her breast, would often look upon him, and
•eep over her orbless boy. Blindness is al-

ays a sufficient affliction in itself: but here,
enury was added to it. Like others of the
ime class of sufferers, mentioned in the

ospels, he sat by the way-side, begging.

Many had passed him, without notice : but
Jesus had compassion on him. Some had
given him alms — which was all he implored :
but Jesus gave him eyes ; and did for him
beyond all that he could ask or think. The
cure was notorious. The common people
acknowledge it ; and they brought the man
to the Pharisees, supposing that they would
be equally ready to confess it too. But see
how the plainest truth can be perplexed or
doubted, when it comes before those whose
interest it is to deny or conceal it. First,
they admit the fact ; but turn it against our
Saviour, because he had done it on the Sab-
bath-day. This did not satisfy the people,
who justly remarked, that, had he violated
the Sabbath, he would have been a trans-
gressor; and God would not have thus ho-
noured a sinner. Then they pretend to ques-
tion the fact itself They set aside the man's
own testimony, and call in his parents. His
parents affirm, that he was their son, and that
he had been born blind ; but, fearing lest they
shoud be put out of the synagogue, they affect
to be ignorant of the mode of his cure ! How
stubborn is truth ! How hard is it to suppress
evidence ! The attempt is like trying to keiep
fire under ashes out in the wind. Again they
call in the man himself ; and, after an artless
relation, which they could not resist ; and an
involuntary address, which they could not
endure ; " they cast him out" — that is, they
drove him from their presence, and excom-
municated him as a member of the Jewish
synagogue. Informed of this, Jesus sought,
and found him — and said unto him, " Dost
thou believe on the Son of God ]"

There are many foolish and useless ques-
tions asked by every individual. In the com-
pany of some persons we are in a perfect
inquisition: we are tortured with inquiries
concerning every body, and every thing. It
would be well if many professors of religion
were aware, that they are accountable, not
only for their time, but their tongues ; and
would remember the language of our Saviour
— "By thy words thou shalt be justified, and
by thy words thou shalt be condemned."
Many of the inquiries in the theological
world, which have engrossed so much atten-
tion, and injured so much temper, have turned
on subjects too deep to be fathomed, or too tri-
fling to merit regard. When Peter, wishing
to know his designs concerning John, asked,
" Lord, and what shall this man do ?" he re-
plied, " What is that to thee 1 Follow thou
me." A man, in the road, asked, " Lord, are
there few that shall be saved f But Jesus
" answered and said unto f^em," for he would
not notice the trifler himself ; but said unto
them that were about him — " Strive to enter
in at the strait gate ; for I say unto you, that
many shall seek to enter in, and shall not be
able." If it be said. This was no answer to
the question itself, we reply, That it was an

320

NOVEMBER 20, 21.

answer ; and the only proper answer — an an-
swer, by way of rebuke — an answer, inform-
ing them, and informing us — That "the se-
cret things belong unto God ; but things that
are revealed are for us, and for our children"
— and, That whatever be the number of the
saved, we may be included in it, if we earn-
estly and immediately seek it.

But the question before us is founded in
importance. We may infer this from the cha-
racter of the inquirer : he never trifled, never
spoke an idle word. And we may infer it,
also, from the nature of the case itself For
what can be so important as faith in Christ ?
It is the principle of all religion. It is the
only medium through which we can enjoy
the blessings of the Gospel. Do we live?
We " live by the faith of the Son of God."
Do we walk 1 " We walk by faith." Do we
standi "By faith we stand." Do we con-
quer I " This is the victory that overcometh
the world, even our faith." There is no jus-
tification without it — " Being justified by
faith." There is no sanctification without it
— " Sanctified by faith that is in me." There
is no consolation without it — " In whom, be-
lieving, we rejoice with joy unspeakable and
full of glory." In a word, there is no salva-
tion without it — " Believe on the Lord Jesus
Christ, and thou shalt be saved." The same
things, therefore, in the Scripture, which are
ascribed to Christ, are also ascribed to faith.
The reason is, because it is only by faith we
can make use of Christ, for all the purposes
which he is appointed to accomplish. It is
only by faith we can receive him as the gift
of God ; enter him as a refuge ; apply him as
the balm of Gilead ; and feed upon him as the
bread of life.

And unless we believe on him, we not only
incur the greatest loss we can incur, but we
contract the greatest guilt we can contract.
We disobey the express command of God —
his dearest command; the command which
involves all his glory in the highest degree —
For "this is his commandment. That we
should believe on the name of his Son Jesus
Christ." We make him a liar. We throw
unspeakable contempt upon his wisdom and
goodness. He has, at an infinite expense,
provided a Saviour, and brought him near,
and pressed us to avail ourselves of him. And
how can we contemn God so much as by
making light of it, and rejecting it ] " He
that believeth not shall be damned." " He
that despised Moses' law died without mercy
under two or three witnesses : of how much
sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot
the Son of God, and hath counted the blood
of the covenant, wherewith he was sanctified,
an unholy thing, and hatli done despite unto
tlie Spirit of grace ?"

What, then, can be so momentous as this
question, " Dost thou believe on the Son of ,

God?" And yet many never give it a serious
thought. They can live on, year after year,
without ever once inquiring, "Am I a be-
liever, or an unbeliever ?" — though their
everlasting all depends upon it — though now
is the accepted time, now is the day of salva-
tion— though tiieir breath is in their nostrils
— and they know that their only opportunity
is as uncertain as it is short. Oh ! the deceit-
fulness of sin ! Oh ! the madness of sinners !
Oh ! the influence of the god of this world,
who blindeth the minds of them that believe
not!

NOVEMBER 20.

" Did I not see thee in the garden with him.^*
John xviii. 26.

While within my garden roving.

And my senses all are fed ;
Rising from these lov'd attractions,

I'm to nobler subjects led :
Other gardens
Here, in musings, oft I tread.

First, I enter Eden's garden.
Yielding pain, and profit, too ;

Adam, here, while sinless standing.
Nought of fear, or sorrow knew :
But what changes

Did from his offence ensue !

Then, with hope and joy reviving,

To Gethsemane I go ;
And approach, in that dread garden,

Jesus bearing all my wo:
From his anguish
All my ease and safety flow.

In the Garden where they laid him.
With the Marys there I sit ;

Weeping, till I see him rising,
And embrace his pierced feet :
King of Terrors,

Now I can thy frownings meet !

In the Church, the Saviour's garden —
Trees, and plants, and flowers, I see ;

Guarded, water'd, train'd, and cherish'd,
Blooming immortality:
All transplanted

From thy soil, O Calvary !

But, above all gardens precious,

See the Heavenly Paradise :
There the Tree of Life is bearing ;

There the springs of glory rise :
And the richness
Every want and wish supplies.

There, the foot no thorn e'er pierces ;

There, the heart ne'er heaves a sigh ;
There, in white, we walk with Jesus ;

All our lov'd connexions by :
And, to reach it,
'Tis a privilege to die !

NOVEMBER 21.

" JVo7£> Elisha -was fallen sick of his sicknesi
tvhereof he died. And Joash the king of Is-
rael came dow7i nnto him, and ivept over hii
face, and said, O mij father, my father, tht \
chariot of Israel, and the horsemen thereof P ^
2 Kings xiii. 14.

Elijah was spared the common doom of
mortality, and was taken to heaven, in <'
chariot and liorscs of fire, without dying
But Elislia, who had lionourcd God so mud

NOVEMBER 22.

821

longer, goes the way of all the earth. Why
was this difference ? Even so, Father ; for so
it seemed good in thy sight.

But he does not die of natural infirmity.
iVeither does he die suddenly — He had fallen
sick. This mode of dissolution was less de-
sirable, with regard to comfort; but it was
more favourable to usefulness. It afforded
liim opportunity for glorifying God, and in-
structing and impressing his attendants. And
"* the chamber where the good man meets his
fate," has often been to others, as well as to
the dying individual himself, the house of
God, and the gate of heaven. We are there-
fore glad to find Joash, the king of Israel,
with Elisha in this situation. Such a scene
is generally very unmviting to persons in the
upper ranks of life. They love not, in the
midst of flattery and dissipation, to be re-
minded of the days of darkness. Yet " it is
better to go to the house of mourning than to
go to the house of feasting ; for that is the
end of all men ; and the living will lay it to
his heart. The heart of the wise is in the
house of mourning : but the heart of fools is
in the house of mirth. Sorrow is better than
laughter ; for by the sadness of the counte-
nance the heart is made better." It is more
serious, and more soft.

But who was this Joash 1 " He did that
which was evil in the sight of the Lord. He
departed not from all the sins of Jeroboam
the son of Nebat, who made Israel sin : but
he walked therein." Who would have looked
for such a man here 1 Yet see the trouble
he takes. He does not send to inquire after
the dying prophet, but personally visits him.
See his condescension and humility in enter-
ing "a little chamber on the wall, with a
bed, and a table, and a stool, and a candlestick."
See his tenderness, in hanging over the ex-
piring saint, and weeping. See his know-
ledge of the value and importance of Elisha —
" Ah ! what shall I do, and what will my peo-
ple do, when thou art gone ] — My father ! my
father ! the chariot of Israel, and the horsemen
thereof!" How much like a pious man does
Joash now appear ! How little can we judge
of rnen by particular conditions, events, and
feelings! Who has not had powerful convic-
tions ] Who has not often exclaimed, " Let
me die the death of the righteous, and let my
last end be like his ? Who has not, like Fe-
lix, trembled under the preaching of righte-
ousness, temperance, and judgment to come 1
Of whom has it not, in some period, been said,
as it was of the young man in the Gospel,
Thou art not far from the kingdom of God 1

^ — What brings Joash here now ] He had
disregarded and despised Elisha before. But
Elisha is now going. " How mercies brighten,
as they take their flight T" How an unduti-
nil child prizes a parent when he is following
him to the grave I How many would listen
to the voice of the preaciier when tliey can
2 S

hear him no more ! Even the Jews, who so
often would have stoned Moses, mourned for
him many days. — Who would have thought
that all these fine impressions would have
worn off ? But Joash leaves the dying room,
and the honoured prophet, and enters ordinary
life, and straightway forgetteth what manner
of man he was. The tempting scenes of
greatness again seduce him ; and his iniqui-
ties, like the wind, take him away ! And who
would have thought, that, after the wreck of
all his worldly substance ; or the loss of Jo-
seph and Benjamin ; or the taking away of
the wife of his bosom with a stroke ; or the
awfulness of a disease that led him down to
the gates of death, and induced him to cry,
Oh ! spare me a little longer ! — who would
have imagined, that — after such lessons — any
man could turn again to folly, and walk more
eagerly according to the course of this world !
" O Ephraim !" says God, " what shall I do
unto thee ? O Judah ! what shall I do unto
thee 1 for your goodness is as a morning cloud,
and as the early dew it goeth away."

The devotion of natural men depends upon
external excitement. They pour out a prayer
when God's chastening hand is upon them :
but they do not delight themselves in the Al-
mighty ; they do not always call upon God.
The summer brook may by a storm be swelled
into a flood ; but, having no permanent source,
it soon rolls off, and the bed is dry. A Chris-
tian's devotion may be aided by outward helps ;
but it does not depend upon them. His prac-
tice flows from principle : and he exemplifies
the promise — " The water that I will give
him shall be in him a well of vi^ater, springing
up into everlasting life." And "he only
that endureth to the end, the same shall be
saved."

NOVEMBER 22.
" ^iid the man of God tvas tvroth -with him, and
said, Thou shoiddest have smittenfive or six
times ; then hadst thou smitten Syria till thou
hadst consumed it : xvhereas now thou shalt
smite Syria but thnce^ — 2 Kings xiii. 19.
Elisha was now on his dying bed; and
being visited by Joash, the king of Israel, who
was deeply affected with the interview ; he
gave him two orders, the one to shoot, and
the other to smite. Both these were doubt-
less delivered under a prophetical impulse ;
and though they may seem strange to us, they
were well understood by the parties.

— " And Elisha said unto him, Take bow
and arrows. And he took unto him bow and
arrows. And he said to the kmg of Israel,
Put thine hand upon the bow. And he put
his hand upon it : and Elisha put his hands
upon the king's hands. And he said. Open
the window eastward. And he opened it.
Then Elisha said. Shoot. And he shot. And
he said. The arrow of the Lord's deliverance,

NOVEMBER 22.

322

and the arrow of deliverance from Syria : for
thou shalt smite the Syrians in Aphek, till
thou have consumed them." The Romans
were accustomed to declare war against an
enemy by shooting an arrow into their terri-
tory. Alexander also did this when he en-
tered Persia. This order, therefore, was an
intimation of war. Accordingly, it was dis-
charged " eastward ;" that is, towards Syria.
But the man of God arose while he held the
bow, and put his left hand upon the king's
left hand, and his right hand upon the kmg's
right hand. For v/hat purpose ] Elisha was
the representative of God, in whose name he
now spake ; and he thus teaches the king —
that though he should use means, he should
not depend upon them — that the excellency
of the power was not of the weapons, but of
God — and that, if his bow abode in strength,
the arms of his hands were made strong by
the hands of the mighty God of Jacob. It is
therefore called the arrow of the Lord's de-
liverance ; and by which the Syrians were to
be vanquished in Aphek.

And is it not so with us 1 When we work,
God must work with us. If his hand be not
with us for good ; what is our prudence, our
resolution, our energy 1 " Not by might, nor
by power ; but by my Spirit, saith the Lord."
Thus the apostles went forth, preaching ; and
the " hand of the Lord was with them ; and
many believed and turned unto the Lord."

Again, he said, " Take the arrows. And
he took them. And he said unto the king of
Israel, Smite upon the ground. And he smote
thrice, and stayed. And the man of God was
wroth with him, and said, Thou shouldest
have smitten five or six times; thenhadstthou
smitten Syria till thou hadst consumed it:
whereas now thou shalt smite Syria but
thrice." Joash was conscious that the action
was a sign, or he could not have been blame-
able. The action, therefore, betrayed remiss-
ness, and lukewarmness : it was expressive
of his disposition ; and it indicated the event.
He therefore showed that he was not willing
to push the war to a complete issue ; he was
only for injuring and enfeebling the enemy
he might, and ought to have destroyed.
And so the prophet viewed it. He saw that
he was half-hearted, and would not improve
his advantages. He should have resembled
David, who could say, " I have pursued mine
enemies, and overtaken them : neither did I
turn again till they were consumed. I have
wounded them that they were not able to
rise : they are fallen under my feet. Then
did I beat them small as the dust before the
wind ; I did cast them out as the dirt in the
streets." But Joash was more disposed to
imitate Ahab, who, when Benhadad was de-
livered into his hand, suffered him to escape,
and to recover his power and means of an-
noying again, in consequence of which, God
said, " Because thou hast let go out of tliy

hand a man whom I appointed to utter de-
struction, therefore thy life shall go for his
life, and thy people for his people."

Elisha, therefore, was offended with Joash.
And was it not enough in such a case to
grieve a man of God, burning with holy zeal
for his cause ] And is it not grievous to God's
ministers now, when we are not strong in the
grace that is in Christ Jesus ] We have his
promises and invitations ; and we have the
experience of his people, living and dying —
all showing us how willing he is to help ; and
to make us more than conquerors. But, alas !
we are satisfied with little — not in temporal
things — where contentment is a virtue ; but
m spiritual things — where moderation is a
crime.

Say not, Why, O why did not Joash con-
tinue smiting till the prophet said — "It is
enough." Are not you chargeable with the
very same offence 1 Are not you satisfied with
slightly wounding your spiritual enemies, in-
stead of breathing after an entire victory over
them 1 Are not you disposed to live on a lit-
tle corner of your estate, when there remains
yet very much land to be possessed 1

Look at your desires ! Are they not formal
and few] Do you hunger and thirst after
righteousness 3 Do your souls break for the
longings they have unto God's judgments at
all times 1 Do you open your mouth wide,
that God may fill it 1 Do you pray, tliat ac-
cording to the riches of his glory, he would
strengthen you with might by his Spirit in
the inner man I that you may know the love
of Christ, which passeth knowledge] that
you may be filled with all the fulness of God ]

Look at your expectations ! Are they not
few and faint ] Is your hope a lively hope 1
Is it vigorous enough to counteract the im-
pressions of the world ] Do you abound in
hope ] Does it bear any proportion to the ex-
ceeding great and precious promises ]

Look at your exertions ! Are they not few
and languid] An occasional retirement — a
hasty performance of private devotion — a
formal service at the family altar — a forgetful
hearing of the Word — without early rising —
without self-denial — without taking up your
cross — without labouring for the meat that
endureth unto everlasting life — without striv-
ing to enter m at the strait gate — without/^Af-
ing the good fight of faith — and taking the
kingdom of heaven by force — O this vile
moderation! This guilty relaxation! This
smiting thrice only, mstead of going forward,
and deeming nothmg done while any thing
remains to be done !

Wherefore, " giving all diligence, add to
your faith, virtue ; and to virtue, knowledge ;
and to knowledge, temperance ; and to tem-
perance, patience ; and to patience, godliness ;
and to godliness, brotherly kindness ; and to
brotherly kindness, charity. For if these
things be in you, and abound, they make you

NOVEMBER 23.

823

hat ye shall neither be barren nor unfruitful
n the knowledge of our Lord Jesus Christ.
3ut he that lacketh these things is blind, and
;annot see afar off, and hath forgotten that he
,vas purged from his old sins. Wherefore
he rather, brethren, give diligence to make
rour calling and election sure : for if ye do
hese things ye shall never fall : for so an en-
rance shall be ministered unto you abundant-
y, into the everlasting kingdom of our Lord
md Saviour Jesus Christ."

NOVEMBER 23.

' And Elisha died, and they buried him. And
the bands of the Moabites invaded the land
at the coming in of the year. And it came
to pass, as they -were burying a man, that,
behold, they spied a band of men ; arid they
cast the man into the sepulchre of Elisha :
and when the man tvas let do-cm, and touch-
ed the bones of Elisha, he revived, and stood
up on his feetr — 2 Kings xiii. 20, 21.

Here we see the Moabites did not come
n a large army, but in particular bands, to
)illage and alarm. It shows us in how un-
lefended a state, at this period, the country
nust have been. But what has this to do
vith the death and burial of Elisha ] The
me is mentioned in connexion with the other;
md has a reference to the exclamation the
ling made in his dying chamber, "O my
ather ! my father ! the chariot of Israel, and
;he horsemen thereof!" And see, would the
listorian say ; see how soon this began to be
ixemplified! Does this cause seem inade-
]uate to the effect Who has not observed
;he importance of individuality? When Go-
iath came forward challenging, all the army
Df Israel fled. What a terror was Samson
to the Philistines ! They could do nothing till
they had got rid of him. There are persons
who are the life, the soul of a party or a com-
munity. What enterprizes for the glory of
Grod and the spread of the Gospel have ori-
ginated from one Christian ! The death of a
minister has been the signal for the division
and dispersion of a congregation raised by his
talents and zeal — " I know," says Paul, " that
after my departing shall grievous wolves en-
ter in among you, not sparing the flock. Also
of your ownselves shall men arise, speaking
perverse things, to draw away disciples after
them."

What is there peculiar here ? The mti-
mation of the historian is constantly and va-
riously held forth in the Scripture at large.
There we see the regard God pays to his peo-
ple. " Thus saith the Lord, As the new wine
is found in the cluster, and one saith, Destroy
it not ; for a blessing is in it : so will I do for
my servants' sakes, that I may not destroy
them all."

" Oft have our fathers told,
Our eyes have often seen,
How well our God secures the fold,
Where his own sheep have been."

The ungrateful world despises them. Yet
how much do even they owe to the presence
and the prayers of the saints ! By them bless-
ings have been obtained or continued. They
have withholden or removed judgments. —
They have been the " healers of the breach,
the restorers of paths to dwell in." Shall not
we love them ] Shall not we pray for their
increase 1

But here was a thing very accidental, as
to the persons employed. They were a fu-
neral party, and were going to carry the
corpse further ; but seeing a number of their
invaders, and wishing to make a timely es-
cape, they hastily laid it in the grave of Eli-
sha, which happened to be at hand. But how
wonderful was the result ! " When the man
was let down, and touched the bones of Eli-
sha, he revived, and stood upon his feet!"
Here the Papists come (and to what other
place can they come so well X) to find some-
thing to favour the doctrine of relics. Which
of their churches is not furnished with the
supposed remains of saints ? — Some of these
saints too, were little better than dasmons.
But, allowing them to have been real saints —
what profit is there in their bones when they
go down to the grave ? The virtue here was
not in the bones of Elisha, but in the power
of God. And what a stupendous miracle was
it ! " Surely, had not the people been blind
and impenitent, they must have been brought
to repentance." So we think — but who said,
" If they hear not Moses and the Prophets,
neither would they be persuaded, though one
rose from the dead ?" Whether there were
as yet any Sadducees in Israel we know not.
If there were, they here saw a proof and an
instance that the dead can be re-animated —
and it matters not, as to the miracle of the
fact, whether it took place two days afler
death, or tw^o thousand years. God alone
could have done it. And why should it be
thought a. thing incredible that God should
raise the dead 7 His power is almighty : and
we see what changes and revivals it is con-
tinually producing in nature. But with us
the subject admits of no doubt — We believe
(the Lord prepare us for it !) that " there will
be a resurrection of the dead, both of the just
and unjust."

The fathers — where are they 1 and the pro-
phets— do they live for ever "? No. The dear-
est, the greatest, the most useful of his ser-
vants die. But " precious in the sight of the
Lord is the death of his saints. We are lo-
sers ; but to them, to die is gain. They are
privileged m it. They are privileged by it.
And it is desirable to be near them, living,
dying, and dead; in time; and in eternity
" Gather not my soul with sinners." I would
" take hold of the skirt of him that is a Jew ;

324

NOVEMBER 24.

saying", I will go with you, for I have heard
that God is with you" — " Entreat me not to
leave thee, or to return from following after
thee : for whither thou g-oest I will go ; and
where thou lodgest, I will lodge : thy people
shall be my people, and thy God my God :
where thou diest will I die, and there will I
be buried : the Lord do so to me, and more
also, if aught but death part thee and me."

God can honour his servants after they are
in their graves. The memory of the just is
blessed — and useful too. Yes ; you may be
the means of awakening and enlivening per-
sons after your death not by quickening

their mortal bodies; but their souls, which
were dead in trespasses and sins : not by
your bones; but by your example, which
shall still operate ; by your instructions, which
shall still speak ; by the prayers you offered ;
by the books you gave ; by the minister you
educated ; by the place of worship you built,
while you were yet living.

_ — Every thing should lead us to the Sa-
viour. How much any of the Jews at this
time knew of the Messiah we cannot ascer-
tam. But we know, that because he died,
we shall live. We know, that if we are
planted together in the likeness of his death,
we shall be also in the likeness of his resur-
rection. He made the grave his own, by re-
sidence and consecration — Behold the place
where the Lord lay ! Into this grave we must
descend. But we shall arise from it, not only
living, but immortal : not, like this man, to
die again, but to die no more ; death having
no more dominion over us. " Thy dead men
shall live, together with my dead body shall
they rise. Awake and sing, ye that dwell
in dust ; for thy dew is as the dew of herbs,
and the earth shall cast out the dead."

NOVEMBER 24.
" The righteous shall Jlotirishr — Psalm xcii. 12.

Prosperity in the divine life is the Chris-
tian's duty — and therefore he is commanded
to grow in grace, and in the knowledge of
our Lord and Saviour. It is his desire — and
hence he prays, Strengthen, O God, that
which thou hast wrought for us. It is his
privilege — and thus it is provided for, and se-
cured by. Divine promise — " The righteous
shall hold on his way, and he that hath clean
hands shall wax stronger and stronger." Da-
vid here tells us, that " the righteous shall
flourish." And he tells us—

How he shall flourish—" He shall flourish
like the palm tree : he shall grow like a ce-
dar in Lebanon." Of the wicked he had said
just before, " When the wicked spring as the
grass, and when all the workers of iniquity
do flourish ; it is that they shall be destroyed
for ever." They flourish asthe^ras.?, wliich
to-day is, and to-nlorrow is cast into the oven.

What a contrast, with the worthlessness,
the weakness, transitormess, and destiny of
grass, in a warm country too — are the palm
tree and the cedar in Lebanon ! They are
evergreens. How beautifully, how firmly,
how largely they grow! How strong and
lofty is the cedar ! How upright, and majes-
tic, and tall the palm tree — The palm also
bears fruit called dates, like bunches of grapes.
It sometimes yields a hundred weight at once.

He tells us where he shall flourish ; " Those
that be planted in the house of the Lord shall
flourish in the courts of our God." The' al-
lusion is striking. It compares the house of
God to a garden, or fine well- watered soil, fa-
vourable to the life, and verdure, and fertility
of the trees fixed there. The reason is, that
in the sanctuary we have the communion of
saints. There our fellowship is with the Fa-
ther, and with his Son Jesus Christ. There
are dispensed the ordinances of religion, and
the word of truth. There God comma ndeth
the blessing, even life for evermore. " Blessed
is the man that heareth me, watching daily at
my gates, waiting at the posts of my doors."
They that wait upon the Lord renew their
strength. Hence, from their own experience,
as well as from the word of promise, they are
increasingly induced to say with David — " I
will dwell in the house of the Lord for ever."

He also tells us when he shall flourish —
" They shall still bring forth fruit in old age."
This is to show the permanency of their prin-
ciples— and to distinguish them from natural
productions —

" The plants of grace shall ever live ;
Nature decays, but grace must thrive :
Time, that doth all things else impair.
Still makes them flourish strong and fair."

— The believer does not escape all the ef-
fects of years. The eye may grow dim ; the
ear become dull of hearing. But as the out-
ward man perisheth, the inward man is re-
newed day by day. The young Christian is
lovely, like a tree in the blossoms of spring :
the aged Christian is valuable, like a tree in
autumn, bending with ripe fruit. We there-
fore look for something superior in old dis-
ciples. More deadness to the world, the vanity
of which they have had more opportunities
to see — more meekness of wisdom — more dis-
position to make sacrifices for the sake of
peace — more maturity of judgment in divine
things — more confidence in God — more rich-
ness of experience.

He also tells us why he shall flourish—
" They shall be fat and flourishing, to show
that the Lord is upright." We might rather
have supposed that it was necessary to show
that therj were upright. But by the grace of
God they are what they arc — not they, but
the grace of God which is in them. From
him is their fruit found. Their preservation
and fertility, therefore, are to tlie praise and
glory of God : and as what he does for tliein

NOVEMBER 25.

325

he had engaged to do ; it displays his truth
as vvell as his mercy ; and proves that he is
upright. This cleaving also to him with
purpose of heart, and not turning- away from
him, whatever temptations the world presents
— shows that they have found him to be what
he had given himself out to be, and what
they had taken him to be. Had he deceived
or disappointed them, they would have for-
saken him. But he has always dealt well
with them — he has surpassed their hopes.
They therefore love their Master and his
work — and are willing to follow him to pri-
son or to death — to show that he is upright.

David, therefore, attests this from his own
experience — "Let every one speak as he
finds. I cannot but magnify his name. I
cannot but recommend him to those who want
a dependence that will not give way. I have
tried him, and tried him much, and long. I
never served him for nought. I never called
upon him in vain. I never trusted in him,
and was confounded — He is my rock ; and

THERE IS NO UNRIGHTEOUSNESS IN HIM."

NOVEMBER 25.

" Dost thou believe on the Son of God
John ix. 35.

The question concerns us, as well as the
Tian who had been restored to sight. And it
idmits of solution. Indeed, the inquiry would
)e absurd if an answer were impossible.
hmc very mistaken notions are entertained
)f divine influence. One thing is undeniable.
The grace of God, in renewing us, engages
md employs us ; so that we are not like wood
ind stone, under the operation of the saw and
he chisel, merely passive, insensible, uncon-
icious. God does not work upon us, but in
is; and in us, to will and to do of his good
)leasure. He is the author of repentance, by
inabling us to exercise repentance — And
-annot a man know whether he repents of
iny course or action in which he has been
engaged] He is the giver of faith, as he
eaches and aids us to believe. The faith,
herefore, does not act in us like a charm. It
3 not a mysterious, unintelligible thing, of
vhich we can give no account — V^e are al-
vays to be ready to give a reason of the hope
hat is in us.
How then is an answer to be returned 1
iCt us away with accidental occurrences, and
reams, and sudden impulses ; and repair to
he Scriptures at once ; and, by their dcci-
ions, examine ourselves, whether we be in
he faith, and prove our ownselves. Three
vidences may be adduced of our believing on
'le Son of God.
First. Much anxiousness and uneasiness
oncerning it ; in distinction from the temper
t those who can readily and easily take it for
ranted. This is not the disposition of
28

awakened souls. They find how hard it is
to abound and rejoice in hope. This results
from the importance and dearness of the ob-
ject. It is not true that it is easy to believe
what we wish — Yea, in proportion as we love
and vahie a thing, v;e become the more ap-
prehensive, and require every kind of proof
and assurance concerning its safety. And
here the case is interesting beyond all com-
parison— It is to ascertain my claims to ever-
lasting life ! What, if I should be mistaken !
And my heart is deceitful above all things, as
well as desperately wicked ! And I learn,
from the word of truth, that many are imposed
upon to their remediless ruin! And what,
if I am informed, but not enlightened ! — con-
vinced, but not converted ! — almost, but not
altogether a Christian ! No wonder, in such
a case, solicitudes often revive; and the
prayer be daily made, " Say unto my soul, I
am thy salvation," Let me not be ashamed
of my hope. These doubts and fears are a
token for good; and may be compared to
smoke ; which indeed is not fire, but proves
its existence ; and is never found where it is
not.

Secondly. The estimation in which we
hold the Saviour. Hence says the Apostle,
"To you therefore that believe he is pre-
cious." He does not say how precious — this
would have been impossible. But faith makes
him more precious to the soul than sight is to
the eye ; or melody to the ear ; or food to the
hungry ; or health and life to the sick and the
dying. Oh ! says the believer, when I see
him as he is revealed in the Word — when 1
see him in all I want — w^hen I see how he
became my Saviour — that, when he was rich,
for my sake he was made poor; and died,
that I might live — when I know that he
is remembering me still, now he is come
into his kingdom; appearing in the presence
of God for me ; and making all things to
work together for my good — how can I but
exclaim, Thou art fairer than the children of
men f — His name must be as ointment poured
forth — His cause must lie near my heart — 1
must dedicate myself to his service. I must
hourly ask, Lord, what wilt thou have me to
do]

" My God ! and can a humble child,

That loves thee with a flame so high,
Be ever from thy face exil'd,
Without the pity of thine eye ?

" Impossible! — for thy own hands

Have tied my heart so fast to thee —
And in thy book the promise stands —
That where thou art, thy friends must be."

Thirdly. A life of obedience. Without
this, an orthorlox creed ; the clearest know-
ledge; high confidence; much talking of di-
vine things ; great zeal for a party : will all
in vain be called in to denominate you be-
lievers in Christ. Nothing can be more cer-
tain than that as a man is not wise who calls
1 himself so, while all his conduct proclaims

326

NOVEMBER 26.

him a fool ; and as is not a benefactor who
never gives — unless, indeed, words : so, he is
not a believer who thinks and professes him-
self to be such ; but he who acts and lives as
such. We read of the work of faith — Where
is this operation? By faith Noah built an
ark. By faith Abraham left his own country,
and his father's house. Read the eleventh
chapter of the epistle to the Hebrews ; and
see whether faith is a mere notion, or a vital
principle. " As the body without the spirit
is dead, so faith without works is dead also."
" What doth it profit, my brethren, though a
man say he hath faith, and have not works 1
Can such faith save him V Therefore says
James, "Show me thy faith without thy
works." Show me a sun that never shines ;
a fire that never burns ; a fountain that never
flows — " and I will show thee my faith by my
works" — I will show thee the spring in the
streams ; the cause in the effects ; the princi-
ple in the practice. Though faith can alone
justify the soul ; works can alone justify
faith, and prove it to be of the operation of
God.

NOVEMBER 26.

My people — have forgotten their resting-
place:'— Ux. 1. 6.

God has provided every creature he has
made with some convenient good, in the pos-
session of which it reposes. Natural bodies
have their proper places, towards which they
are carried, and declare, by resting in them,
that they are where they ought to be. Sensi-
tive beings are led towards sensitive, and
animal beings towards animal indulgence, as
agreeable to their nature ; and these look no
farther. But God himself is the resting-place
of man : and it has justly been remarked, that
herein lies man's excellency ; that he alone,
of all creatures in this lower world, was made
capable of communion with his Maker ; and
designed for it ; and being designed for it,
and made capable of it, he is necessarily un-
satisfied and restless without it. For though
he has been turned away from God by sin, he
retains the same natural relation to God as
his end ; so that he can enjoy no true repose,
till he meets with God again. He feels not
only sentiments of misery, but of grandeur ;
and whatever may be employed to quiet and
content him, will be found perfectly inade-
quate; and from every fruitless experiment
to supply the immense cravings of a fallen,
yet immortal mind, he will ever be asking.
" Who will show us any good !"

There was a time when the "people of
God" themselves attempted to live without
him in the world. But they were dead while
they lived. They were strangers to every
thing like satisfaction, till they happily in-
quired, "Where is God my maker, who

giveth songs m the night 1" But since they
sought and found him, they have been able
to make their boast in the Lord — " The Lord
is my portion, saith my soul ; therefore will ]
hope in him." " Thou shalt guide me with
thy counsel, and afterward receive me tc
glory. Whom have I in heaven but thee 1
and there is none upon earth that I desire
beside thee. My flesh and my heart faileth ;
but God is the strength of my heart, and my
portion for ever." He, therefore, is " their
resting-place" actually ; and by conviction ;
and choice ; and enjoyment. And what a
resting-place is he ! There is no repose like
that which we possess in him — It is a peace
that passeth all understanding. How theD
can it be described ! Who can express the
blessedness of viewing him as our own God,
m the covenant of his dear Son — ready tc
pardon — able to enlighten, to renew, to sup-
port, to defend — presiding over all our affairs,
and making the most adverse events conduce
to our welfare — and promising, on oath, that
his grace shall be sufficient for us ; and that
he will supply all our need from his riches
in glory, by Christ Jesus ! All we can do is
to invite others to come, and learn (it is the
only way to know) by experience — " O taste
and see that the Lord is good ! blessed is the
man that trusteth in him." Incomparable as
this resting-place is, it is equally secure anc
durable. Nothing can destroy it; nothing
can injure it ; nothing can invade it. We
live in the midst of uncertainty and change :
but the Lord changes not. There is there
fore something sure ; something lasting — I
is that very one thing, O Christian! upoi
which thou hast laid all thy hope ; and fron
which thou drawest all thy comfort — Th(
eternal God is thy refuge ; and underneatl
are the everlasting arms.

And yet they are charged with forgetting
their resting-place. The charge cannot b(
taken without limitation. As fainting is no
death ; and as backslidmg is not apostacy ; s(
this forgetfulness is not constant and total
But it cannot be denied that it is occasiona
and partial. Our ingratitude shows it. Thi:
is at once the eflfect and the proof of our for
getfulness of God ; and is therefore express
ed by it — " Thou hast forgotten the God tha
formed thee." It sometimes appears wit)
regard to the means of grace. In proportioi
as we feel our need of Mm, we shall valu<
them ; because it is in these that God is to b
found and enjoyed — Hence it is said, " Drav
nigh to God, and he will draw nigh to you."
But we may read the Scriptures less tlian W'
did — and be less alone — and less regardfu
of the Sabbath — and suffer excuses to kee'
us from the sanctuary that once would hay
Had no influence over us. It shows itself ii
our looking to ourselves for what we want
when in the I^ord we have righteousness an.
strength; and from him is our fruit fount

NOVEMBER 27.

Ve betray it in our creature dependence,
tistead of committing our way unto the Lord,
nd waiting patiently for him, we weary our-
slves for very vanity, in running from crea-
ire to creature for help; and learn, by our ^
illy and suffering, tliat our strength is to sit ;
till: "In returning and rest shall ye be i
ived ; in quietness and in confidence shall <
e your strength."— And do we not forget i
im when we faint in the day of adversity 1 !
Oh !" says one, " if such a comfort was re- i
love'd, mine eye would no more see good." <
Oh!" says another, "my loss is irrepar-
ble ; my wound is uicurable." We do not :
Ash. you to be insensible, or to undervalue <
our deprivations: but is it a lamp, or the
im, of which you have been deprived ! Da-
id, in the desolations of Ziklag, did not for-
et his resting-place— " Then David en-
ouraged himself in the Lord his God." Our
3gard to the world will also show our regard
) God. We forget him just in proportion as
18 world strikes and allures us — In sight of
im it can do nothing with us. But where
; the spring, when we stoop to the puddle 1
.re not the consolations of God small with
s when we repair to worldly attractions and
slights )

But the charge is too obvious to require
roof— and every Christian will readily con-
;ss,

" Prone to wander, Lord, I feel it ;
Prone to leave the God I love."

Yet how humiliatmg is the fact ! And how
onderful too ! " Can a maid forget her orna-
>ents! or a bride her attire] Yet my peo-
e have forgotten me days without number,"
who am theu- beauty, their glory ; all their
Jvation and all their desire." How little
ould they themselves have supposed this
)ssible when they first returned to him from
irkness to light ; from bondage to liberty ;
cm a wilderness to the garden of the Lord !
Thus saith the Lord, I remember thee, the
indness of thy youth, the love of thine
:pousals, when thou wentest after me in the
ilderness, in a land that was not sown."
nd stdl, after renewed manifestations, and
ider lively impressions, they are often ready
' think they can never be the same dull and
igrateful creatures they have often been —

" When my forgetful soul renews
The savour of thy grace.
My heart presumes, I cannot lose
The relish all my days.

" But, ere one fleeting hour is past,
The flattering world employs
Some sensual bait to seize my taste,
And to pollute my joys.

"Wretch that I am, to wander thus.
In chase of false delight !
Let me be fasten'd to thy cross.
Rather than lose the sight !

" Make haste, my days, to reach the goal,
And bring my soul to rest
On the dear centre of my soul—
My God, my Saviour's breast."

327

NOVEMBER 27.

" Faith and love which is in Christ Jesus"
1 Tim. i. 14.

These two are often spoken of in the
Scriptures. And, if we observe the passages
in which they occur, and especially the words
of the apostle John — " This is his command-
ment, that we believe on the name of his
Son — and love one another;" we shall see,
that the first regards Christ, and the second,
our brethren.

But let us remark their order. Faith is
placed before love — and this is the case with-
out any exception, whenever they are coupled
together by the sacred writers. And there
is reason for it. The order of the words is
the order of the things. Faith precedes all
true obedience. It necessarily goes before
repentance — 1 cannot grieve for what I have
done, unless I believe I have done amiss : and
I cannot sorrow after a godly sort, unless I
look on him whom I have pierced, and mourn
for him. Faith is a radical principle. It is
the root of the tree ; and all the rest is branch,
blossom, and fruit. It is the spring, from
w^hich every thing else in religion flows, as
a stream. Love does not produce faith ; but
faith, love.

Yet there is a connexion between them ;
and their union is also as invariably expressed
as their order. In truth they are inseparable.
Is it conceivable, that when such a scheme
as Christianity gets into the soul, it can lie
there dead, or even asleep ? Is it not com-
pared to a well of water, springing up into
everlasting life 1 to a fire, that converts every
thing combustible into its own nature"? to
leaven hid ui meal, that leavens the whole
lump] Observe all the believers, who, in
the Scripture, encompass us as a great cloud
of witnesses. Was their faith a notion ? a
profession "? a form of godliness witliout the
power 1 Could such faith have saved them }
True faith overcomes the world. It purifies
the heart. And it works by love. It does
; not indeed work by love exclusively. It
works by hatred, when it regards sin ; and
; by fear, when it regards danger — So Noah,
j by faith, bemg warned of God, was moved
with fear. But love is the disposition the
Gospel peculiarly requires. It is the end of
the commandment, out of a pure heart, and
a good conscience, and faith unfeigned. It
also is pre-eminently suited to produce it.
What is God] God is love. From what
principle did he act in our salvation 1 God
so loved the world that he gave his only be-
gotten Son, that whosoever believeth on him
should not perish, but have everlasting life.
And if God so loved us, we ought also to love
one another. What do we see in the life
and death of the Saviour but divine compas-
sion imbodied] a love that passeth know-
ledge 1 And what is the inference I " Be

328

NOVEMBER 28.

ye therefore followers of God, as dear chil-
dren ; and walk in love, as Christ also hath
loved us, and hath given himself for us, an
offering and a sacrifice to God, for a sweet-
smelling savour."

Let us not pass over this. Some people's
faith seems to work by selfishness, censori-
ousness, wrath, malice, and all uncharitable-
ness. But we have no reason to conclude
that we have " the faith of God's elect," un-
less, " as the elect of God, holy and beloved,
we put on bowels of mercies, kindness, hum-
bleness of mmd, lon^suffermg ; forbearing one
another, and forgiving one another, if any
man have a quarrel against any: even as
Christ forgave you, so also do ye."

It is lamentable to think, how many of our
fellow-creatures are destitute of these graces.
Art thou, O my soul ! a stranger to the in-
fluence of this faith and love ? Let me re-
member, that they are infinitely important
and indispensable — "He that believeth on
the Son hath everlasting life; and he that
believeth not the Son shall not see life ; but
the wrath of God abideth on him." "We
know that we have passed from death unto
life, because we love the brethren. He that
loveth not his brother abideth in death."

But shall I be satisfied with the reality of
this faith and love, regardless of the degTee 1
How desirable — how necessary — how attain-
able is more of their vital prevalency ! Let
me resemble the Thessalonians ; of whom the
Apostle could say, " We are bound to thank
God always for you, brethren, as it is meet,
because that your faith groweth exceedingly,
and the charity of every one of you all toward
each other aboundeth."

NOVEMBER 28.
*^ Be thou in the fear of the Lord all the day
longP — Prov. xxiii. 17.

The mistake of many persons is, that they
view religion as something separate from
common life ; and which can hardly be made
to agree with it. But we are to render every
thing, not only consistent with godliness, but
even a part of it. If Gains was to bring
friends on their way, it was to be done so as
to render it not only an act of civility, but of
piety — It was to be done "after a godly
sort." " On Thee," says David, " do I wait
all the day." And Solomon enjoins us to be
" m the fear of the Lord all the day long."
The day, here, is to be taken, not abstracted-
ly, as a mere period of duration ; but m refer-
ence to its concerns. There are several
things, into contact with which we may ex-
pect to come every day. Let us sec how the
fear of the Lord will influence us with regard
to each of them.

First. It will influence us as to tlic devo-
tions of the day. If there be an opportunity

of repairing to the house of God, and heariiij
his word, it will dispose us to avail ourselve
of it ; and so to regulate our affairs as to b
able to attend. It will produce mornino- ani
evening worship at the family altar. I? wD
also lead us to enter our closets. The prin
ciple also, will not only excite us to the per
formance of devotion, but aid us in it. I
will throw off mere formality, or cause us t
mourn over our want of spirituality and life.

Secondly. It will influence us as to th(
business of the day. It will require us Xx
have some profession or calling in which W(
are to be employed ; and in this it will induc(
us to be diligent. An idle man cannot b<
under the power of religion ; and he lies opei
to temptation. It will also make us con
scientious ; governing ourselves by the fai
rules of trade ; not having divers weights ant
measures ; or different kinds of goods an(
prices, for friends and strangers, the knowing
or the ignorant. It will allow us to aim a
lawful advantage: but it will regulate am
moderate our desire of gam. It will mak(
us content with subsistence and competency
without wealth and independence — " He tha'
maketh haste to be rich, shall not be inno
cent." It will make us feel our relianct
upon God for his blessing, without which we
may rise early and sit up late, and eat the
bread of sorrows. Upon the same principle,
it will make us grateful for success ; and
keep us from burning incense to our own net
and sacrificing to our own drag.

Thirdly. It will mfluence us as to the
relaxations of the day. These we need.
Vv^ho could bear unceasing, unbendmg drud-
gery? The machine w^ould soon be worn
out by perpetual friction. All indulgences
are not innocent. We shall therefore avoid
those that would stain the mind, and wound
the conscience, and unfit us for prayer. We
shall shun expensive entertainments. The
most agreeable and usefiil recreations are the
cheapest. And who can ever be at a losi
for these, if they will follow nature, insteae
of fashion ? And we shall indulge m none
to excess ; especially excess as to time. Of
time we must always be frugal. Like th(
swallow, we must skim the water as we fly
or, like Gideon's followers, we must, in ou:
pursuit, lap with the hand, rather than knee
down. The fear of the Lord will make u:
always watchful, with regard to indulgenc<
— and especially in things lawful ; for her
we are most liable to be ensnared. Ga
giveth us all things to enjoy : but we are no
to feast ourselves without fear.

Fourthly. It will influence us as to th
company of the day. Are we called to intei
mix with the wicked ? We shall walk i
wisdom towards them that arc witliout. W
shall endeavour to render our religion, m
only impressive, but attractive. We sha
keep our mouth as with a bridle ; or, if w

NOVEMBER 29,30.

329

speak, it will be a word in season. Do we
ineet with pious connexions ? We shall feel
towards them as brethren. We shall speak
if the things touching the King. We shall
lot offend against the generation of the up-
ight. Among our immediate relations, and
n our family circle, we shall let the Chris-
ian appear, and maintain our consistency.
i we rebuke, it will be in the spirit of love.
IVe shall not threaten, but rather entreat.
Dur religion will be seen much oftener than
t is heard : and we shall expect to succeed,
lot so much by direct effort, as by keeping
)ur charge constantly under the exhibition
)f whatsoever things are lovely and of good
eport

Finally. It will influence us as to the trials
)f the day. It will not fill us with forebodings,
.nd prevent our enjoying the present com-
brts of Providence ; but it will keep us from
brgetting that this is a vale of tears, or think-
ng it strange if we are called to endure. It
vdl teach us to look beyond instruments — to
ee and own the hand of God in our afflic-
ions — to inquire wherefore he contendeth
vith us — to implore grace, not only to sup-
ort, but to sanctify ; and to enable us to ho-
our God, and edify others, by our suffermgs —
nd, avoiding all improper means to escape
rem trouble, not only hope, but quietly wait,
or the salvation of God.

A concern to exemplify all this, is the best
videuce of our religion. It is the way of
ifety, and honour, and advantage. The eye
f God is upon us all the day long. He is
oing us good all the day long. We may die
11 the day long — Let us therefore be in the
3ar of the Lord all the day long.

NOVEMBER 29.

This is his commandvient. That -we should
believe on the name of his Son Jesus Christ,
and love one another, as he gave us com-
mandment.^^— 1 John iii.

The injunction of the latter of these, has
iven rise to no difficulty. But much dispute
as been occasioned by the commanding of
be former. It is undeniable, however, that
he one is enjoined as well as the other — in
lie same passage, and — by the very same
uthority. He that commands us to love
ne another, commands us equally to believe
n the name of his Son Jesus Christ.

And if so, then faith is a duty. Indeed, if
- be not a duty, we are not bound to obey
rt)d. If it be not a duty, unbelief is not a sin.
'^et the Holy Ghost convinces us of sin — and
f sin, because we believe not on Christ. Ac-
ordingly, in conviction, with the discovery
Uhis guilt, we are principally afiected; and
X)k on him whom we have pierced, and
loum for him. Hence, unbelief is punisha-
le, and destroys the soul. Indeed, nothing
Ise destroys the soul, under the Gospel.
2 T 28*

For provision is there made for our fallen
condition, and pressed upon our acceptance :
but we neglect so great salvation ; and turn
away from him that speaketh from heaven. —
It is true, Divuie influence is necessary. But
why is it not possessed ? If there be any truth
in the Bible — it is sinful to be without it.
But why should we seek afler, or be thankful
for, assistance to enable us to do what we
were under no obligation to do ?

This justifies ministers, in calling upon sin-
ners to believe. There are some who con-
demn and ridicule them for this. But Ezekiel,
in the name of God, prophesied to the dry
bones, and said unto them — " Live." Paul
made no scruple to admonish Simon Magus,
though in the gall of bitterness and the bond
of iniquity, to repent and pray. And to the
Jailer he said, Believe on the Lord Jesus
Christ, and tliou shall be saved — for he then
was not.

As the love of God renders our duty our
privilege ; so the authority of God renders our
privilege our duty. And is not this an ad-
vantage ? For thus we are not lefl to the calls
of self-love, and our own interest; but are
bound to pursue our welfare by the command
of God, and the peril arismg from a neglect
of it.

This also meets the state of the conscience,
and affords encouragement to awakened sin-
ners. These under a sense of their unwor-
thiness and guilt, will be sure to ask — " But
may I go to him, and trust in him 1 What
warrant have I V Now here is the warrant
— the command of God. I may doubt my
title to a promise ; but I cannot question my
obligation to obey a Divine command. This
fully authorizes me — Yea, it not only secures
me from presumption if I comply, but renders
me chargeable with disobedience if I refuse.
I am not afraid to love another. I never
inquire, may I do it. I know tliat I ought to
do it ; because he has commanded it. VVhy
then should I fear to apply to the Saviour ? —
And why ask, May I believe on him to life
everlasting ] — since this also is his command-
ment. That we should believe on the name
of his Son Jesus Christ T

Lord, I believe — help tliou mine unbelief

NOVEMBER 30.

" Dost thou believe on the Son of God?"
John ix. 35.

Whoever thou art that readest this page,
allow the writer to address this question to

THEE.

Art thou young — Dost thou believe on the
son of God 1 O that you did ! How the Scrip-
ture extols and recommends early godliness I
They that seek me early, says the Saviour,
shall find me — find me — for there is an em-
phasis in the promise ; find me, as others

330

NOVEMBER 30.

never will, never can, find me — find me, in
a thousand peculiar preservations, honours,
advantages, and delights. And what a fa-
vourable season do you now enjoy ! — the body
in health and strength — the mind in vigour —
the memory retentive — the affections warm —
the heart tender — the cares and troubles of
life scarcely begun — the days distant in which
you will say, " I have no pleasure in them !"
Oh ! redeem the time. Remember thy Creator
in the days of thy youth. Enter immediately
a course that is profitable unto all things;
having promise of the life that now is, and of
that which is to come.

Art thou old — Dost thou believe on the Son
of God ] Thy age requires respect ; and I
readily pay it — But thy state demands all my
fidelity. And art thou, at the end of sixty,
seventy, eighty years, ignorant of the Re-
deemer, whom to know is life eternal? Have
all these departed seasons been passed only in
vanity and vice 1 Is thy day rapidly closing ;
and thy work, thy journey, not even begun 1
Does thine eye, in looking back, meet with
nothing but guilt; and, in looking forward,
nothing but gloom 1 How I pity thy condi-
tion ! It is time — it is high time to awake
out of sleep. And, blessed be God, it is not
too late, I announce a Saviour who is able
to save unto the uttermost ; and who convert-
ed and pardoned the thief at the eleventh
hour — Oh! seek him while he may be found ;
and call upon hun while he is near. But if
thou art old in grace, as well as in age, thy
hoary head, being found m the way of righte-
ousness, is a crown of glory. And thy salva-
tion is nearer than when thou believedst.
The night, with thee, is far spent, and the
day is at hand. Yet a little while, and what
a blessed deliverance ! What a glorious ele-
vation ! Till then, let faith and patience have
their perfect work. Recommend his service
to others, fi*om your own knowledge of its
excellency. Take a fi-esh and firmer hold of
him, from the proofs you have had of his faith-
fulness and care : and leaning upon his arm, as
you descend, say —

" By long experience, I have known
Thy sovereign power to save ;
At thy command I venture down
Securely to the grave."

Art thou indulged by Providence 1 Dost
thou believe on the Son of God? Perhaps
sickness led you down to the very gates of
death; and you looked into eternity; and,
without hope in that world, you trembled,
and cried. Take me not off in the midst of
my days; spare me, that I may recover
strength, before I go hence, and be no more.
And he heard your cry; and said. Return
again, ye children of men. And have you
returned again to fdly 1 And have you for-
gotten that the vows of God are upon you 1
And what is a recovered body while the soul
is full of moral disease 1 A reprieve, too, is

not a pardon. Dust thou art, and unto dust
shalt thou return. Is the sentence still sus-
pended ; and the delayed execution will be
attended with added terror and remorse.
Perhaps thy business flourishes ; thy grounds
bring forth plentifully ; thy cup runneth over.
We do not wish you to despise the bounties
of Nature and Providence ; yea, you ought to
be thankful for them. As to their use, they
are valuable ; but what are they as a portion I
How melancholy is the thought that you must
leave them ! And you Imow not how soon
you may be torn from all your treasure. And,
even in the midst of your fulness, are you not
in straits 1 Do you not sigh over your very
enjoyments'? Does not success, as well as
disappointment, tell you that this is not your
rest ] Ah ! these failures of hope, these in-
ward uneasinesses, are the inspirations of the
Almighty, to give you understanding. They
are designed to turn you from creatures,
which are all vanity and vexation of spirit, to
a Saviour, who iS full of grace and truth.
Acquamt now thyself with him, and be at
peace ; thereby good shall come unto thee.

Art thou the subject of affliction? Dost
thou believe on the Son of God ] To be poor
in the world, and be destitute of the true
riches ; to have no firiend below, and no God
above ; to pass from the sorrows of time into
a more miserable eternity — is a state so dread-
ful, that every feeling of benevolence must
be concerned to find a resource for its victims.
And such we are happy enough to be able
to open. There is the hope of Israel ; the
Saviour thereof ui the time of trouble. His
Gospel is sent to bind up the broken-hearted.
Perhaps you are at your wits' end — Perhaps
you are ready to curse the day of your birth
— Perhaps you are tempted to destroy your-
self Beware of Satan's relief Beware of
a cure that will be far worse than the dis-
ease. And you need it not. There is One
near you whom you know not. He is now
stretching ►tp.tth'his soft hand; he is now say-
ing, " Come unto me, all ye that labour and
are heavy-laden, and I will give you rest."
This man shall be the peace when the As-
syrian Cometh into the land.

Art thou a professor of religion ? Dost
thou believe on the Son of God? "Why
should you address the inquiry to me? Had
not the Church been satisfied with my cha-
racter, and deemed me a believer, they would
not have admitted me to their communion."
But they might have been mistaken. They
could only judge from outward appearance :
and it became them to be candid. There if
no certainty from this quarter. — " But if I had
not hoped that I was a real believer in Jesus,!
should not have proposed myself as a member
of a Christian Church, and have come to the
Lord's Table, where I should have eaten and
drunken unworthily. Why, then, do yoii
suspect me?" My friend— I do not suspect ,

DECEMBER 1.

S31

^ou; but 1 love you: and love, though not
auspicious, is cautious. As mistakes are pos-
nble, and common, it cannot be improper for
yrou to examine yourself, and prove whether
/ou are in the faith. If the house be upon
he sand, it is well to know it before the
;torm comes. But if it be built on the rock,
he discovery will yield fresh satisfaction:
ind you will be encouraged to say — " 1 know
vhom I have believed ; and am persuaded
hat he is able to keep that which I have com-
nitted to him against that day."

Or art thou a real Christian 7 Dost thou
)elieve on the Son of God ] "I know that
hou believest." Yet, as pride blends with
he humility of the most humble ; and impa-
ience, with the resignation of the most
)atient : even so, as an old writer says, how
mbelieving are the best believers! When
tur Saviour had expressed himself more fully
nd clearly, his disciples exclaimed, " Now
,re we sure that thou knowest all things,
.nd needest not that any man should ask
hee; by this we believe that thou camest
brth from God. Jesus answered them, Do
'Q now believe You think so : but imagin-
tion is not reality. I know you better than
ou know yourselves. And you yourselves,
n a little time, will see that you have much
ess faith than you now profess — "Behold,
he hour cometh, yea, is now come, that ye
hall be scattered, every man to his own, and
hall leave me alone : and yet I am not alone,
ecause the Father is with me." All — all
lay cry out, with tears, Lord, I believe ; help
hou mine unbelief

DECEMBER 1.
^'Doth Job fear God for nought?''— i oh i. 9.

These are the words of Satan. Some deny
he agency, and even the existence of such a
•eing. But the denial renders the language
if the Scripture inexplicable and absurd ; and
brnishes a proof of the fact itself: for the god
'f this world blindeth the minds of them that
•elieve not.

These are the words of Satan — And let us
lot refuse to consider them, because he is the
peaker. Truth is the same, whoever utters it

•'Seize upon truth, where'er 'tis found ;
Among your friends, among your foes :
On Christian or on Heathen ground —
The flower 's divine, where'er it grows.
Refuse the prickles, and assume the rose."

Vlluding to the Scribes, our Saviour said to
lis hearers, " Whatsoever they command you
0 observe, that observe ye : but do not after
heir works ; for they say, and do not."

These are the words of Satan — But though
ve should not refuse the truth, because it
omes from him ; yet it surely becomes us to
'xamine whether what he says is truth ; and
'Iso for what purpose he says it. For even
Juth may be misapplied and abused. It is

thus Antinomians are so injurious : by the
most precious doctrines of the Gospel, they
turn the grace of our God into lasciviousness,
and make Christ the mmister of sin. In our
Lord's temptation, Satan had a Bible with
him, and turned to the passages ; or he showed
a good memory for the Scripture; for he
quoted it very readily. But it w'as for the
vilest design.

Now it is easy to learn his meaning here.
God had been extolling his servant Job—
" The Lord said unto Satan, Hast thou con-
sidered my servant Job, that there is none
like him in the earth : a perfeet and an up-
right man ; one that feareth God, and eschew-
eth evil ]" Then Satan answered the Lord
and said — " He is, I acknowledge, a w^orship-
per of thee ! And no wonder. He has found
it the way to grandeur and wealth. It has
procured for him seven thousand sheep, and
three thousand camels, and five hundred she
asses, and a very great household ; so that he
is the greatest man in the East. He has
found godliness gain ; and now makes gain
godliness — Doth Job serve God for nought ]"

Here we see how well Satan is called, the
accuser of the brethren." He accuses them
to God ; and, as many of the articles are true,
they would have reason to fear : but they have
One in court, to nonsuit him : they have an
Advocate with the Father. " Who is he that
condemneth] It is Christ that died; yea,
rather, that is risen again, who is even at the
right hand of God, who also maketh mterces-
sion for us." He accuses them before men.
We see, from the early defences of Chris-
tianity, how much they w'ere defamed. At
their private suppers, they devoured their
own infants. At their nocturnal meetings,
they committed every crime that could dis-
grace human nature. If there wa.s a fire or
a famine, they caused the one and occasioned
tlie other. In the Acts of the Apostles, we
read, that Christians were a sect every where
spoken against. It is so still : and some of
the brightest characters that have adorned
the Church and served their generation, in
modern times, have been blacked by every
vileness of unputation.

See the malignant cumimg of this ad-
versary, who goeth about seeking whom he
may devour or distress. He can bring nothing
against Job's conduct — this was undeniably
fair and righteous : he therefore insinuates a
charge against his motive. Are there none
that follow his example 7 " He is so and so.
He does so and so — and this would be very
well — but it is to please his connexions — to
aid his business — to gain a name. Ah ! were
it real — but it is all outside, all show, all pre-
tence." Now nothing can be more devilish
than this. There is a great difference be-
tween judging ourselves, and judging others.
In the one case we cannot be too severe ; in
the other, we cannot be too candid — Yet the

332

DECEMBER 2.

reverse of this practice commonly prevails.
We should not judge ourselves only, or prin-
cipally, by our actions ; but by our motives,
which enter so essentially into their morality.
But we should judge others wholly by thsir
conduct, and not by their motives — for tliese
are cognizable only to God. It is his prero-
gative to search the heart. He will not con-
demn us for our ignorance of it. Charity
thinketh no evil. It will always be far more
honourable to be mistaken in any of our fel-
low-creatures, than to be suspicious of them.

Satan was right in the principle of his in-
sinuation— That there was little to admire in
Job's excellency, had lie been a mere mer-
cenary wretch, who, in all he did, had no re- 1
gard for God, but to his own advantage only.
Such actors there have always been. Thus
Laban pressed Jacob to continue with him,
not from affection or respect; but because,
says he, I have learned by experience that
the Lord hath blessed me for thy sake. In
the same way the Shechemites reasoned :
" Shall not their cattle, and their substance,
and every beast of theirs, be ours 1 only let
us consent unto them, and they will dwell
with us." Jehu said, " See my zeal for the
Lord :" but it was to aggrandize himself and
his family; and he was even punished for
actions which fulfilled the will of God. Our
Saviour did not commend those who followed
him because they did eat of the loaves and
fishes. He early applied a test which would
evince a regard for himself in those that ad-
hered to him, saying. He that forsaketh not
all that he hath, cannot be my disciple. And
we always, in the conduct of our fellow-crea-
tures, value a trifle that is done from pure
regard, while we despise the splendid ser-
vice that aims at the performer's own ad-
vantage.

But, though there was force in Satan's rea-
soning— yet. First, nothing could be more
vile and false than his application of it to Job.
And therefore God permitted him to be tried,
that his rectitude might be found unto praise,
and glory, and honour. Satan said, "Put
forth thine hand now, and touch all that he
hath, and he will curse thee to thy face."
Then says God, Behold, all he hath is in thy
power ; only upon himself put not forth thine
hand. But he bears well the destruction of
the whole. — Then said Satan, " Skin for
skin, yea, all that a man hath, will he give
for his life. But put forth thine hand now,
and touch his bone and his flesh, and he will
curse thee to thy face. And the Lord said
unto Satan, Behold, he is in thine liand ; but
save his life." And he is now covered with
sore boils, from the crown of his head to the
sole of his foot. But in all this lie sinneth not,
nor charges God foolislily; and instead of
cursing him to his face, he exclaims — " Bless-
ed be the Name of the liord !"

And, Secondly, we must distinguish be-

tween unprincipled selfishness, and excite-
ments to gratitude and encouragement. The
supreme reason, as well as the grand rule of
obedience, is the will of God. And the lan-
guage of the Christian is. Lord, what wilt
thou have me to do? And the providence of
God will. often afford him opportunities to
evince that the Divine glory is dearer to him
than his secular advantage. But it cannot
be wrong to think of the promises ; and be
animated in our difficulties by the view of
what the Scripture has proposed to our hope.
Thus Moses is not censured for having re-
spect unto the recompense of the reward.
And Jesus, for the joy that was set before
him, endured the cross, and despised the
shame.

And, Thirdly, though we ought not to
serve God for gain as the motive, we cannot
serve God for nought as to the result. He is
a good master : and while his work is ho-
nourable and glorious, he deals well with his
servants. In keeping his commandments
there is great reward. " Godliness is profit-
able unto all things, having the promise of
the life that now is, and of that which is to
come."

DECEMBER 2.

" ^7id she said, Truth, Lord : yet the dogs eat
of the crumbs ivldchfall from their masters'
table:'— Matt xv. 27.

To Him, said the dying Jacob, shall the
gathering of the people be. To him, said the
evangelical Isaiah, shall men come. He is
the centre of all attraction, because he is the
only source of relief To whom, in all our
ignorance, should we go, but to him who has
the words of eternal life 1 To whom, in all
our guilt and weakness, but to him in whom
we have righteousness and strength? To
whom, in all our dangers and misery, but to
him who is the hope of Israel, the Saviour
thereof in the time of trouble ? And, blessed
be his name, he is not only mighty to save,
but has been pleased to assure us — " him that
Cometh unto me, I will in no wise cast out."

But he may try the confidence; he has
bound hunself not to disappoint. We have
here an application made to him by a woman
of Canaan, who cried to him, saying, " Have
mercy on me, O Lord, thou Son of David ;
my daughter is grievously vexed with a de-
vil." Observe the discouragements she meets
with. First, his silence — " He answered her
not a word." Secondly, the address of his
disciples. It is not certain that they pleaded
for her relief at all : but if they did, it was
in a spirit that we cannot admire. They be-
trayed impatience, and a wish to get rid of her
importunity — " His disciples came and bo-
sought him, saying. Send her away ; for she
crieth afler us." Then here is, thirdly, a kind

DECEMBER 2.

333

of exclusion, which seems to place her beyond
the reach of his commission, if not of his
pity — *' He said, I am not sent but unto the
lost sheep of the house of Israel." Ail this
not driving her away ; he, fourthly, speaks
as if he would add insult to rejection — " Is a
dog to be treated like one of the family 1 It is
not meet to take the children's bread, and cast
it to dogs" — " And she said, Truth, Lord : yet
the dogs cat of the crumbs which fall from
their masters' table." Let us consider this,
IS the language of a sinner, applying for
nercy, in the prayer of faith.

First. He allows the truth of God's word,
lowever it may reflect upon him — " Truth,
Lord." He had, in effect, called the woman
I dog ; and nothing could have been more
"eproachful. We see this in the question of
fiazael ; and the offer of Abishai, with regard
0 Shimei — Among the Jews, too, a dog was
in animal unclean, and forbidden in sacri-
ice : and God's utmost abhorrence of a vic-
im was expressed by cutting off a dog's neck
—Yet he says, "Truth, Lord" — t acquiesce
n the censure. — A sinner is called every
hing that is vile in the Scripture — a fool ; a
iiadman ; a rebel ; a traitor — unworthy of the
east of all God's m.ercies — and deserving that
lis wrath should come upon him — And, Lord,
ays he, it is all true. And thou art justified
vhen thou speakest, and clear when thou
udgest. Here, others stand out ; but the con-
inced sinner is brought to add his amen, not
nly to the truth of God's w^ord in general,
ut the truth of it with regard to his own per-
onal guilt, depravity, and condemnation. And
ill we are brought to this, the Gospel can
ave nothing to do with us. It is a remedy :
ut a remedy is for the sick, and not for the
ealthful. The way to attain relief and com-
Drt, is not to deny, conceal, or extenuate our
ins; but to confess them in all their heinous-
less ; and, in dealing with God, to stand where
lis word places us.

Secondly. He draws encouragement from
eeraing repulse — "Yet, Lord." This is an
xercise of spiritual understanding : but tlie
bsolute importance of the case makes the
lan alive to every opening of hope ; and he
5 now under the influence of the Spirit, that
5 teaching him to be wise unto salvation. —
^hus, darkness is made light, and crooked
hings straight. Thus he rises above difflcul-
es, which would otherwise be insuperable,
le distinguishes between appearances and
eality. " I know that, behind a frowning pro-
idence, he hides a smiling face." Though
e slay me, yet will I trust in him. If he
t^ounds, it is to heal. I hope I am his, hc-
ause I am thus. As long as he tries mc, he
s not saying, Let him alone. He would not
lius prune the tree, if he had sentenced it to
e cut down. I see what once I did not ; and
he discovery is painful ; but if he was minded
5 kill me, he would not have showed me

such things as these. That be far fi'om him,
to trifle with my misery. In vain the ene-
my says, "But thy sins are so numerous
and aggravated." They are : but this is the
very reason why I should apply for mercy
— Pardon mine iniquity ; for it is great —

Thirdly. He prizes the least communica-
tion from the Saviour — "Trutli, Lord: yet
the dogs eat of the crumbs which fall from
their masters' table" — and this is all I crave.
The very same sentiment is put into the
mouth of the Prodigal — There is bread
enough in my father's house, and I perish
with hunger — he never thought of the fatted
calf ; or the best robe, or of the ring on his
hand, or the shoes on his feet — Oh ! let me
return to thy dear abode, and I shall not co-
vet the chief room, or the highest seat — Make
me as one of thine hired servants. Moses es-
teemed the reproach of Christ. David wished
to be a door-keeper in the house of God. The
least grace is infinitely precious. It is con-
nected with salvation ; and makes us the heirs
of promise. Blessed are the poor in spirit, for
theirs is the kingdom of heaven.

Fourthly. He perceives the affluence and
all-sufficiency of the Lord Jesus. Though
what I implore is much for me to receive, it
is nothing for thee to give. It is no more than
a crumb from a king's table, and what is this
to the viands on his board, and the resources
of his wealth ! — What I implore, thou wilt
not miss ; and I shall not rob thy children of
their portion and plenty.

— Come, therefore, to him, remembering
that he is Lord of all ; that he is not only rich,
but that his riches are unsearchable ; that he
has not only fulfilled the law, but magnified
it, and made it honourable ; that his righte-
ousness is the righteousness of God, by faith ;
that his blood cleanseth from all sin ; that in
him all fulness dwells.

— And he will give you not a dog's place,
and a dog's portion; but he will put you
among the children. He will seat you at his
own table. He will say, Eat, O friends, and
drink; yea, drink abundantly, O beloved.
Was it not so here? Was he not charmed,
instead of being displeased, with her earnest
and continued application? Does he not com-
mend her for not taking a denial ; and for
urging him, apparently, against liis will? —
" O woman ! great is thy faith" — not, great
is thy humility, thy importunity, thy perse-
verance ; these were great; hnt faith was the
root of them all. This, therefore, was what
he admired in lier. And this is tlio one thing
needful for us. This alone will keep us stea-
dy to our purpose; this alone will carry us
through all our difficulties. This insures our
final success; this crowns us with praise, and
glory, and lionour, at the appearing of Jesus
Christ. And he said unto her, " Be it unto
thee even as thou wilt." So will he say to
you. And you will be inexcusable indeed,

334

DECEMBER a

if you do not avail yourselves of the large-
ness of the offer ; and ask, and receive, that
your joy may be full.

DECEMBER
" Behold, I am vile"— Job xl. 4.

Vile, says Joknson's Dictionary, si^ifies
mean, worthless, base, despicable, impure.
There is nothing in the world to which this
applies so well as to sin. And it is to sin
the exclaimer here refers. He does not call
himself vile, because he was reduced, and
poor. By this no man of reflection would
ever feel himself degraded. A horse is not
valued for his trappings, but for his strength,
or his speed. Character is a personal thing,
and independent of outward circumstances.
If poverty, as some fools seem to judge, made
a man vile, how vile were the apostles, who
could say, " We hunger, and thirst, and are
naked, and are buffeted, and have no certain
dwelling-place !" And how vile was he who
had not where to lay his head ! — Nor does
he call himself vile because he was diseased,
and full of sore boils from the crown of his
head to the sole of his foot. The Scripture,
indeed, calls the body " this vile body ;" and
it is truly humbling, not only in the putre-
faction of the grave, but frequently also even
in life. How low are some of its appetites !
how mortifying some of its infirmities ! while
some of its diseases are so trying as to require
all the force of friendship to discharge the
common duties of humanity. But there are
no " wounds, bruises, putrefying sores," to
be compared with the effects of sin — nothing
is so vile as this — This makes us abominable
to God himself ; and is the only thing that
does render us offensive. And how loath-
some must that be, that causes the Creator
to abhor the work of his own hands ; and the
Father of mercies to punish it with everlast-
ing destruction from his presence; and to
refuse to pardon it without the sacrifice of
his own Son I

But who makes this confession? Is it a
profligate wretch, whose iniquity in its ef-
fects has been found to be hateful, even to
himself ] Is it a penitent newly awakened,
and looking into his own heart that had been
concealed from him before ] No : but Job, a
saint, and a saint of no ordinary magnitude.
You have heard of the patience of Job; and
know how he is mentioned by Ezekiel, along
with Noah and Daniel, as one of three who
were pre-eminently righteous; and how God,
the Judge of all, calls him " a perfect and an
upright man." Yet this is he who cries,
" Behold, I am vile !" And what do we learn
from hence, but this — That the most gra-
cious characters are the most remote from
vain-glory; and that they arc always more
affected with their imperfections than with

their excellences 1 The nearer we approach
completeness in any thing, the more easily
we shall discern, and the more sensibly we
shall feel, our remaining deficiencies. A lit-
tle learning puffeth up ; but modesty and dif-
fidence attend profound science. The ad-
vancmg in knowledge is like sailing down a
river, which widens as we proceed, till we
find ourselves launched on the sea, and lose
sight of the shore. Whoever vaunts himself
as sinless, Paul did not. " I have not attain-
ed," says he, " I am not already perfect :" " I
am less than the least of all saints :" " I am
the chief of sinners." Not that there is no
difference between a saint and a sinner. Job
does not mean that he loved sin, or lived in
sin. His friends accused him of this ; but he
denied it; and, turning to God, could say,
" Thou Imowest that I am not wicked." But
he knew that in many things he offended ;
and in every thing came short of the glory
of God. He was aware of the remains of sin
opposing, hindering, vexing, polluting his
renewed mind; and though they appeared
not to the view of others gross transgressions,
they were constantly felt by himself in an
evil heart of unbelief, prone to depart from
the living God ; and constraining him to sigh,
" O wTetched man that I am, who shall deli-
ver me from the body of his death !"

And let us observe also when this acknow-
ledgment was made. It was immediately af-
ter God's interposition, and appearance, and
address : " Then the Lord answered Job out
of the whirlwmd, and said. Who is this that
darkeneth counsel by words without know-
ledge 1 Gird up now thy loins like a man ;
for I will demand of thee, and answer thou
me." Then he displayed before him some of his
works and perfections. " Moreover the Lord
answered Job, and said. Shall he that con-
tendeth with the Almighty instruct him? He
that reproveth God, let him answer it. Then
Job answered the Lord, and said. Behold, I
am vile" — Teaching us, that the more we
have to do with God, the more we shall see
and feel our nothingness and unworthiness.
What can make us so sensible of our igno-
rance as his wisdom ; of our weakness as his
power; of our pollution as his purity — the
purity of him in whose sight the very hea-
vens are not clean ! Those are struck with
little things who have never been abroad to
see greater ones. But travelling enlarges
the mind, and fills it with new and superior
images; so that, on our return, we think
nothing of the river, and the hill, and the
plain of our native village. The Queen of
Sheba prided herself upon her magnificence,
till she came to Jerusalem, and had seen
Solomon in all his glory. He that has been
introduced to the Lord of all, and has had
communion with him, will never think highly
of himself again. "The loftiness of man
shall be bowed down, and tlie iiaughtiness of

DECEMBER 4.

335

men shall be made low ; and the Lord alone
shall be exalted in that day." Ah ! said Job,
" I have heard of thee by the hearing of the
ear : but now mine eye seeth thee. Where-
fore I abhor myself, and repent in dust and
ashes."

"The more thy glories strike mine eye,
The humbler I shall lie."

—And I need not be afraid of the effect — my
pride is the only prevention of my happiness —

" Thus while / sink, my >ys shall rise
Unmeasurably higli."

DECEMBER 4.

' Make me to know my transgression and my
sin." — Job xiii. 23.

The desire of knowledge seems natural to
;very man. The eye is not satisfied with
leemg, nor the ear with hearing. But who
vishes to know himself? Yet this is the
mowledge we want. • And there are two
hings concerning ourselves, which it argues
L gracious state of mind to be willing to
:now — Our mortality, and our depravity. A
latural man turns aw^ay from both these,
iut, says David, " Lord, make me to know
aine end, and the measure of my days, what
t is; that I may know how frail I am."
^nd, says Job, " Make me to know my trans-
;ression and my sin."

To explore the offences of others is a com-
ion wish. The information not only grati-
es curiosity, but feeds malevolence; and
irnishes the salt which seasons the conver-
ation of the multitude. But, says Job,
Make me to know my transgression and my
in."

And what does he wish to know concern-
fig them? Their number. Their guilt,
^heir pollution. Their aggravation.

And this knowledge he seeks from God.
le alone can teach us to profit. Conviction
3 the work of his own Spirit. But he uses
fieans ; and shows us our transgression and
ur sin — by the Law — and by the Gospel —
nd by friends and enemies — and by the dis-
pensations of his providence. But he does it
■radually. We could not bear all the dis-
losure at once — It would drive us into dis-
raction or despair. He therefore tells us to
urn again into the chamber of imagery, and
v^e shall see greater abominations. And
'lis will serve to explain a case in the Chris-
ian's experience. He sometimes supposes
imself to grow worse, because he grows
^iser. He seems more sinful, because he is
lore enlightened : there is not more evil in
im ; but he sees more.

The effect of this knowledge, in the first
istance, will be wonder. It calls us out of
arkness into God's marvellous light. We
re astonished that he has borne with us so
=>ng ; we are astonislied that we have acted
uch a foolish, such an ungrateful part ; we

are astonished that we did not see these
things before, for they now strike us with all
the force of evidence ; and we are astonished
that we see them now ; since the thousands
around us are blind still ; and we were once
blind also. But the result of the discovery
will be as important and useful as it is sur-
prising.

Self-knowledge will produce self-annihila-
tion. Self-vindication will be at an end;
and we shall condemn ourselves. Self-com-
placency will be at an end ; and we shall
loathe ourselves. Self-dependence will be
at an end ; and we shall have no confidence
in the flesh. " The lofty looks of man shall
be humbled, and tlie haughtiness of men shall
be bowed down, and the Lord alone shall be
exalted in that day."

Hence will arise the endearment of the
Saviour. How precious is the refuge now
the danger is seen ! How inviting the heal-
ing fountain appears now we feel our dis-
ease ! For want of this sensibility many
read and hear of the Lord Jesus with indif-
ference. How can it be otherwise 1 They
that are whole need not the physician, but
they that are sick. The full soul loathes
the honeycomb ; but to the hungry every bit-
ter thing is sweet.

Hence also submission under afflictive
dispensations. I will bear the indignation of
the Lord, said the Church, because I have
sinned against him. Why, says Jeremiah,
should a livmg man complain Aaron's re-
collection of his making a calf just before,
kept him dumb in the loss of his sons. And
David felt, from his adultery and murder,
how well it became him to say, in Absalom's
rebellion. Here I am ; let the Lord do what
seemeth him good. If a Christian has nothing
criminal in particular to fix upon, he will
see enough in his general temper and walk
to keep him from thinking that God deals
hardly with him. The wonder with him
will be — not that his trials are so many, but
so few; not that so many of his comforts are
taken, but that any are left.

Another advantage will be habitual grati-
tude. The proud are never thankful. Heap
whatever favours upon them, and what re-
ward have ye 1 They think they deserve it.
You are only doing your duty — You are do-
ing justly, rather than loving mercy. But
when we are humble, in the same proportion
we shall be grateful. When we feel that
we are not worthy of the least of all God's
mercies, how thankful shall we be for the
bread we eat, and the water we drink I —
What, then, shall we feel for the Word of
his truth ! and the Son of his love !

Fmally. As we are sensible of our de-
pravity we shall be tender towards others.
Faithful dealing with ourselves will always
be accompanied with candid dealing with our
fellow-creatures. When we are much at

336

DECEMBER 5.

home we cannot live much abroad. When I
we are employed m pullmg the beams out of I
our own eyes we shall not have much time
for finding motes in those of others. If there
be a difference between us and them, we
shall ascribe it, when we know ourselves, to
the mercy and grace of God — He has made
us to differ — and we have nothing but what
we have received. If we meet with things
which are really wrong, and which we can-
not deny, we shall not rejoice, but weep.
And if a brother be overtaken in a fault, we
shall restore such an one in the spirit of meek-
ness ; considering ourselves, lest we also be
tempted.

Maundrell, in his fable of the bees ; and
Rochefoucault, in his maxims ; and many in-
fidel writers ; have shown great acquaintance
with the depravity of human nature. But
they learned it from the devil — and the scho-
lars felt like the teacher. They delighted in
the subject. They loved to expose it. It was
their interest to degrade and vdify human
nature, to draw from it arguments for hatred,
injury, selfishness, and distrust. But God
teaches us the depravity of human nature
principally through our own depravity. And,
with his teachmg, he communicates his own
Spirit. We therefore pity our common na-
ture. We mourn over its dishonour. We
pray for our fellow-sinners. We long to save
them.

DECEMBER 5.
" This man shall be the peace, -when the Assy-
rian shah coine into our landJ^ — Micah v. 5.
That the Messiah is the person here in-
tended will not be denied by those who read
the verses immediately preceding ; and which
speak so expressly of his incarnation and
glory. The word man, mdeed as the italics
apprize us, is not in the original. The sen-
tence therefore reads, " And this shall be the
peace — This person, of whom the prophet
had been just speaking ; he who was born as
the ruler m Bethlehem, and whose gomgs forth
were from everlasting — " He shall stand and
feed in the strength of the Lord, in the ma-
jesty of the name of the Lord his God ; and
they shall abide : for now shall he be great
unto the ends of the earth." The translators,
therefore, should rather have put ui the word
Ruler or Shepherd. But, whatever be the
supplement, it all comes to the same, provided
he himself he understood; who is all our sal-
vation, and all our desire— For " this shall be
the peace, when the Assyrian shall come into
our land."

But who is this Assyrian? The word can-
not be taken literally. The Assyrians never
entered Judea after the birth of Christ. It is
therefore used, metaphorically, for some ene-
my ; nothing being more common than for the
sacred writers to express, by the name of

Egypt, Assyria, or Babylon, any significant
adversary ; as those powers had distinguished
themselves by their hatred, oppression, and
enslaving of the Jews. The intimation, there-
fore, is better than if it had been more defi-
nite ; as we may now include every thing that
annoys and alarms ; every thing that would
injure or destroy. Be the case what it may,
he is our principal, our only relief. He does
not exempt us from trouble and conflict ; but
he affords us assistance, comfort, and deliver-
ance. Storms may arise ; but he is our strong-
hold. Enemies may assail us; but he wUl
give us victory at last, and even now keep
our minds in perfect peace, being stayed on
him.

Let us think of several of these Assyrians;
and see how, when they invade us, and would
swallow us up, he is our peace. Does the
broken law of God threaten usi I say, the
broken law of God — A man has nothing to fear
from it when it is perfectly kept ; for the man
that doeth these things shall live in them.
But the soul that siimeth it shall die. The
curse enters through every breach of trans-
gression. And who is not, therefore, ex-
posed 1 Who can be so ignorant as to ima-
gme that he has continued in all things
written in the book of the law to do them ?
Now here is a condition to be in ! The com-
mandment coming — sin reviving — hope dy-
ing— and nothing expected but a certain
fearful looking-for of judgment ! But he is
our peace, who died for our offences, and rose
again for our justification —

" Go, ye that rest upon the Law,

And toil, and seek salvation there :
Look to the flames that Moses saw;
And fear, and tremble, and despair.

" But I '11 retire beneath the Cross-
Saviour, at thy dear feet I lie ;
And the keen sword that justice draws.
Flaming and red, shall pass me by."

Or does our adversary the devil terrify ?
Oh ! you say, when I think of his wiles, aiid
strength, and his successes for near six thou-
sand years; and when I consider myself—
here is enough to fill me, not only with dread,
but despair. What am I to the powers of
darkness 1 No more than a "worm to a
mountain !" Well, be it so : the promise is,
" Fear not, thou worm Jacob ; for thou shall
thresh the mountains, and beat them small
as the dust." In the Lord you have not only
righteousness, but strength. Think of him,
and take courage. In all these things you
are more than conquerors, through him that
loved you.

Or do we complain of the sin that dwelletb
in us! A Christian must feel this, and oughl
to feel it, and be deeply humbled before God
on the account of it. Paul felt it ; and felt il
more than he felt all his sufierhigs— "0
wretched man that I am ! who shall delivei
me from the body of this deatli T' But when
does he find relief? " I thank God, througl

DECEMBER a

837

Jesus Christ our Lord" — " He will save me
from my sins ; and not only from their domi-
nion— but their very being. He has begun
1 good work in me, and he will finish it. My
notification will be as complete as my jus-
■ ification now is. He is not only able to keep
ne from falling, but to present me faultless
jefore the presence of his glory with exceed-
Jig joy."

Or do we consider the troubles of life ? In
iccordance with this very case, he said to his
lisciples, In the world ye shall have tribula-
ion ; but in me ye shall have peace. And
hey found it so, and could acknowledge,
' As the suflferings of Christ abound in us, so
)ur consolation also aboundeth by Christ."
VIodern Christians may not be called to suffer
)ersecutions as they did ; but they may be the
;ubjects of personal and relative trials, which
equire the same support and solace; and
hey equally belong to him ; and are never
learer to his heart than in the hour of affiic-
ion : and he will not leave them comfortless,
s it nothing to know that he has removed
ivery thing penal from thy sufferings ? — that
le will never leave thee nor forsake thee 1
-that his grace shall be sufficient for thee 1
-and that all thy sorrows shall yield the
leaceable fruits of righteousness 1

— But death ! Death is called the king of
errors. Who can wonder that we should
3el at the approach of it ? And where would
e the triumph of faith if we did nof? But
: is possible to rise above this enemy. We
now it from Scripture. We know it from
bservation. And whence comes the victory 1
'ersons may die insensibly; or they may
anish the subject from their mmds : but, if

man thinks of it, and thinks of it properly,
here is only one relief when this Assyrian
pproaches us. It is to see him that has
abolished death." It is to hear him saying,

He that believeth in me, though he were
ead, yet shall he live ; and he that liveth
nd believeth in me shall never die." And
liis is not all. The enemy is not only dis-
rmed by him, but turned into a friend. The
urse is converted into a blessing. To die is
ain; and gain too generally in the expe-
ience, as well as always in the result. Well,
herefore, could David say, " Yea, though I
^alk through the valley of the shadow of
eath, I will fear no evil ; for thou art with
le : thy rod and thy staff" they comfort me."

Behold the Consolation of Israel. Whatever
vould dismay us, let us look towards him,
nd say—" This same shall comfort us."
thanks be unto God for his unspeakable gift.

DECEMBER 6.
" Hast not thou made an hedge about him'^
Job i. 10.

This was the question of Satan. The de-
ign of it was crafty and cruel : it was to in-
2U 29

sinuate, that Job's religion was all mercenary.
Therefore, no sooner had God extolled him
(who can stand before envy '!) than " Satan
answered the Lord, and said, Doth Job fear
God for nought? Hast not thou made an
hedge about him T" But though the motive
he ascribes to Job is false, it is otherwise with
the condition he represents him to be in. It
was true that God had made a hedge about
him : and he does the same for all believers.
Three things may be inferred from it.

First. God's people must be dear and va-
luable, otherwise he would not make a hedge
about them. Men do not incur expense, and
take pains to fence in a wilderness, a common,
or a dunghill ; but only what they set a price
upon. " Since," says God, " thou hast been
precious in my sight, thou hast been honour-
able, and I have loved thee." This love
" passeth knowledge." His vineyard, his
garden, his jewels, his children, his bride, are
not so dear and precious to their owner as all
the subjects of divine grace are to God — " The
Lord taketh pleasure in them that fear him ;
in them that hope in his mercy."

Secondly. They must be liable to danger
and injury — Why else should he make a
hedge about them ? They are exposed to the
same perils with others. But they have
many which are peculiar to themselves, be-
cause of their new state, and character, and
privileges. David admits this ; " Thou pre-
parest a table before me, in the presence of
my enemies." They were all around him,
looking on, ready to seize his comfort, and
destroy his person. What is the language
of every awakened soul 3 " Lord, how are
they increased that trouble me ! Many there
be that rise up against me." And as they
are numerous, so they are malicious, wise,
and powerful ; and would soon overcome him ;
but his help cometh from the name of the
Lord, who made heaven and earth.

Thirdly. They must be safe whatever
evils encompass them. For they do not lie
opened and unguarded — God has made an
hedge about them. We have often heard
the remark — and it is as true as it is com-
mon, "They are well kept whom God keeps."
What he does for the safety of his people
must be effectual. Therefore the Church
says, " Save me, and I shall be saved ; for
tliou art my praise." His power is almighty ;
and he saveth by his right hand them that
put their trust in him from them that rise up
against them. He keeps them as the apple
of the eye. He that keepeth Israel never
slumbers nor sleeps. Lest any hurt them,
says he, I will keep them night and day. But
how far does this hedge extend 1 It reaches
to his estate — his business — his dwelling-
place — his family — his reputation — his body
— his soul — " Hast not thou made an hedge
about him ? and about his house 1 and about
all that he hath on every side V

338

DECEMBER 7.

But here it may be asked, How does this
subject harmonize with observation and expe-
rience 1 Do not his people sometimes suffer
losses and injuries as well as others? We
must distinguish between their spiritual and
their temporal condition. With regard to
the former their security is absolute: they
are kept by the power of God, through faith,
unto salvation. But as to the latter, their
preservation is conditional. It is never abso-
lutely promised : and the reason is, because it
is not essential to their welfare. Yea, some-
times tlie removal of a temporal good is a
greater blessing than the continuance of it ;
and is even indispensable to some higher ad-
vantage. But, with regard to every injury
or loss in their temporal hiterests, there are
two things which should always be remem-
bered ; and they ought to be sufficient to set
their hearts at rest. The one is, that the loss
or injury is entirely under the Divine permis-
sion. Nothing can touch a hair of their
head without leave from their heavenly Fa-
ther. Satan could do nothing against Peter
till he had " desired to have him, that he
might sift him as wheat." And so here.
Satan walked around this hedge; and peeped
through ; and stood tip-toe to look over with
envy and malice— but could not reach to
touch his body, no, nor even one of his ser-
vants or sheep, till God, for the trial of Job,
allowed him. The other is— that the permis-
sion is always and invariably regulated by the
wisdom and goodness of his God, who loves
them infinitely better than they love them-
selves. He that spared not his own Son, will
withhold no good thing from them. He does
not afflict willingly : but every trial he em-
ploys has a purpose to serve that will evince,
in due time, even the kindness of the dispen-
sation, and enable the sufferers to acknow-
ledge with praise. It is good for me that I
have been afflicted.

Let his people, therefore, hearken unto
him, and dwell safely ; and be in quiet from
the fear of evil.

DECEMBER 7.

Jtnd as he tvas yet a coming", the devil threto
him dowji, arid tare himJ^ — Luke ix. 42.

— ^Fearful of losing his prey — hating to
have him cured — and wishing to prevent the
display of the Saviour's goodness and power,
he could not, indeed, hinder the deliverance ;
but he did what he could.

There is no coming to our Saviour now, as
persons came in the days of his flesh. He is
no more in the world, as to his bodily pre-
sence. Yet we may come to him spiritually,
by faith and prayer. And, in the suffering
of this patient, we have an emblem of what
we may meet with, as wc are approaching.
We can never seek him in vain : but our case

may seem worse before relief arrives. We
may be thrown down, and torn in the way.
God saw the affliction of Israel, and resolved
to save them: but before they left Egypt,
their bondage was more sorely felt ; and as
soon as they had escaped, Pharaoh pursued
them, and hemmed them in. As long as
people remain regardless of Christ, the ene-
my keeps them in peace; but when they
begin to inquire in earnest after him, then
commences the conflict: and this is the lan-
guage of many an applicant, as " he is a com-
ing"— " O my God ! my soul is cast down
within me."

Some of his difficulties and discourage-
ments may arise from the opposition of
friends and relations. Marvel not, said the
Saviour, if the world hate you. We have
no reason to believe our religion is the re-
ligion of the Bible, if it be palatable to the
taste of carnal minds. How often, as soon
as a man becomes decided, is he had in de-
rision of all around him, and like one mocked
of his neighbour ! And is it not trying tc
proceed in a course that will break up con-
nexions otherwise agreeable 1 and draw upon
him their sneer or their laugh 1 their ridi-
cule or their menaces'? — Yet he must gc
forth to him without the camp, heaiing hii
reproach. And he ought to rejoice that he
is counted worthy to suffer shame for his
name. But every thing cannot be expected
at first. The trial is greater when a man'f
foes are those of his own house ; when the
persecution comes from those he loves ; anc
ought even to obey — only in the Lord. Bui
the trial is greatest — at least to a gratefaj
and ingenuous mind, when the persecutior
results, not from violence and threatenings :
but from kindness, and entreaties, and tears
Yet through all this he must press — "He
that loveth father or mother more than me
is not worthy of me — and he that forsaketl]
not all that he hath, cannot be my disciple.'

Sometimes the coming soul has difficultiei
arising from ignorance of the method of salva^
tion. These indeed will not remain long
when the heart is brought into a propei
state, and the man cries. What must I do t(
be saved 1 But some are alarmed before thej
are enlightened : as a person may be awaken
ed in the dark, and not know which way tt
flee from the evil. Or as a patient may b(
sensible of the danger of his disease, befort
he knows the physician or the remedy. Som*
have not had parents who taught them th<
truth, as it is in Jesus: and they have no ac
cess to evangelical preaching ; and they an
not blessed with such Christian companion
as can guide their feet into the path of peace
What wonder, therefore, if such, for awhile
should betake themselves (for something, ii
such cases, will be done — they cannot sit still
to improper expedients, and self-rightcou
means of relief ? For all legalists are not o

DECEMBER 8.

339

r,he same kind. Some are such from disposi-
tion : and these are the bitterest adversaries
:)f the Gospel ; and the presentation of tlie
truth to them only draws forth their enmity.
But others are such from want of better in-
brmation only : and when they find the light,
:hey rejoice in it — "This is what my soul
vvas folio wmg hard after — O that 1 had known
t earlier; and, instead of working" like a
dave, had believed on him that justifieth the
mgodly : and, instead of attempting to build
ip a wretched shelter of my own, I had only
led for refuge to the hope set before me !"

Allied to this is another discouragement
he coming sinner feels, springing from doubts
md fears, when he does perceive the way, and
s informed that there is salvation m no other.
Pressed down with such a sense of his un-
A^orthiness, and with such views of the num-
)er and heinousness of his sins, as he never
lad before ; he is ready to conclude, that such
mmense blessings cannot be for him ; and
hat his claimmg them would be no better
han presumption. Let not such a despond-
ng soul refuse to be comforted. Let him ask
—What recommendation had Manasseh?
I'Vhere am / excluded from hope 7 Does he
lot say, Look unto me, and be ye saved, all
;he ends of the earth ? If I have nothing with
.vhich to purchase, am I not invited to " buy
»vithout money, and without price V

An apprehension, too, of the arduous duties
)f the Christian life, is frequently very dis-
naying. The Scripture tells him that this
ife is a building and a warfare ; a very ex-
oensive building, and a very awful warfare :
md enjoins him, before he begins, to count
the cost of the one, and the resources of tlie
Dther. He does this ; and feels himself per-
fectly inadequate to both. And so he may
feel, and ou^ht to feel : for when he is poor,
then is he rich ; and when he is weak, then
is he strong. But fear not, says the Saviour ;
for I am with thee. My grace is sufficient
for thee. As thy days, so shall thy strength
be. "Even the youths shall fauit and be
weary, and the young men shall utterly fall ;
but they that wait upon the Lord shall renew
theb- strength: they shall mount up with
wings as eagles ; they shall run, and not be
weary ; and they shall walk, and not faint."

Finally. There are things among the pro-
fessors of religion, which often perplex and
scandalize young^onverts. Such are the di-
versities of opinion among them. And their
alienation from each other, because of their
little distmctions. And the falls of some.
And the backslidings of others. Older and
wiser Christians know how to account for all
this, without shaking their faith and hope —
though it is always grievous even to them :
but the weak find them stumblmg-blocks, over
which they often fall. For which reason, the
Apostle says to the believuig Hebrews, " Lift
up the hands which hang down, and the feeble

knees ; and make straight paths for your feet,
lest that which is lame be turned out of the
way : but let it rather be healed."

Two things must now be fixed in the mind.
The one is — that whatever would impede our
coming to Christ, is from Satan ; and should
be resisted accordingly. The other is — that
whatever difficulties we may encounter, come
to him we must. It is not a matter of indif-
ference— It is the one thing needful — We
perish without it. " Ye will not come unto
me that ye might have life."

DECEMBER 8.

" 7/* / must needs glory, I -will glory of the
things -which concern mine infirmities.^^ —
2 Cor. xi. 30.

We may consider these infirmities under
two classes.

First ; as outward and natural. Thus they
include bodily weaknesses and indispositions.
Some, by reason of a healthful and firm con-
stitution, know little of these infirmities, and
can scarcely sympathize with those who are
the subjects of them. But Paul was no
stranger to them. I was with you, says he
to the Cormthians, in weakness, in fear, and
in much trembling. They also include all
other external afflictions ; whatever lowers a
man's condition, and weakens him in the
opinion of the world, who always judge after
outward appearances. If it were necessary
to prove this, we might refer to the Apostle's
sufferings, as recorded in the preceding
verses, and to which he obviously alludes:
and also to what he immediately subjoins, as
an illustration, in his escape from Damascus,
by the wall in a basket ; and the thorn in
the flesh, the messenger of Satan to buffet
him — ending with his noble avowal ; " There-
fore I take pleasure in infirmities, in re-
proaches, in necessities, in persecutions, in
distresses, for Christ's sake ; for when I am
weak, then am I strong."

There is somethmg wonderful in this. For
all these things are viewed as disadvantages,
and give rise to emotions of grief and shame,
rather than of joy and glory. People glory
in their beauty — not in their deformity : in
their strength — not in their weakness: in
their dignity — not in their meanness : in their
praise — not in their disgrace : in their suc-
cesses— not in their disappointments. But
Paul says, "If I must needs glory, I will
glory of the things which concern mine infir-
mities." Let us make a distinction here.
Absolutely considered, these things are evils
in themselves : and it does not become a
Cln-istian to pray for them, or go out of his
vvay to meet with them. But when he is called
to suffer them according to the will of God,
he should remember that there are purposes
to be answered by them, which render them

340

DECEMBER 9.

relatively valuable and excellent. If medi-
cine be regarded only as to its taste, we say
it is offensive, and we should decline it : but
when the necessity and usefulness of it are
perceived, and we think of the health to be
restored, and the life to be prolonged by it ;
we not only consent to take it, but even
thankfully pay for the otherwise disagreeable
remedy. " Now no chastening for the pre-
sent seemeth to be joyous, but grievous:
nevertheless afterward it yieldeth the peace-
able fruit of righteousness unto them which
are exercised thereby." So it is here : Paul
glories in things which concern his infirmi-
ties. What are these 1 We may consider
them as preservatives or preventions. Thus,
when Israel was going astray after her lovers,
says God, " I will hedge up her way with
thorns, and make a wall, that she shall not be
able to find her paths." And as restorers—
Thus David says, " Before I was afflicted, I
went astray : but now have I kept thy word."
I was sick; he bled me; and I recovered.
And as probations — to evince and display the
reality and degree of our religion : the ten-
derness of God's care ; the supports of his
grace ; and the truth of his word. Of this
quality were Job's sufferings. And as pre-
paratives— for usefulness here, and heaven
hereafter. How these views of faith are suf-
ficient to alter our estimate of the dispensa-
tion, and to change our feelings under it !

But, secondly ; we may consider these in-
firmities as inward and spiritual. Thus they
comprise all those weaknesses and deficien-
cies of grace under which the best now
labour ; and which lead them to pray,
" Strengthen, O God, that which thou hast
wrought for us." Somethuig is wanting in
their faith, hope, courage, patience, and spirit-
ual understanding. Even Paul could say, I
have not attained ; I am not already perfect.
But are not these infirmities matter of humili-
ation, rather than of glorying ] Yes ; ' and
the believer blushes and groans over them.
Nor will an apprehension of his security re-
concile him to his remaining unperfections.
Yea, a persuasion of God's constant love to-
wards him will induce him the more to be-
wail them. Yet there are things which con-
cern these infirmities, for which he feels
thankful, and in which he rejoices. Four of
these may be mentioned.

First. The means of grace are things
which concern our infirmities. They are
rendered necessary by them, and are design-
ed to relieve them. In heaven they are laid
aside: there they are needless. But the
Christian now cries. Send us help from tlie
sanctuary, and strengthen us out of Zion.
And by waiting upon the Lord, he renews his
strength.

Secondly. The promises are things which
concern our infirmities. " To him that hatli
shall be given." " As thy days, so shall tby

strength be." " The righteous shall hold on
his way, and he that hath clean hands shall
wax stronger and stronger." When we read
all this, let the weak say I am strong. But
for these assurances we must despond : but
now we read, and go on ; read, and fight on ;
read, and suffer on. We rejoice at his word,
as one that findeth great spoil.

Thirdly. The influences of the Spirit are
things which concern our infirmities. How
is a Christian to live, or walk 1 He lives in
the Spirit, and walks m the Spirit. How
does he pray ? In the Holy Ghost. « The
Spirit also helpeth our infirmities: for we
know not what we should pray for as we
ought ; but the Spirit itself maketh interces-
sion for us with groanings which cannot be
uttered. And He that searcheth the hearts
knoweth what is the mind of the Spirit, be-
cause he maketh intercession for the saints
according to the will of God." Observe the
ground of the Apostle's hope, with regard to
himself, in the issue of all his sufferings : " I
know that this shall turn to my salvation
through your prayer, and the supply of the
Spirit of .Jesus Christ." And with him there
is a rich abundance : and in him all fulness
dwells : and to him we have also a free and
invited access.

Fourthly. The last thing that concerns
our infirmities, is the removal of them by
death. A certain removal. A removal nigh
at hand. An entire removal — Every one of
them will be done away with — and for ever !

DECEMBER 9.
" / ayn a burden to myself." — Job vii. 20.

And perhaps this is not all — perhaps yoii
are a burden to others also.

— But we will leave this; and inquire
whether you are a burden to yourself We
may put the complaint into the mouth of four
classes.

It is sometimes the language of the afflict-
ed. Thus it was the exclamation of Job. We
talk of trouble ! He could say, " Behold, and
see if ever there was sorrow like unto my
sorrow." Read the affecting relation ; dwell
on all the dismal items ; and wonder not that
he should say, "I am a burden to myself!"
If we cannot approve of the strength of his
complaint, we hardly kno\f how to condemn
it; God himself overlooks it; and only holds
him forth as an example of patience. All
sufferers cannot, indeed, say, truly, as he did,
" My stroke is heavier than my groaning."
Yet the heart's bitterness is known only to
itself We cannot determine the pressure
of another's mind under suffering : for the
feeling of affliction may be actually much
greater, than we should have supposed from
the degree of it. But afflictions may be great
in themselves, from their number, and fre-

DECEMBER 9.

841

quency, and suddenness, and subject. Is this
thy case 1 Yield not to impatience and des-
pondency. Such afflictions have often in-
troduced a train of mercies ; and the valley
jf Achor has been a door of hope. How many
in heaven, how many on earth, are now
:hanking God for their trials ! He knows
low to deliver. Say — " Lord, I am oppress-
ed ; undertake for me." " Cast thy burden
ipon the Lord, and he shall sustain thee."

It is sometimes the language of the dis-
mgaged and idle. None so little enjoy life,
md are such burdens to themselves, as those
vho have nothing to do — for

" A want of occupation is not rest —
A mind quite vacant, is a mind distress'd."

?uch a man is out of God's order ; and op-
)osing his obvious design in the faculties he
las given him, and the condition in which
le has placed him. Nothing, therefore, is
tromised in the Scripture to the indolent.
Take the indolent, with regard to exertion —
Vhat indecision ! What delay ! What re-
uctance ! What apprehension ! " The sloth-
dl man saith. There is a lion witliout; I
hall be slain in the streets." " The way of
slothful man is as an hedge of thorns : but
le way of the righteous is made plain."
^ake him, with regard to health — What
luggishness of circulation ! What depression
f spirits! What dulness of appetite! What
aervation of frame ! Take him, with regard
) temper and enjoyment — Who is pettish
ad fretful ? Who feels wanton and childish
ravings ] Who is too soft to bear any of the
ardships of life 1 Who broods over every lit-
e vexation and inconvenience ] Who not
nly increases real, but conjures up imagi-
ary evils 1 and gets no sympathy from any
tie in either ] Who feels time wearisome
ad irksome ] Who is devoured by ennui and
)leen ] Who oppresses others with their
Dmpanyl and their questions, and censo-
ous talk] The active only have the true
3lish of life. He who knows not what it is
> labour, knows not what it is to enjoy. Re-
'eation is only valuable, as it unbends us ;
le idle know nothing of it. It is exertion
lat renders rest delightful, and sleep sweet
id undisturbed. That the happiness of life
spends on the regular prosecution of some
udable purpose or lawful calling, which en-
iges, helps, and enlivens, all our powers,
t those bear witness who, after spending
3ars in active usefulness, retire, to enjoy
emselves. Prayers should be always offered
) for their servants and wives — and for
emselves too. They are a burden to tliem-
Ives.

It is the language of the wicked. Not al-
ays mdeed : but much oftener than they are
illing to own. It may not come from them

the circle of their companions ; but it is
?hed out in private, when the charm of
29*

amusement has ceased, and conscience tries
to be heard. They may pretend (for hypo-
crisy is not confined to religion) to be peace-
ful ; but they know that one thought of God
is sufficient to destroy all the calm. They
may profess to admire the world ; but they
know it affords them no satisfaction. They
know they return jaded from all their excur-
sions of avarice, ambition, and sensuality, still
asking, Who will show us any good 1 They
know that, hi this uncertain state, they are
always trembling for the idols of their hearts ;
that they look for no support in trouble ; and
dread the approach of death, to the fear of
which they are all their lifetime subject to
bondage. Sin and sorrow are inseparable.
God himself has told us that the way of trans-
gressors is hard, and that there is no peace
to the wicked. Many sins bring their own
punishments along with them. Envy is the
rottenness of the bones. " Pride is restless as
the wind." What a torment is the spirit of
revenge ! What must be the apprehension of
the thief! and the terror of the murderer!
What the remorse of a villam who has se-
duced a fellow-creature from the path of vir-
tue, and made her ignominious and wretched
for life ! What the feelings of a drunkard, who
has ruined his business, and covered his wife
and children with rags ! How often does the
sinner become the contempt of the neighbour-
hood ! How often does he contract infirmities
and diseases, which lie down with him in the
dust ! Yes ! he may well say, I am a burden
to myself! and, to get rid of the intolerable
load, he not rarely lays violent hands upon
himself ; saying, with Cain, My punishment
is greater than I can bear.

It may be the language of the godly. We
mean, not only or prmcipally as they are af-
flicted— then they would coincide with the
first class of complainants. Many, indeed,
are the afflictions of the righteous, and they
are not required to be insensible under them.
But there are things which they feel more
painfully than outward trouble. The tempta-
tions of Satan — A world lying in wickedness
— The imperfections of their graces — The
remains of corruption within them — Wander-
ings in duty — An evil heart of unbelief—
Dfstrust of their best Friend — The grievings
of his Holy Spirit. Another cannot enter
into all this ; it requires the feelings of a re-
newed mind : but this induces the believer to
say, " I loathe it, I would not live always."
O vvTetched man that I am ! said Paul ; who
shall deliver me from the body of this death 7

Is there any relief? The very experience
is a token for good. Your case is not pecu-
liar— All your brethren, while in tliis taber-
nacle, groan too, being burdened. You will
not be a burden to yourself always. You
now say. Behold, I am vile : wherefore I ab-
hor myself in dust and ashes. But you will
soon be reconciled to yourselves, witliout

342

DECEMBER 10.

pride. Your knowledge will be without
obscurity. Your services without imperfec-
tion. Your pleasure without pain. And He
who is now keeping" you from falling, will
present you faultless before the presence of
his glory with exceeding joy.

DECEMBER 10.

" / tvas in the Spirit on the Lord's dayV
Rev. i. 10.

This proves how early, among Christians,
one day in the week was distinguished from
the rest. And it is obvious, that the day thus
distinguished was the first day of the week ;
for no other is ever styled " the Lord's day"
in the New Testament, or by any of the
ancient writers. It is called " the Lord's
day," not only by way of distinction, but
excellency : being appropriated to his service,
and consecrated to his honour, as the day of
his resurrection from the dead, and of enter-
ing into his rest from the works of redemp-
tion.

To be in the Spirit often signifies to be in-
spired, or to receive communications im-
mediately from God ; and it is certain that
John was thus honoured. But the phrase
may be used in reference to a spirituality of
mind: and doubtless John experienced this
also ; and it prepared him for the sublime dis-
coveries he was favoured with. Though
miracles have ceased, the Spirit is still given
in his ordinary influences ; and if any man
have not the Spirit of Christ, he is none of
his. We are required to pray in the Holy
Ghost ; to worship God in the Spirit ; to live
and walk in the Spirit. Hence the common
notion of our being in the Spirit on the Lord's
day is perfectly scriptural. Bat we must
distinguish between our being in the Spirit,
and the Spirit being in us. The latter de-
notes the reality of his influence, the former
the abundance. Thus we say, a man is in
love, or in liquor, or in a passion — to intimate
that he is entirely seized and governed by it.
We are not only to possess the Spirit, but to
■be possessed by it — " Be ye filled with the
Spirit." It is not enough for us to be in a
' spiritual state ; we must be also in a spiritual
frame.

We must not, however, confine the import
of this expression as some do. They never
think of their being in the Spirit on the Lord's
day but when they are relieved, comforted,
delighted. Wc love feeling in religion ; but
religious feelings arc many and various. It
is desirable to pass the Sabbath in liveliness,
liberty, and joy : and we read of the Spirit of
life ; and of a free Spirit ; and of the comfort
of the Holy Ghost. But a mournful Sabbath
may be a very profitable one : and we are
never more in tlie Spirit than wlicn we are
deeply sensible of our un worthiness ; and ex-

claim, at the foot of the Cross, Behold, I am
vile ; and hunger and thirst after righteous-
ness. For, is he not the Spirit of truth ] the
convincer of sin ? the Spirit of grace and of
supplication] And does he not lead us to
look upon him whom we have pierced, and
to mourn for him ?

Who does not know by experience that
the day and the Spirit are not always thus
united ] Who has not had Sabbaths devoid
of all proper religious affections ] This should
be a matter of deep humiliation. How pierc-
ing should be the thought of a lost Sabbath !
Lost, never to return ! Lost, yet to be ac-
counted for ! But what is a dull and formal
attendance on the services of the season
without those influences which the day re-
quires, and is in itself adapted to produce "?

As the richest Sabbath, with regard to
means and ordinances, may be passed with-
out the Spirit ; so we may be in the Spirit on
the Lord's day when the day is attended with
few, or none of these advantages. Was it
not thus with the beloved disciple] Oh!
there are Sabbaths when every thing is at-
tractive : when we go to the house of God in
company; when our eyes see our teachers;
when our ears hear the joyful sound of salva-
tion by grace ! But John's Sabbath was a
day of suffering, of privation, of exile, of soli-
tude, in a desert isle —

" Where ihe sound of the church-going bell
Those rocks and those valleys ne'er heard ;
Never sigh'd at the sound of a knell,
Or smiled when a Sabbath appear'd."

But heaven was opened unto him ; and per-
haps he never had such a Sabbath on earth
before. A Christian may never be less alone
than when alone. His consolations may
equal, yea, exceed his sufferings. While his
body is fettered, his soul may range in all the
glorious liberty of the sons of God.

Yes; you may be in the Spirit on the
Lord's day, when denied the privileges of the
sanctuary. If you keep away, from indiffer-
ence, or indolence, or to save expense, when
you have the ability to procure accommoda-
tion; or from any of those excuses which
would detain you from nothing else; you
have no reason to expect the Divine sanction.
But sometimes traveling, even on tlie Lord's
day, by land or by water, may be unavoid-
able. Or accident, or disease, or infirmity,
or age, may confine you. In which case, the
Lord will not despise his prisoners. Ami
they shall know the blessedness of those
whose strength is in him, and in whose hearts
are the ways of them. It is better to warn
opportunity and power than the will, whei
we serve Him who looketh at the heart
Nothing can be a substitute for him. Butht
is a substitute for every thing. And he i;
always accessible. And " if ye, being evil
know how to give good gifts unto your chil
dren, how much more shall your heavcnl

DECEMBER 11, 12.

343

Father give the Holy Spirit to them that ask
him !"

DECEMBER 11.

And the Lord turned the captivity of Job,
•ahen he prayed for his friends^ — Job xUi.
10.

Job was once the greatest man in the East.
But he was strii)ped of every thing, except
life ; and became, as a sufferer, proverbial for
ever. How long his calamities contmued we
cannot determine. At length, however, the
shadow of death was turned into tlie morning.
Mis troubles were all removed; his losses all
repaired; and his latter end blessed more
than his beginning. Hence says the apostle
fames, " Ye have heard of the patience of
Job, and have seen the end of the Lord ; that
'he Lord is very pitiful, and of tender
nercy."

His state of affliction is called "his cap-
ivity." Did then the Chaldeans and Sabeans,
.vhen they robbed him, make him also a pri-
wner? The term is metaphorical. Yet there
s a striking reality, as the foundation of it.
3y the permission of Providence, Satan, for
iwhile, had him m his possession, to go as
ar as he pleased, in destroying his substance,
ind afflicting his body. In consequence of
his, a troop of woes seized him ; and his feet,

15 he says, were made fast in the stocks.
)avid, also, expresses himself much in the
ame way : " Bring my soul out of prison." —
le despiseth not his prisoners. A state of
-ffliction is not only unpleasant, but confining.
jQsses in property abridge a man of his form-
T excursions of pleasure, and curtail his en-
ertainments. Sickness arrests a man, and
cads him away from company and business,
nd confines him to a bed of languishing. It
etains a good man from the sanctuary ; and
vhen he thinks of his former freedom and
trivileges, he pours out his soul in him : for

16 had gone to the house of God with the
oice of joy and praise, with a multitude that
:ept holy day.

His deliverance was of the Lord — " The
^rd turned again his captivity." " He Hiat
^ our God, is the God of salvation ; and unto
'od the Lord belong the issues from death."
We ascribe their deliverances to chance;
^me to the favour of their fellow-creatures ;
Jme to their own wisdom and care : but this
5 no better than idolatry. Faith will lead us
1 see and acknowledge the agency of God's
and, whatever means may have been em-
loyed. And till God command deliverance,
ain is the help of man. " Behold, he break-
th down, and it cannot be built agam : he shut-
3th up a man, and there can be no opening."
»ut he knows how to deliver : and when his
ime is come, he not only can, but he will

lake a way for our escape. « Therefore,"

says the Church, "I will look unto the Lord ;
I will wait for the God of my salvation ; my
God will hear me."

But it is peculiarly worthy of our remark,
that tlie deliverance was accomplished " when
he prayed for his friends." These friends had
acted a very unkind part. They had not only
mistaken his case, but charged him with hy-
pocrisy, and loaded him with reproach. This
was no easy thing to bear. He labours to
convince them, but in vain. Yet he felt no
resentment; but even prayed for them!
This is the best thing we can do in such
cases. It will keep us more than any thing
else from the effects of unhallowed passion ;
and enable us to comply with the command,
"Love your enemies." We cannot love
them as we love others ; but if we can sin-
cerely pray for them, it is a proof we love
them in the sense of the injunction.

But we here see not only the forgiving
temper of Job, but the efficacy of prayer. As
it is said. The Lord turned again his captivity
lohen he prayed for his friends; it would
seem that the deliverance commenced while
he was engaged in the exercise. This is no
unusual thing: for, says God, " While they
call I will answer." But if it did not take
place in the exercise, it followed immediately
after. And thus it affords a proof, that he is
a God hearing prayer. Thus it encourages
us to come to the throne of his grace. And
not only for ourselves, but for others also.
And not only for their welfare, but our own.
Not only because it may avail much for
them, but also because it may be beneficial
to ourselves. Thus Job's praying not only
obtained pardon for his friends, but deliver-
ance for himself! And though he had often
prayed under his afflictions, the prayer ho-
noured with his deliverance was not a per-
sonal, but a relative prayer.

Let us not forget this ; and let us extend it
to all other cases of beneficence. If we do
no good to those who are the objects, we
must do good to those who are the agents. It
cannot be in vain, witli regard to ourselves..
Our prayer, if not successful, will return intd-
our own bosom, and leave a blessing behind
it. " Into whatsoever house ye enter, first
say. Peace be to this house. And if the son
of peace be there, your peace shall rest upon
it : if not, it shall turn to you agam."

DECEMBER 12.

" And there -was Mary Mag-dalene, and the
other Mary, sitting over against the sepul-
c/ire."--Matt. xxvii. 61.

Wmi.E upon the Cross He hung.

The Marys near him stay'd ;
And, when from the tree releas'd.

Beheld where he was laid :
Fearless to the place they ran ;'

All their ho\)c was huried there ;
And, with grief, and wonder, sat

Before the sepulchre.

344

DECEMBER 13.

Love It was detain'd them here :

And sacred was the spot ;
Soon the scene revived their faith.

And mem'ry ne'er forgot.
From the crowd / glad withdraw.

And, with them, to muse I'm come ;
And prefer to Eden's bliss,

One tear at such a tomb.

Here, within this grave, now sleeps

The best, the only Friend ;
Here, the lips of Truth are seal'd.

And Mercy's journeys end.
Here, the light, the life of men

Is early quench'd and dead —
How deserveless now appear

All other tears I've shed!

Ah! how low his sacred head!

Reposes here for me !
And how deep, though once so rich,

Is now his poverty ! —
Nought of earth, in life or death,

His own he ever knew :
Borrow'd was his place of birth ;

His grave was borrow'd too !

But what terrors seize my frame !

A trembling shakes the ground ;
And the door, though thrice secur'd,

Is now wide open found —
On the stone the angel sits.

And frowns the guards to flight ;—
Yet his looks and words, to me

Speak safety and delight.

' He thou seekest is not here ;

Come view his lowly bed ;
And, with haste, go tell his friends,

He 's risen from the dead.'
— As I go, himself I meet —

'All hail !' he greeting cries;
' I have crush'd siu, death, and hell,

And open'd Paradise !

' I'm alive for evermore :

And all that mourn with thee,
Like myself their Head, shall live,

For evermore with me.'
'Tis enough— in every state

This truth my hope revives—
And, should every comfort die,

I know my Saviour lives.

DECEMBER 13.

"And this I pray, That your love may abound
yet more and more iri knowledge and in all
judgment^ — Phil. i. 9.
According to this prayer, there is nothing
in which we should abound more than love.
It is the fulfilling of the Law. The end of
the Gospel-commandment. The bond of per-
fectness. Without it, whatever be our at-
tainments, professions, or sacrifices, we are

NOTHING.

Yet we are to abound in it, wisely. This is
not found in all religious characters. In one,
we perceive zeal; in another, discretion.
One is clear, but cold. Another is warm, but
inconsiderate. If we could meet with an in-
dividual who, in his experience and practice,
blended these qualities ; who had the heart, as
well as the head, and the head, as well as the
heart, of the Christian: he would be the
prayer of the Apostle fulfilled — " I pray. That
your love may abound yet more and more in
knowledge and in all judgment"

Our love docs not thus abound, when we
do not distinguish between wliat is supreme

and what is subordinate. There are thing;
in religion which are essential, and tiiingt
which are only circumstantial. Am I to lay as
much stress upon the latter as upon the form'
er ] Is the form of the railing of a bridge to hi
compared with the foundation of the but
tresses, or the key-stones of the arch 1 Is th(
finger, though useful, of the same importance
to the continuance of life, as the heart and
the lungs ] What is an article about Churci
government, or the mode of administering an
ordinance, compared with the doctrine of
justification by faith, or redemption by the
blood of Christ ! I venerate a man who is al]
diligence to convert sinners from the error of
their way, and save souls from death : but ]
cannot feel the same towards the zealot of
bigotry, whose aim is to make proselytes tc
his own peculiarities; and who regards his
community, not as a part, but as a party.

Persons may not be judicious in their de-
votional exercises. By the frequency of pub-
lic attendances, they may exclude or abridge
the duties of the family, or the closet. They
may so lengthen out the worship at the do-
mestic altar, as to produce in children and
servants weariness and aversion. Persona
may hazard their health, by going forth under
bodily indisposition : forgetting that God re-
quires mercy, and not sacrifice; and that
when He deprives ua of the ability, he ac-
cepts the ready mind.

Nor does our love abound in knowledge
and in all judgment, when it carries us out
of our own places and stations to be usefiil.
Grace always gives us the desire to do good ;
but Providence must furnish the opportuni-
ties. We are not to be unruly or break the
ranks, as the word is ; but to march orderly,
as good soldiers of Jesus Christ The Lord
puts us where we ought to be ; and enjoins
us to abide in our calling. There are, indeed,
occasional deviations from this rule ; but they
are exceptions ; and must be justified by theii
owTi circumstances. When Saul's courtiers
reflected upon the Shepherd of Bethlehem,
as a restless, ambitious young man, who wish-
ed to struggle out of obscurity into public
life ; he was conscious that he followed only
the Providence of God ; and could make this
appeal — " Lord, my heart is not haughty, noi
mine eyes lofty ; neither do I exercise myself
in great matters, or in things too high for me.''
But there is danger, not only of impatience,
but pride, in all changes attended with tht
hope of elevation ; and surely it becomes £
man to consult some one besides himself con-
cerning them. A man, by acting unlawfully
may do good : but the result does no justif)
the means. Whatever excitements person;
may have to act irregularly, tliey are, upoi
the whole, far most useful by consistency
Their example, in the latter, must do good
but, in the former, it may lead astray. I hav<
known men who have been stunned for life h

DECEMBER 14.

345

striking their head against a pulpit. I have
vnown preachers who have neglected their
limihes, and left their children to rove wild
II the street or the field, while they were
eachuig in the villages. I have known fc-
nales who have disregarded their husbands
md household affairs, to run unseasonably
' fter favourite ministers. " The wisdom of
he prudent," says Solomon, " is to understand
us way" — that is, what becomes him to do :
vhether as a master, or a servant; as a father,
»r a ciiild ; as rich, or as poor ; in every rcla-
lon and condition of life. Lord, what wilt
hou have me to do 1

Many err much in the discharge of the du-
ies they owe to others. Reproof may be
uore than thrown away, owing to the manner
n which it is applied. It is done in anger ;
lut it should flow from the spirit of meekness,
t is done in public ; but we should tell our
leighbour his fault alone. We should distin-
•uish, also, between one disposition and ano-
her ; and become all tilings to all men, if by
ny means we may gain some. He that
v'inneth souls is wise. We must therefore
valk in wisdom towards them that are with-
ut. Wisdom must regulate our discourse.
Ve must know when to speak. What to
peak. How to speak — " A word fitly spoken,
5 like apples of gold in pictures of silver."
Ve shall not talk discouragingly before those
lat are weak in the faith ; not perplex them
;ith doubtful disputations. We may give
trong meat to strong men ; but babes require
lilk.

We may also err m cases of charity. Smce
re cannot relieve all the necessitous, we
mst endeavour to ascertain the most proper
bjects. Alms may become immoral by en-
ouraging vice, or idleness. Religious socie-
les are to be encouraged and supported ; but
rod abhors robbery, for a burnt-oftering. And
lany an annual printed subscription robs, not
nly the tradesman, but the poor. Nothing
i to incapacitate us to succour the domestic
nd personal distress which Providence itself
rings immediately before us; and by which
ome sublimely pass, to attend public meet-
igs. " \Vhoso hath this world's good, and
eeth his brother have need, and shutteth up
is bowels of compassion from him, how
vvelleth the love of God in him?"

These are not all the instances in which
ur love is to abound in knowledge and m all
idgment. But these are sufficient to show
s, that wisdom is profitable to direct. Where-
m let us not be unwise, but understanding
•''hat the will of the Lord is. Let us culti-
ate our minds. Let us faitlifuUy review
ur own conduct; and see where we have
een mistaken. Let us keep observation
hve and awake. Let us walk witli wise
len. Let us be familiar with the Holy
scriptures, wliich can furnish us throughly
into all good works. Let us often read and
2X

study the Proverbs of Solomon. Let us con-
stantly keep in view, the life of Jesus, who
dealt prudently ; and so was exalted, and ex-
tolled, and was very high. Above all, let us
seek the Spirit of Truth — " If any of you lack
wisdom, let him ask of God, that giveth to all
men liberally, and upbraideth not ; and it shall
be given him."

DECEMBER 14.

" I -will say unto God, Do not condemn ineJ"
Job X. 2.

He could have resolved on nothing better
in his affliction, than betaking himself to
God. It was turning to him that smote him ;
and resembling the child, wlio, when cor-
rected by the mother, always clings to her
knee. W^e are too fond of taking our com-
plaints to meix — but

" Wero half the breath thus vainly spent,
To Heaven in supplication sent ;
Our cheerful cry would oftencr be —
Hear what the Lord hath done for me !"

If I weep, says Job, " mine eye pouretli out
tears unto God :" and if I speak, " I will say
unto God" —

But what does he say? "Do not con-
demn me." Now there was no real ground
for this fear. There is no condemnation to
them that are in Christ Jesus. Their sins,
once pardoned, if sought for, shall never be
found. And their afflictions, however dis-
tressing, have nothing penal in them ; they
are only like the fire to the gold, and pruning
to the vme, ana medicme to the patient, and
correction to the child. We are chastened
of the Lord, that we may not be condemned
with the world.

But the language implies, that he Imew
God could charge him with guilt enough to
condemn hun, if he should deal with him af-
ter his desert. And every child of God feels
this. In reviewing even the most innocent
periods of his life, and the devoutest ser-
vices in which he was ever engaged, he ex-
claims, " Enter not into judgment witli thy
servant, O Lord : for in thy sight shall no
flesh living be justified."

It shows us also, that a child of God is
prone to fear the displeasure of Gotl in his af-
flictions. The people of the world, as we
see in the case of the Barbarians, with regard
to Paul's viper; and the caution of our Lord,
with regard to the men on whom the tower
of Siloam fell ; deem their fellow-creatures
sinners, because they suffer such things. And
though we arc much more disposed to judge
others by this erroneous rule than ourselves ;
there is sometliing in calamity, says Madame
de Stael, that tends to make all minds su-
perstitious. We would rather say, that tends
to revive the remembrance of a Moral Provi-
dence, and the belief of a connexion be-
tween sm and punishment. And this is

346

DECEMBER 15.

more the case when afflictions are sudden,
and unlocked for, und great, and repeated, or
have any thing that looks peculiar in them.
And even good minds have not been able al-
ways to resist such impressions and conclu-
sions. Gideon said, " If the Lord be with us,
why then is all this evil befallen us ]" And
the pious widow of Zarephath, upon the loss
of her child, " said unto Elijah, What have I
to do with thee, O thou man of God ] art thou
come unto me to call my sin to remembrance,
and to slay my son ]" The poet tells us, and
very truly, " Behind a frowning providence,
he hides a smiling face :" but he does hide it.
The frown is visible enough — sense can see
this ; but the smile can only be apprehended
by faitli : — and whose faith is always in exer-
cise]

We may also remark, that gracious souls
deprecate nothing so much as censure from
God. Therefore they say unto God, " Do
not condemn me. To any thing else I bow.
But I cannot bear exclusion from thee.
Whom have I in heaven but thee ? and there
is none on earth I desire besides thee. Thy
lovingkindness is better than life. In thy
presence all my happiness is placed. Use
the rod of a father ; but let me not feel the
sentence of the judge. Correct me ; but do
not abandon me. Cast me not away from
thy presence, and take not thy Holy Spirit
from me."

Nothing can relieve the gloom of a follower
of God, but the light of his countenance.
Nothing can make melody in his troubled
conscience, but the sound. Go in peace ; thy
sins be forgiven thee. O seek such an assur-
ance of divine favour before the evil days
come, wherein you will say, we have no plea-
sure in them ! If trouble — and man is born
to it as the sparks fly upward : if trouble —
and you are not for a moment secure, should
fall upon you before you have a good hope,
through grace, that God is pacified towards
you ; your condition will be the most pitiable.
You must either stupify the mind with Satan's
opiates, or faint in the day of adversity.

And let those who have it, preserve and
cherish this sense of divine favour and accept-
ance. Beware of grieving the Holy Spirit
of God. Beware, not only of sin ; but of the
world. Beware of sloth and sleep. Chris-
tian slept, and lost his roll out of his bosom.
And while Saul slept, he was deprived of his
spear and his cruse. When trouble comes,
you should not have to seek what, above all
things, you want immediately to use. With-
out his smiles, even in prosperity, your com-
forts will not cheer you ; but in adversity,
without his approbation, how heavily will
every stroke fall ! and how deeply will every
wound be felt !

Let me know always tliat he is near that
justifieth me ; that all is well with niy soul
and ibr eternity ; tliat he will supixjrt me mi-

der my burden ; that though he afflicts me,
he loves me ; and afflicts me because he loves
me. And I will say, " Here I am, let him
do what seemeth him good."

DECEMBER 15.
" The Lamb -which is in the midst of the throne
shall feed thein." — Rev. vii. 17.

The Lamb. This is an appellation given
the Lord Jesus, for two reasons — The one al-
luding to his personal qualities ; such as pu-
rity, innocency, gentleness, meekness, pa-
tience ; for he was led as a lamb to the slaugh-
ter. The other, in reference to the design
of his death. Abel offered to God a firstling
of the flock. Familiar with the use of such
a victim, Isaac asked, " Where is the lamb
for a burnt-offermg ]" Under the Law, a lamb
was oflTered every morning and every eve-
ning ; and on the Sabbath-day, two were of-
fered in the morning, and two in the evening.
There was also the Paschal lamb, whose
blood was sprinkled, and whose flesh was
eaten, at the deliverance of the Jews fi:om
the destroying angels. And " Christ, our
passover," says Paul, " is sajcrificed for us."
And John cried, " Behold the Lamb of God,
that taketh away the sin of the world 1" And
it is worthy of our observation, that the name
is applied to him, not only in his abasement,
but in his exaltation ; and that, no less than
twenty-eight times, is he called the Lamb,
in this Book of the Revelation !

His glory is much spoken of in the Scrip-
ture, but never in stronger language than
here ; " The Lamb which is in the midst of
the throne" — a station of dignity, dominion,
government, full supremacy. Surely, if the
sacred writers intended to intimate, that he
was a mere creature only, they have ex-
pressed themselves in a manner very un-
guarded and ensnaring — W^ell ; there he is—
not only near the throne — ^but in it — and in
the midst of it ; in spite of all opposition-
Let his enemies tremble, and beware. They
may make war with the Lamb ; but the Lamb
will overcome them : for he is King of kings,
and Lord of lords. But let his followers
boldly profess him. Why should they be
ashamed of a leader that is in the midst of
the throne 1 And why do they not rejoice
in his salvation ] Surely they must, if tliey
love him, for love always exults in the pros-
perity of its object. Surely every feeling ot
their heart must prompt the desire; "and
blessed be his glorious name for ever ; and
let the whole earth be filled with liis glory."
Well ; there lie is, in the possession of all
power in heaven and in earth, able to save
them ; to preserve them ; to make all things
work together for their good.

And as is his greatness, so is liis condescen-
sion and kindness. The Lamb that is in tho
midst of the throne " shall feed tliciu." Tiic

DECEMBER 16.

347

magery Is pastoral. His people are hold forth
s sheep; and he performs the office of a
hepherd- His concern with them begins
lere. He seeks atlcr them when lost; he
rings them to his fold; he furnishes them
v ith supplies. They can rely on the exten-
iveness of his care, and the continuance of
' : and may individually say, " The Lord is
ly shepherd ; I shall not want —

' While he affords his aid,
I cannot yield to fear:
TTiough I should walk through Death's dark shade,
My Shepherd 's with me there.' "

sor is this all. When they shall come out
f great tribulation ; and have washed their
3bes, and made them white in the blood of
le Lamb — when they shall be before the
irone, and serve him day and night in his
3mple — then — even then, he shall feed them
ot, as now, by ministers and ordinances; but
nmediately — not, as now, in the wilderness;
ut in the heavenly Canaan — not, as now,
irrounded with enemies ; but where all shall
9 quietness and assurance for ever — The
.amb shall feed them. He shall be tlie dis-
enser, and the source of their happiness. It
ill flow from his presence and communica-
ons — Therefore, Paul desired to depart, to
3 with Christ, which was far better — " He
lat sitteth on the throne shall dicell among
lem. They shall hunger no more, neither
lirst any more ; neither shall the sun light
1 them, nor any heat : for the Lamb which
I in the midst of the throne shall feed
lem, and shall lead them unto living foun-
lins of waters : and God shall wipe away all
iars from their eyes !"
This is the representation of heaven, which
oor Burns says, he could never read, from a
hild, without tears. Oh ! let me not admire
le description only, but seek after the enjoy-
lent of the blessedness. The language is
athetic, and the scenery is mviting : but is
16 subject itself more interestmg than
ither] I must be made meet for the inherit-
nce of the saints in light. I cannot hope to
ttain hereafter, what I do not desire and de-
ght in now. A natural man may long for a
eaven of release from toil and pain— Do I,
> my soul, prize a heaven of which Christ is
U in all]

DECEMBER 16.

And Jonathan, SauVs son, arose, and -went to
David into the -wood, and strengthened his
hand in Got/."— 1 Sam. xxiii. 16.

We here sec, m tlie experience of David,
lat the most eminent of God's people may
eed encouragement. He was now dejected
nd dismayed. And we learn from his com-
laints, in the Book of Psalms, that he was
•equently the subject of depression. And to
-^hich of the saints recorded in the Scripture
we turn, whose hands never hung down.

whose knees never trembled ? These, we are
prone to consider as peculiar in their reli-
gious attainments ; but they also were only
enlightened and sanctified in part They
also had in them nature, as well as grace.
They too were men of like passions with us,
and compassed with infirmities. All those
perfect beings now before the throne, were
previously in a vale of tears ; the spirit in-
deed willing, but the flesh weak; sometimes
rejoicing in God their Saviour; but sometimes
saying, " I am cast out of his sight."

In the conduct of Jonathan, we see the
duty of real friendship. A friend is born for
adversity : and " to him that is afflicted, pity
should be shown from his friend." This, how-
ever, is not always the case. Many pretend-
ers fail when the day of trial comes ; and he
who relied upon their attendance, and sym-
pathy, and succour, in trouble, finds his con-
fidence, as Solomon expresses it, "like a
broken tooth, or a foot out of joint." Yet let
us not say, in our haste, all men are liars.
See Jonathan, a young prince — surrounded
with every indulgence — undertaking, with-
out application, to repair to David to see and
serve his friend at the hazard of his life.

In the relief derived from this visit, we
learn the advantage of pious intercourse.
" Come," said Jonathan, " Come, David, re-
member God's promise. Is it not faithful and
true] Think of the anointing oil Samuel
poured upon thy head — Can this be in vain ]
Who enabled thee to conquer Goliath ] Who
delivered thee from the paw of the lion and
the bear ] He can turn the shadow of death
into the morning. He saveth, by his right
hand, them that put their trust in him, from
them that rise up against them. He keeps
them as the apple of the eye — Encourage
thyself in the Lord thy God." — The address
availed — " He strengthened his hand in God."
We have a similar instance in the experience
of Paul. He had appealed unto Csesar, and
was now approaching the scene of his trial ;
and his heart was cast down within him : but
the brethren from Rome came down as far as
Appii-Forum to meet him: "whom when
Paul saw, he thanked God, and took cou-
rage." " Two are better than one ; because
they have a good reward for their labour.
For if they fall, the one will lift up his fel-
low : but wo to him that is alone when he
falleth ; for he hath not another to lift him
up." Who, when dull, has not found a Chris-
tian visiter a quickening spirit] "As iron
sharpeneth iron, so doth the countenance of
a man his friend." Who, in sadness and
gloom, has not found refreshment and delight
from godly communion ] Ointment and per-
fume rejoice the heart ; so doth a man his
friend by hearty counsel. Who, like Hagar,
has not sometimes been ready to expire with
thirst, till some minister has opened his eyes,
and shown hun a well ]

348

DECEMBER 17.

And who does not perceive, in the strange
circumstances of tliis consolation, that God
can never be at a loss to comfort his follow-
ers ? He Imows, not only how to deliver the
godly out of temptation, but to cheer them in
it. He is called the God of all comfort. Da-
vid was now in a state of concealment. Of
the few that were with bun, no one perhaps
knew the state of his mind ; for good men,
from their regard for the honour of religion,
are not always at liberty to lay open many
of their distressful feelings. But his God
knew what he now suffered ; and what his
frame of mind required — And what was the
instrument he employed? Jonathan : "Saul's
son," as it. is added — and wisely added. The
son of David's bitterest foe. The son, too, that
w^as interested in David's destruction. He
was the heir-apparent ; and he comforts the
man who was going to fill a throne, which,
by the law of succession, belonged to him-
self ? How wonderful was this ! How obvi-
ously the work of God ! All hearts are ifi his
hand, and he can turn them as he pleases. It
is he that gives us favour in the eyes of
others; and he can raise us up helpers and
friends as unlikely to aid us, as the ravens
were to feed Elijah. — ]\[any a situation also,
the most improbable, has been made, by his
communications, none other but the house of
God and the gate of heaven ; and, filled with
surprise, we have exclaimed with Jacob,
" Surely God is in this place, and I knew it
not !" WTien are we inaccessible to him ?
"From the end of the earth," said David,
will I cry unto thee when my heart is over-
whelmed." And no wonder ; he remembered
that Jonathan, Saul's son, arose, and came to
him into the wood, and strengthened his hand
in God. Did he never come to you in a simi-
lar condition ? " They shall dwell safely ki
the wilderness, and sleep in the woods." " I
will allure her, and bring her into the wil-
derness, and speak comfortably unto her. And
I will give her her vineyards from thence ;
and the valley of Achor for a door of hope."

DECEMBER 17.

" ^nd a certain Scribe came, and said unto
him, Master, I loill follow thee -whithersoever
thou ffoest. And Jesus saith unto him. The
foxes have holes, and the birds of the air
have nests ; btit the So7i of man hath not
•where to lay his head" — Matt. viii. 19, 20.

The God of this world deludes his follow-
ers. He conceals from them every difficulty
and danger to which they are exposed in his
service ; and raises in tliem expectations
which he knows will never be fulfilled. Like
Jael, he welcomes in, and spreads the couch,
and brings forth butter in a lordly dish — but
keeps out of sight the hammer and the nails.
Take a man, wliose object is to gain a name, i

to become a leader, and to draw away disci
pies after him : he courts popularity ; he flat
ters; he employs any means; and he accom
modates himself to every disposition, as fa
as he can, without risking discovery. But i
was far otherwise with the founder of Chris
tianity. His character was as original as i
was excellent. His kingdom was not of thii
world. His professed object was, to instruct
and save, and bless ; and no selfish aim was
hidden under it. He shov;ecl, in his owr
person, how little his followers were to mim
earthly things ; and, in dealing with those
who came to him, we see that it was not hit
concern to draw unprincipled crowds into his
train. He would form a peculiar people,
who should be actuated by the noblest con-
victions and purposes. He, therefore, ir
order to discriminate, applied a test. He
warned them to sit down first and count the
cost; and assured them at once, that if any
man would be his disciple, he must deny him-
self, and take up his cross, and forsake al]
that he had.

— Our Lord now "saw great multitudes
about him;" so that "he gave commandment
to depart unto the other side." But as, in
the midst of all these, he was stepping to-
wards the ship, " a certain Scribe came, and
said unto him. Master, I will follow thee
whithersoever thou goest." A noble resolu-
tion, if it had been from a good motive. But
he apprehended our Saviour to be a temporal
Messiah, who, as he appeared able, from his
miracle, to carry every thing before him,
would soon have promotions at his disposal ;
and he hoped to gain some of the loaves and
fishes. Our Lord well knew his thoughts;
and said unto him, " The foxes have holes,
and the birds of the air have nests ; but the
Son of man hath not where to lay his head—
What say you now?" It is easy to deter-
mine what would have been his reply, if he
had been sincere and earnest in his applica-
tion. " O Lord, I come, not to prescribe, but
to resign myself entirely to thee. Every
thing appears to me less than nothing and
vanity, compared with the salvation of my
soul \ and, if by any means, I can attain it, I
shall be satisfied. ^Vhatever, dear and use-
ful as I have deemed it, I cannot retain in
following thee, I cheerfully give up. All I
fear is, separation from thyself— Entreat me
not to leave thee, nor to return from fol-
lowing after thee — Lord, I will follow thee to
prison°and to death." But, alas! his mean
and mercenary temper was now detected.
We hear no more of him ; he left him, having
loved this present world.

But the narrative is recorded for our ad-
monition : and tlie fact, which by way of trial
our Saviour addressed to this pretender, is
worthy of our attention. It is very affecting
and instructive— It is the indigence of Jesus
appearing in the hoipelessness of his condi-

DECEMBER 18.

349

ion. This, as a part, is put for tlio whole of
lis abasement : and it is held forth enhanced
ly contrast. The inferior creatures have
Iwellings convenient for them, in which they
ecure "themselves, and enjoy repose, and
ireed up their youn;^. Some of these, man
akes as inmates under his own roof : such
re the faithful do?, and the feathered songs-
er in the cage. He furnishes also shelter as
veil as provender, for his cattle. But ani-
mals that live at large have also accommoda-
lons suited to their kinds. "Foxes have
oles." " The young lions gather themselves
^gether, and lay them down in their dens."
The high hills are a refuge for the goats,
nd the rocks for the conies." " The spider
iketh hold with her hand, and is in kings'
alaces." " The birds of the air have nests."
The eagle mounts up, and" in rocks mac-
essible, ^' maketh her nest on high." " As
)r the stork, the fir-trees are her house."
iome build on the ground; some in dense
lickets; some in boughs, depending over the
ood ; some in isles, secured by water. Some
3pair to the habitations of men: there the
parrow finds a house, and the swallow a nest
)r herself, where she may lay her young.
Jid who, in all this, can help admiring the
wisdom and kindness of Providence ? His
3nder mercies are over all his works. As he
lade all, so he careth for them. He giveth
lem their meat in due season. He furnishes
lem with their powers of defence, or flight ;
nd actuates the skill they display in all their
irprising economies. And will he disregard
is rational offspring 1 He teacheth them
lore than the beasts of the earth, and maketh
lem wiser than the fowls of the air. There
5 a spirit in man, and the inspiration of the
dmighty giveth him understanding. How
iiperior is reason to instinct ! How bound-
3ss in improvement is human ingenuity !
\^hat abodes has it provided for us! And
;ith what conveniences, comforts, pleasures,
as it replenished them ! From hence springs
•le idea of home. We cleave to a place
^here we received our birth, passed the days
f infancy, indulged in the sports of youth ;
/here sleep has refreshed our wearied bodies ;
nd where we have smiled at the descending
torm, and the piercing cold.

" Home is

The loved retreat of peace and plenty ; where,

Supportins and supported, polish d friends

And dear relations meet, and mingle into bliss."

Veil may the same poet represent the man
eturning at eve, buried in the drifted snow,
s " stung v/ith the thoughts of home."

A homeless condition, therefore, is the
lost pitiable. And was this the condition of
lie Lord Jesus'? Not absolutely. During
is private life he lived with Joseph and
•lary, at Nazareth. And after he entered on
.is public ministry, he had friends, who,
ike Martha, gladly afforded him tlie accom-
30

modations of their own dwellings. But these
advantages were occasional ; and were of the
nature of hospitality. He never possessed a
habitation or an apartment he could call his
own. He was born in another man's house ;
and this was a stable ; and he was laid in a
manger. How often, when my children were
about me, have I said, while viewing my
sleeping babe —

"IIow much better thou art attended
Than the Son of God could be,
When from heaven he descended,
And became a child like thee !

" Soft and easy is thy cradle —

Coarse and hard the Saviour lay,
When his birth place was a stable,
And his softest bed was hay !"

How soon was he driven an infant exile into
Egypt! Widows ministered to him of their
substance. Wearied with his journey, he sat
on the well, and said to the woman. Give me
to drink. A fish furnished him with money
to pay the temple tribute. One night he
slept in a fishing-boat. Another he continued
all night in prayer in a mountain. We read
only once of his riding, though he went about
doing good ; and this was upon a borrowed
ass, and a colt the foal of an ass. He partook
of the last passover in a borrowed chamber :
he was wrapped in linen not his own, when
taken down from the Cross : and was buried
in another man's garden, and another man's
tomb ! What does all this teach us ?

DECEMBER 18.
" And Jesus saith unto him, The foxes have
holes, and the birds of the air have nests ;
but the Son of man hath not -where to lay his
head.'' — Matt. viii. 20.

The fact is affecting ; but is it not instruc-
tive too ?

We may take from it a standard by which
to judge of the age and country in which he
appeared. Nothing reflects more upon a peo-
ple, than suffering characters, distinguished
by the greatest goodness and usefulness, to
want. It will always be a reproach to the
Corinthian converts that they allowed such a
man as Paul, while preaching and working
miracles among them, to work night and
day at tent-making. But we love and com-
mend the Philippians, who once and again,
when he was in Thessalonica, sent to his
necessity. Surely we should have said, men
will reverence God's Son. At his coming
nobles and princes will offer their mansions
and palaces. What preparations are made to
receive a superior ! Yet the honour of the
visit is deemed a recompense for the trouble
and expense. But he was in the world, and
the world was made by him, and the world
knew him not. He came to his own, and his
own received him not. What is man? Let
Judffia fiirnish an answer. See the Lord of
all; the friend of misery; possessed of every

350

DECEMBER 19.

moral perfection ; the image of the invisible
God ; yet not having " where to lay his head !"
But is human nature the same now 1 Some
censure others, and think well of themselves
merely because they have not been tried by
the same circumstances. " Oh ! had we been
living there, he should not have been desti-
tute of any accommodation we could have
yielded him." Yet you follow the multitude ;
and the reproach of a name will keep you
from owning his truth ; and you are backward
in giving in the support of his cause. But,
by the disposition which you exercise towards
his Gospel, and house, and ministers, and
members, he judges of his attachment or in-
difference to himself — He that receiveth you,
receiveth me — Inasmuch as ye did it not to
one of the least of these my brethren, ye did
it not to me — Depart.

Pause, and admire the grace of our Lord
Jesus Christ ; how that though he was rich,
yet for our sakes he became poor, that we
through his poverty might be rich. Do not
imagine that he did not feel his condition.
He was really a partaker of flesh and blood ;
and knew the sensations of hunger, and wea-
riness, and cold, as well as any other man.
But the conveniences and comforts which he
required, he often found not. Think of his
preaching and traveling all the livelong day ;
and at night not having where to lay his
head ! The sensibility of his condition was
enhanced by his former state of dignity and
enjoyment. We are therefore more affected
when we see a prince reduced, than when we
behold an individual suffering who was al-
ways indigent. Jesus was higher than the
kings of the earth, and had given them all
their thrones. Heaven had been his dwelling
place : and all the angels his attendants ; and
adorers too. Vv^hat condescension was here !
Let us remember that he made himself of no
reputation, and took upon him the form of a
servant. There was no compulsion : it was
all voluntary : not for himself, but for us. And
did we deserve such an interposition ; such
an expensiveness of sacrifice for our comfort?
We were viler than the earth ; we were ene-
mies by wicked works. Yet he never re-
pented of his engagement; but said, as he
was entering all this abasement, Lo ! I come !
I delight to do thy will ! And as his agony
approached, he said, " I have a baptism to be
baptized with ; and how am I straitened till
it be accomplished !" It was therefore, as the
Apostle calls it, Grace ; grace the most free
and unparalleled. And shall not tliis love,
which passeth knowledge, fix our minds, and
fill our hearts'? Where is our gratitude, un-
less we are willing to deny ourselves for him,
and to walk worthy of such a divine benefac-
tor unto all well-pleasing'? The lower he
descended to save me, the higlier shall he
rise in my esteem for ever. lie is always,
and altogether lovely ; but never so adorable

as when his face is marred more than any
man's ; and he has not where to lay his head.

Let us also learn not to judge of worth by
external advantages. True greatness is per-
sonal ; and does not depend on power, titles,
or wealth. Is a man the more valued of God
because he has a larger field or a longer
purse than his neighbour ] Does it give him
more virtue or understanding'? A fool, a
child of the devil, may be set on the high
places of the earth ; while the Apostles were
hungry and naked ; and the Son of God had not
where to lay his head. While we view hirn
who is higher than the heavens in such an
estate, let us learn the vanity of worldly dis-
tinctions. Let us see how absurd it is to be
vain of a fine house, and splendid furniture,
or any of the meanness of the pride of life.
Let us despise ourselves, if we have esteemed
a man the more' for the gold ring and gay
clothing ; or regarded the poor the less, be-
cause he is poor : and remember, that if we
had lived in Judsea, we should have courted
Pontius Pilate, and shunned Jesus Christ.

Let the Lord's poor take this truth, and
apply it, to produce resignation under tiie
privations of life. You talk of penury ; but he
was poor. You have many a comfort you can
call your own ; but he had not a place where
to lay his head. But allowing that your trials
were much greater than they are ; remem-
ber, this is not your rest, and you are rich in
faith, and have the honour of conformity to
the Lord Jesus. You only know the fellow-
ship of his sufferings. Is it not enough that
the servant be as his Master, and the disci-
ple as his Lord '? Can the common soldier
complain when he sees the commander-in-
chief sharmg the same hardships with him-
self]

Let it lead us to rejoice in the Saviour's
present condition. He that descended is the
same also that ascended. He who was crown-
ed with thorns is crowned with glory and
honour. He who had not where to lay his
head has all power in heaven and in earth.
How delightful is this assurance to those who
love him ! for love glories in the exaltation of
its object. It is also interesting to their
hopes. They are one with him. And because
he lives they shall live also.

DECEMBER 19.

" / ivill make mention of Itahab and Babylon
to them that knoiv me : behold Philistia, ana
Tyre, ivith Ethiopia; this man was born
there. And of 'lion it shall be said, This ano
that man xvas born in her.'* — Psalm Ixxxvii.
4,5.

The Jews, partly from their ignorance, an(^
partly from their aversion to Christianity,
strangely pervert this passage. They content
that it is designed to intimate that while otlioi
places woukl produce only now and then t

DECEMBER 20.

351

man of note, Jerusalem should abound witli
ill kinds of illustrious characters. But the
meaning is this. Zion, in whose name the
writer speaks, is foretelling the vocation of
: he Gentiles; and viewing with ecstasy the
iccessions that should be made to her of such
IS should be saved.

Observe to whom she addresses the intel-
icrence — " I will make mention to them that
mow me.'" That is, to her friends and ac-
quaintances. To such it is natural for us to
iivulge any thing that is interesting and de-
ightful ; as they are likely to receive it with-
)ut envy, and to partake of the pleasure. In
he parable, the shepherd having succeeded
n his search, not only rejoices hunself, but
vhen he cometh home, calls together his
leighbours and friends, saying mito them,
lejoice with me, for I have found my sheep
vhich was lost. The Church well knew the
iiind of the godly, that they would not only
inderstand such news, but that it would be
0 them like cold water to a thirsty soul, or
s life from the dead. Thus, in the Acts,
vhen the brethren were informed of the ex-
ension of the Gospel to the Gentiles—" they
glorified God, saying. Then hath God also to
he Gentiles granted repentance unto life."
Observe the places from which these ad-
itions should come. " I will make mention
3 them that know me of Rahab and Baby-
m : behold Philistia, and Tyre, with Ethio-
ia" These are parts put for the whole of
':ie Gentile world ; and they are very striking-
f put. For all these had been strangers or
nemies. Some of them had been her bitterr
St persecutors, and vilest oppressors. They
/ere all at this time lying in wickedness,
nveloped in ignorance, and enslaved to
lolatry. But they should cast away their
lols ; and, beholding the glory of the Church,
bandon their enmity, and take hold of the
kirt of him that is a Jew, saying, We will
*o with you, for we have heard that God is
^ith you. One should say, I am the Lord's ;
nd another should call himself by the name
f Jacob ; and another should subscribe with
lis hand unto the Lord, and surname himself
y the name of Israel.
Mark the change they should experience.
This man was born there. And of Zion it
hall be said, This and that man was born
here.''^ They were born, naturally, in
vlgypt, Philistia, Tyre, and Babylon: but
liey were to be born, morally, in Zion ; by
he Word and Spirit of God. They should
■ecome new creatures — They should undergo
uch a conversion in their minds, and hearts,
nd lives, as should constitute a new birth,
'or^ every subject of divine grace is " born
gain." And this is properly the date of oiir
.xistence. We have not lived a moment
linger than we have lived "the life of God."
I' Ye must be born again."
By this, therefore, we arc to judge whether

we are children of Zion, and may rejoice in
her King. If we have experienced this
change, we are written among the living in
Jerusalem. We are enrolled; and though
once aliens from the commonwealth of Israel,
we shall be regarded as citizens, and have
all the honour and advantage of natives:
" The Lord shall count, when he writeth up
the people, that this man was born there."

It was formerly deemed a most enviable
privilege to be free of some royal and dis-
tinguished city. But what was a citizen of
Babylon, or of Rome, compared with a
denizen of Mount Zion, the city of the living
God, the heavenly Jerusalem 7 Yea, were
you an apostle, considered only officially,
could you prophesy, and work miracles, and
raise the dead ; and the Saviour met you,
elated with your endowments, he would say
— "In this rejoice not, but rather rejoice that
your names are written in heaven."

DECEMBER 20.

" TVIiat think ye, that he -will not come to the
feast John xi. 56.
This was the language of many of the
Jews, who had ascended from the country to
Jerusalem, to purify themselves against the
Passover. It is not easy, or perhaps possible,
to determine the principle from which the
words were uttered. Perhaps nialice utter-
ed them ; and they came from persons who
wished to discover and apprehend him : for
" both the Chief Priests and the Pharisees
had given a commandment, that, if any man
knew where he were, he should show it, that
they might take him." Perhaps curiosity
uttered them ; and they came from persons
who were anxious to see whether he liad
courage enough to appear in public after the
threatening of the rulers. Besides this, he
was a very extraordinary character, the fame
of whose miracles and preaching had spread
far and wide ; and they naturally desired to
see a personage of whom they had heard so
much. Perhaps affection uttered them. For,
though he was generally despised and reject-
ed of men, there were some who knew his
value, and believed him to be the only be-
gotten of the Father, full of grace and truth.
They therefore longed for the pleasure, and
honour, and advantage of an interview with
him at the approaching solemnity. And this
is the principle from which, if partakers of
divine grace, we are seeking for Jesus.
" For Christ our passover," says the Apostle,
" is sacrificed for us — Let us therefore keep
the feast." And it is in reference to the
communion of his body and blood, to which
we are going to repair, that we issue the in-
quiry— "Wiiat think ye — that he will not
come to the feast ]"

This is above every thing desirable. Ordi-

352

DECEMBER 21.

nances are not beneficial, necessarily and of
themselves. They derive all their excellency
and influence from him. A truth we learn,
not only from Scripture, but experience.
What a difference, as to light, and life, and
joy, do we feel in the same ordinance when
he is absent or present ! This is nothing to
a formalist. He is satisfied with the outward
signs, and the service itself. But, as to the
Christian, intercourse with Christ is the one
thing- needful. He feels it pleasing to hold
communion with the saints: but what he
principally wants is fellowship with the
Saviour — He alone can fill them all: and
without him they would have nothing for
each other, or for themselves.

But the inquiry implies doubt. Doubt has
two aspects and bearings — the unlikely, and
the probable — the one exciting fear, and the
other encouraging hope. Let us look at
each.

— What is there then to awaken our sus-
picion and fear, that he will not be at the
feast ] And is there not much every way T
Without going back to our unconverted days,
how have we lived since we have made a
profession of his name ? Have we walked as
those who are not of the world ] Have we
borne his corrections without murmuring?
Have we been grateful under his mercies ?
Has he lived in our warmest thoughts 1 Has
he been the chief theme of our conversation ]
Have we not frequently been ashamed of his
cause ] Have we recommended him earnest-
ly to others] After all this, how can we ex-
pect that he will honour us with his com-
pany 1 Should we thus honour any fellow-
creature who had treated us as we have
treated him 1 But the cause of alarm is in-
creased when we consider not only our con-
duct at large, but our behaviour towards him
with regard to this very feast itself) Have
we not suffered trifling excuses to keep us
away, when he has been there waiting for
us ; but waiting in vain 1 Have we not ap-
proached it with the indifference of custom
and formality ; though angels were there
intensely desiring to look into these things?
Have we not passed through the divine me-
morials, mystically eating the flesh and
drinking the blood of the Son of God, with
the exercise of no more faith in his death, or
love to our brethren, than in an ordinary
meal? — We need not go on. O blessed
Jesus ! when we consider all this — and this
only — we may well question whether thou
wilt — ever meet with us again.

— But let us look at the other side. Let
us see, not only what there is to excite fear,
but to encourage hope. Now to induce us
to conclude tliat he will be at the feast— We
have his character, his disposition. "His
heart is made of tenderness ; his bowels melt
with love." " A bruised rood sliall he not
break, and smoking flax shall he not quench.

till he send forth judgment unto victory.'
We have his past dealings with us — He ha
tried us, but not forsaken us. We have beei
often cast down, but never cast off'. W(
have his promise — " Where two or three an
gathered together in my Name, there am '.
in the midst of them." In a word, we ar(
sure of the blessing — if we seek it : " What
soever ye shall ask in my Name, that will j
do, that the Father may be glorified in the
Son."

But is it possible to ascertain when he i<
with us at the feast? It is. As he is noi
there corporeally, we cannot apprehend hiir
with our bodily senses : but, as he is there
spiritually, we may apprehend him spiritually,
They who are new creatures, have new
senses, which are exercised to discern bolli
good and evil. They have ears to hear his
voice. They have eyes to see his glory. Thej
have a holy taste, and holy feelings. Thus
his people can be sensible of his arrival. In-
deed, he says^ " I am come." He is not inac-
tive when there. " While the King sittetli
at his table, my spikenard sendeth forth the
smell thereof" There are impressions and
effects which cannot be mistaken, owing to
their holy, humbling, heavenly influence.
The assurance he has of communion with
the Lord in his ordmances, is not evidence
for others ; but to the believer himself it af-
fords satisfaction ; and he is neither to be ridi-
culed or reasoned out of the conviction — He
has the witness in himself.

DECEMBER 21.
" Shoxv me -wherefore thou contendest ivith ?ne."
Job X. 2.

A GOOD man perceives and acknowledges
the hand of God in his afflictions. Job sees
God contending with him. Though his suf
ferings were principally from creatures, he
said, " The Lord hath taken away." " Thou
hast taken me by my neck, and shaken me to
pieces." Whatever may form the twigs of
the rod, God is the chastiser — He has a right
to correct, and can never err in using it. To
realize this, is the way, not only to prevent
despondency, but to repress all murmuring
passions. This satisfied Eli : " It is the Lord,
let him do what seemeth good." " Oh !" says
the gardener, as he passes down the walks,
and is priding himself on the beds and bor-
ders which he has so carefully cultivated:
" who removed that plant? who gathered this
flower?" His fellow-servant says, "The
master." And he is dumb, and opens not his
mouth, because he did it.

Again — God has an end to answer by hif
contention with us. It is not the display of
his sovereignty. There is a distinction be-
tween bestowmg favours, and inflicting pe-
nalties. If a judge condemned a maji, to sliow
that he was a judge ; or a king imprisoned £|

DECEMBER 22.

353

nan, to show that he was a kins: ; every one
.vould cry out against them : but they would
)e more than justified in employing such
iieasures for the display of justice, and for
he advantage of ensample. Paul conveys a
legree of censure where we should have
ooked only for tenderness : The fathers of
.ur flesh chastened us for a few days after
lieir own pleasure. But God, says he, always
loes it for our profit, that we may be par-
akers of his holiness. Why is the ship in
langerl Because Jonah has fled from the
)resence of the Lord ; and the wind is sent
fter him. Why does Israel flee before the
nen of Ai 1 There is an Achan in the camp.
Thus God explains the thing himself : "Be-
lold, the Lord's hand is not shortened, that it
annot save ; neither is his ear heavy, that it
:annot hear : but your iniquities have separa-
ed between you and your God, and your sins
lave hid his lace from you, that he will not
lear." He therefore does not aftiict willingly,
lor grieve the children of men. There is
ome sin indulged ; some duty neglected ;
ome idol adored. But his aim may be, not
'Hly to rebuke for actual evil ; but to hedge
ip our way with thorns, to keep us from the
brbidden ground, towards which we are ad-
ancing ; or to prune us, as vines, that we
aay bring forth more fruit.

— God alone can discover his own inten-
ions in his rebukes. In doing this, we are
lot to* suppose that he will employ miracles ;
r speak in an audible voice from heaven ;
T by a sudden impulse. He acts in a way
uited to the nature and improvement of a
ational and moral being. He may, therefore,
n showing us his design, use even an enemy.
»Vhen Shimei cursed David, David consi-
lered him as much sent of God to reprove
lim, as Nathan had been. The will of God
nay be made known by the admonitions of a
)ious friend, who sees what we overlook,
rom habit, or self-love. We should therefore
)e thankful when the righteous smite us ;
ind not deem them enemies because they tell
IS the truth. Sometimes the nature and cir-
cumstances of the afiiiction itself proclaim
:he secret ; and we can see the cause in the
3ffect ; the sin in the punishment. The faith-
iil word, read or preached, comes home to
)ur case : and conscience cries. Thou art the
nan. Sometimes the difficulty of discovery is
rreat But if we address ourselves to the
t^ather of lights, sincerely and importunately,
to show us wherefore he contendeth with us,
we shall not seek in vain. The promise given
to Jeremiah shall be fulfilled in us : " Call
unto me, and I will answer thee, and show
thee great and mighty thmgs, which thou
knowest not."

— And very desirable it is that we should
know why He contendeth with us. Indeed
a good man cannot be satisfied without it.
For while the wicked are only anxious to

2 Y m*-

escape from trouble, he wishes to profit by
it. He desires this knowledge, therefore, not
to gratify curiosity, but to enable him to jus-
tify God in his dispensations — and to know
how to pray — and to exercise the graces of
the condition he is in — and to apply to pre-
sent duty — and that he may confess whate-
ver is wrong, and watch against it in future :
saying, "Surely it is meet to be said unto
God, I have borne chastisement : I will not
offend any more. That which I see not,
teach thou me : if I have done iniquity, I will
do no more." For there is a tenderness in
the conscience of a renewed man that readily
responds to God. No sooner did our Lord turn
and look upon Peter, that he went out and
wept bitterly.

As for an unconverted man to ask God, in
his affliction, to show wherefore he contends
with him, it is absurd. It would defeat the
end of his suffering, which is not to make
him leave a particular sin, but all sin ; and
to draw him into a new course, and a new
state.

But perhaps, though living in sin, you say,
God is not contending with you. So much
the worse. He is saying, " They are joined
to idols ; let them alone." Though he spares
you now, he will deal with you hereafter.
And the longer the arrear, the severer the
reckoning. " And if the righteous scarcely
be saved, where shall the ungodly and the
sinner appear ]"

DECEMBER 22.
" Jlnd call the Sabbath a delight, the holy of
the Lord, honourable." — Isaiah Iviii. 13.

This is to characterize the heirs of an ex-
ceeding great and precious promise here
subjoined. They are to be known, not by
their observance of the Ijord's day only ; but
by their endeared and exalted regard for it —
They call the Sabbath a delight ; and the holy
of the Lord, honourable. And what reason
they have for this will appear from its leading
aspects and bearmo-s.

Let us connect it with the brute creation.
Any thing that tends to make them happier
will be pleasing to a benevolent mind, espe-
cially since we know that the whole creation
groaneth and travailetli in pain; and was
made subject to vanity, not willingly, but by
reason of him who hath subjected the same
in hope. Though man is the lord of this
lower world, and all creatures are put under
his dominion, he is not to oppress and en-
slave them. If his power over them be abused,
and his tender mercies towards them be
cruel, God will resent it. These helpless
beings are his creatures, and his care. I love
to hear him telling the fretful prophet, as a
reason why he spared Nineveh, that there
were in it not only " more than six score
thousand persons that could not discern be-

354

DECEMBER 22.

tween their right hand and their left," but
" also much cattle." I love to hear him for-
bidding the Jewish husbandman to muzzle
the ox while treading out the corn. I love
to read the tenderness of the Fourth Com-
mandment— " That thine ox and thine ass
may rest, as well as thou." If the brutes had
reason, they would all bless God for the Sab-
bath.

We may view the Sabbath in reference to
the business of life. In the sweat of thy
brow thou shalt eat bread, till thou return to
the dust, was the sentence passed upon man
for sin: but, in judgment, God remembers
mercy. Who could bear incessant applica-
tion and toil] Some change is obviously
wanting, to unbend the mind and the body.
And man goes forth to his work and to his
labour until the evening; when he returns
home and retires to rest; and his sleep is
sweet, whether he eats little or much. But
this is not all. The Sabbath furnishes a fixed
pause ; a needful relaxation. Those who are
in easy circumstances, and, like the lilies of
the field, toil not, neither do they spin, feel little
interest in the Sabbath, on this account. But
let them think of thousands of their fellow-
creatures. Let them think of those who, by
mental pursuits and professional engage-
ments, get their bread by the sweat of the
brain. Let them think of those who sit at
the loom, stand at the forge, work in the
field, drudge under ground. What a relieli
what a privilege, is one day in seven, felt by
them ! How dull would be the monotony of
their time, without the break and variety of
the Sabbath! What a drag would their life
be, if they were to carry their loads unloosen-
ed even to the grave ! But the day of repose
returns: the worn labourer lays down his
burden; stretches his limbs; refreshes him-
self by cleanliness and change of raiment ;
and after six days, during which he is almost
reduced to the brute, on the seventh he feels
himself to be a man. And, O ye rigid, if not
sanctimonious souls, envy not the sons and
daughters of drudgery and confinement a lit-
tle of the fresh air of heaven, which you, per-
haps, can always breathe ! nor be too severe
with those who only once a week can look
forth, and glance on the beauties of Nature —
the very works, too, of Him, who ordamed
the Sabbath !

This day also contributes to the harmony,
of families. The members may be much di-
vided and dispersed through the week, and
have few or slender opportunities of social
intercourse. But the Sabbath brings them
more fully together; and produces and che-
rishes those feelings which endear and unite
them relatively ; and dispose them, by love,
to serve one another. Persons and families
are especially among the common people,
always unkind, and rude, and savage, both

in their temper and manners, where the Sab
bath is neglected. But they are respectfiil
and humane, and tender, where it is ob
served ; because they see each other to ad
vantage, and mingle under moral and re
ligious impressions, which, though not always
powerful enough to sanctify, contribute U
soften and civilize.

The Sabbath is also a period of devotior
and reflection. If we are godly, we shal]
not go through the week without God. Some
pious thoughts and feelings will blend with
our busy concerns. But week days are, in a
sense, worldly ones ; and even our allowed
contact with earthly things tends to impah
our heavenly impressions, and to make us
forgetful of our highest good. We want a
day of retreat from this world, that we may
think of another, and have opportunities to
compare the claims of the various objects
that court our hearts. We want a day of
silence from the passions, to consider more
deeply the principles and motives of religion ;
and to have excited, and carried upward,
those afflictions which cleave unto the dust
To a man concerned to advance in the divine
life, how welcome is the return of a day, all
for his soul and eternity ! in which, by wait-
ing on the Lord, his strength is renewed, and
his heart is enlarged; and he obtains fresh
preparations to meet the temptations, the du-
ties, and the troubles of life.

Again : without the aid of such a day, how
would even the face of religion be maintain-
ed in the community at large 1 We may
learn from an enemy. When the French
wished to destroy every thing like Chris-
tianity, they were wise enough to know how
much the Sabbath stood in their way; and
therefore abolished it, and established their
decades. Let any one imagine the Lord's
day given up for a time in our own country.
The effect would be a thousand times more
injurious to the interests of piety and moral-
ity than all the writings and attempts of in-
fidelity. Let this fence of every thing sacred
and useful be broken down, and what an in-
undation of ignorance and vice of every kind
would overspread the land ! It is in the ser-
vices of this day the rich and the great are
reminded of their accountableness ; their de-
pendence on God ; and their being only on a
level with those below them, in Sieir origin
and end. This they are too prone to forget :
but once in the week the master is a ser-
vant ; the king a subject ; the judge a crimin-
al, crying for mercy. And as to the poor and
working classes, how little time have they
for religious exercises but the Sabbath ! It
is then, principally, the Bible is taken down
from the shelf ; and the child, placed between
the knees, is heard to read it. Then the
children of our Sunday schools cry Hosannas
in our temples. Then the family goes to the

DECEMBER 23.

355

loiise of God in company. Tlien the poor
lave the Gospel preaclied unto them; and
iie common people, unless the preacher mis-
•epresents him by his fineness, again hear
lie Saviour gladly. How, without these
iiixiliaries, would a sense of the Divine
)resence, and the moral providence of God,
lid of a future state, be kept alive on the
iiinds of the multitude] Is not all the know-
edge of religion thousands possess derived
rora what they read and liear on the Sun-
lay?

And how impressive and interesting is the
sabbath as the chief period of divine opera-
ions ! How distinguished will it be in the
imals of eternity! How many thousands,
ow many millions, on this day have been
wakened, enlightened, converted, made new
features! What triumphs has the Cross
ained over the powers of darkness ! What
oble schemes and enterprizes, for the glory
f God, and the welfare of mankind, have
iken their rise from some impression in the
loset, or excitement in the church, on this
ccepted time, this day of salvation !

Nor is it less delightful and honourable as
Q emblem of heaven, and a preparation for
. Pliilip Henry would often say, at the
lose of his Sabbath devotions — Well : if this
3 not heaven, it must be the way to it. Yes ;

is then Christians often feel themselves,
ke Jacob in his vision, at the gate. They
ive earnests and foretastes of the glory to
3 revealed. Perhaps they are never so
filling as then to go. Many of them have
ished to be released on this day ; and many
ive been gratified. But if they do not leave
1 the earthly Sabbath, tliey enter on the
3avenly one. For there remainetli a rest, a
ibbatising, as the word is, to the people of
t)d. And what an exchange for the better !
[ere we worship with a few ; and these, like
irselves, are imperfect. Here we groan,
3in^ burdened ; and if we are not weary of
jr divine work, we are soon wearied in it.
Jid, when — satisfied with favour, and filled
ith the blessing of the Lord, we can say,

" My willing soul would stay
In such a frame as this,"

19 world calls us down, and leads us out
ito its caJes, and griefs, and dangers, again.
>h ! why do we not sing —

" Thy earthly Sabbaths, Lord, we love ;
But there 's a nobler rest above :
To this our lab'ring souls aspire.
With ardent pangs and strong desire.

" No more fatigue, no more distress.
Nor sin. nor hell, shall reach the place ;
No groans to mingle with the songs
That warble from immortal tongues.

" O long-expected day ! begin ;
Dawn on these realms of wo and sin :
Fain would we leave this weary load.
And sleep in death to rest with God !"

DECEMBER 23.

" As ivell the si?i^ers as the players on instru-
ments shall be there : all my springs are in
thee'' — Psalm Ixxxvii. 7.
This is spoken of Zion ; and shows us the
joy, and the attachment, of her inhabitants.

The joy is expressed in language accord-
ing with the forms of service in the Jewish
worship. They had, in addition to the praises
of individuals and families, orders of men,
established expressly for the performance of
psalmody in the Temple: some vocal, and
some instrumental — " As well the singers as
the players on instruments shall be there."
The meaning is — That Zion, which tlie world
considers the metropolis of sadness and gloom,
should be the residence of cheerfulness and
mirth; or, in other words, that the Church
of God should abound with spiritual joy and
gladness. This joy may be considered two
ways. First, as promised : and so it is to be
viewed as a privilege; and we are to look
after it in the history and experience of his
people. And if we turn — and this is the
fairest way, to those whom God has himself
described in his Word, we shall find them
distinguished by nothing more than this ex-
perience. They walked in the comfort of
the Holy Ghost. Though they had losses
and afflictions, yet, believing, they rejoiced
with joy unspeakable and full of glory. —
Secondly, as commanded. Thus they are
enjoined to shout aloud for joy; to rejoice
in the Lord always ; to be filled with the
Spirit; speaking to themselves in psalms,
and hymns, and spiritual songs ; singing, and
making melody in their heart to the Lord.
And thus it becomes a duty : and, as such,
we are bound to seek and to preserve it ; to
study the grounds of it; to guard against
every thing that would invade and injure it ;
to endeavour, by all means, to increase our
joy in the Lord ; and never refuse to be com-
forted. All must be singers and players on
instruments here. All cannot perform equally
well ; but all must do somethmg, and pray
and strive, to show that the religion of Christ
is able to make its possessors happy ; that it
can set their roving hearts at rest ; that it
can enable them to dispense with the dissi-
pations of the world ; that it can sustain them
under the trials of life, and raise them above
the fears of death ; and thus adorn the doc-
trme of God their Saviour m all things.

But here is attachment as well as joy —
" All my springs are in tliee." No affection
was ever more sincere than that which the
pious Jews bore to their native land. Jeru-
salem was the source of their hope and glory ;
the circle and the centre of all the endear-
ments of life. They breathed out tiieir very
soul when they s»d, " Peace be within tliy
walls, and prosperity within thy palaces."

356

DECEMBER 24.

They deemed nothing too dear to be parted
with, for its ornament or defence. In its
welfare, they forgot their personal and rela-
tive sorrows : and when it was taken, and
destroyed, they abandoned themselves to
grief, hung their harps upon the willows, and
felt life a burden. Even in its reduced state,
they took "pleasure in her stones, and fa-
voured the dust thereof" — Each of them
sighing, " If I forget thee, O Jerusalem, let
my right hand forget her cunning ; let my
tongue cleave to the roof of my mouth, if I
prefer not Jerusalem above my chief joy."
And is there less intenseness of regard in
Christians, towards Jerusalem which is above,
and free, and the mother of us all"? No — all
their springs are there — All that refreshes
me — can each of them say ; all that revives,
all that enlivens, all that inspires — "all my
springs are in thee."

Where are all the springs of a worldly
man? In the world. . To all his interests
there, he is alive : his heart is glad when his
corn and wine increase; and his joy fails
with them. His losses are the taking away
of his gods ; and what has he more ? But
what is the experience of the Christian 1 In
the word of God, and the ordinances of his
house, and communion with his people, and
the consolations of his Spirit ; here it is, says
he, I find my heaven ! If this cannot touch
and animate him, nothing, for the time, can.
On the other hand, this can make him joy-
ful, even in tribulation. This seems to in-
demnify him under every earthly disappoint-
ment. What is it, says he, that my schemes
fail, if His flourish 1 Yea, in spiritual dark-
ness, and when he is ready to conclude that
he has no part or lot in the matter, and that
his heart cannot be right in the sight of God,
his countenance is illumined, and the tear of
joy starts into his eye, when he hears that
the word of the Lord hath free course and is
glorified ; that sinners are fleeing to the Sa-
viour, as doves to their windows ; that the
order to Zion is issued, Enlarge the place of
thy tent ; lengthen her cords, strengthen her
stakes. In this, says he, I rejoice, yea, and
will rejoice. And so, when there are apos-
tacies and backslidings, and professors cause
the way of truth to be evil spoken of, he is
" sorrowful for the solemn assembly, and tlie
reproach of it -is his burden." And his fear,
as well as his hope, and his grief, as well as
his pleasure, show where the attraction of his
heart lies. And if any thing is to be done
for Zion, he feels a courage that is not natural
to him. His tongue is as the pen of a ready
writer. His hand gets suddenly into his
pocket ; and, to his power, yea, and beyond
his power, he is willing to communicate;
and his zeal, as well as all his other feelings,
justify his saying, " All Aiy springs are in
thee."

DECEMBER 24.
" Through the tender merc^ of our God; where-
by the dayspring from on high hath visited
us, to give light to them that sit in darkness
and in the shadoxv of death, to guide our
feet into the ivay of peace." — Luke i. 78, 79.
Well said David, "What is man, that
Thou art mindful of him ; and the son of
man, that Thou visitest him V He does this
in a thousand ways ; and each of us may ac-
knowledge, with Job, "Thou hast granted
me life and favour, and thy visitation hath
preserved my spirit." But what a visit is
here ! Twice does Zacharias, under different
allusions, expressly mention it in his thanks-
giving song. " Blessed be the Lord God of
Israel; for he hath visited and redeemed his
people, and hath raised up an horn of salva-
tion for us in the house of his servant David."
"Through the tender mercy of our God;
whereby the dayspring from on high hath
visited us, to give light to them that sit m
darkness and in the shadow of death, to guide
our feet into the way of peace."

Observe the image under which he views
the coming of the Saviour — " The dayspring
from on high." The springing of the day is
produced, and only can be produced, by the
rising of the sun. There is only one sun in
nature. And there is only one Sun in grace.
And to them that fear my Name, said God,
by the prophet Malachi, shall the Sun of
righteousness arise with healing in his wings.

See the state in which he finds us — " Sit-
ting in darkness and the shadow of death,"
Darkness is ignorance. Some ignorance is
of little importance: but here we are de-
stroyed for lack of knowledge. The dark-
ness is connected with the shadow of death
— a state of terror, and danger, and nearness
to perdition; for the shadow cannot be far
from the reality. It is not only vain, but in-
jurious to deny the truth of this representa-
tion. Every thing concurs to prove it. And,
without the admission of it, Christianity must
be needless and absurd.

But see the benefit he is designed to com-
municate — " To give light" to them that are
in darkness and the shadow of death. Ac-
cordingly, his coming has shed a lustre upon
every subject interesting to our duty and wel-
fare. So that every individual under the
Gospel knows far more than all the Heathen
philosophers united. And also far more than
the most illuminated among the Je\ys.—
Hence our Saviour turned unto his disciples,
and said privately, "Blessed are the eyes
which see the things that ye see : for I tell
you that many prophets and kings have de-
sired to see those things which ye see, and
have not seen them ; and to hear those things
which ye hear, and have not heard them."

It is therefore called, not only "the true
light ;" but, " a great light." It has two pro-

DECEMBER 25.

357

perties. It is practical. It is " to ^ide our
feet.'* We were " sitting" before ; inactive,
like persons in the dark, and afraid to move :
but when the light comes, we are set in mo-
tion. The doctrine of Christ is not a mere
speculation. He that receives it feels an in-
tiuence resembling that of the orb of day ;
.vhich is vital, as well as enlightening — He
•valks in the Spirit In the fear of tlie Lord,
n the truth. It is also blessed. It is to
ruide our feet "into the path of peace."
There is something very pleasing in the word
'eace, as it mtends reconciliation; and es-
)ecially reconciliation with God. And God
vas in Christ reconciling the world unto him-
elf, not imputing their trespasses unto them.
Vnd being justified by faith, we have peace
vith God through our Lord Jesus Christ.
This peace is essential to every other bless-
ng : and every other blessmg is sure to fol-
3W it The word, therefore, is often used
br every kind of good and of happiness. It is
inely expressed by the Apostle, " We who
lave believed do enter into rest:" and yet
nore fiilly by David, " Blessed is the people
hat know the joyful sound : they shall walk,
) Lord, in the light of thy countenance. In
hy Name shall tiiey rejoice all the day : and
n thy righteousness shall they be exalted,
''or thou art the glory of their strength : and
a thy favour our horn shall be exalted."
But what is the source of all this blessed-
ess? " The tender mercy of our God." As we
re guilty and condenmed creatures, every
•ift we enjoy must be from mercy. This
3 true, of our daily and outward comforts ;
nd therefore Jacob calls them all " mercies;"
nd acknowledges that he is not worthy of
he " least" of them. How true is it, then
hat not by works of righteousness which we
•ave done, but by his mercy he saved us !
Neither are we to imagine, that God was
aade merciful by the incarnation and suffer
tigs of Christ It is from injudicious repre
entations of this kmd, that the enemies of the
toneraent are furnished with their strongest
bjection. In the Scripture, w^e are told that
iod so loved the world that he gave his only
•egotten Son, that whosoever believeth on
lim should not perish, but have everlasting
ife. What he requires, he provides. He
vould not pardon Job's friends but through
lis intercession. But he prescribed his pray-
r, with sacrifice, for the very purpose, and
ccepted it Thus we are "justified freely
•y his grace, through the redemption that is
11 Christ Jesus."
Let us bless God for this tender mercy. —
God is the Lord, which hath showed us

DECEMBER 25.

ight : bind the sacrifice with cords, even un
0 the horns of the altar." Let us improve
he advantages it has aflforded us ; and walk
3 chUdren of the light Let us pray that
lis way be made known on earth, and his
aving healtli among all nations.

" And it came to pass in those days, that there
went out a decree from Csesar Augustus, that
all the -world should be taxed. {And this
taxing -was Jirst made when Cyrenius was
governor of Syria.) And all went to be
taxed, every one into his own city. And .Jo-
seph also went up from Galilee, out of the
city of JVazareth, into Judea, unto the city
of David, which is called Beth-lehem ; {be-
cause he was of the house and lineage of Da-
vid : ) To be taxed with Mary his espoused
wife, being great with child. And so it was,
that, while they were there, the days were ac-
complished that she should be delivered.^^ —
Luke ii. 1 — 6,

The birth of Christ is so wonderful and
important, that every circumstance attending
it is worthy of our attention, and capable of
improvement. We are here informed of the
time, and the place.

As to the time, it was under the reign of
Augustus. Luke could not have distinguish-
ed it by a more illustrious mark, than the
name of a man, tlie greatest prince then in
the world ; as he governed the Roman em-
pire, which had extended itself over the
largest and fairest portions of the inhabited
earth. What is related indefinitely, is liable
to dispute and mistake*; whereas, particularity
tends to gain credence, and renders falsehood
easier of detection. Hence, the Evangelist
mentions a remarkable fact attending the pe-
riod: "It came to pass in those days, that
there went out a decree from Caesar Augus-
tus, that all the world should be taxed ;" and
adds, " And this taxing was first made when
Cyrenius was governor of Syria." Here,
however, a difficulty occurs, which Infidelity,
always alive to the worst of causes, and feel-
ing the paucity and poverty of its resources,
has readily laid hold of.

It must be granted that Cyrenius, as Jose-
phus, and all the Greek and Latin historians,
agree, was not governor of Syria till eleven
years after. But first, it is supposable, that,
though he was not the actual governor, he
presided on this occasion, by a special com-
mission from Augustus. This agrees with
the history of the Emperor, which shows us,
that, in several instances, he sent his particu-
lar friends to superintend the enrolment, with-
out leaving it to the care of the ordinary go-
vernors of the province. Did not David do
the same when he wished to number the peo-
ple ] There were rulers over all the tribes of
Israel ; yet he sent Joab, who went through
all the land, and brouglit hun the result at
the end of nine months and twenty days.
Secondly; Dr. Campbell renders it, "And
this enrolment first took effect when Cyre-
nius was governor of Syria." Thougli our
version reads 'taxing,' it is in tlie margin
' enroling.' There was some difl^ercnce be-
tween tliese. For thouirh the registering was

358

DECEMBER 26.

generally with a view to the taxing ; yet the
latter did not always immediately follow the
former ; it only laid the foundation for it, by
showing the Emperor the number and wealth
of his subjects, whenever he chose to de-
mand soldiers or money. Now, though the
decree for enrolment was issued eleven years
before, it was not acted upon till Cyrenius
was governor of Syria; and the Roman
power, on the expulsion of Archelaus from
Judea, first levied the tax on the Jewish peo-
ple. We have a similar instance m our own
history. William the Conqueror wished to
make a survey of the kingdom. This was
done in what is called the Doomsday Book,
and which is still extant. It was six years
in making, in England only : and no pay-
ment of taxes was made upon it till twelve
years after. Either of these solutions is per-
fectly satisfactory: and there is no incon-
sistency between them — the one does not in-
validate the other. And when to this we add,
that the fact itself was notorious ; and that
Luke could not be deceived, and must have
known that he could not be misunderstood at
the time; we see another instance of the
weakness of Infidel objections. But Luke
mentions this affair, not only to authenticate
the truth of his narrative, but the Messiah-
ship of Christ. His coming had not only
been foretold, but the time of it. We allude
to the prophetical declaration of the dying
Jacob. When speaking of Judah, he said,
" The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until
Shiloh come ; and unto him shall the gather-
ing of the people be." That is — when he
should come, the supreme power should be
dislodged from their possession. And here
we see the accomplishment of it : for the su-
preme power had now fallen into the hands of
Herod the Idumean, who was exercising his
vile tyranny under the favour of the Roman
sovereign, master of Syria and Palestine.

The place was Bethlehem. It is called the
City of David, because there David was born.
But the word city, which the Jews used so
differently from us, should not mislead us. It
was only a small village, ui which nothing
had occurred to aggrandize it. Here he was
brought forth, and not in Jerusalem, or Rome,
or any other illustrious place. Was this to
intimate, that his kingdom was not of this
world? What cannot ennoble greatness,
greatness can ennoble. How has the birth-
place of the Mantuan Bard been noticed!
How many cities contended for the honour
of Homer's birth ! The birth of Jesus in-
stantly drew to this village a new star, and
sages from the east, and the angel of the
Lord, and a multitude of the heavenly host ;
and has made it to be remembered in all ge-
nerations. Therefore, said the prophet Mi-
cah, "Thou, Bethlehem Ephratali, though
thou be little among the thousands of Judah,

yet out of thee shall he come forth unto mi
that is to be Ruler in Israel : whose going;
forth have been from of old, from everlasting.'
That he was to be born here, was known am
expected, not only by the Chief Priests am
Scribes, as we see in their answer to Herod
but also by even the common people, who ar
gued against him, when they supposed thai
he was not born there — " Hath not the Scrip-
ture said. That Christ cometh of the seed of
David, and out of the town of Bethlehem,
where David was 7"

But let us not forget the occasion of the
event. For it was, humanly speaking, the
most unlikely thing in the world, that Jesus
should be bom here. For Bethlehem was not
the place of Joseph's residence ; but Naza-
reth, in Galilee. But, the decree requiring
that every one should repair to his own pa-
trunonial city to be enrolled, Joseph being of
the house and lineage of David, goes up from
Galilee, out of the city of Nazareth, in Judea,
unto the city of David, which is called Beth-
lehem, and Mary with him, being great with
child. And so it was, that, while they were
there, waiting for his registry, the days were
accomplished that she should be delivered!
Mary thought of nothing but accompany Jo-
seph. Joseph thought of nothing but obeying
the order of the Governor. The Governor
thought of nothing but the mandate of the
Emperor. The Emperor only obeyed his va-
nity and pride : and yet all these ignorantly,
but unitedly, conduced to fulfil the deter-
minate counsel and foreknowledge of God.
How freely men can act ! and yet how neces-
sarily ! How real, and yet inexplicable, is the
concord between human liberty and the cer-
tainty of events ! What is contingent where
Divine veracity is concerned ! How impossi-
ble is it that the Scriptures can be broken!
How wonderful is the providence of God!
By what methods does it conduct its plans to
their completion ! How easily, and yet how
uncontrollably, does it bend to its pleasure
all the dispositions and movements of crea-
tures, who, like men in a boat, look one way,
and row another !

DECEMBER 20.

"^nd there were in the same country, shep-
herds abidijig' in the field, keeping -watch
over their fiock by night. And, to, the angel
of the Lord came upon them, and the glory
of the Lord shone round about them : anU
they -were sore afraid^ — Luke ii. 8, 9.

Two classes of men were led to Betlile-
hem, to witness the new-bom Messiah — The
wise men from the East, and the sliepherds,
The former were versed in the works of Na-
ture. They were especially astronomers and
star-gazers; and God conducts them by c
star. The latter were Jcyvs, They liad tlic

DECEMBER 26.

899

Scriptures in their hands: and these were
directed by an angel. God lias various me-
thods of manifesting himself to his creatures :
but none of them are arbitrary. They all
evince his " wisdom and prudence," and are
adapted to the state and circumstances of tlie
beings with whom he has to do.

Angels are all ministering spirits. And if
iJiey attend the heirs of salvation, how much
nore the Author of it ! If tliey wait on the
servants, how much more on the Son, who is
Lord of all ! When he bringeth his first-be-
rotten into the world, he saith, And let all
he angels of God worship him. He was seen
)f angels.

— We might have expected that this glo-
•ious messenger would have been sent to per-
ms of rank and authority ; to the rulers ; to
he doctors of the law ; to the mmisters of the
anctuary ; to Herod ; to the High Priest. But
lod's thoughts are not our thoughts. Man
udgeth after the outward appearance; but
lie Lord looketh to the heart. He is no re-
pecter of persons. The distmctions of life,
v^hich, owing to folly, are the sources of so
luch pride to some, and envy to others, are
otliing to Him — He is equally " nigh unto
U them that call upon him," whatever be
leir outward condition : as the sun shines in
le valley, as well as on the hill. It was to
lese shepherds the angel of the Lord ap-
eared. And may not this be considered an
itimation of the persons for whom the Dis-
3nsation was principally designed, and by
hom it would be chiefly received ? Hence
e read, "The poor have the Gospel
•cached unto them" — " The common people
3ard him gladly" — " Have any of the rulers
jlieved on hun]" — "Thou hast hid these
lings from the wise and prudent, and hast
!vealed them unto babes." Not that the rich
id great are excluded. And there always
ive been a few who have humbled them-
ilves, to be exalted. But " not many wise
en after the flesh, not many mighty, not
any noble, are called. God has chosen the
olish thmgs of the world to confound the
ise ; and God hath chosen the weak things
the world to confound the things which are
ighty; and base things of the world, and
ings wliich are despised, hath God chosen,
'a, and things which are not, to brmg to
>ught things that are : that no flesh should
ory in his presence."

We have much reason to conclude, that
ese shepherds were among the number of
ose who were looking for redemption in Je-
salem. While many of their countrymen,

ceiled houses, were seeking their consola-
m in the world, they, like Simeon, were
aiting for the Consolation of Israel. Per-
tps at this very moment they were silently
using; or perhaps conversing with each

other (for they were obviously together,)

" when the kingdom of God should come
and sighing out the words of David, " O that
the salvation of Israel were come out of Zion !
When God bringeth back the captivity of his
people, Jacob shall rejoice, and Israel shall
be glad" — When, " lo ! the angel of the Lord
came upon them ! and the glory of the Lord
shone round about them !"

And this angel, by his example, teaches
us, however much we may be placed above
them, not to overlook the poor, nor refuse to
visit them : especially God's poor ; for they
are ricii in faith, and heirs of the kingdom
which he has promised to them that love him.
It is a character of the citizen of Zion, that in
his eyes a vile person is contemned, however
high : but he honours them that fear the
Lord, though they may not have the gold
ring and the gay clothing.

The sacred historian has not failed to tell
us how these men were engaged at the time
of their being thus distinguished. They were
in the field keeping watch over their flock by
night. Thus they were abiding in their call-
ing, and faithfully and actively discharging
the duties of it. Never mind how humble
your occupations may be —

" Honour, and shame, from no condition rise :
Act well your part— there all the honour lies."

Be attentive and diligent, and you are useful
and respectable. They ought to blush, who
do nothmg, or have nothing to do. Their
mode of living is as inconsistent with the life
of a Christian required in the Gospel, as a
life of vice. The tree that bringeth forth no
good fruit, is hewn down, and cast into the
fire. The servant that hid his Lord's talent
in a napkin, did not abuse it ; but because he-
was an unprofitable servant, he was a wicked
one, and therefore punished. The case of
these shepherds is not a solitary one. Go
through the Scriptures, and make out a list
of all those whom God favoured and dignified
with his visits ; and show me one among them
all, that was a drone in the community, or
not properly and usefully employed. Other
beings are more likely to appear to the use-
less and idle. " Our idle days," says Bishop
Hall, "are the Devil's busy ones." And
Watts says,

" For Satan finds some mischief stiU,
For idle hands to do."

It was well said by an old Puritan, " I find
diligence the best preservative from tempta-
tion : for when Satan comes to me with his
proposals, I say to him, I cannot attend to
tliee now — I am so busy."

"The labour of the righteous tendeth to
life." " The soul of the sluggard desireth,
and hath nothmg : but the soul of tlie diligent
shall be made fat."

360

DECEMBER 27.

" Let us now go even unto Bethlehem, and see
this thing lohich is come to pass^ — Luke
ii. 15.

This was the language of the shepherds.
And it was not a vain curiosity that led them.
While keeping their flocks by night, the an-
gel of the Lord appeared to them ; and said,
"Fear not: for, behold, I bring you good
tidings of great joy, which shall be to all
people. For unto you is born this day in the
city of David, a Saviour, which is Christ the
Lord. And this shall be a sign unto you ; ye
shall find the babe wrapped in swaddling-
clothes, lying in a manger." This they con-
sidered, as it really was, an order to repair
thither, to ascertain and report the fact And
they would have set off instantly. But there
suddenly descended a multitude of the hea-
venly host, praising God, and saying. Glory
to God in the highest ; on earth peace, good
will toward men. We know not how long
this melody continued. Yet who can wonder
at their staying till it was over 3 But no
sooner were the angels gone away into
heaven, than " the shepherds said one to an-
other, Let us now go even unto Bethlehem,
and see this thing which is come to pass."
Let us accompany them ; and contemplate a
scene which will mduce us to exclaim, with
Moses, on a very marvellous, but very infe-
rior occasion ; " Ask now of the days that are
past, which were before thee, since the day
that God created man upon the earth, and ask
from the one side of heaven unto the other,
whether there hath been any such thing as
this great thing is, or hath been heard like
it]"

In this thing which is come to pass, we
behold a very striking display of divine truth.
The coming of the Messiah was called, " The
truth of God." Many things evince the
Divine veracity : but this was the main pledge.
It was the chief promise ever given to man.
It was also the earliest assurance: it was
given as early as the Fall. And what a
length of time the assurance seemed to hang
in suspense ! A year — a hundred years — a
thousand years — another tliousand, and an-
other, and another rolled away before the
Seed of the woman appeared! Hath He
forgotten to be gracious ? Doth his promise
fail for evermore ] But at the end of four
thousand years, it was proclaimed. His coun-
cils of old are faithfulness and truth. How
many also were, what we may call the minute
parts of the promise. It was foretold that he
should descend from a particular nation — the
nation of the Jews : a particular tribe — the
tribe of Judah : a particular family— the family
of David : a particular mother — a virgin. On
how many things docs the veracity of God
now depend, the failure of any one of which
would prove liim a liar. The place of his

residence was foretold — it was Bethlehem.
The prophecy had been recorded for ages,
and was aclmowledged at the time of his
birth. But how many things were necessary
to this ; and how accidental seemed the fulfil-
ment ! For Joseph and Mary were residing
at Nazareth. And had not Judaea been under
the Roman dominion ; and had not Caesai
Augustus proudly wished to know the nom-
her and wealth of his subjects ; and had Mary
been delivered a few days sooner or later : ht
would have been born elsewhere, and the
word of God would have been of none effect
All these occurrences appear casual, and thej
were so to the parties themselves ; but not tc
God ; he knows all his works from the begin
ning. All these events seemed loosely coii'
nected: but they were links making ar
adamantine chain. The truth of God wsu
the pivot on which all turned : the centre ii
which all united; the end to which all re
ferred. Let us see here, not only how wil
ling, but how able he is to accomplish hi
word ; and be strong in faith, giving glory t
God. Let no apparent delay, no opposinj
difficulties, no interfering interests, affect ou
minds. His purpose is secretly, yet uncor
troUably, moving on ; and the most unlike!
instruments are contributing to its executior
How much depends on our confidence in th
truth of God !

We see, in the thing which has come t
pass, a wonderful combination. A combini
tion of natures — I admit his humanity ; an
why should I question his divinity "? I fir
many things ascribed to him, which cann(
belong to him as God; and I find othei
ascribed to hun, which cannot pertain to hii
as man : and here is the solution of the difl
culty — " God was manifest in the flesh."
combination of grandeur and abasemen
Whose birth could have been more obscui
and degrading ? What welcome was gm
him ] What preparation was made for hin
" The world was made by him, and the wor
knew him not. He came unto his own, ai
his own received him not." A poor youi
female was his mother ; a stable his chambe
a manger his cradle, because there was i
room at the inn. But whose birth was ev
so glorious 7 Ye gods of the earth, brmg for
your first-born ; but no new star sparkles ov
where the young child is. No wise m'
come miraculously from the East to worst
him. No angel comes down. No heaver
choir sing his birth. No command is give
Let all the angels of God worship him. 1
spirit of prophecy breathes inspiration. 1
Simeon waits for him as the Consolation
Israel. No Anna speaks of him to all th(
who look for redemption.

We see also a prodigy of benevolen
Every thing says. Behold a love that pass(
knowledge. His former condition — he «
rich, and became poor. His indepeuder

DECEMBER 28.

361

ind choice : he was not constrained to enter
uch a state— Lo ! I come, says he : he gave
lis life a ransom for us. The principle that
noved him — it was not our desert ; but his
»wn ?ncrcy. He came into the world to save
inners : he died for the ungodly : in his love
nd pity he redeemed us. His not waiting
jr our application, arising- from a sense of our
eed of him — His engaging, in foresight of
II the degree and extent of his sufferings —
lis going through the whole, without repent-
ig of the expensive undertaking — His ac-
omplishing it with delight.

Here, also, we see an example for our imi-
ition. Did he thus despise worldly distinc-
lons 1 and shall we admire them 1 shall we
eek great things for ourselves ? — place such

Christian by the side of the manger!
laving food and raiment, let us be therewith
ontent. Shall we find it difficult to conde-
cend to men of low estate, and to exercise
elf-denial in doing good ^ " Let this mmd
e in you which was also in Christ Jesus :
;ho, being in the form of God, thought it not
jbbery to be equal with God ; but made him-
3lf of no reputation, and took upon him the
)rm of a servant, and was made in the like-
ess of men." Did he not only stoop so low,
ut suffer so much for us ; and shall we not
3 willing to endure any privations, and incur
ay sacrifices, for our brethren] "Be ye
lerefore followers of God, as dear children ;
id walk in love, as Christ also hath loved us,
id hath given himself for us, an offering and
sacrifice to Grod, for a sweet-smelling sa-
Dur."

Great as this thing is which has come to
IBS, there are many who will refuse to take

step to see it Even at the very festival,
'hich is the commemoration of it, they will
3 found any where rather than at Bethle-
em. They will be attracted to every thuig,
ither than to that sight, which the shepherds
:h their flocks, and made haste to see;
^hich the Eastern sages came such' a vast
istance to behold ; and which drew all hea-
en down to earth. Some, while they observe
le day by a freedom from labour, not only
eglect, but insult the subject of it ; and, by
itemperance and riot, revive the works of
le Devil, which the Son of God was mani-
?sted to destroy.

But let us call off our attention from the
ttle, debasing, vexing, defiling things of the

orld, and repair to the Infant of Bethlehem,
16 desire of all nations. Let us give him the
lory which is due unto his holy Name ; and
ly, " Unto us a child is born, unto us a Son
I given : and the government shall be upon
is shoulder: and his name shall be called
Vonderfiil, Counsellor, The mighty God,
V everlasting Fatlier, The Prince of
'eace." Let us behold in him provision
lade for our recovery, the most suitable to
ur wants, and the most adequate to our re-
2Z 31

lief; and placed entirely within our reach,
let us embrace him ; and exclaim, " Lo, this
is our God; we have waited for him, and he
will save us: this is the Lord; we have wait-
ed for him : we will be glad, and rejoice in
his salvation."

And let our zeal and gratitude be equal to
our joy. And let us follow the shepherds not
only in our going, but in our return — " And
when they had seen it, they made known
abroad the saying which was told them con-
cerning the child"-T-" And they returned,
glorifying and praising God for all the things
that they had heard and seen."

DECEMBER 28.

" ^nd they were both righteous before God,
walking- in all the coinmandments and ordi-
jiances of the Lord blameless." — Luke i. 6,

This worthy couple are Imown as the fa-
ther and mother of a very illustrious person-
age ; of whom the Judge of all said, " Among
them that are born of women, there hath not
risen a greater than John the Baptist." But
while Zacharias and Elisabeth derive renown
from their son, they are worthy of attention,
personally considered. Though not distin-
guished by worldly grandeur, they were great
in the sight of the Lord ; and, though their
names are not recorded in the annals of na-
tional history, their characters will be had in
everlasting remembrance in the Scriptures of
truth. Five things are here said of their
piety.

— It was sincere — They were righteous
before God. Many are righteous before men,
who only look on the outward appearance :
but the Lord, who searcheth the heart, and
sees actions in their motives, disowns them.
A large assembly may be convened together,
and be engaged in the same exercises; but
they only worship him, who worship him in
spirit and in truth. Wliat are we in his esti-
mation "? He that judgeth us is the Lord.

— It was practical — They walked in the
commandments and ordinances of the Lord.
Divine truth is important ; yet, if we know
these things, happy are we only if we do
them. Practice is nothing without principle :
and what proof have we of the reality and
excellency of principle without practice ? " I
will put my Spirit within you, and cause you
to walk in my statutes ; and ye shall keep my
judgments, and do them." We do not under-
value experience ; but the Scripture requires
something more than good feelings — "Let
your light so shine before men, that they may
see your good works, and glorify your Father
which is in heaven." A good conscience will
always be accompanied with a good, conver-
sation. He is a vain man who says he has
faith and hath not works— Can such faith
save him ?

362

DECEMBER 29.

— It was impartial — They walked in all \
the commandments and ordinances of the 1
Lord. None are universally wicked. Vices i
are often inconsistent with each other. Pro- ^
digality opposes avarice, and covetousness i
complains of extravagance. All do something, i
for conscience must be appeased : but they (
are determined in their selections by the
easiness of the thing, or its relation to some <
one of their interests. They have no regard I
to the will of God ; for if their observance
sprang from a regard to his pleasure, this ■
would lead them to avoid every thing which
he has forbidden, and to inquire after every
thing he has enjoined. " Then shall I not be
ashamed, when I have respect unto all thy
commandments."

— It was irreproachable — They walked in
all the commandments and ordinances of the
Lord, blameless. It is not said they were sin-
less. The subjects of divine grace will al-
ways have enough to bewail before God, in-
stead of saying, I have attained, I am already
perfect. But it is a mercy (and this is possi-
ble) to be preserved from those falls which
injure our reputation and mfluence ; and also
from those imprudences which draw upon a
man the reproach of folly or weakness, when
he is not taxable with sin ; and from those
veerings of opinion, which are yet consistent
with some degree of fixed principle in higher
thmgs. It is well v/hen our good cannot be
evil spoken of ; and we are without offence
till the day of Christ

— It was mutual — They were both righte-
ous before God, walking in all the command-
ments and ordinances of the Lord, blameless.
This is not the case m every family. In some
houses there is no fear of God in either mas-
ter or mistress, father or mother, husband or
wife. In others there is one of these relations
godly, and only one. They who are jomed
together by marriage, are not one in the
Lord. This difference may be accounted for
three ways. One of the parties may have
been called after their affinity — neither of
them knowing God at the time of contract-
ing it. Or one of the parties may have de-
ceived the other — and some are guarded and
crafty — and those who are upright them-
selves, are generally free from suspicion. Or
the religious individual was perhaps (how
strange !) careless upon this subject ; and did
not feel religion, in his choice, the one thing
needful ; or was bribed against his conviction,
by other things. The two former cases de-
serve pity; but the third justifies censure.
And his error will correct him. For nothing
can be more desirable and important than the
godliness of both parties. How near is the re-
lation! How constant and influential the
intercourse! How lamentable, in a course
where we need every assistance, to meet
with impediments ! How can two walk to-
gether, except they be agreed"!— And are

there servants'? are there children? Each of
the superiors will have their adherents. And
it is not difficult to conclude, from the depra-
vity of human nature, which will be more
readily followed— the one who would lead
into the world — or the one who would lead
out of it.

But the case would be more awful stUl, if
one of the parties was an official character —
Surely a Zacharias should have an Elisabeth.
What disgrace and mjury may result firom
the union of a preacher with an irreligious or
indiscreet companion ! The Apostle there-
fore describes the character of a minister's
wife, as well as of his own : and naturally
concludes, that he who proclaims liis want of
piety and judgment in a case so plain and
momentous, tells how unqualified he is for
other matters — " For if a man know not how
to rule his own house, how shall he take care
of the Church of God]"

DECEMBER 29.

" Though he slaxf me, yet -will I trust in him.^^
Job xiii. 15.

This is a noble resolution. It supposes
suffering. Slaying, here, stands for every
loss and infliction he could suffer or forebode.
Slaying, literally means death : and Job does
not exclude this from his supposition. He
more than once seems to apprehend it as the
consequence of his present malady — I know
thou wilt brmg me to death — My breath is
corrupt — My days are extmct — The graves
are ready for me. Indeed there is not muct
for him to slay — He has slain my cattle, mj
servants, my children ; he has slain the ten-
derness of my wife, and the confidence of mj
friends ; he has slain my health — and if there
be any thmg more, let him slay it — I cai
trust him down to the grave, and through ii
— for I know that my Redeemer liveth — anc
that in my flesh I shall see God — though mj
reins be consumed within me.

It professes confidence — " Though he slaj
me, yet will I trust in him.'" It is obvious
from hence, that he did not think God waj
really his enemy. If he had, how could h(
have trusted in him ? He knew nothing ol
the language of a mystic — " Though I perish
I shall serve thee still — If thou send me t(
hell, I shall love thee there." These ar(
the sayings of religious madness — and cm
hour of the suffering they make so light ol
would bring them to the use of their senses
By the very law of my nature it is impossibl
for me to regard a Being that I believe de
termined to make me miserable for ever
and God himself has commanded me to see
after my salvation and happiness— I coul
not, therefore, acquiesce in my misery witl:
out violating his will. Such a state of sublira
self-annihilation, therefore, is not possible i

DECEMBER 80.

363

t were proper ; and it is not proper if it were
•ossible. But it is both proper and possible
0 believe that natural evil may be converted
ato moral good ; that bodily pain may conduce
0 spiritual profit ; that though no chastening
5r the present is joyous, but grievous, it may
fterward yield the peaceable fruit of righte-
usness to them that are exercised therewith ;
hat behind a frowning providence he may
ide a smiling face ; that though he ampu-
ates a limb, it is to save life ; and that, in
vays beyond all my conceptions, he can, he
vill make all things work together for good
3 them that love him. And this is what Job
iieans by his confidence.
But it also intimates difficulty — Though
e slay me, yet will I trust in him. For
here is much in searching and aw^ful dispen-
ations to try and check confidence : much to
waken suspicion and fear. When things are
greeable and prosperous, we feel compara-
ively little difficulty. But when the scene
5 changed ; and the sky overspread ; and the
louds return after the rain : when we are
tripped, bereaved, abandoned : then we are
ast out of his sight ; our way is perished from
he Lord ; and we think oiu- eye w^ill no more
ee good ! When troubles befall others, we
x> to them, and strengthen their hands in
iod. We readily deal out the promises to
hem, and feel inclined to reprove, if they
efiise to be comforted. We tell them God
3 only waiting to be gracious ; and will ap-
pear to their joy. But when we come into
he same condition ourselves, we are unable
0 follow the advice we have given, and to
eceive the encouragements we have admi-
listered. Thus we incur the censure —
' Thou hast instructed many, and thou hast
itrengthened the weak hand ; thy words have
ipholden him that was falling, and thou hast
strengthened the feeble knees : but now it is
lome upon thee, and thou faintest ; it touch-
3th thee, and thou art troubled." Let us not
)e too severe with people in affliction. To
rust God when we know not what he is
ioing ; when he seems to oppose us ; when
le presents a sword even to our bosom, and
we feel its point : it is then, verily, no easy
i_hing to hope in the Lord, and wait patiently
For him. But Job did this — Yea, says he, in
'-he midst of every killing providence — though
he slay me, yet will I trust in him. Let us
Therefore seek after this confidence in God.
For, first, there is nothuig so honourable to
God. Secondly ; there is nothing so benefi-
cial to ourselves. Thirdly ; there is nothmg
so reasonable in itself— for whatever view we
take of God ; whether we consider his per-
fections ; or his relations ; or his promises ; or
his past dealings with others and ourselves :
the more we shall be induced to say, " What
time I am afraid, I will trust in thee." So
true is it— Thev that know his name, will put
^neir trust in him.

DECEMBER 30.
"^re ?wt my days fetu Job. x. 20.

— Not years : months : weeks : but days.
Life is to be reckoned by days. Are not my
days few 1 They are so in every respect ?
relatively] comparatively] absolutely] It
will not be necessary to prove this. No one
denies it. No one can deny it. Yet how
much depends upon the proper use of a truth
so obvious, and a reflection so simple ! Are
not my days few ]

— But how came they so ] All men die, but
not willingly. Skin for skin, yea, all that a
man hath will he give for his life : but he
cannot continue it. He hates, he dreads
death. It is the king of terrors. The thought
of it imbitters his comforts, and keeps him
always subject to bondage. And could this
have been the natural state of man as he
came from the hands of his Maker] The
Deist meets with this fact, as well as we :
and as he cannot deny it, let him account for
it under the empire and agency of a Being
who is " omnipotent benevolence." Reve-
lation gives us the only rational and convinc-
ing account — " The body is dead because of
sin." "By one man sin entered into the
world, and death by sin; and so death has
passed upon all men, because all have sinned."
It is not " a debt due to nature." It is the
consequence of a judicial and penal infliction :
" For all our days are passed away in thy
WTath." We are not struck with this, be-
cause we are accustomed to the result ; and
it gradually takes place. But could we have
seen the deluge destroying the whole world
at once, we should not have questioned the
provocation of God by some mighty cause.
But where is the difference, as to punitive
justice, whether all the criminals are executed
together, or led forth one by one ] Are not
my days few ]

Do not then render them fewer. What !
you are ready to exclaim, are we in danger
of turning self-murderers] Yet how many
are continually reported as having destroyed
themselves ! But violence is not the only
mode of shortening life. One of our most
eminent physicians has affirmed, that "the
board destroys more than the sword." An-
other has said, " Though all men are mortal,
not one in a thousand dies a purely natural
death." Many enervate themselves by lying
late in bed; and living, if it deserves the
name of life, m lazy inactiveness, as injurious
to health as to virtue. Envy is the rotten-
ness of the bones. Fretfulness and anxiety
corrode. Anger and malice consume. It is
needless to mention intemperance and sen-
suality, the effects of which so often lie dow
with the sinner in an early grave. Godliness
has the promise of the life that now is. By
freeing us from the'malignant passions, which
are always injurious to ourselves, as well aa

364

DECEMBER 31.

others ; and by inducing the affectionate and
benevolent ones, which are always beneficial :
by the peace it sheds abroad in the bosom;
and the hope and confidence it authorizes and
inspires, as well as by surrounding us with
the care of Providence : it is, as David calls
it, » the health of the countenance ;" and
justifies the admonition of hj^on— " Fear the
Lord, and depart from evil. It shall be health
to thy navel, and marrow to thy bones." Are
not my days few 1

— Why then moderate your attachment to
every thing that depends upon their brevity.
Who would set their heart on that which is
not 1 Who would load with treasure a vessel
rotten or full of holes 1 All the admired distinc-
tions and possessions of the world are very un-
certain in themselves, and often leave us : but
if they continue with us, we cannot continue
with them. We brought nothing with us into
the world, and it is certain we can carry
nothing out. Yet, stripped and naked as we
shall go, go we must ; and the time of our
departure is at hand. Oh ! what shall we
think, a few days hence, of those pursuits
which now so much engross us ! " To-mor-
row we die ;" and what will it signify, whether
we are carried to the grave from a cottage,
or a mansion; or leave behind us much or
little T Endeavour to think always, as you
will feel soon. " Brethren, the time is short :
it remaineth, that both they that have wives
be as though they had none ; and they that
weep, as though they wept not; and they
that rejoice, as though they rejoiced not ; and
they that buy, as though they possessed not ;
and they that use this world, as not abusing
it ; for the fashion of this world passeth
away." Are not my days few 1

— Then let us well employ and improve
them. This is what Moses prayed for : " So
teach us to number our days, that we may
apply our hearts unto wisdom." And what
is wisdom ? This must be determined by cir-
cumstances. What is wise conduct in one man
may be folly in another, because of their dif-
ferent relations and circumstances. But it is
easy to determine what is wisdom in a man
who numbers, his days and finds them to be
few : and who has, during their continuance,
an all-important interest to secure ; and has
no other opportunity. If he is guilty, it must
be wise in him to seek forgiveness. If he is
lost, it must be wise in him to seek salvation ;
and if he be unable to save himself, it musf
be wise in him to apply to another, who is
appointed for the very purpose. And in our
case, such an one there is. His name is Jesus.
He is mighty to save. He is willing to save.
Instead of complaining of your application, he
only complains of your neglect — Ye will not
come to me that ye might have life. Many
have tried his power and his love ; and re-
commended him from their own happy expe-
rience. He is now on the throne of grace.

But he will not be always there. He wilj
soon ascend the tribunal of justice. Seek him
while he may be found, and call upon him
while he is near. Behold, now is the accept-
ed time. Behold, now is the day of salva-
tion.

This part of our subject branches itself in-
to another line of duty. As you are to gain
good, so you are to do good — And this, too,
is equally enforced by the fewness of your
days. Life is yours ; and it aifords you one
privilege above the saints in light. It is the
opportunity of beneficence — of relieving the
poor, of instructing the ignorant, of convert-
ing the sinner. But remember two thmgs.
Their days are few ; and therefore they will
soon be gone beyond the possibility of receiv-
ing relief. And your days are few ; and you
will soon be placed beyond the possibility of
affording it. Wing your zeal, therefore,

with the thought " The night cometh

wherein no man can work."

— There is a way of lengthening life. It
is — not by duration, but by diligence. It is by
" filling our days." It is by doing much busi-
ness in a little time. Some live longer in a
week than others do in a year.

DECEMBER 31.

" He thanked God, and took courage."
Acts xxviii. 15.

Gratitude and confidence are individually
excellent ; but their union is admirable. They
adorn, and recommend, and aid each other.
There is no one they so well become as the
Christian. And when is he without cause
for both? When has he not, if truth ex-
amines his condition, a thousand excitements
to praise, and encouragements to hope 1

It can never be more proper to exercise
these, than at the interesting period of the
last day of the year ; when we are so natural-
ly and unavoidably led to think of the past
and the future. Let us therefore follow the
example of Paul, when he met the brethren
at Appii Forum — Let us thank God and take
courage.

WTiat can be more reasonable than to thank
God when we review the past 1 While many
have been cut off, and not a few in their sms,
we have been carried through another year
in safety. We have been exposed to acci-
dents and diseases, as well as they who are
now in the dust ; and our frame has been as
delicate and as fVail as their frame. But we
are the living, the living to praise him, as it
is this day ; and all our bones can say, Who
is a God like unto thee ? While he has holden
our souls in life, he has also continued our
mercies. These mercies have been new
every morning. Of the least of all these we
have been unworthy. And had we been
dealt with according to our desert, we should

DECEMBER 31.

365

have been the most wretched beings on earth.
But we have been fed at his table : we have
been clothed from his wardrobe. We have
had not only the necessaries, but the com-
forts and indulgences of life. He has given
us richly all things to enjoy. He has made
the outgoings of our mornings and evenings
to rejoice. He has given us the succession
of the seasons. He has blessed the springing
of the earth. He has charmed us in the
field, and in the garden, with melody, and
fragrance, and colours, and tastes. W^hat re-
lative attachments! What endearments of
friendship! What pleasing interchanges of
solitude and society ! of labour and of rest,
have we enjoyed ! — We have not only to ac-
knowledge private, but public mercies. How
has he preserved and blessed our country,
notwithstanding all our national provocations !
He has not only blessed us personally, but re-
latively. He has been the Benefactor of our
families, and our friends. Yea, he has bless-
ed us not only in the kindnesses of his provi-
dence, but in the ineans of grace. We have
had our Sabbaths, Our eyes have seen our
teachers. We have been made joyful in his
house of prayer. He has fed us with the
finest of the wheat, and with oil out of the
rock has he satisfied us. Bless the Lord, O
my soul, and forget not all his benefits !

We have had trials ; but even these, in-
stead of checking gratitude, if properly re-
viewed, will increase it. They have been
few, compared with our comforts. They have
been light, compared with the sufferings of
others. They have been variously alleviated ;
in measure, when they shot forth, he debated
with them ; he stayed his rough wind in the
day of the east wmd. They have all been
founded in a regard to our welfare. They
have imbittered sin ; and endeared the Scrip-
tures, and the Throne of Grace, and the sym-
pathy of Him who is touched with the feel-
ing of our infirmities. They have weaned
us from the world. They have told us that
this is not our rest. They have also assured
us that he knows how to support and to de-
liver. Aaron's rod blossomed — so shall ours ;
and yield the peaceable fruit of righteousness.

There was honey at the end of Jonathan's
rod — and there is sweetness at the end of
ours. Yea, already we can say, It is good for
me that I have been afflicted. Surely a gra-
titude is required, on this occasion, that will
not expire in mere acknowledgments; but
induce me to dedicate myself to his service,
and walk before him in newness of life.

And what can be more reasonable than to
take courage when we look forward 1 We
enter, indeed, on the year commencing, not
knowing what a day may brmg forth : and
darlmess is apt to gender dread. Duties
will arise ; and we must meet their clarnis.
Afflictions may arise ; indeed they are almost
unavoidable. Does not every path of life
lead through a vale of tears 1 Is not every
thing here uncertain ] My health may be as-
sailed. My friends may be removed. This
year I may die.

— But I will pore on this no longer. I will
not sour my present mercies, by suspicion, or
fear, or anxiety. It is my duty, it is my
privilege, to be carefiil for nothing ; but to
cast all my care on him who careth for me. —
I take courage, from his former dispensations.
Has he ever forsaken or forgotten me 1 Be-
cause he has been my help, therefore under
the shadow of his wings will I rejoice. — I
take courage, from his providence. I am not
in " a fatherless world." Nothing is left to
chance. My ways are continually before
him ; and the very hairs of my head are all
numbered. — I take courage, from his power.
Nothing is too hard for him. He can make
even mine enemies to be at peace with me.
He can render every loss a gain. He can
make all things work together for my good. — I
take courage, from his promises. They are
all faithfiilness and truth. And what case do
they leave unnoticed, unprovided for, from
which despondency can spring 1 I will there-
fore trust, and not be afraid, but go forward,
cheerfully with Him who said — I will never
leave thee nor forsake thee.

" Beneath his smiles my heart has liv'd.
And part of heaven possess'd;
I praise his Name for grace receiv'd,
And trust him for the rest."

31*

END OF MORNING EXERCISES.

• EVENING EXERCISES

FOR

THE CLOSET:

FOR

EVERY DAY IN THE YEAR.

WILLIAM WILBERFORCE, Esq.

My dear Sir,

I AM not certain that my motive was quite pure, when I felt a very power-
ful desire that, in a way of some little publicity and continuance, I might appear
associated with One so esteemed and illustrious as the Man whose name dignifies
this page, and at whose feet I presume to lay these Volumes.

A writer of judgment and wit has somewhere said, that " there are good per-
sons with whom it will be soon enough to be acquainted in heaven." But there
are individuals with whom it is no common privilege to have been acquainted on
earth.

It is now more than forty years since the Writer of this Address was indulged
and honoured with your notice and friendship. During this period (so long in the
brevity of human life !) he has had many opportunities of deriving great pleasure
and profit from your private conversation; and also of observing in your public
career, the proofs you displayed of the Orator, the Statesman, the Advocate of
enlightened Freedom, and a feeling, fearless, persevering, and successful opponent
of a trafiic " that is a reproach to any people." But he would be unworthy of
the ministry he fills, and be ashamed of the age he has now reached, as a professed
follower of your Lord and Saviour, if he could not increasingly say, with Young,

" A Christian is the highest style of man."

All other greatness is, in the view of faith, seducing and dangerous ; in actual
enjoyment, unsatisfactory and vain ; and in duration, fleeting and momentary.
" The world passeth away, and the lusts thereof : but he that doeth the will of
God abideth for ever." The expectation of the man who has his " portion in
this life " is continually deteriorating ; for every hour brings him nearer the loss
of ail his treasure ; and " as he came forth of his mother's womb, naked shall he
return to go as he came, and shall take nothing of his labour, which he may
carry away in his hand." But the " good hope through grace," which animates
the believer, is always approaching its realities ; and therefore grows, with the
lapse of time, more valuable and more lively. As it is spiritual in its quality, and
heavenly in its object, it does not depend on outward things, and is not affected
with the decay of nature. Like the Glastonbury thorn, fabulously planted by
Joseph of Arimathaea, it blooms in the depth of winter. It " brings forth fruit
in old age." " At evening-tide it is light" — " For which cause we faint not;
but though our outward man perish, yet the inward man is renewed day by day."

And this, my dear Sir, you are now happily experiencing at the close of more
than " threescore years and ten." And I hail you, not as descending towards
the grave under the applause of nations, but as an heir of immortality, " looking
for the mercy of our Lord Jesus Christ unto eternal life." Attended with the
thanksgivings of the truly wise and good on your behalf, and in the comforts of
the Holy Ghost, and with an unsullied religious reputation, you are finishing a
course, which you have been enabled to pursue through evil report and through
good report ; undeviatingly, unabatingly ; forgetful of none of the claims of per-
sonal or relative godliness, amidst all the cares and engagements of a popularity
peculiarly varied and extensive ; neglecting, in addition to the influence of exam-

DEDICATION.

pie, no means to recommend the one thing needful to others ; and even from the
Press, defending the interests of practical Christianity, in a work so widely cir-
culated, so justly admired, and so pre-eminently useful, especially among the
higher classes in society.

Nor can I omit the opportunity of acknowledging individually, the obligations
I feel myself under to your zeal and wisdom, when, in the novitiate of my Minis-
try, your correspondence furnished me with hints of admonition, instruction, and
encouragement, to which I owe much of any degree of acceptance and usefulness
with which I have been favoured. Nor can I forbear also to mention another
Benefactor, whose name I know is as dear to every feeling of your heart as it is
to every feeling of my own — the Rev. John Newton. With this incomparable
man I was brought into an early intimacy, in consequence of his addressing me
without solicitation, and when personally unknown to him, in counsels and advice
the most seasonable, just as 1 had emerged into public life, peculiarly young, and
inexperienced, and exposed. These opportune advantages, for which I would
be daily thankful, recall the exclamation of Solomon, " A word fitly spoken how
good is it !" and lead me to lament that persons so seldom in this way, seek or
even seize opportunities of usefulness. How often do they omit to avail them-
selves of the influence which God, by their rank, or wisdom, or piety, or age,
has given them over others, for their good; though it is a talent for which they
are responsible ; and the use of which would often be as welcome in the exertion
as important in the results.

The years which have passed over our acquaintance have been no ordinary
ones. They have been signalized by some of the most important events that
could effect other nations or our own. I am sufl[iciently aware of your sentiments,
and fully accord with them in thinking, that while, as men and citizens, we can-
not be indiflferent to the state of public aflfairs, but ought to be alive to the welfare
of a country that has such unexampled claims to our attachment and gratitude ;
yet that, as Christians, we should judge of things by a rule of our own ; and es-
teem those the best days in which the best Cause flourishes most. Now while
we have suffered much, and have had much to deplore, yet " the walls of the
temple " have been rising " in troublous times," and our political gloom has been
relieved by more than gleams of religious glory. Let us not ask with some,
" What is the cause that the former days were better than these ? " The fact
itself is, at least as to spiritual things, certainly inadmissible. Conceding that
eighty or ninety years ago we had fewer taxes, and many of the articles of life
were more cheaply purchasable, how much more than counterbalanced was this,
by an unconverted ministry, a people perishing for lack of knowledge, a general
carelessness with regard to the soul, and an entire unconcern for the enlargement
of the Redeemer's kingdom !

At our first interview we could refer to none of the many glorious Institutions
which are now established. I have not space to enumerate them, nor must I
yield myself to enlarge on their claims. But reluctantly to pass by others, one
of these has been surpassed by nothing since the days of the Apostles ; and when
I refer to the importance of its design, the simplicity and wisdom of its constitu-
tion, the rapidity of its growth, the vastness of its success, the number of lan-
guages into which it has translated the Scriptures, and the immensity of copies
which it has distributed, I need not say, I mean the British and Foreign Bible
Society, which may God preserve uninjured, and continue to smile upon, till all
shall possess the unsearchable riches of Christ ! Since then, too, what an exten-
sion has there been of Evangelical doctrine in the Establishment and among the
Dissenters ; and, I fearlessly add, of the genuine influences of Divine grace in the
hearts and lives of thousands — Surely no unprejudiced individual can trace these
things, comparatively with what preceded them, and not exclaim, " God hath
done great things for us, whereof we are glad."

I rejoice, my dear Sir, that a person of your consideration is in the healthful
number of those who, notwithstanding the contemptuous denial of some, and the

DEDICATION.

gloomy forebodings of others, believe that real religion has been advancing, and
is spreading, and will continue to spread, till, without any disruption of the
present system, *' the earth shall be filled with the knowledge of the Lord, as
the waters cover the sea : for the mouth of the Lord hath spoken it." You do
not expect that a country called by his name, and in which he has such a growing
multitude of followers, will be given up of God ; and the fountain from which so
many streams of health and life are issuing to bless the world, will be destroyed.
You justly think, that the way to gain more is not despise or disown what the
Spirit of God has graciously done for us already : and that the way to improve-
ment is not to run down and condemn every present scheme, attainment, and
exertion, because they are not free from those failings which some are too studious
to discover, too delighted to expose, and too zealous to enlarge and magnify. If
we are not to be weary in well-doing, we need not only exhortation, but hope,
which is at once the most active, as well as the most cheerful principle. Nothing
so unnerves energy and slackens diligence as despondency. Nothing is equally
contagious with fear. Those who feel alarm always love to transfuse it. Awful
intimations of approaching evils are not only congenial to the melancholic, but
the dissatisfied ; and while they distress the timid, they charm those who are
given to change. It is also easy to perceive that when men have committed
themselves in woful announcements, they immediately feel a kind of prophetical
credit at stake, and are under considerable temptation to welcome disasters as
prognostics : for though they may professedly pray against the judgments, they
know, and this is a great drawback to their fervency, that their avowed creed re-
quires the calamities as vouchers of the wisdom and truth of their interpretations.
If, to preserve his reputation from suspicion, after he had cried. Yet forty days
and Nineveh shall be destroyed, Jonah himself was sad and sullen, and thought
he did well to be angry even unto death, because the city, Avith all the men,
women, children, and cattle, was not demolished, according to his word ! What
may not be feared from human nature now, if exercised with similar disappoint-
ments P

As, owing to the mildness and justice of the laws of the paternal government
under which we are privileged to live, there is now no outward persecution ; and
yet, as religion always requires to be tried, we must expect that " from among
ourselves will men arise, speaking perverse tilings, to draw away disciples after
them :" for " there must be heresies, that they which are of a contrary part may
be made manifest." In such cases many are " tossed about by every wind of
doctrine" till they make " shipwreck of faith and a good conscience." Others,
who are not destroyed, suffer loss, especially in the simple, affectionate, devotional
frame of their spirit. If good men are injured, they are commonly beguiled :
they are drawn aside by something piously specious. Any proposal, directly
erroneous or sinful, would excite their alarm as well as aversion. But if the
enemy comes transformed into an angel of light, they think they ought not only
to receive, but welcome a heavenly visitant: if he enters with the Bible only in
his hand, and claims to fix their regards to any thing on that holy ground, they
feel themselves not only safe, but even following the will of God : — not consider-
ing that if, even in the Scriptures, the speculative entices us away from the prac-
tical, and the mysterious from the plain ; and something though true and good in
itself, but subordinate, engrosses the time and attention which should be supremely
absorbed by repentance towards God and faith towards our Lord Jesus Christ —
his aim may be answered, and " Satan get an advantage over us." Such persons,
acting conscientiously, become as determined as martyrs ; and continually musing
upon one chosen topic, they grow as passionate as lovers, and wonder that all
others are not likeminded with them.

" The worst of madmen is a saint run mad."

There is not only a pride in dress, and beauty, and riches, and rank, and talent ;
but of opinion also : a kind of mental vanity, that seeks distinction by peculiarity ;

DEDICATION.

and would draw notice by separateness : as that which stands alone is more observ-
able, especially when noise is added to position. In this case the female is easily
betrayed beyond some of the decorums of her sex; the younger will not submit to
the elder; the hearer sits in judgment on the preacher; and he that is wise in
his own conceit will be wiser than seven men that can render a reason. For

" Fools rush in where angels fear to tread."

Mushrooms, and less saleable funguses, are ordinarily found in a certain kind of
rich and rank soil. When religion, from being neglected, becomes all at once
the subject of general attention, many will not only be impressed, but surprised
and perplexed. The light, good in itself, may for the time be too strong for the
weakness of the eye, and the suddenness of the glare may dazzle rather than
enlighten. It is very possible for the Church, when roused from a state of le-
thargy, to be in danger from the opposite extreme. The frost of formality may
be followed by the fever of enthusiasm. Whenever, indeed, there is a higfh degree
of religious excitement, it cannot be wonderful, considering human ignorance,
prejudice, and depravity, that there should be some visionary and strange ebulli-
tions. We have witnessed some of these during the years that are past ; but the
day in which we now are is singular for the revival (with some perhaps perfectly
new pretensions) of most of the notions that were fermented into being at the
time of the Commonwealth, and which were then opposed by Owen, Baxter, and
others, who had more divinity in their little finger than is to be found in the body,
soul, and spirit, of many of the modern innovaters and improvers, who imagine
that their light is not only " the light of the sun, but the light of seven days !"

A review of History will show us that, at the return of less than half a century,
some have commonly risen up eager and able to determine the times and the
seasons, which the Father hath put into his own power, and which the Ajwstles
were told it was not for them to know. And the same confidence has always
been attended with the same success. No gain has ever followed the efforts i
worthy the time and attention expended upon them ; no addition has ever been
made to the understanding of the Scriptures ; no fresh data have been established
from which preachers could safely argue ; no practical utility has been afforded
to Christians in their private v/alk with God. And as their documents were not
capable of demonstration ; as for want of certainty they could not become princi-
ples of conduct ; and as no great impression can be long maintained on the public
mind that is not based on obvious truth ; the noise of the warfare after a while
has always died away, and left us with the conviction that " there is no prophet
among us ; nor any that telleth how long."

Some prove, in their spiritual genealogy, a descent from Reuben, of whom the
dying father said, " unstable as water, thou shalt not excel." Yet they may
strike, and produce ^.temporary impression in their favour, especially in a country
like this ; a country proverbial for its credulity, and its more than Athenian rage
for something new, whatever be the nature of it. In England —

("England, with all thy faults I love thee still—

and I can feel

Thy follies too ")—

in England, it has been said by a satirical yet just observer, that *' any monster
will make a man :" that is, be the means of rendering him renowned or rich.
Who can question this for a moment, that has patience to mortify himself as a
Briton by reflection and review ? Take prodigies. Dwarfs, giants, unnatural
births, deformities — the more hideous, the more repelling the spectacles, the more
attractive and popular have they always been. Take empiricisms. Their name
is Legion ; from animal magnetism and the metallic tractors, down to the last
infallible remedy for general or specific complaints ; all attested and recommended
by the most unexceptionable authorities, especially in high life ! Take the feats
which have been announced for exhibition. Whatever the promiser has engaged

DEDICATION.

vii

to perform, whether to walk upon the water, or draw himself into a bottle, what
large crowds have been drawn together at the time appointed, and with no few
of the better sort of people always among them ! How has learning been trifled
with and degraded ! Two or three insulated facts, and a few doubtful or con-
vertible appearances, have been wrought up into a science ; and some very clever
men have advocated its claims to zealous belief, and contrived to puzzle the oppo-
nents they could not convince. In the article of Preaching, what manosuvres of
popularity have not been successfully tried, till there seems hardly any thing left
for an experimenter — unless to vociferate with his heels in the air — This would
certainly produce greater congregations than any which have been witnessed —
and who could deny that there would be something in the case /jre^er-natural ?

But what exemplifications, had we leisure to pursue them, should we find in
the article of religious absurdity and extravagance ! Has any thing been ever
broached with confidence that has not gained considerable attention ? Did not
the effusions of a Brothers, who died where only he should have lived, in confine-
ment for madness, secure numerous believers and admirers ? Had he not de-
fenders from the Press? Did he not obtain the notice of a very learned Senator
in the House of Commons ? And as to the Exeter prophetess, without any one
quality to recommend her but ignorance, impudence, and blasphemy ; yet did she
not make a multitude of converts, not only among the canaille, but among persons
of some distinction ? and had she not followers and defenders even among the
Clergy themselves ? — Not to observe that when she reported that she should soon
be the mother of the infant Messiah, a medical practitioner of some eminence,
and the author of a useful work for families, came forward and staked his credit
on her being enceinte !

All reasoning and all ridicule for the time only served to contribute to the force
and obstinacy of the folly. But how just, here, is the remark of an eminent
female writer — " Such preposterous pretensions being obviously out of the power
of human nature to accomplish, the very extravagance is believed to be super-
natural. It is the impossibility which makes the assumed certainty ; as the epi-
lepsy of Mahomet confirmed his claims to inspiration." And is there nothing
now going forward far exceeding in credulous wonder, arrogant pretension, and
miraculous boasting, all that has gone before it, in a country which, in a twofold
sense, may well be called " a land of vision ?"*

One way to become sceptical is, instead of remembering our Lord's words,
" If ye know these things, happy are ye if ye do them," to become critical and
curious in religion. A very fruitful source of error is to trample on the distinc-
tion of Moses ; " The secret things belong unto the Lord our God : but those
things which are revealed belong unto us and to our children for ever, that we
may do all the words of this law." The sciences and the arts being human in-
ventions, and therefore not only finite, but imperfect, will allow of new discoveries ;
and every innovation is commonly an improvement, or by experiment it is soon
rejected : but we make no scruple to say, that novelty in religion is needless,
dangerous, delusive. We are to receive the kingdom of God as a little child.
The design of the Gospel is to cast down imaginations and every high thing
that exalteth itself against the knowledge of God, and to bring into captivity every
thought to the obedience of Christ."

The maxim often quoted, of a very great and a very good man, who blesses
and adorns our own age, and who furnishes another proof that first-rate minds are
simple and free from eccentricities — " Though we are not to be wise above what
is written, we should be wise up to what is written ;" has been made to justify
more than he intended. The Apostle considers it a reproach to be " always
learning and never able to come to the knowledge of the truth :" and it is a matter

* If a person wishes to see this subject fully treated, he would do well to read a late publication, called
"Modern Fanaticism Unveiled." The work is anonymous, but the Author not only writes with great
ability and spirit, but is a determined advocate for Evangelical religion, and says nothing, (\vhirh is
always to be dreaded in such discussions,) to the disparagement o[ serious or fervent piety

viii

DEDICATION.

of lamentation when persons, perhaps well disposed, are seized with the imagina-
tion that there is something of importance to be yet found out in religion, instead
of walking in the light, and having the heart established with grace. And what
is the subject of these possible or desirable developements ? And what lack of
motive or of consolation did they feel, who have gone before us in every kind of
excellency ? And what more perfect characters can we expect than the Leigh-
tons and Howes, who, it now seems, were denied illuminations conferred on in-
dividuals just entering into the kingdom of God, without a religious education,
and from the midst of worldly dissipation or indifference ? And where are the
superior effects of discoveries, which we are assured not only possess truth, but
are of the greatest efficiency ? We need not be afraid to compate the converts,
the benefactors, the sufferers, the martyrs of one school with those of another.
*' No man also having drunk old wine straightway desireth new, for he saith,
the old is better."

Here again it is refreshing and delightful, to turn to One distinguished by con-
sistency, and who has awakened and retained attention so long, not by strangeness,
but excellence ; not by crying, Lo, here ; or lo, there ! but by walking steadfastly
in the truth ; and whose path has not been the glare of the meteor, or the " law-
less sweep of the comet," but the shining light of the sun, which shineth more
and more unto the perfect day. Nothing would be more satisfactory to the De-
dicator, now in the evening of life, than to be able to think, that in this particular
he had been in some measure the follower of his admired and honoured Friend.
And by the grace of God he can say, that it has been his aim and prayer to move
straight on, never turning aside to the right hand or to the left, to avail himself
of any temporary and adventitious aids of popular applause ; constantly engaged in
pressing only the plain and essential principles of the Gospel, and in matters of
inferior importance, if not of disputable truth, having faith, to have it to himself
before God.

There has been perhaps some little shade of difference in our doctrinal views ;
but as it has not been sufficient to impair your approbation of my preaching and
writings, so I am persuaded you will find nothing in these volumes, should you
ever look into them, to offend, even if an occasional reflection does not perfectly
suit your own convictions. In one thing it is certain we differ. We are not
unwilling respectively to own the Episcopalian and the Dissenter. But in this
distinction, we feel conviction without censure, and avow preference without
exclusion. And has Providence no concern in such results as these ? Suppose,
my dear Sir, you had been placed originally in my circumstances, and I had been
placed in yours ? Is it impossible or improbable that each of us might have been
differently minded from what we now are ? Yet who determines the bounds of
our habitations ? Who administers the events of our birth, and of the days of our
earlier and most durable impressions ? Who arranges the contacts into which
we are brought with religious connexions and spiritual instructers ? And does
not bigotry, that quarrels with every thing else, arraign the agency of the Most
High, and indirectly at least censure him ? We do not use this argument with-
out qualification, or push it to every extent ; but there are evidently some who
not only " judge another man's servant," but another man's master.

We may in a degree value ourselves as being members of a particular church,
but we shall be saved only as members of the church universal : and if we are in
a right spirit, we shall prize the name of a Christian a thousand times more than
any other name, however extensive or esteemed the religious body from which it
is derived.

Uniformity of sentiment may be viewed much in the same way with equality
of property. In each case the thing itself is perfectly impracticable ; and if it
could be attained it would be injurious, rather than useful. It would abrogate
many divine injunctions, contract the sphere of relative virtue, and exclude various
duties which go far into the amiableness and perfection of Christian character.
No ; it is better to have the protection of the sovereign, and the obedience of the

DEDICATION.

subject ; the wages of the master, and the labour of the servant ; the condescen-
sion of the rich, and the respect of the poor ; the charity of the benefactor, and
the gratitude of the receiver. " If all were the seeing where were the hearing ?" ,
The hands and the feet could not dispense with each other, or even exchange
their place and office. If persons acted from hypocrisy, formality, and education
only, they might present a kind of sameness ; but if they think for themselves,
as they are not only allowed, but required to do, it is easy to see, that with the
differences there are in the structure of mind, and in outward opportunities and
advantages, they cannot fall precisely into the same views. But let them exer-
cise forbearance and candour, let them emulate each other, let the strong bear
the infirmities of the weak, and not please themselves ; — and we shall have a sum
of moral excellence, far superior to what could be derived from a dull, still, stag-
nant conformity of opinions. And is it not for this state of things, among those
" that hold the head, even Christ," that the Apostle provides ? " Let every one
be fully persuaded in his own mind." " Him that is weak in the faith receive
ye, but not to doubtful disputations. For one believeth that he may eat all things :
another, who is weak, eateth herbs. Let not him that eateth despise him that
eateth not ; and let not him which eateth not judge him that eateth : for God hath
received him. One man esteemeth one day above another : another esteemeth
every day alike. Let every man be fully persuaded in his own mind. He that
regardeth the day, regardeth it unto the Lord ; and he that regardeth not the day,
to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he
giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth
God thanks. For none of us liveth to himself, and no man dieth to himself.
For whether we live, we live unto the Lord ; and whether we die, we die unto
the Lord : whether we live therefore, or die, we are the Lord's, f^or to this end
Christ both died, and rose, and revived, that he might be Lord both of the dead
and living. But w^hy dost thou judge thy brother ? or why dost thou set at
nought thy brother ? for we shall all stand before the judgment-seat of Christ.
For it is written. As I live saith the Lord, every knee shall bow to me, and every
tongue shall confess to God. So then every one of us shall give account
of himself to God." The quotation is long, but I fear the principles of the
reasoning and the enforcements are not as yet duly regarded by any religious
party, though there are, in our respective communities, individuals who walk by
the same rule, and mind the same thing. And I cannot forbear adding a few
more of those fine Texts, which do not exclude the number, but diminish the
importance of the articles of difference, and press only those in which Christians
agree. " The kingdom of God is not meat and drink ; but righteousness, and
peace, and joy in the Holy Ghost." " We are the circumcision, which worship
God in the spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh." " In Christ Jesus neither circumcision availeth any thing, nor uncircum-
cision, but a new creature." " In Jesus Christ neither circumcision availeth any
thing, nor uncircumcision ; but faith which worketh by love." Let us abide in
the hberty wherewith Christ has made us free. He has set our feet in a large
place. There is room enough in the plain around Stonehenge, for persons to
walk and commune together very commodiously — Why should they try to get on
some old molehills, or barrows over the dead, or hedge banks, where they must
press against each other, or josde each other down ?

A cordial agreement in the essentials of the Gospel should induce us to put up
with minor differences ; and a superior and constant engagement of the soul to
the most important objects of religion ivill draw oflT, comparatively, the attention
from inferior ones, leaving us neither leisure or relish for them.

When therefore, in reference to the latter day glory, it is said, " they shall see
eye to eye," we are persuaded, with Baxter, that there may not be a much more
complete uniformity of opinion in many things than there now is. But there
will be a more perfect accordance in great things, and a more perfect agreement
concerning lesser ones. They will see eye to eye as to the propriety of one

X DEDICATION.

measure ; — That if we cannot be of one mind, we should, like the first converts
at Jerusalem, be *' of one heart and of one soul."
^ " But does not the Scripture speak much of unity among Christians ?" It does
— And what that oneness is may be inferred from fact as well as from reasoning.
The Saviour prayed that "all" his followers might be "one:" and God had
before promised that he would give his people " one heart and one way." Now
it can hardly be supposed that this prayer and this promise have not been accom-
plished. But if they have been fulfilled, it has not been in a sameness of senti-
ment with regard to a number of things pertaining to religion, but with regard to
the substance of religion itself: — a oneness unaffected by minuter distinctions; a
oneness, which included as servants of the same Lord, and as guests at the same
table, a Hopkins and a Bates, a Watts and a Newton, a Porteus and a Hall : a
oneness that resembles the identity of human nature, notwithstanding all the
varieties of man.

When will some persons believe or remember. That where there are no parts
there can be no union ? That where there is no variety there can be no harmony?
That it does not follow because one thing is right that another is absolutely wrong?
That others differ no further from us than we differ from others ? That it is
meanness and injustice to assume a freedom we refuse to yield ? That children,
differing in age, and size, and dress, and schooling, and designation belong to the
same family ? And that the grain growing in various fields and distances is
wheat still, sown by the same hand, and to be gathered into the same garner ?

And would it not be well for us often to reflect on the state of things in another
world, where it is believed by all, that the differences which now too often keep
the true disciples of Christ at a distance from each other, will be done away?
And to ask ourselves whether we are not likely to be the more complete, the more
we resemble the spirits of just men made perfect? And whether we must not
have a meetness for glory before we can enjoy it ? — But what preparation in kind,
what in degree, for such a communion above, have they who feel only aversion
to all those who, however holy and heavenly, walk not with them in the outward
order of religious administrations ? How special and circumscribed is what some
mean by the communion of saints. It only respects those within their own en-
closures. They would inhibit their members from having much intercourse in
company, and from all, even occasional intermixture in religious exercises, with
those they hope to mingle with for ever. But not to observe that such intercourse
and intermixture are perfectly consistent with general and avowed regularity of
preference and practice ; and the good influence it has to remove the haughty and
offensive repulsion of exclusiveness ; — Is there (as " we are taught of God to
love one another :" and as " every one that loveth him that begat, loveth him
also that is begotten of him,") is there no danger of putting a force upon pious
tendencies, and of chilling the warmth of holy emotions by the coldness and
abstraction of system and rules ? The remark of Paley on another subject may
be well applied here. He is arguing the propriety of refusing every application
of common beggars for relief. Some, he observes, have recommended the prac-
tice by strong reasonings, and he himself seems much inclined to the same side.
But he is too frank not to ask, " Yet, after all, is it not to be feared, lest such
invariable refusing should suffocate benevolent feeling ?"

You, my dear Sir, are a proof that Christian liberality may abound, without
laxity and without inconsistency. And other instances of the same lovely cha-
racter are increasingly coming forward; in which we see how rigid contention
for minor partialities can yield to the force of Christian charity, and disappear
before the grandeur of " the common salvation," and the grace of " one God
and Father of all, who is above all, and through all, and in us all." " Perhaps,"
says Robert Hall, " there never was so much unanimity witnessed among the
professors of serious piety as at the present. Systems of religion fundamental!)
erroneous are falling into decay, while the subordinate points of difference, whicl
do not affect the principal verities of Christianity, nor the ground of hope, arc

f DEDICATION. xi

either consi^ed to oblivion, or are the subjects of temperate and amicable con-
troversy ; and in consequence of their subsiding to their just level, the former
appear in their great and natural magnitude. And if the religion of Christ ever
assumes her ancient lustre, and we are assured by the highest authority she will,
it must be by retracing our steps, by reverting to the original principles on which,
as a social institution, it vv'as founded ; we must so back to the simplicity of the
first ages ; we must learn to quit a subtle and disputatious Theology, for a religion
of love, emanating from a few divinely energetic principles, which pervade every
page of inspiration, and demand nothing for their adoption and belief besides a
humble and contrite heart."

Bunyan, in his Holy War, says, that ^Ir. Prejudice fell down and broke his
leg : " I wish," adds the honest and (Mr. Southey himself does not refuse him
the attribute) the matchless Allegorist — " he had broken his neck." Cordially
joining in this devout wish, and apologizing for the undesigned length and freedom
of this desultory Address, allow me, with every sentiment of regard and esteem,
to subscribe myself,

My dear Sir,

Your much obliged and humble
Friend and Servant,

Wm. jay.

ADVERTISEMENT.

This Advertisement is not in the nature of an apology. If the Work
be good it needs- none, if bad it deserves none. But it is to intimate the
reasons of the Author's engaging so soon again in a similar Publication with
the former. They were, the peculiar acceptance " The Morning Exercises
for the Closet " have met with ; the many testimonies of their usefulness
he has received ; and the various applications addressed to him by Chris-
tians and Ministers, (the names of some of whom it would seem vain were
he to mention,) exciting him to send forth a companion to them for the Even-
ing. He is fully aware that " the importunity of friends," so frequently
urged by writers for their appearing before the Public, is a justification
perhaps never sufficient, and not always very true — Yet it is certain,
that but for this provocative, the following reflections had never seen the
light

The Author hopes, however, that this second series of three hundred and
sixty-five Exercises to aid the retired Christian " at evening-tide to medi-
tate," will be no less approved and useful than the preceding number.
He has not paid less attention in the selection and execution of the sub-
jects— But that attention has been paid amidst the numerous engagements
of an extensive charge, and through the greatest period of the Work also,
under the anguish and anxieties of the most trying domestic affliction. He
has no doubt but in seven hundred and thirty Exercises of this kind, the
same thought and illustration sometimes, and perhaps nearly in the same
words, may occur. But they occur in new positions and connexions ; and

xiv ADVERTISEMENT.

the prevention was almost impossible. Many of his readers will perceive
marks of that haste which was also inevitable ; and they who are accus-
tomed to composition themselves, will know how hard it is to write on any
interesting and fertile topic, under the restraints of a great and prescribed
brevity ; and how unfriendly to ornament is perpetual effort at condensa-
tion. " If I have done well, and as is fitting the story, it is that which I
desired : but if slenderly and meanly, it is that which I could attain
unto."

Percy Place, Bath; Dec. IQth, 1831.

CONTENTS.

JaXoakt.

Our ignorance and knowledge

of Futurity Acta xx. 22, 23.

The importance of Opportunity .2 Cor. vi. 2.

Angelic Students 1 Pet. i. 12.

The Groundless Conclusion. . . .Gen. xlii. 36.

The seasonable Caution Mark xiii. 33.

The Satisfying Indulgence John xiv. 8.

Increase of Faith Luke xvii. 5.

Tenderness of Divine regard.. .Zech. ii. 8.
Past Dispensations improved.. .Ps. Ixxiv. 14.

The Nearness of God Acta xvii. 27.

Christ owning Christians Heb. ii. 11.

The awful Night Dan. v. 30.

Joseph naming his Sons Gen. xli. 51, 52.

Onesiphorus 1 Tira. i. 15—18.

Gentleness of Christ .. 2 Cor. x. 1.

Following after God *t^. . .Bmm. Ixiii. 8.

Genuine Piety Gen. vii. 1.

God observes his People Gen. vii. 1.

The privilege of Godliness Gen. vii. 1.

The goodness of the Law 1 Tim. i. 8.

Religious equality 1 Sam. xxx. 24.

Loss of a good Servant Gen. xxxv. 8.

The heavenly High Priest Rev. i. 13.

Pious Solicitude Ps. xix. 14.

Christians the Property of ChristRom. xiv. 8.
Admonitions concerning the

Right Way 2 Pet. ii. 15.

Spiritual Victory 1 John iv. 4.

Prayer presented by Christ Rev. viii. 3, 4.

Divine Protection Ps. cv. 14, 15.

Divine Providence Ps. cv. 16 — 21.

Imperfections acknowledged. ..James iii. 2.

February.

Paul deserted 2 Tim, iv. 16.

Paul assisted 2 Tim. iv. 17.

Paul encouraged 2 Tim. iv. 18.

An overruling Providence 1 Sam. xxi. 1.

Christian weakness 2 Cor. xii. 10.

Christian strength 2 Cor. xii. 10.

Acknowledgment and Depend-

ance 1 Thess. i/i. 11.

The Mortal Body Rom. «'iii. 10.

The real Conflict 1 Cor. ix. 26.

The invariable Practice Ps. xxxii. 6.

Grace in the Wilderness Jer. xxxi. 2.

The child Samuel 1 Sam. iii. 15.

The Value of Christians Matt. x. 31.

The Trembler Acts xxiv. 25.

The Force of Truth Acts xxiv 25.

The True Riches Heb. x. 34.

The distinguished Church Acts xiii. 1.

Lahan's acknowledgment Gen. xxx. 27.

John's Character and AssociatesRev. i. 9.

Our Watchers Ps. xxvii. 11.

Stepheji observed Acts vi. 15.

The Servant of God glorified. ..Acts vi. 15.
The Saviour's Promise and Pre-
sence Matt, xxviii. 20.

Submission 1 Sam. iii. 18.

Unwilling Devotion 1 Sam. xxi. 7.

26. Review and Expectation Ps. Ixiii. 7.

27. The Strange Estimate James v. 11.

28. The patience of Job James v. 11.

March.

1. Ephraim's Conversion Hosea xiv. 8.

2. The Promises 2 Cor. i. 20.

3. The grand Inquiry Acts xvi. 30.

4. The satisfactory Answer Acts xvi. 31.

5. The wonderful Change Zech. ix. 7.

6. The common Receptacle Eccles. vi. 6.

7. Divine Commendation Luke xxii. 28, 29.

8. Disappointment and Envy Gen. xxx. L

9. The sorrowless State Rev. xxi. 4.

10. The regulated Worshipper Ezek. xlvi. 9.

11. The General Meeting Prov. xxii. 2.

12. Equality improved Prov. xxii. 2.

13. Restraint from Sin Gen. xx. 0.

14. Christ's concern for his DisciplesJohn xi. 15.

15. Constant respect to God Ps. xvi. 8.

16. The Precious and Safe Founda-

tion 1 Pet. ii. 6.

17. Enoch's character Gen. v. 24.

18. What God is to his People Ps. xxxiii. 20.

19. The Name written Rev. xix. 16.

20. Jacob's dying Address Gen. xlix. 2.

21. True excellency ..Gen. xlix. 4.

22. Stability recommended Gen. xlix. 4.

23. The Prince and his peopJe Ezek. xlvi. 10.

24. The Devout Resolution Ps. v..7.

2.3 The Blessed Strait Phil. i. 23.

26. The Willing sacrifice Phil. i. 24. 25.

27. No creature a.sub.stjtute for God.Gen. xxx. 2.

28. Gentleness Gal. v. 22.

29. Active Resignation 2 Sam. xv. 15.

30. Faith. Love, and Hope Col. i. 4, 5.

31. Spiritual engrafting James i. 21

April.

1. Christian Joy John xvii. 13.

2. The important Hour John xii. 27, 28.

3. The Eucharistic Hymn Matt. xxvi. 30.

4. Simon bearing the cross after

Christ Luke xxiii. 26.

5. Christ's Address to the Daughters

of Jerusalem Luke xxiii. 27—

6. Christ pierced John xix. 34.

7. The double Effusion John xix. 34.

8. The Sight of the.Great Sufferer. John xix. 37.

9. Joseph of Arimathaea John xix. 38.

10. Christ the Life of Christians.. .John xiv. 19.

11. Nature Job xxiii. 16.

12. Providence Job xxiii. 16.

13 Grace Job xxiii. 16.

14. The Source of Comfort 2 Cor. i. 3.

15. The Solemn Deprecation Ps. li. 11.

16. The Wanderers 1 Pet. ii. 25.

17. Sanctification Heb. ii. 11.

18. Care resigned 1 Pet. v. 7.

19. Care engaged 1 Pet. v. 7.

20. The Lilies Matt. vi. 28.

21. Helpers to the Truth 3 John 8.

32. The proof of Sonship John viii. 4»

xvi

CONTENTS.

23. Divine Encouragement 1 Tim. i. 16.

24. Abraham's Devotion Gen. xiii. 1 — 4.

25. Prudential Advice 1 Tim. v. 23.

26. Intermediate Existence 2 Cor. v. 8.

27. Deliverances improved .1 Sam. xvii. 37

28. The joyful Close Acts xx. 24.

29. Comfort and Tribulation 2 Cor. i. 4.

30. Expectation of the Messiah — Haggai ii. 7

May.

1. Peculiar Manifestation John xiv. 22.

2. Sinners a Curse Zech. viii. 13.

3. Saints a Blessing Zech. viii. 13.

4. The ascended Saviour Luke xxiv. 52, 53.

5. The Creed of Intemperance — 1 Cor. xv. 32.

6. Importunate Prayer Luke xi. 5—10.

7. God pacified Ezek. xvi. 63.

8. The Temple Zech. vi. 13.

9. The Builder Zech. vi. 13.

10. The Glory Zech. vi. 13.

11. Experience Gen. xxx. 27.

12. Divine Upholding Ps. xvii. 5.

13. The Scars of Honour Luke xxiv. 39.

14. God's Workmen Zech. i. 20.

15. Hannah's Address to Eli 1 Sam. i. 26, 27.

16. Vows fulfilled 1 Sam. i. 28.

17. The Son of Consolation Acts iv. 36.

18. Importance of Christ 1 Cor. i. 30.

19. Walking with God Gen. vi. 9.

20. Many ignorant of Christ John i. 26.

21. Arrival at Philippi Acts xvi. 12.

22. The Divine Pastor Micah v. 4.

23. The Gospel of Peace Isaiah Ivii. 19.

34. The free Spirit 2 Cor. iii. 17.

25. Divine Liberty 2 Cor. iii. 17.

26. The awful Caution Heb. xii. 15.

27. Paul's Wish Acts xxvi. 29.

28. Tiie anxiety of Pretence Job vii. 20.

29. Adoption Gal. iv. 6.

30. Prayer Gal. iv. 6.

31. Strong Consolation Heb. vi. 18.

June. *

1. God the Home of his People... -Ps. Ixxl 3.

2. The Shamefulness of Sin Hosea ix 10.

3. Displays of Divine Grace — . . .Acts xi. 23.

4. Solace in Trouble Ps. xlii. 6.

5. Attention to the Scriptures Deut. xxxii. 46.

6. Jacob's Wrestling Gen. xxxii. 24.

7. Jacob disjointed Gen. xxxii. 25, 25.

8. Determined Piety... Gen. xxxii. 26, 27.

9. Divine Benediction Gen. xxxii. 28, 29.

10. The Pilgrim going forward Gen. xxxii. 30, 32.

11. Jewish Phraseology explained.. Zech. xiii. 3.

12. Mutual Consolation 2 Cor. i. 4.

13 Advantages of Revelation Micah ii. 7.

14. Adam questioned Gen. iii. 9.

15. The Strayed restored 1 Pet. ii. 25.

16. Christ wounded afresh Zech. xiii. 6.

17. Jacob's Journeying .Gen. xxviii. 10.

18. The Gale of Heaven Gen. xxviii. 17.

19. Alpha and Omega Rev. i. 8.

20. The Miraculous Supply Exod. xvii. 5, 6.

2L The Rock Christ 1 Cor. x. 4.

22. Hezekiah's Danger and Deliver-
ance Isaiah xxxvi. 1, 2.

2.3. Circumstances of Worship Matt, xviii. 20.

24 Mediation of Christ Matt, xviii. 20.

25. The present Saviour Matt, xviii. 20.

26. Thf; Glory of his Promise Matt, xviii. 20.

27. Psnlmody Ephes v. 19.

28. Hez^ekiah's Sickness 2 Kings xx. 1.

29. Recovery from Disease Isaiah xxxviii. 16.

30. The Writing of Hezekiah Isaiah xxxviii. 9.

July.

1. Jacob a dying . . .Heb. xi. 21.

2. Anger and Grief united Mark iii. 5.

3. The Fight with Amalek Exod. xvii. 8.

4. The Tenderness of Christ Matt. xii. 20.

5. The Nature of the Promises. ...2 Pet. i. 4.

6. Moses a Shepherd Exod. iii. 1, 2.

7. The Burning Bush Exod. iii. 2.

8. The Solemn Assembly Zeph. iii. 18.

9. Smallness of Comfort Job xv. 11.

10. Patient Waiting Heb. vi. 15.

11. The Recluse John i. 48.

12. The Observer John i. 48.

13. The Glorified Throng Rev. iv. 4.

14. Divine Longings Psalm Ixiii. 1,2.

15. The true Israelites Zeph. iii. 13.

16. The Value of Christ Heb. vi. 19.

17. Elymas the Sorcerer Acts xiii. 6—12.

18. The Visitation Acts xv. 36.

19. The Difference Acts xv. 37, 38.

20. The Contention Acts xv. 39.

2L The Separation Acts xv. 39—41.

22. Efficacy of Divine Truth John xvii. 17.

2'3. The Lord's Vineyard Isaiah xxvii. 2, 3.

24. The Father's Love to the Son. .John iii. 35.

25. The needful Exhortation Acts xi. 23.

26. God glorified in Christ John xiii. 3L

27. Heavenly Treasure Mark x. 21.

28. The Saviour's Greatness Micah v. 4.

29. A meek receplTon of the Word. James i. 21.

30. The Water of Life free Rev. xxi. 6.

31. Amalek destroyed Exod. xvii. 14.

August.

1. The Inhabitant of Maroth Micah i. 12.

2. Divine Influence and Refreshinglsaiah xviii. 4.

3. The Teaching Prayer Psalm xii. 3.

4. The Hill Mizar Psalm xlii. 6.

5. Redemption finished John xvii. 4.

6. The Divine Appeal Psalm cxxxi. 1.

7. Weanedness to the World Psalm cxxxi. 2.

8. The Son of David Isaiah xi. 10.

9. The Child of Providence Psalm xvi. 6.

10. The favoured Briton Psalm xvi. 6.

11. The privileged Christian Psalm xvi. 6.

12. The great Saviour Isaiah xix. 20.

13. Jehovah Nissi Exod. xvii. 15.

14. What God is to his People Gen. xv. 1.

15. The Stability of Faith Isaiah vii. 9.

16. The blessed Exchange 2 Cor. v. I.

17. Jesus going up to Jerusalem. ..Mark x. 32.

18. The sure Anchor Heb. vi. 19, 20.

19. John beheaded Matt. xiv. 10.

20. The Blessed Man Psalm i. 1, 2.

21. Little Children 1 John ii. 12.

22. David serving his Generation.. .Acts xiii. 36.

23. Moses addressed at the Bush. . .Exod. iii. 5, 6.

24. Renovation of Spirit Psalm li. 10.

25. The Revelation of JesusChrist 1 Pet. i. 13.
2G. The Grace of Glory 1 Pet. i. 13.

27. The Duty of Christians 1 Pet. i. 13.

28. The Tree of Righteousness Psalm i. 3.

29. A little Strength Rev. iii. 8.

30. Jesus upon his Throne Zech. vi. 13.

31. The Royal Priesthood Zech. vi. 13.

September.

1. Jesus at Nazareth Luke iv. 16.

2. Religious Achievements Dan. xi.

3 A Pardoning God Micah vii. 18.

4. David's Distress 1 Sam. xxx. 6.

5. David's Relief. 1 Sam. xxx. 6.

6. The Incarnation John i. 14.

7. The Glory of the House Haggai ii. 7.

CONTENTS.

8. Israel's Converts Isaiah xiv. 1.

9. TheSufficiency of the Scriptures Isaiah viii. 20.

10. Jesus exalted Psalm ex. 1.

11. Confidence encouraged Isaiah xli. 10.

12. Preservation Job vii. 20.

13. Job's Stratagem 2 Sam. xiv. 14.

14. views of Death 2 Sam. xiv. 14.

15. Manasseh 2Chron. xxxiii. 2.

16. Inspired Friendship Zech. xiii. 6.

17. Christian Holiness 1 Pet. i. 15.

18. Obduracy Heb. iii. 13.

19. Besetting Sin Heb. xii. 1.

20. The Father of the Lunatic Mark ix. 17.

21. Gracious Tears Mark ix. 24.

22. Harvest Psalm Ixviii. 10.

23. The Gospel Feast Isaiah xxv. 6.

24. The Certain Test John vi. 45.

25. Sorrows carried to Christ Matt. xiv. 12.

26. The Grand Bestowment John iii. 35.

27. Death disagreeable to Nature. .2 Cor. v. 4.

28. Application to Christ 1 Pet. ii. 4.

29. The Outcasts Preserved Isaiah xvi. 4.

30. The Cloud of Witnesses Heb. xii. 1.

October.

1. The Beatific Sight Psalm xvii. 15.

2. Christ's Preaching Luke iv. 21, 22.

3. Divine Sustentalion Heb. i. 3.

4. The unkindly Friend 2 Sam. xvi. 17.

5. Herod's Persecution Acts xii. 1 — 3.

6. The Christian Race Heb. xii. 1, 2.

7. Manasseh's Prayer 2 Chron. xxxiii. 13.

8. Pre-eminent Advantages Matt. xiii. 17.

9. The Hard Heart Ezek. iii. 7.

10. Divine Tuition Isaiah liv. 13.

11. Mortality Job xiv. 10.

12. Christ's Plenitude John i. 14.

13. The Church praying for Peter. .Acts xii. 5.

14. The Wonderful Deliverance — Acts xii. 6,7.

15. The Glorious Rest Isaiah xi. 10.

16 The Right Hand Matt. xxv. 34.

17. Christian Salutations Philemon 23—25.

18. A sanctifying God Micah vii. 19.

19. The Arkreceivedby Obed-edom.2 Sam. vi. 10.

20. The Banished not Expelled 2 Sam. xiv. 14.

21 Whose I am Acts xxvii. 23.

22. The Seasonable Messenger Acts xxvii. 23.

33. The Cheering Assurance Acts xxvii. 24—26.

24. Unbelief bewailed Mark ix. 24.

25. The Work of God Micah vii. 14.

26. The Expiation Heb. i. 3.

27. Following with Fear Mark x. 32.

28. The Heavenly Rest 2 Thess. i. 6, 7.

29. Divine Blessing 1 Chron. xxvi. 5.

30. Obed edom's Fame 2 Sam. vi. 12.

31. An Illumination John ix. 30.

November.

1. The Reality of Conversion. . . .2 Chron. xxxiii. 13.

2. The Perfect Likeness Psalm xvii. 15.

3. The Influence of Prayer Philemon 22.

4. The Willing Victim John xvii. 19.

5. The Sanctified Believer John xvii. 19.

6. The Eternity of God Gen. xxi. 3G^ 33 ,

7. The Burdened Soul 2Cor. v. 4.

8. Divine Security and Support. . .Deut. xxxiii. 27.

9. The Good Shepherd Luke xv. 5.

10. The Endearer of Christ 1 Pet. ii. 7.

11. Christ Precious 1 Pet. ii. 7.

12. The Perplexed and Inquiring

Christian Job xxiii. 8,9.

13. The Burden removed Psalm Iv. 22.

14. Vital Participation of Christ. . .John vi. 53.

15. The Heroism of Faith John xi. 15.

16. The Sufl'erer the Succourer Heb. ii. 18.

17. Confession of Christ Matt. x. 32.

18. Divine Applause Matt. x. 32.

19. Future Glory 1 Pet. v. 1.

20. The Final E.xclusion Malt. xxv. 41.

2L The Devout Traveller Ruth i. 21.

22. The Gospel Feast Matt. xxii. 4.

23. The Practical Christian John iii. 21.

24. The Trial of Uprightness John iii. 21.

25. Divine Influence proved John iii. 21.

Full Satisfaction Psalm xvii. 15.

27. Conscious Relief. Job xxiii. 10.

The Twofold Benediction Ephes. i. 3.

29. Christian Partnership Philemon 17.

30. The Birth of Noah Gen. v. 29.

Decehber.

1. The Saviour's Glory John i. 14.

2. Tabernacle Services Numb. vii. 1—9.

3. The Experience of Christ Heb. v. 8.

4. The Precious Trial Job xxiii. 10.

5. Jeremiah in the Dungeon Jer. xsxviii. 6.

6. The Kind Ethiopian Jer. xxxviii. 11—13.

7. Kindness Rewarded Jer. xxxviii. 15 — 18.

8. The Simple Acknowledgment. .John ix. 25.

9. The Sufferings of Christ Isaiah liii. 11.

10. The Effects of Christ's Death.. .Isaiah liii. 11.

11. The Saviour's Satisfaction Isaiah liii. 11.

12 Man's Ignorance and Inability. Jer. x. 23.

13. The Offering of the Princes. .. .Numb. vii. 10.

14. The Author of Salvation Heb. v. 9.

15. The Minstrel 2 Kings iii. 15.

16. The M«<tol9r. Jer. MVM: ^2 ] f

17. Paul Preserved Acts ix. 23— 25.

18. The New Disciple Acts ix. 26, 27.

19. Divine Condescension 2 Chron. vi. 18.

20. The Caution 1 Kings xx. 11.

21. Acceptable Prayer 1 Tim. ii. 8.

22. Safety in Danger 2 Kings vi. 15—17.

23. The Mediator Jer. jmx. 21.

24. The Love of Jesus Ephes. v. 2.

25. The Saviour's Birth. Micah v. 2.

26. The Character of Christ Luke ii. 25. '

27. The Improvement of the Bless-

ing Luke ii. 25.

28. The Elder Brother Heb. ii. 17.

29. The Presentation of Jacob Gen. xlvii. 7.

30. The Question of Pharaoh Gen. xlvii. 8.

31. The Representation of Life... .Gen. xlvii. 9.

k ■ \ lit

EVENING EXERCISES

FOR

THE CLOSET.

JANUARY 1.

*^And now, behold, I go bound in the spirit
unto Jerusalem, not knowing the things that
shall befall me there: save that the Holy
Ghost witnesseth in every city, saying that
bonds and afflictions abide me" — Acts xx.
22, 23.

Paul here speaks of himself as an Apostle.
But the facts he expresses with regard to his
official destination, will apply to our experi-
ence as men, and as Christians. And we may
derive from them a reflection peculiarly sea-
sonable, at the commencement of another an-
nual period of our time — With regard to the
future, he was both ignorant and informed ;
unacquainted with some tilings, but well ap-
prized of others.

Though Paul sometimes prophesied, he
could not command the attribute of foreknow-
ledge when he pleased. The use of it was
always a miracle, and limited to a particular
subject. He was therefore left uninformed
of the ordinary course of life; and had to
learn the will of God by events. Hence he
says to the Philippians, " I hope presently to
send Timothy, as soon as I see how it will go
with me." It is the same with us ; and as
he was now going up to Jerusalem, not
knowing the things that would befall him
there, so are we entering into another year,
not knowing what a day may bring forth.
But is this to be lamented ] " Even so, Fa-
ther, for so it seemeth good in thy sight."
The concealment is wise, and kind. We may
judge of this by our past feelings. Had we
been previously informed of the scenes
through which we have passed, our hearts
would have failed at the thought: yet when
the dispensations came, we were able to bear
them, and had been really though uncon-
sciously prepared for them. And suppose we
were now informed of some of the changes
we^ may be called to endure in the months
before us, we should be seized perhaps with
an overpowering surprise and oppression, ren-

dering us dead to all present enjoyments, and
mcapable of every present engagement. He
therefore says, " I will bring the blind by a
way that they knew not ; I will lead them in
paths that they have not known ; I will make
darkness light before them, and crooked
things straight : these things will I do unto
them, and not forsake them." Let us trust
in Him. He claims the full confidence of the
heart, not only by his goodness but by his
wisdom. Although we go out not knowing
whither we go, He knoweth the way that we
take. Nothing can deceive or perplex our
guide. Especially let us check the workings
of a vain curiosity. To this we are natural-
ly prone. All pant ta draw back the veil, and
peep into futurity. But none are intrusted
with its secrets. Even our Lord's own disci-
ples were rebuked for wishing to know the
times and the spasons which the Father re-
served in his own power. This advice will
be found to be not only our duty but our pri-
vilege— our " strength" here " is to sit still.' '
We may consider the year before us, as a
desk containing three hundred and sixty-five
letters, addressed to us, one for every day, an-
nouncing its trials, and prescribing its em-
ployments— with an order to open daily no
letter but the letter for the day. Now
we may be strongly tempted to unseal be-
forehand some of the remainder; but this
would only serve to embarrass us, while we
should violate thereby the rule our Owner
and Master has laid down for us — "Take,
therefore, no thought for the morrow : for the
morrow shall take thought for the things of
itself Sufficient unto the day is the evil
thereof"

But Paul's ignorance was not entire.
Though he knew not what in particular
would befall him at Jerusalem, yet the Holy
Ghost testified that in every place bonds and
afflictions awaited him : so that he was sure
of one thing — sure of being always a sufl^erer,
for the sake of the Lord Jesus. And thus it is
with us. Though the future is not laid

JANUARY 2.

open to our view, yet it is not concealed from
us in every respect and degree. Though we
know not what is to come in the detail, we
can apprehend much of it in the mass. In-
deed without some reliance on the general
course of things, we could not properly carry
on the system of life. Many of our present
duties derive their existence and importance
from some future relations. Instinct, in the
brute creation, teaches them to look forward :
and the turtle and the crane and the swallow
observe the time of their coming; and the
ant provideth her meat in the summer and
gathereth her food in harvest. And is reason
given us in vain ] Or is there nothing for it to
operate upon beyond the present hour ] " The
prudent man foreseeth the evil and hideth him-
self," says the Scripture. And the same au-
thority adds, " Let thine eyes look right on,
and let thine eyelids look straight before
thee."

With regard then to the future, in every
period, relation, and condition of life, some
things may be reckoned upon. Thus, in the
natural world, we know that the seasons will
come round in their time and place with little
variation. " While the earth remaineth, seed-
time and harvest, and cold and heat, and
summer and winter, and day and night shall
not cease."

We also know that the general state and
usages of society will be what they ever have
been. " The thing that hath been, it is that
which shall be; and that which is done is
that which shall be done; and there is no
new thing under the sun. Is there any thing
whereof it may be said. See, this is new ] It
hath been already of old time, which was be-
fore us."

We are sure no creature-possessions and
enjoyments will fully meet our hopes and
wishes. They never have produced satisfac-
tion. They were never designed to do it —
They are mcapable of doing it.

We may certainly expect that trials of one
kind or another will be our lot. They grow
out of our very state and nature. " Man is
born to trouble as the sparks fly upward."

We must be infatuated if we are not
aware that all our connexions here are pre-
carious. Some may abandon us from insin-
cerity ; some may leave us from infirmity :
some may be removed to a distance by events :
some may be laid in the grave. Need we
be informed that the desire of our eyes is
mortal ] That childhood and youth are va-
nity ]

Can we be ignorant that with growing
years we are to look for growing privations
and weaknesses ] That our senses will de-
cay, that desire will fail, that the grasshopper
will be a burden 1 It is the tax of age. " The
days of our years are threescore years and
ten; and if by reason of strength tiiey be
fourscore years, yet is their strength labour

and sorrow : fbr it is soon cut off, and we fly
away."

For the living know that they shall die. It
is the way of all the earth : and whatever
may be doubtful when we look onward, there
is not a human being but can say, " I know
that Thou wilt bring me to death, and to the
house appointed for all living." He knows
also that the event cannot be tar off — and may
be very near.

And is this all that we are apprized of]
No. We also know that God will be found
the same he always has been — We know
that he will always prove himself the hearer
of prayer — We know that he will never
leave us nor forsake us — We know that our
shoes shall be iron and brass ; and as our days
so shall our strength be — We know that he
will guide us with his counsel, and afterward
receive us to glory.

JANUARY 2.

"Behold, now is the accepted time; behold,
now is the day of salvation." — 2 Cor. vi. 2.

The importance of opportunity is readily
acknowledged, and generally if not univer-
sally acted upon, with regard to temporal
things. The seafaring man, with prudence
and diligence, avails himself of the winds and
the tides. The husbandman, when the pre-
cious produce of the field is to be secured, is
all anxiety and eagerness, lest he should lose
a shining hour — and hence it early became
a proverb, " He that gathereth in summer is
a wise son, he that sleepeth in harvest is a
son that causeth shame." There are interest-
ing conjunctures, and peculiar seasons, which
never return; but, according as they are
seized or neglected, decide the reputation and
the condition of a man for life. But here we
have an opportunity announced, as superior
to every other opportunity, in its relations
and consequences, as the soul is superior to
the body, and eternity to time — an opportu-
nity to gain acceptance with God, and salva-
tion through our Lord Jesus Christ — " Behold,
now is the accepted time ; behold, now is the
day of salvation."

This " now" takes in the whole period of
the gospel dispensation, or the duration of the
mediatorial reign of Christ. He is now ex-
alted at the right hand of God to be a Prince
and a Saviour ; to give repentance unto Is-
rael and remission of sins. He is the great
High Priest over the house of God, to intro-
duce our persons and services ; and while we
are reconciled by his death we are saved by
his life. P'or he is now living a life of office
as well as of glory. — But this will not conti-
nue always. It is commensurate only with
the continuance of the world. " Then cometh
the end, when he shall deliver up the king-
dom to God, even the Father." This, in the

JANUARY 2.

whole of it, ia a very extensive period. It
has continued long, and will probably conti-
nue many ages longer. But this can only en-
courage us with regard to mankind succes-
sionally. It is delightful to think that what
those have found the Saviour to be who went
before, those also will find him to be that shall
come after us ; for he is " the same yesterday,
to-day, and for ever." But as individuals, our
season is far less lengthened — at death, the
angel swears, with regard to us, that " time
shall be no longer."

This " now" therefore is to be considered
as the period of life. Patients have been re-
covered when they seemed incurable, and
have been sent back fi-om the very borders
of the grave. Persons have been resuscitated
when the functions of nature had ceased, and
the principle of life seemed extinguished. So
some have been saved at the eleventh hour,
and they have adored the long-suffering of
God which proved their salvation — But the
redemption of the soul is precious, and after
our present state, ceaseth for ever. If there
be hope to persons then, it is among the re-
serves of Divine goodness ; He has not been
pleased to reveal it Origen and his brethren
of the same sentiment were called the merci-
ful doctors : but should their notion be a mis-
take, and those that rely upon it be confounded
for ever, they ought to be called the merciful
doctors who, knowing the terror of the Lord,
persuade men to flee from the wrath to come.
But in this view how precious and all-import-
ant is life —

" Life is the time to serve the Lord,
The time to insure the great reward ;
And while the lamp holds out to burn.
The vilest sinner may return."

And how instantly and zealously should we
avail ourselves of the only season ! Espe-
cially when we consider how short, and how
uncertain the continuance of it is. Another
of the threescore years and ten, or of the
fifty, or forty, or twenty that measures the
whole extent, is gone, —

" And every beating pulse we tell.
Leaves but the number less."

And O my soul ! how many strokes remain.
There is but a step between me and death —

" Great God ! on what a slender thread
Hang everlasting things!
The eternal state of all the dead
Upon life's feeble strings!"

But this " now," takes in, as distinguished
from life at large, every period peculiarly fa-
vourable to religion. Youth is such a period.
The young have fewer of the cares that per-
plex and engross us as we plunge deeper
into the concerns of this life. Their hearts,
though evil, are not yet hardened through
the deceitfulness of sin. Their consciences,
though defiled, are not yet seared as with a
hot iron. Their memories, though limited,
are not yet choked up with the lumber of the

world. Tlieir affections are warm; their
strength is firm ; their connexions are as yet
optional ; life is fresh ; nature is inviting —
and amidst all these advantages, Grace says,
" Remember now thy Creator in the days of
thy youth : while the evil days come not, nor
the years draw nigh, when thou shalt say, I
have no pleasure in them." " Now is the ac-
cepted time, now is the day of salvation." —
Such a period is the Sabbath. The Sabbath
was made for man. It befriends his civil com-
fort, his bodily health, and his mental im-
provement. But it chiefly regards his spiritual
and eternal welfare. What a gracious ap-
pointment, to draw us once a week out of the
world for a whole day — to afibrd us leisure
to examine our character and condition before
God — to remmd us, in the midst of all other
engagements, that one thing is needful — and
to urge us, by a thousand motives, " to choose
that good part which shall not be taken away
from us." How many have found " the Holy
of the Lord," an accepted time, and a day of
salvation ! — Affliction is also such a period.
It matters not from whence our troubles arise ;
they are designed for our profit — " In their
affliction they will seek me early." They
also naturally tend to impress the mind and
soften the heart. They show us the evil of
sin, and the vanity of the world; and the
need we have of a better home than earth,
and a better arm than flesh. Many have
been chosen in the furnace of affliction
beside Manasseh. How foolish to wish to
get our trials removed without their being
sanctified ! How lamentable to lose the be-
nefit of such a season ! — Such is a period of
religious excitement. It is said in the Gos-
pel, " The law and the prophets were until
John ; since that time the kingdom of God is
preached, and every man presseth into it."
And when we see others seeking and find-
ing; delivered from the stings of a guilty
conscience, and the tyranny of their passions ;
becoming meek and patient and peaceful and
happy ; does it not powerfully call upon us
to " take hold of the skirt of him that is a
Jew ;" and to pray to the God of all grace,
" Bless me, even me also, O my Father ?" —
Such is the period in which conscience has
been awakened and impressed. Perhaps you
have had, more than once, such views and
feelings, that it has been said of you, " Thou
art not far from the kingdom of God." It was
thus with Felix when lie trembled. He felt
then as he had never felt before, and as he
never felt afterwards. But instead of cherish-
ing the conviction, he endeavoured to banish
it — and succeeded. Go thy way, said he to
the Preacher, for this time ; when I have a
convenient season I will send for thee. That
season never came. He saw Paul indeed se-
veral times afterwards, but not a word was
said concerning the faith in Christ! Beware I
your impressions may die away, and never

JANUARY 3.

revive. But can you complain? Did you
not oppose or neglect them'? Beware ! All
good is from God, but he will not be trifled
with. " My Spirit will not always strive
with man." " Behold, now is the accepted
time ; behold, now is the day of salvation."

JANUARY 3.

" Which things the angels desire to look into."
1 Pet. i. 12.

Had we only heard of such an order of be-
ings as angels, with all the attributes the
Scripture ascribes to them ; and then have
been told, that there were several subjects
with which they were intensely anxious to
be acquainted ; how eagerly should we have
inquired what these things were ! And had
we been left to conjecture, it is probable we
should have been led astray — yea, it is cer-
tain we should have been led astray, had we
conjectured under the influence of the spirit
of the world. For what do they study 1
What do merchants, princes, statesmen, stu-
dy What do the sons of science and learn-
ing study? What are the acquirements, by
proficiency in which, men are distinguished
among their fellow-creatures, and left on the
pinnacle of fame ? — But what do angels de-
sire to look into 1 The arts of trade 7 the se-
crets of government ? the researches of phi-
losophy ? the mysteries of nature ? No. But
the salvation of sinners ; the grace of God ;
the sufferings and glory of Christ — " Of which
salvation the prophets have inquired and
searched diligently, who prophesied of the
grace that sh6uld come unto you : searching
what, or what manner of time the Spirit of
Christ which was in them did signify, when
it testified beforehand the sufferings of Christ,
and the glory that should follow. Unto whom
it was revealed, that not unto themselves, but
unto us, they did minister the things which
are now reported unto you by them that have
preached the Gospel unto you with the Holy
Ghost sent down from heaven ; which things
the angels desire to look into."

Now this fact is announced, not for our
amusement, but profit. It^shows us what is
the necessary condition of all creatures, how-
ever high in the scale of being. It is a state
of dependence, deficiency, and progressive
improvement. Some imagine, as soon as we
enter heaven we shall reach an ultimatum
beyond which there will be no additions to
our knowledge or enjoyment. Such a stag-
nation of existence, devoid of prospect,
energy, and excitement, would be far from
desirable, if it were possible — but it is not
possible. The future life is called "that
which is perfect;" and it is perfect, compared
with the present : but it is not absolutely so.
There is only one Being who is absolutely
perfect, whose duration is not lengthened by

time, and whose knowledge is not increased
by discovery. Nothing is past or future with
Him. His understanding is infinite. But
angels are creatures, and therefore finite in
their faculties as well as we. He chargeth
his angels with folly. There are many things
of which they are ignorant. Our ]^ord as-
sures us they know not the day of judgment.
The book in the Revelations, whatever were
the mysteries it contained, was closed to
angels as well as men : for no one in heaven
as well as in the earth was able to open the
book and to look therein, till, it was unsealed
by the Lord of all. Angels know much now
of which they were formerly unconscious,
and fresh springs of knowledge and enjoy-
ment are continually opening to them, and
calling for a new song of wonder and of
praise.

Does it not also show us the vastness of
the Gospel ? A very inferior master may
teach the ignorant ; but the honour is to be
able to instruct the wise and learned. We
should think very highly of one who could
have improved Handel in music, and Milton
in poetry, and Newton in philosophy. But
angels are the flower of the Creation ; they
are always spoken of in Scripture as prover-
bial for their knowledge ; they are the first
beings in the universe for intelligence ; and
are as much above men in their powers as
the heavens are higher than the earth. If to
these principalities and powers in heavenly
places is made knovv^n by the Church the
manifold wisdom of God ; if the Gospel can
teach them — if it can enlighten and enlarge
their views — if it draws forth their wonder
and astonishment ; how well may it be called
" the deep things of God ;" " the wisdom of
God in a mystery !" If after having been
employee! in the works of God, and the ad-
ministrations of his providence, from the be-
ginning ; if after all the scenes which have
passed under their review for so many ages ;
if after seeing dispensation succeeding dis-
pensation, in the Patriarchal, the Jewish, and
the Christian economies ; if after seeing the
fulness of time, and the divers miracles and
gifts of tlie Holy Ghost ; if after all this they
were still, as Peter asserts, diligently ex-
ploring the Gospel, how does it aggrandize
the system ! This is the system which some
suppose may be readily reduced into a form
of words drawn up by a fallible man ! This
is the system whose bounds some imagine
they can easily reach, and whose depths they
can perfectly fathom ! But were they angels,
they would exclaim, " O the depths of the
riches both of the wisdom and knowledge of
God ! how unsearchable are his judgments,
and his ways past finding out !"

We learn also the excellency as well as
the vastness, the value as well as the im-
mensity of the Gospel, Would such beings
as these trifle? Docs not their attention

JANUARY 4.

prove that the subject is worthy of all accept-
ation 1 Why do they study it, but because
it Is " the Gospel of our salvation ;" but be-
cause it is " the glorious Gospel of the bless-
ed God ;" but because, in redeeming Jacob,
he has glorified himself in Israel ; but because
they find displayed in this scheme more of
all his perfections than is to be seen m all
his other works ? We cannot- justly infer
the worth of a thing from the attention paid
to it by men. They may be compelled by
authority, biased by interest, governed by
vanity, or led astray by novelty. Even great
men have had their follies. Nothing has
been brought forward so absurd as not to
have attracted to it some names of distinc-
tion. And we have always proof enough
that to be learned and knowing is not always
to be wise. But no objection can lie against
the mference we here draw — If angels desire
to look into these thmgs, the thmgs deserve
to be looked into.

And therefore let us learn what is our
duty with regard to them, — Is it not to be
thankful that we are favoured with the dis-
pensation of them ? Blessed are our eyes for
they see, and our ears for they hear. — Is it
not to study them ourselves 1 We are deep-
ly, we are infinitely concerned in them. The
being to whom they relate is our Saviour.
His history is the record of our eternal re-
demption. He became poor ; he died for us.
Let us therefore turn aside from the little,
the vain, the vexing, the debasing, the defil-
ing things of the world, and contemplate the
great mystery of godliness. Let us never be
weary in reading, in hearing of it. And let
us not rest m a speculative acquaintance with
it; but taste that the Lord is gracious; and
walk in the truth.— Is it not to own them
and confess them and glory in them before
men ? I am not ashamed of the Gospel of
Christ — angels are my companions. Is it
not to pray that the knowledge of them may
be extended, and that all the ends of the
earth may see the salvation of our God to-
gether ]

JANUARY 4.
" Joseph is not, and Simeon is not, and ye -will
take Benjamin aivay : all these things are
against me."— Gen. xlii. 36.

Tms was a very sorrowful conclusion;
but no part of it was founded in truth.
•'Joseph is not"— yes he is— and not only
ilive— but riding in the second chariot of
Egypt. " And Simeon is not"— yes he is—
ind only detamed for awhile as an hostage
■or the return of his brethren. "And ye
will take Benjamm away"— yes— but not to
t)e destroyed— but to prove a deliverer— and
to bring every thing to a favourable issue.

Let the lad go — and no evil shall befall him
— and supplies for thyself and family will
soon be brought — and the wagons shall ac-
company them, sent by Joseph, to carry thee
and thy household down into Goshen — where
he will nourish thee — and after the storms
of the morning and afternoon of life, thou
shalt enjoy a calm and clear evening — and
rejoice m the developement of a series of dis-
pensations beyond all that thou couldest ask
or think. And what say you now, Jacob 1
" I have spoken once, but I will proceed no
further. I have heard of thee by the hearing
of the ear, but now mine eye seeth thee:
wherefore, I abhor myself, and repent in dust
and ashes. So foolish was t, and ignorant.
I was as a beast before thee. Nevertheless
I am continually with thee ; thou hast holden
me by my right hand. Thou shalt guide me
with thy counsel, and afterward receive me
to glory. Just and true are all thy ways, O
thou King of saints! — He hath done all
tilings wefl."

The mference here so groundlessly drawn
is not peculiar to Jacob. Nothing is more
common than to hear the subjects of Divine
grace exclaim, " All these things are against
me," when yet "all the ways of the Lord
are mercy and truth ;" and " we know that
all things work together for good to them that
love God." Whence does it proceed ? Some-
times they judge under a morbid physical
influence. We are not only fearfully, but
wonderfully made ; and there are many
things which would hardly appear credible
were they not confirmed by frequent ex-
perience. How will a change of weather,
or a redundancy or increase of some secre-
tion or fluid, affect not only our feelings, but
our views! How tenderly are some to be
pitied! Hov/ much they constantly suffer
from corporeal causes! They see every
thing through an injured medium ; and there
is no persuading them oftgi but that the
discolourations of the glass are the hues of
the objects themselves.

They often err from a deficiency of know-
ledge with regard to the subject itself It is
not easy to determme what is against us, or
for us. " Who knoweth what is good for a
man in this life !" Can we always distinguish
between appearances and realities? Be-
tween the beginning and the end of things 1
Do we perfectly know ourselves ? Or what ef-
fects untried things will have upon our minds
or our condition ? We go forward into futu-
rity with our present views and feelings, not
reflecting that other events will produce other
views and feelings, and that by circumstances
we may become a kind of new creatures,
which, could they be presented to us in pros-
pect, would occasion more than our wonder.
This was the case with Hazael : he abhorred
in imagination what he became in reality, by

JANUARY 5.

a transition from a private to a public station.
What miseries did Lot entail upon himself in
choosing the vale of Sodom, because it was
well watered as the garden of the Lord ! On
the other hand, Ruth was early deprived of
her husband, and reduced to the lowliness of
a gleaner, but met with Boaz in the field,
and became the ancestor of the Messiah. A
man wished to sail in a particular ship, and
to his extreme disappointment, found, when
he reached the port, that the vessel had just
sailed — the next day it was wrecked ! and
his anguish was turned into joy.

We draw the conclusion also, because we
are carnal, and walk as men. We regard
our ease and indulgence more than our spi-
ritual advantage. If the hedging up of our
way with thorns prevents us from going
astray, if the sickness of the body secures the
health of the soul, if the loss of a creature
brings us to God, surely we cannot say these
things are against us. They are greatly for
us; and we should acknowledge this, if we
were wise unto salvation, and had our con-
versation in heaven.

We also err by judging prematurely. " He
that belie veth maketh not haste." If a man
engaged to accomplish a great work in ten
years, would it be right to decide concerning
it at the end of ten days, or ten weeks 1 God
did not pronounce judgment upon his own
Creation till it was done : " God saw every
thing that he had made, and behold it was
very good." The end will not only crown
all, but explain all ; and produce not only sa-
tisfaction, but praise. Therefore judge nothing
before the time, until the Lord come. And
the coming of the Lord draweth nigh. And
blessed are all they that wait for him. In the
mean while, there is a substitute for the ex-
planations of heaven. It is, in the absence of
sight, to walk by faith. If ye will not be-
lieve, surely ye shall not be established. But
by believing we enter into rest, and the
peace of God, which passeth all understand-
ing, keeps our hearts and minds through
Christ Jesus. Under the influence of this
faith, let us look at his promises ; let us think
of his perfections; let us review his wonders
of old — above all, let us keep near the cross.
All our discouragements and perplexities
originate in our departure from this. God
forbid we should glory in any thing else. It
not only opens the kingdom of heaven to all
believers, but it is the key to unlock the dis-
pensations of providence. If God be for us,
who can be against us 1 He that spared not
his own Son, but delivered him up for us all ;
how shall he not with him also freely give
us all things. God of love ! Thou shalt have
all the future confidence of our hearts—*

Our cares, we give ye to the wind,

And shake you off like dust ;
Well may we trust our all with Him,

With whom our soula we trust."

JANUARY 5.

" Take ye heed, ivatch and pray ; for ye kmvt
not -when the time is."— Mark xiii. 33.

It is the langaage of Jesus, to whom it
behoves us always to say, with Samuel,
" Speak, Lord, for thy servant heareth." The
Christian welcomes his voice, not only in his
promises, but in his commands ; and not only
when he encourages and comforts, but when
he reproves and admonishes.

Here he tells us to take heed. We may
consider the caution, First, as to the manner
in which it is to be exercised — " Watch and
pray." Watchfulness is wakefulness in op-
position to sleep ; attentiveness in opposition
to neglect ; and perceptiveness in opposition
to stupidity. To watchfulness is added prayer.
Vigilance will not do alone. We must not
only be active, but humble. We must not
only use means, but depend upon the influ-
ence that is necessary to render them effec-
tual ; and seek it of Him who never said to
the seed of Jacob, Seek ye me, in vam. ■

Secondly, as to the season for which it is
to be a preparation, and by which it is to be
enforced : " for ye know not when the time
is." Watch and pray, for ye know not when
the time of duty is. Who can tell, when he
leaves his home for a journey, or only for a
day, what opportunities, before he returns,
may arise to relieve the distressed, to comfort
the feeble-minded, to oppose error, or to re-
buke vice: opportunities which may never
return, and should never be neglected] David
therefore said, " On Thee do I wait all the
day ;" for he knew not what the great Master
had for him to do. Watch and pray, for ye
know not when the time of danger is. If we
consider the enemy of our souls, the world in
which we live, and the sin that dwelleth in
us, we may safely conclude that we are never
far from temptation. Joseph, in the court of
Pharaoh, learned to swear by the life of Pha-
raoh. Moses, the meekest man upon earth,
under irritation, spake unadvisedly with hif
lips. Even in old age, Solomon's heart, bj
outlandish women, was drawn away froir
God. Peter, immediately after the most so-
lemn warnings and professions, denied hu
Lord with oaths and curses. Barnabas was
carried away with the dissimulation of thf
Jews. Paul was likely \o be exalted abov(
measure, by the abundance of his revelations
We are sure to be in danger, whenever w(
deem ourselves secure : for pride goeth before
destruction, and a haughty spirit before a fall
Blessed is the man that feareth alway. Watcl
and pray, for ye know not when the time ol
trouble is. To this we are born ; and there
fore we cannot think our trials strange things
Who can tell what a day may bring forth
An accident, a disease, a loss in our circum
stances, a family bereavement may befall u

JANUARY 6.

without warning — " For man also knoweth
not his time : as the fishes that are taken in
an evil net, and as the birds that are caught
in the snare ; so are the sons of men snared
in an evil time, when it falleth suddenly upon
them." And what, if it finds us unprepared ]
Watch and pray, for ye know not when the
time of death is. The day of trouble may
come, the day of death will come : and it is
the most solemn and important of all days.
For death is not the termination of our being,
but only a change of the mode of it, or a
transition from a mortal to an immortal state.
Then the dust returns to the dust whence it
was, and the spirit returns to God who gave
it ; and is disposed of according to our cha-
racter here; for after death the judgment.
The time of our dissolution is not a secret
with God ; and we are sure that it cannot be
far off ; but each of us must say, with Isaac,
" I know not the day of my death." It may be
in the evening, or at midnight, or at the cock-
crowing, or in the morning. What then is the
language of wisdom 1 Be ye therefore ready,
for in such an hour as ye think not the Son of
man cometh. So teach us to number our days,
that we may apply our hearts unto wisdom !

JANUARY 6.

'** Philip, saith unto him, Lord, show us the

' Father, arid it sufficeth us." — John xiv. 8.

How are we to understand this request?
We can hardly suppose, with some, that he

desired a kind of personal representation of
the Deity. Surely he could not be so igno-
rant as to imagine that God was in his essence
visible, or that he could be held forth under
any corporeal form or shape; especially as
the Jews — and Philip was a Jew — were for-
bidden every attempt to make any likeness of
the Supreme Being. It is more probable,
that he wished for some glorious display of
God's presence and perfections, as Moses had
done, and which he called God's face. If so,
he knew not what he asked. The exhibi-
tion might have been fatal. " No man," says
God who knows our frame, " can see my face
and live." Such a display of himself as he
makes to the saints in light, would be insup-
portable in this weak state of flesh and blood.
It certainly might have been useless. The
Jews had such an exhibition of God, in the
cloud of glory; but they corrupted them-
selves, and went after strange gods. Extra-
ordinary and miraculous appearances would
lose their impression, yea, by their repetition,
they would be extraordinary and miraculous
no longer. This is not the way in which
God is to be known. Yet let us not revile
Philip, concluding that we have never been
liable to a like mistake. Have we never

r wanted a kind of immediate and sensible con-
viction that would exclude all possibility of
doubt ! Have we never been ready to ex-
D

claim, " Oh ! if, with an audible voice, He
would say, go in peace, thy sins are forgiven
thee ! Oh ! if one who has passed the valley
of the shadow of death would return ; or
some inhabitant of the world of spirits would
assure me of a future state !" Ah ! foolish
wish. We have Moses and the prophets —
Blessed are they who have not seen and yet
have believed.

But some, and among these is Doddridge,
are disposed to commend rather than censure
Philip. They take his meaning to be, " Oh !
bring us to the knowledge of the blessed
God, and we resign every othe? wish as
nothing compared with this !" — much in the
spirit of David, who had said of him, " Whom
have I in heaven but Thee 1 and there is
none upon earth that I desire beside Thee."
Philip, therefore, only asks for a fuller mani-
festation and enjoyment of him — " Lord,
show us the Father, and it sufficeth us."

Yet can he be shown ] or, in other words,
can he be known 1 It is true, Zophar asks,
" Who by searching can find out God ]" But
he adds, "who can find out the Almighty
unto perfection ]" He cannot be completely
known : but he can be really known, savingly
known ; Imown as the strength of our heart,
and our portion for ever. And this know-
ledge can yield satisfaction to the possessor.
It will suffice for our happiness hereafter ;
and, therefore, the blessedness is expressed
by our seeing God; and therefore David
says, "I shall behold thy face in righteous-
ness ; I shall be satisfied when I awake with
thy likeness." Yea, it suffices the Christian
at present. He can now say, " My soul
shall be satisfied as with marrow and fatness ;
and my mouth shall praise Thee with joyful
lips : when I remember Thee upon my bed,
and meditate on Thee in the night watches.'*

" When I can say, my God is mine,
When I can feel thy glories shine,
I tread the world beneath my feet,
And all that earth calls good or great."

It suffices — to teach him in whatsoever state
he is therewith to be content — to embolden
him in his work, in the face of all opposition
and danger — to sustain hiin under every tri-
al— and to raise him above the fear of death.
Moses endured as seeing Him that is invisi-
ble. And Simeon was ready to depart in peace
because his eyes had seen His salvation.
. But this knowledge is to be derived from
the Lord Jesus. " No one knoweth who the
Father is but the Son, and he to whom the
Son will reveal Him." " No man hatli
seen God at any time ; the only begotten Son
which was in the bosom of the Father, he
hath declared Him." Some would ratlier
look for God in the world of nature ; but the
Apostle tells us that "He who commanded
the light to shine out of darkness, hath shined
in our hearts to give us the light of the
knowledge of the glory of God in the face of
Jesus Christ," He shows us the Father bv

JANUARY 7.

his person — He is the image of the invisible
God. By His sacrifice — in which we see so
fully and harmoniously displayed his wisdom,
holiness, righteousness, truth, and love. By
His word — the most illiterate Christian, with
" the word of Christ" in his hand, knows more
of God than all the philosophers of Greece
and Rome. How much does He teach us
concerning God as the God of grace by the
parable of the prodigal son ! And how much
does he teach us concerning God as the God
of providence by one saying; "a sparrow
falleth not to the ground without your hea-
venly Father, and the very hairs of your
head are all numbered." By the Spirit —
this Spirit leads us into all truth ; and it is
the Spirit of Christ. We have an ujiction
from the Holy One, and know all things.

Therefore to Him we are to apply, as
Philip here did, and pray, " Lord, show us
the Father, and it sufRceth us." He requires
it from us : and He assures us our applica-
tion shall not be in vain. Ask, and it shall
be given you ; seek, and ye shall find. He
never has been, never will be, never can
be wanting to the promise upon which he
causes us to hope. " 1 am the light of the
world ; he that followeth me, shall not walk
in darkness, but shall have the light of life."
"Then shall we know, if we follow on to
know the Lord : His going forth is prepared
as the morning ; and He shall come unto us
as the rain, as the latter and former rain unto
the earth."

JANUARY 7.

"And the Apostles said unto the Lord, In-
crease our faith." — Luke xvii. 5.
If we consider these words — In reference
to the Being to whom they were addressed —
" The Lord :'' they teach us that He is the
source of grace ; and the object of worship. —
If in reference to the persons who addressed
Him — " The Apostles :" they teach us that
even the Lord's disciples themselves have
their imperfections ; but feel them ; and are
concerned to be freed from them. — If in
reference to the subject they express — " our
faith ;" they teach us that faith is not fin-
ished at once; it admits of degrees; and
higher measures of it are attainable.— If
in reference to the occasion which excited
them — our Saviour's preceding charge:
they teach us that an increase of faith is not
only always desirable, but sometimes ne-
cessary. Observe what He had been enfor-
cmg. "Take heed to yourselves: if thy
brother trespass against thee, rebuke him ;
and if he repent, forgive him. And if he
trespass against thee seven times in a day,
and seven times in a day turn again to thee,
saying, I repent ; thou shalt forgive him"—
" And the Apostles said unto the Lord, in-
crease our faith"— and thus enable us to do

it. But why faith in particular 1 Why not
increase our humility 1 love 1 patience 1 Be-
cause faith is the root from which they grow,
and as faith abounds, they will flourish. Be-
cause all things are possible to him that be-
lieveth. Forgiveness, so irksome to mere
nature, will be practicable and easy as faith
is in exercise, and we can believe not only
the testimony that if we forgive not, we
shall not be forgiven, but the assurance that
God for Christ's sake hath forgiven us. Can
we, who have had remitted ten thousand
talents, seize a fellow servant by the throat,
who owes us only a hundred pence 1

But there are many other cases, the pres-
sure of which will make us feel that we want
more faith than we have at present; and
should induce us to pray for an increase of it.

Has the Saviour said that He will deny
those who are ashamed of Him and of His
words 1 And does He require us to own and
confess Him before men ] And will this give
offence to our connexions 1 and draw upon
ourselves persecution and reproach ] This is .
the work of faith ; and will only be practicable
and easy as faith increases — "We ought."
said Peter and John, "to obey God rather
than men." " We cannot but speak the
things which we see and hear." " They re-
joiced that they were counted worthy to suf-
fer shame for His name." " By faith Moses
feared not the wrath of the king ; for he en-
dured as seeing Him who is invisible."

Are you called to sacrifice an object, that
nature will never let go, without violence ] .
" By faith Abraham, when he was tried, of-
fered up Isaac."

Are you called to confide in God in great
straits and difficulties — when His providence
seems to oppose His promise — when means
fail — and there seems no way of escape —
when He says, " Come, follow me through
this dark dispensation. You are ignorant;
but I know the way that you tate. Here is
my arm, feel this; lean on this. The
sorrow shall turn to your salvation, the
trial shall be your triumph. The end will
show that I am very pitiful and of tender
mercy, and constrain you to say, ' it is good
for me that I have been afflicted.' " What is
all this without faith? "Lord, I believe;
help thou mine unbelief"

How solemn was the order addressed to
Moses, " Go up and die, and be gathered to
thy people !" By years, infirmities, and
disease, God is calling you to the same ser-
vice— The living know that they shall die.
And what is it to die 1 We know not, from
our own experience, or the experience of
others. But to bid farewell to every earthlyi
scene — to be surrounded with weepingi
friends, whose presence we can neither dis-
pense with, or endure — to bear sinking spi-
rits and a body full of pain — to feel perhaps
our unworthiness and sin more than we evef

JANUARY 8.

felt them before— to enter into an untried
and eternal state — to think of appearino- be-
fore Parity itseli— to be resigned and willing
to go — to do well what can never be done
again — to glorify God — to edify others — to
be an example to the last, and above all at the
last — " Lord — Lord ! increase our faith."
"Count us worthy of this calling, and fulfil
all the good pleasure of Thy goodness, and

the WORK OF FAITH WITH POWER."

JANUARY a

He that toucheth you toucheth the apple of
His eye:'—Zech. ii. 8.

How admirably adapted to ppular in
struction and impression is the imagery of
the Scripture ! It is not taken from the learn-
ed sciences, or even from the mechanical
arts — unless from their most simple and com
mon operations with which all mankind are
familiar : but from the aspects of nature, the
seasons of the year, the occurrences of life,
and the parts, attributes, and functions of the
human frame so fearfully and wonderfully
made. Who does not in a moment under
stand and feel the allusion before us 1 " He
that toucheth you toucheth the apple of
His eye."

It reminds us of union. Sin had separated
between God and us, and we were once far
off! But we are made nigh by the blood of
(>hrist In Him we are reconciled to God,
reunited to God, and become one with God
again. And so entire is the connexion, that
every kind of intimate union is employed to
express it. We are one, as the father and the
child, as the husband and the wife, as the
head and the members are one — yea, as the
soul and the body are one — " He that is join-
ed to the Lord is one spirit" — no wonder
therefore that he that toucheth them toucheth
the apple of His eye.

It shows valuation. Even a man's sel-
fishness endears this member. The apple of
his eye is a source of too much usefulness
and pleasure not to be highly prized by him.
He would part with a thousand things rather
than lose this, or be injured in any part rather
than be hurt in this. How precious to the
Lord are his people! He calls them His
portion. His jewels. His glory. They who
attract and attach Him, are not the great but
the gracious — " To that man," says He,
" will I look, who is poor, and of a contrite
spirit, and that trembleth at my word." He
" taketh pleasure in them that fear Him, in
them that hope in His mercy." " He will
rejoice over them with joy. He will rest in
his love. He will joy over them with sing-
ing."

It bespeaks attention. As a man values
the apple of his eye, so will he assuredly take
care of it, and endeavour to defend it. And

it is worthy of our notice how the Creator
has fenced and guarded this little, but in-
estimably precious member from evil by the
fluids and the coats, the lashes and the lids ;
and with what involuntary quickness nature
teaches us to cover and secure it when ex-
posed. Yet all this falls short of the care
which God exercises over His people. The
apple of the eye is not half so liable to injury
as they are ; but how superior is their pro-
tection I Lest any hurt them. He will keep
them night and day. In two places His
vigilance is spoken of under the figure before
us. In the one it is implored : " Keep me,"
says David, " as the apple of the eye, hide
me under the shadow of Thy wings." In
the Other, it is acknowledged : " He found
him in a desert land, and in the waste howl-
ing wilderness; He led him about. He in-
structed him. He kept him as the apple of
His eye." How well kept are those whom
God thus keeps! "Happy art thou, O Is-
rael : who is like unto thee, O people saved
by the Lord, the shield of thy help, and who
is the sword of thy excellency! and thine
enemies shall be found liars unto thee ; and
thou shalt tread upon their high places."

It expresses sympathy. The pupil of the
eye is peculiarly delicate and sensible : and
it is not necessary to run the point of a knife
into it, in order to make the owner shrmk.
A mote, or, as it is here expressed, a touch,
will offend, and instantly aflect all his sen-
sation. And is it not said, " In all their af-
fliction He is afflicted]" A friend sympa-
thizes in a friend's sorrow : a mother feels a
more sensible interest in a child's suffering.
Yet Job says, " My friends scorn me :" and
Isaiah says, the mother "may forget" her
sucking child, and " not have compassion on
the son of her womb." But a man's feeling
with an injured member of his body, especially
the eye, and the apple of the eye, is not only
exquisite, but absolutely unavoidable. And
not less certain, as well as tender, is the
Lord's sympathy with his people — " He that
toucheth you toucheth the apple of His eye."
What a source of consolation is here ! Es-
pecially when we remember that His sympa-
thy is accompanied with boundless wisdom
and almighty power. " He doeth great things
and unsearchable ; marvellous things without
number — to set up on high those that be low ;
that those which mourn may be exalted to
safety." "Nothing is too hard for the Lord."

Let the adversaries of His people learn
their danger. They hate the godly, and en-
deavour to injure them; and though their
malice is oflen restrained, the Lord looketh
at the heart, and will deal with them accord-
ing to their intentions, wishes, and en-
deavours. And He considers them as op-
posing Himself. "Why," said He to Saul,
why persecutest thou Me .?" He did not
persecute Him personally, but he was in-

JANUARY 9.

juring His followers. The head was above
his reach, but it felt the wounds he inflicted
upon the ifoot. They who suffer for His sake,
may well leave themselves to Him, whose
they are, and w^hom they serve. He will
surely plead their cause — " He that toucheth
them toucheth the apple of His eye."

Let this encourage us to do any thing for
the people of God — He feels it as done to
Himself He "is not unrighteous to forget
your work and labour of love, which ye have
showed toward His name, in that ye have
ministered to the saints, and do minister."
" He," said the Saviour, " he that receiveth
you receiveth me, and he that receiveth me
receiveth Him that sent me. He that re-
ceiveth a prophet in the name of a prophet
shall receive a prophet's reward ; and he that
receiveth a righteous man in the name of a
righteous man, shall receive a righteous
man's reward. And whosoever shall give to
drink unto one of these little ones a cup of
cold water only in the name of a disciple,
verily I say unto you, he shall in no wise
lose his reward."

Let his people also learn their duty. They
see how He regards them, and is concerned
for their welfare — How should they regard
Him, and be concerned for His glory ] They
should feel His cause to be dear to them. They
should be sorrowful for the solemn assembly.
The reproaches of them that reproach Him
should fall upon them.

Those that represent strict piety as need-
less precision, should remember that nothing
less is required of us than to avoid the appear-
ance of evil, to walk circumspectly, and to be
always abounding in the work of the Lord —
We are to regard His word as we keep the
tenderest part of the tenderest member of our
body. " Keep my commandments, and live ;
and MY LAW AS the apple of thine eye."

JANUARY 9.

Thon brakest the heads of leviathan in pieces,
and gavest him to be meat to the people in-
habiting the ivildernessr — Psalm Ixxiv. 1 4.

What creature in the animal world is in-
tended by leviathan we cannot absolutely de-
termine. We have a general description of
him in the book of Job ; but even this leaves
the learned divided, some pleading for the
crocodile and some for the whale. But it is
not nccesssry to be a naturalist in order to be
a Christian ; and it is pleasing to think that
though in the Scripture there arc things hard
to be understood, they do not affect the foun-
dation of our faith and hope. The truths con-
tained in the sacred volume are plain in pro-
portion as they are profitable, and we are at
no loss for an answer to the question. What
must I do to be saved 7 Though we know
not where heaven is, we are clearly informed

how we may attain it. Though we are un-
certain about leviathan, we are sure of the
Consolation of Israel — "And we know that
the Son of God is come, and hath given us an
understanding, that we may know Him that
that is true, and we are in Him that is true,
even in His Son Jesus Christ. This is the
true God, and eternal life."

Whatever be the animal intended, his name
is here used to represent Pharaoh with all
his policy and power, as we see from the verse
immediately preceding: "Thou didst divide
the sea by Thy strength : Thou brakest the
heads of the dragons in the waters." Then
it is added : " Thou brakest the heads of levi-
athan in pieces, and gavest him to be meat
to the people inhabiting the wilderness."
Who were the people inhabiting the wilder-
ness ? First, the birds and beasts of the desert.
These found a fine feast in the destruction
of the king and his army, whose carcasses,
thrown on shore and remaining unburied,
were greedily devoured by them. Secondly,
the Jews themselves. They might very pro-
perly be said to inhabit the wilderness, be-
cause it was their present residence, and be-
cause they were, instead of speedily traveling
through it, to sojurn there for forty years.
— Now Pharaoh and his host became meat
for them, literally and morally. Literally,
as they derived from the spoils of the foe a
supply of means to sustain them, of attire to
clothe them, of weapons to defend them, of
silver, and gold, and jewels, to enrich them.
Morally, as they derived from the event food
for their gratitude, faith, hope, and joy, not
only for the time being, when they sang His
praise, but in all future perils and exigences.
Hence in the days of Isaiah we find the
Church pleading with God in allusion to it :
" Awake, awake, put on strength, O arm of
the Lord ; awake, as in the ancient days, in
the generations of old. Art thou not it that
hath cut Rahab, and wounded the dragon 1
Art thou not it which hath dried the sea, the
waters of the great deep ; that hath made the
depths of the sea a way for the ransomed to
pass over ? Therefore the redeemed of the
Lord shall return, and come with singing
unto Zion ; and everlasting joy shall be upon
their head: they shall obtain gladness and
joy ; and sorrow and mourning shall flee
away."

There is a people now, inhabiting the wil-
derness. They are Christians. Whatever
the world may be to others, and who are
called " men of the world," it is no better
than a wilderness to those who are born from
above, and bound to the land of promise.
They feel and confess it to be such, not only
from the privations and trials they meet with
in it, but from the principles and dispositions
of their new nature.

And is there no leviathan whose heads
have been broken in pieces for them, and from

JANUARY 10.

which they have been furnished with meat "?
Are there no past deliverances, no former
mercies, upon wliich their souls can feed ]
Let us think of the redemption of the cross.
Here the Lord and Saviour seemed conquer-
ed, but he gained a complete victory. He
bruised the serpent's liead ; and through
death destroyed him that had the power of
death, that is the devil. Now, said He, is
the judgment of this world, now is the Prince
af this world cast out ; and I if I be lifted up
from the earth, will draw all men unto me.
Angels are not concerned here, and yet the
transaction seems food for their minds, and
(ills them with admiration, love, and praise ;
md therefore they desire to look into these
:hings. What relief and satisfaction then
nust it yield to those who live thereby ! To
588 the curse not only defeated, but turned
nto a blessing; to see where sin abounded
Trace much more abounding, and the Fall
nade the occasion of improving their original
condition — what wonder if they exclaim, God
brbid that I should glory save in the cross of
)ur Lord Jesus Christ !

We may also notice tlieir deliverance from
.heir natural state. He hath delivered us,
5ays the Apostle, from the power of darkness,
md translated us into the kingdom of His
lear Son. And we are to look to the rock
.vhence we were hewn, and to the hole of the
3it whence we are digged. The review will
le every way useful. What can feed our
ility more ] or our gratitude more ] or

or our rejoicing more

)ur confidence more ^
)f our zeal more J

There are also Providential mterpositions.
Who has not some of these to remember ; in
.vhich God turned the shadow of death into
norning ; and made a way the most strange
md gracious for our escape ] Whoso is wise,
observes these things; and in looking back
ipon life, is able to see how many events,
>yhich perplexed and alarmed him at the
:ime, afterward ministered to his faith and
lope in God. David could say, it is good for
ne that I have been afflicted. Paul had a
'horn in the flesh ; but it preserved him from
3ride, drove him to prayer, and obtained for
lim the assurance of all-sufficient grace.
What pleasure and profit must Joseph have
ierived from all the difficulties that tried him,
»'et issued not only in release, but advance-
nent and glory ! He can break the heads of
*ny leviathan ; and out of the eater bring
brth meat —

" Jud^e not the Lord by feeble sense,
But trust Him for His ^race ;
Behind a frown ins providence,
Hu hides a smiling face."'

JANUARY 10.

" He is not far from every one of
Acts xvii. 27.

Is there a God ? This is the first question

m religion. And the proofs of his Being are
so numerous and convincing, that few are
foolish and vile enough to deny it. The next
question is, or at least ought to be. How does
He stand related to us ! Is He our friend or
our foe 3 Is He maccessible, or can we ap-
proach Him ? Is He near, or is He far oft" J
To this inquiry, we have here a full answer
— " He is not tar from ever one of us."

He is not far from every one of us, in His
essence. "Whither shall I go from Thy
Spirit, or whither shall I flee from thy pre-
sence ? If I ascend up into heaven, Thou art
there: if I make my bed in hell, behold,
Thou art there." Well might David say,
" Such knowledge is too wonderful for me ;
it is high, I cannot attain unto it." Yet Deism
itself allows that He occupies universal space,
and that it is impossible to confine Him.
Here is a broad and infinite distmction be-
tween creatures and God. No creature, not
even an angel, can be ever in two places at
once. But God is everywhere, at the same
time. And what a thought is it, that wher-
ever we are. He is a God at hand, and not a
God afar off ; about our path and our lying
down, and acquainted with all the imagina-
tions of our heart ! Do we believe it If
we reduced our faith to practice, what man-
ner of creatures should we be in all holy con-
versation and godliness ! Could we ever sin,
with God standing by and lookihg on 1

He is not far from every one of us, in His
natural and providential agency — Therefore,
adds the Apostle, " For in Him we live, and
move, and have our being." And therefore,
says he again ; " He never left himself with-
out witness, in that He did good, and gave us
rain from heaven, and fruitful seasons, filling
our hearts w-ith food and gladness." And
says David, " That His Name is near, His
wondrous works declare."" Can we behold
the appearances around us — can we observe
the vegetable world with all its variety and
beauty — can we think of the myriads possess-
ing animal life, visible and invisible, in air
and earth and sea — can we reflect upon the
human race so fearfully and wonderfully
made and endued — and kiiow that not one of
all these beings is self produced, or self-sus-
tained— that the eyes of all wait upon Him^
and He giveth them their meat in due season
— that He openeth his hand and satisfieth the
desires of every living thing ; and be sense-
less enough not to see, to hear, to feel — that
God is not jfar from every one of us 1

He is not far from every one of us, in reli-
gious dispensation. In tliis sense tlie Gen-
tiles were said to be far oft': but the Jews
were a people near unto Him — For what
nation is there, says Moses, that hath God so
nigh unto them 3 He resided in the midst of
them by His laws and ordinances. They
could see His power and glory in His sanc-
tuary. They could hear His voice in His

JANUARY 11.

Prophets, To them were committed the
oracles of God. In every perplexity they
could consult Him ; and He communed with
them from off the mercy-seat. Thus we are
equally, yea, much more eminently privileged.
Not that we have the same ceremonial splen-
dour, or the same miraculous interpositions ;
but we have all their spiritual advantages
improved and completed. We have the day
of their dawn. Their prophets and righte-
ous men desired to see the things that we
see, and did not see them ; and to hear the
things that we hear, and did not hear them.
But blessed are our eyes for they see, and our
ears for they hear. The seventy therefore
were to say even to Jews, the possessors of
revealed religion, "the kingdom of God is
come nigh unto you." We have His word
in our hands. We have His sabbaths. We
have His house. We have the assemblies of
His people, and He is in the midst of them.
We have His table spread with more than
angels' food, and the King sitteth at His
table. We have His servants, and the sound
of their Master's feet is behind them. For
they come in His name, and he that receiv-
eth them receiveth Him.

He is not far from every one of us, in His
gracious mfluences. O that you could be
made sensible of your fallen condition, and of
your need of pardon and renovation ! O that
you were convinced that your understanding
must be enlightened, and your hearts changed
— and that all this must come from Him who
worketh all in all — and that you were dis-
posed to apply to Him ! You would soon
find that He is able, that He is willing, that
He is near. Your cries or groans would in-
stantly reach Him. He is nigh unto them
that are of a broken heart ; and saveth such
as be of a contrite spirit. He is nigh unto
them that call upon Him, to all that call upon
Him in truth. But in this, He will not be
always near. Therefore seek Him while He
may be found, and call upon Him while He
is near. And learn here also the true cause
of your condemnation if you perish. It is
not because you are lost creatures and are
unable to save yourselves ; but because there
is a Saviour within your reach, and you re-
fuse to apply to him, and will not take hold
of his strength. How came the man with-
put the wedding garment to be speechless 1
Could he not have said that it was out of his
power to weave one, or that he was too poor
to purchase one ] This alone would have
been some excuse. But the fact was, that
garments were provided in the wardrobe, and
he might have had one, as he passed by, for
asking. But he neglected the provision, and
was punished, not for his indigence, but pre-
sumption.

He is not far from every one of us, as an
approaching Judge. People imagine his ad-
vent is a great way off, and hence they are

I so little impressed by it. But " the coming
of the Lord draws nigh." " The Lord is at
hand." " The Judge standeth before the
door." This was said almost two thousand
years ago. What tlien is the fact now 1 Yet
say some, it cannot be even now very near,
for much remains to be previously accom-
plished. But God does not act according to
our conclusions. He can cut short his work
in righteousness. But let us allow the truth
contained in the objection. Yet his coming
by death is the same to you in effect, as his
commg at the last day. As soon as you are
dead, els to you, the prophecies are all accom-
plished, and your state is fixed. There is no
pardon, no prayer, after death — after death
the judgment. And is death far off? The
days of our years are threescore years and
ten. Many never reach this general average.
But allowing the term to be generally true.
Take seventy years. Yet what right have
many of you to think your Judge is far off?
You are sixty-five, you are sixty-nine ; that is
within five, that is within one year of his
coming. But take persons at any age — take
them in middle life ; take them in youth —
yet when you reflect upon the brittleness of
your frame, and the countless accidents and
diseases to which you are exposed every
moment, you must acknowledge that there
is but a step between you and death — between
you and the Judge of all !

JANUARY 11.

" For -which cause he is not ashamed to call
them brethren." — Heb. ii. 11.

What cause 1 Read the former jKirt of
the verse. "He that sanctifieth and they
who are sanctified are all of one." There is
a spiritual union or oneness between Christ
and Christians — They are of one God and
Father. They are of one spirit. They are
of one taste ; one aim ; one pursuit. They
have one destination ; and will appear with
him in glory — " Where lam," says he, "there
shall also my servants be." But the meaning
is here determined by the context — they are
of one nature. " Forasmuch as the children
are partakers of flesh and blood, he also him-
self likewise took part of the same." " In all
things it behoved him to be made like unto
his brethren." " He was m all points tempted
like as we are, yet without sin." — This ex-
ception was not only necessary, but possible:
and as Adam before his fall possessed truly
the same nature with us yet sinless, so pro-
vision was made for the Saviour's participa-
tion of it, in the same immaculate way : and
from the manner of his conception by the
Holy Ghost, his humanity was the "holy
thing" born of the Virgin Mary; and he is
called the " holy child Jesus ;" and it is said,
not only that " he did no sin," but " in him

JANUARY 12.

was no sin." This becoming one with us in
nature is without controversy a great mystery,
but it is a mystery of godliness. It is the
medium of our salvation. It is thus he
speaks to us without making us afraid. It is
thus he is capable of sympathizing with us,
and gains our confidence. It is thus he be-
comes our example and goes before us in the
path of duty and sulfering ; and he can give
his life a ransom for us, and put away sin by
the sacrifice of himself. Men unconvinced
of their state, may treat the doctrine with
neglect or contempt; but says Paul, We have
boldness to enter into the holiest by the blood
of Jesus, by a new and living way which He
hath consecrated for us through the vail, that
is to say, His flesh.''''

For this cause He is not ashamed to call
them brethren — And why should He be
ashamed, seeing He is of one nature with
them J It will not be difficult to find a reason.
Though He is truly a man, He is more than
human. The Word was with God, and the
Word was God, and the Word was made
flesh. And there is a great difference be-
tween Him and us, in the same nature.
There are not only degrees among angels,
but also among men ; and these distinctions
are sanctioned by Scripture, which requires
us to render to all their due ; honour to whom
honour is due, and fear to whom fear — " I
said, ye are gods." A king is of the same
nature with the lowest of his subjects; is
made of the same clay ; and can no more dis-
pense with food and sleep than they — yet
does he call them brethren? Do we not
deem it almost a miracle to see a prince con-
descend to men of low estate ] A commander
in chief will speak of his brother officers ;
but he does not call the common soldiers
brethren. The judge in court will call a
counsellor brother; but not the prisoner at
the bar. Though Christ has our nature, He
is so exalted and glorious, that He may well
disavow the nearness of our relationship ac-
cording to the feelings and usages of the
world. Humanity in Him is worthy, but in
us undeserving. In Him it is spotless, in us
it is defiled. God is angry with us ; in Him,
He is well pleased — He always did the things
that pleased Him. We are mortal, and crush-
ed before the moth ; but He dieth no more,
death hath no more dominion over Him — He
is at the right hand of the throne of the Ma-
jesty on high.

For we must consider not what He was, i
but what He now is. While all the members i
of a family are in obscurity, they all feel the i
same towards each other ; but if one of them s
be elevated, as David was, to the highest i
condition in the state, he may be easily 1
tempted to shame, in acknowledging the rest ]
who are left so much below him. But though i
Jesus is passed into the heavens, and angels, J i

principalities, and powers, are made subject
unto Him, and every name that is named not
only in this world but that which is to come,
He is touched with the feeling of our infirmi-
ties ; He is not ashamed to call us brethren.
It is indeed observable that it was after his
resurrection He gave his disciples this name:
" Go tell my brethren that they go into Gali-
lee." "Go to my brethren, and say unto
them, I ascend to my Father, and your Father ;
and to my God, and your God." And when
He comes in his glory, and before Him will
be gathered all nations, even as the Judge of
all, He will not be ashamed to say, " Inas-
much as ye did it unto one of the least of
these my brethren, ye did it unto me."

Let this thought dignify us. The honour
will not make us proud, since by the grace
of God we are what we are ; and the more
we have, the more we owe.

Let it console and encourage us. If He
calls Himself our brother. He will perform
all that the relation implies and requires in
its most perfect discharge. He will corre-
spond with us. He will visit us. He will
defend Ms. He will provide for us. Joseph
supported all his father's house ; and because
he lives we shall live also.

And if He is not ashamed to own us —
shall we ever be ashamed to acknowledge
Him 1 " He that is ashamed of me, and my
words, in this sinful and adulterous genera-
tion, of him shall the Son of man be ashamed
when He cometh in the clouds of heaven with
the holy angels." But surely terror is not
necessary here — surely ingenuousness, af-
fected with a sense of our dependence and
obligations, will be enough to induce us to
say,

"Ashamed of Jesus! of thai Friend
On whom my heavenly hopes depend !
It must not be — be this my shame.
That I no more revere His name."

JANUARY 12.

" In that night -was Belshazzar the kinff of the
Chaldeans slai7i." — Dan. v. 30.

Observe the person — the event— and the
season.

The person was Belshazzar. He is not
easily identified in profane history, and little
is said of him in the Scriptures of Truth.
He was the grandson of Nebuchadnezzar.
Merodach Baladin was his father. His mo-
ther was Nitocris, a woman of a masculine
understanding, and to whose counsel he was
much indebted. He appears in the sacred
story like a man by the way-side, hung in
irons. The memory of the just is blessed ;
but the name of the wicked shall rot, or if
preserved, it is perpetuated in disgrace. The
noticing of some persons is renown, of others
is infamy. Amyot, Bishop of Auxyenc, and

JANUARY 12.

great almoner of France, not long before his
death, was urged to write the history of his
country , " I love my sovereigns too well,"
said he, " to write their lives." Let us so
live, as, when dead, we may yet speak, or be
spoken of, to our honour, and the improve-
ment of others.

The event — he "was slain." Though a
king, and even called " The King of kings,"
he yields to " the King of terrors." I said,
ye are gods ; but ye shall die like men, and
be as one of the princes. Man that is in
honour, and understandeth not, is like the
beasts that perish." The dwellers in dust,
who had once trembled before Him, are re-
presented as insulting the king of Babylon.
" Art thou also become weak as we ? Art
thou become like unto us? Thy pomp is
brought down to the grave, and the noise of
thy viols: the worm is spread under thee,
and the worms cover thee" — What a change !
— But observe, not only his death, but the
manner of it. He might have died in a good
old age, and gradually, and in a peaceful bed
— but he is cut off prematurely, suddenly,
and violently — he was slain.

When? "That night." What night ?
The night of his festivity. He had made a
great feast unto a thousand of his lords, and
music, and dancing, and every kind of mdul-
gence filled the palace. How little did he
suspect the vicinage of danger; of death!
Marriage rites have sometimes been prevent-
ed, or immediately followed by funeral so-
lemnities. A man has built and embellished
a mansion, and prepared an entertainment to
crown his wishes ; but jinstead of taking pos-
session of it, he has entered the house ap-
pointed for all living. x\nother has planned
a favourite journey, but at the very com-
mencement of it, he has been turned into the
way of all the earth. " Boast not thyself of
to-morrow ; for thou knowest not what a day
may bring forth." That night was the king
of the Chaldeans slain. What night ?

The night of his wickedness. Festivity,
and intemperance, and profaneness, generally
go together. Job therefore, though he did
not oppose the feasting of his sons in each
other's houses, yet feared for them ; and pray-
ed and offered sacrifices, lest they should
have sinned, and cursed God in their heart.
But what dreadful excess of riot was here !
" Belshazzar, whiles he tasted the wine, com-
manded to bring the golden and silver ves-
sels which his father Nebuchadnezzar had
taken out of the temple which was in Jeru-
salem, that the king and his princes, liis
wives and his concubines, might drink there-
in. Then thoy brought the golden vessels
that were taken out of the temple of the
house of God which was at Jerusalem ; and
the king and his princes, his wives and his
concubines, drank in them. They drank

wine, and praised the gods of gold, and of
silver, of brass, of iron, of wood, and of stone."
Sentence agamst an evil work is not always
speedily executed ; for God is longsufiering.
not willing that any should perish. But sin
has frequently been instantly punished; as
we see in the CEise of Lot's wife, and Gehazi,
and Herod, and Ananias and Sapphira. And
are there no instances of this now ] • What
transgressor can be sure that he shall riot die
in the very act of iniquity '] His breath is in
his nostrils ; there is but a step between him
and death. A liar has dropped down with a
lie on his lips. A swearer has called for
damnation upon his soul, and the prayer has
no sooner been offered than answered. The
drunkard, in the midst of his intoxication, has
been brought to soberness in a place where
a drop of water cannot be found to cool his
tongue. Derangement also may be, in effect,
the same as sudden death. " He, that being
often reproved, hardeneth his neck, shall sud-
denly be destroyed, and without remedy."
What night"?

The night of his visitation. " In the same
hour came forth fingers of a man's hand, and
wrote over against the candlestick upon the
plaster of the wall of the king's palace : and
the king saw the part of the hand that wrote.
Then the king's countenance was changed,
and his thoughts troubled him, so that the
joints of his loins were loosed, and his knees
smote one against another." The effect at
first seems remarkable, as the import of the
inscription was unknown. Yet what can be
more alarming than strangeness and uncer-
tainty ] But why does he not suppose that the
prodigy is favourable, containing an enco-
mium, or a promise 1 Conscience forebodes
the meaning. But Daniel explains it clearly;
and admonishes him — but unavailingly. He
had been warned before. This was the last
address, and not designed for his salvation.
Of what use, as to his moral state and dispo-
sition, were a few moments of confusion, and
terror, and attempted resistance, or flight 1
And what better, for the purpose of repent-
ance, are the hours or moments upon which
many are suspending an attention to the
things that belong to their peace 1 Death-
bed alarms and prayers, and the exercises
which attend them, are most likely, if useful
at all, to benefit the livmg rather than the
dead.

Well ! where is he now 1 Where he has
been ever since that night in which he was
slain. What a length of duration ! And yet
after two thousand five hundred years he is
not yet brought to trial ! Ah ! not the ex-
tinction of being, but the intermediate state,
and afterwards the Judgment — this, this ren-
ders death so awful. O that we were wise,
that we understood this, that we considered
our latter end !

JANFJARY 13.

JANUARY 13.

",lnd Joseph called the name of the first-born
^^tanasseh : for God, said he, hath made me
forget all my toil, and all my father^ s house.
And the name of the second called he
Ephraim : for God hath caused me to be
fruitful in the land of my affliction" — Gen.
xli. 51, 52.

There was nothing extraordinary in his
thus giving them significant names. It was
usual in those early ages to attach names to
things, places, and persons, in order to mark
any particular occurrence, and to be a me-
mento of it. Thus, after the victory between
Mizpeh and Shen, Samuel took a stone and
called it " Ebenezer," saying. Hitherto hath
the Lord helped us. Thus, when God had
appeared for him, Abraham called the mount
"Jehovah Jireh;" the Lord will provide.
Thus Pharaoh, upon the promotion of Joseph,
called his name " Zaphnath-paaneah," the
revealer of secrets. We read also that Moses
had two sons ; " the name of the one was
Gershom," that is, a stranger there ; " for he
said, I have been an alien in a strange land :
and the name of the other was Eliezer," that
is, my God is a help; "for the God of my
father, said he, was mine help, and delivered
me from the sword of Pharaoh."

But what others do from custom, a good
man does from principle. In a common observ-
ance, he has a motive peculiar to himself. And
therefore we see Joseph not only thus naming
his children, but doing it " after a godly sort."

We learn from his conduct, first, that it is
desirable to secure the remembrance of inte-
resting events. " God requireth that which
is past;" and our improvement requires it.
We can only be affected and influenced by
things as they are present in the mind — they
are absent from it in forgetfulness. Forget-
fulness is temporary ignorance or unbelief
" By which," says the Apostle, " ye afe saved,
if ye keep in memory what I preached unto
you." He therefore admonishes his hearers
to give the more earnest heed to the things
which they had heard, lest at any time they
should let them slip. God calls upon His
people " to remember what Balak consulted"
against them : and to " remember all the way
the Lord had led them in the wilderness."
Let us therefore say, with Asaph, "I will
remember the years of the right hand of the
Most High; surely, I will remember His
wonders of old." Was He once powerful,
and is He now weak ? once wise, and is He
now ignorant 1 once true, and now faithless ?
once gracious, and now unkind \ He is the
same yesterday, to-day, and for ever. How
many of our failures, especially in thankful-
ness and confidence, are to be traced back to
a bad memory !

Secondly, what a marvellous change is
sometimes produced in the condition of God's
E

people ! What does Manasseh signify ? " For-
getting." Why did Joseph give him this
name ^ " For God," said he, " hath made
me forget all my toil, and all my father's
house." That is, the hardships by which he
had been exercised, the sufferings he had met
with from his own brethren, and the anguish
he had felt when torn so young from a home
so endeared. Did he then banish all this from
his memory] This would be perfectly in-
consistent with his design in imposing the
name. The meaning is, that his circum-
stances were so changed, that no trace of his
former difficulties and distresses remained.
We often say, in heaven we shall forget all
our sorrows. Shall we then have no remem-
brance of the Hand that sustained us under
them, and delivered us from them ] Yes, but
all sorrow and sighing will cease; and all
tears will be wiped from our eyes. Few had
ever been so tried as Joseph ; and for a num-
ber of years the clouds returned after the rain,
and fell heavier than before. At length he
was not only delivered, but advanced. " And
Pharaoh said unto Joseph, see, I have set thee
over all the land of Egypt. And Pharaoh
took off his ring from his hand, and put it
upon Joseph's hand, and arrayed him in ves-
tures of fine linen, and put a gold chain about
his neck ; and he made him to ride in the
second chariot which he had ; and they cried
before him, bow the knee : and he made him
ruler over all the land of Egypt. And Pha-
raoh said unto Joseph, I am Pharaoh, and
without thee shall no man lift up his hand or
foot in all the land of Egypt." Thus every
thing of his former degradation and misery
was effaced as if it had never been — the
change proclaiming that nothing is too hard
for the Lord.

Thirdly, the afflictions of the samts do not
hinder their fruitfulness. What means Ma-
nasseh 1 " Fruitful." Why does Joseph im-
pose this name upon him ? " For God hath
caused me to be fruitful in the land of my
affliction." His dying father remarks this
under a beautifiil ima^e : " Joseph is a fruit-
ful bough, even a fruitful bough by a well ;
whose branches run over the wall." This in-
cludes, no doubt, a reference to his outward
condition. Egypt had been the land, how
truly ! the land of his affliction : but he had
succeeded in life beyond all example and
expectation, and was made to flourish in all
his estate. Here is surely an allusion to god-
liness, as well as to wealth, and honour, and
offspring. What indeed in the eye of a good
man is growing in every thing else, without
growing in grace ? What is it to abound in
ljusiness, unless our soul prospers 1 What is
it to be blessed with "the blessings of heaven
above, the blessmgs of the deep that lieth
under, the blessings of the breasts, and of the
womb," if we are not blessed " with all spi-
ritual blessings in heavenly places in Christl'*

JANUARY 14.

Paul prays for the Philippians that they may
" be filled with all the fruits of righteousness
which are by Jesus Christ to the glory and
praise of God." Christian, what is the world
to you but " the land of your affliction V You
have found it a vale of tears : but has it been
a fruitful vale ] Your trials need not prevent
your fruitfulness ; yea, they are designed to
secure and promote it : and though they are
not joyous but grievous, they yield the peace-
able fruits of righteousness to them that are
exercised thereby. What have they done
for us ] It is sad that we should need them ;
but sadder still that we should lose the benefit
of them. Can we say, " It is good for me
that I have been afflicted f"

Lastly, The hand of God is to be acknow-
ledged m all our concerns, especially our
mercies. Whether they are temporal or spi-
ritual, they have the same source — every
good gift, and every perfect gift is from above,
and Cometh down from the Father of lights.
Joseph therefore says. He has done all things
for me. If my condition has been changed,
He changed it — " God hath made me to for-
get all my toil and my father's house." If I
have been fruitful, in Him was my fruit
found — " God hath caused me to be fruitful
in the land of my affliction." It is the office
of faith to lead us to God, and to show us His
agency where others only see instruments
and second causes. It is the business of hu-
mility to teach and enable us to say, " Not
unto us, O God, not unto us, but to Thy name
be glory for the mercy and for the truth's
sake" — Both furnish evidence that we are in
a course of preparation for that world where
" God is all in all."

JANUARY 14.

" This thou knotvest, that all they -which are in
Asia be turned a-ivay fromme : of ivhom are
Phygellus and Hermogenes. The Lord give
mercy unto the house of Onesiphorus : for he
oft refreshed me, andtvas not ashamed of my
chain : but, -when he -was in Rome, he sought
me out very diligently, and found me. The
Lord grant unto him that he may find mercy
of the Lord in that day : and in hoiv many
things he ministered unto me at Ephesus,
thou kno-west very -well" — 2 Tim. i. 15 — 18.

One of the most painful trials to which we
are exposed in this vale of tears, is the failure
of those friends, on whose professions of at-
tachment we had placed dependence. But it
is not a rare exercise. Witness the com-
plamts of Job, and David, and especially
Paul. Paul was additionally distressed to
think that those who had left him, had not
only forsaken a man and a friend, but a mi-
nister, and an apostle of Christ. Hence their
desertion was nothing less than an abandon-
ment of the faith of the Gospel. Defections

in religion were foretold fVom the besrinning.
They early took place in the first churches!
They frequently occur still. Many promise
fair, and run well for a time ; but are hinder-
ed. The blossoms are pleasing, but they are
not certain pledges of fi-uit. Ministers can
only rejoice in the day of the Lord Jesus
that they have not laboured in vain — unless
they rejoice with trembling. The end proves
and crowns all.

The defection here was awfully general :
it included " all they which were in Asia."
Two of them, Phygellus and Hermogenes,
the Apostle mentions by name ; doubtless be-
cause they w^ere leaders, and had been very
instrumental in the revolt. This is all we
know of these men : it would have been bet-
ter for them, had we known less. "The
name of the wicked shall rot." Only some
of these sinners rot, like malefactors in irons
and gibbets: they rot above ground, while
others rot under it ; known only by infamy ;
and suspended for warning and terror.

But " the memory of the just is blessed."
How honourably is Onesiphorus brought for-
ward ! What an exception to the general
apostacy ! He is one against two— against
many — against all in Asia. We are not to
follow a multitude to do evil. Numbers can
never turn evil into good, or truth into error.
Community in sin is no excuse, and will be
no preservation ; though hand join in hand,
the wicked shall not go unpunished. Fellow-
ship in suffering is no alleviation : it may be
a bitter enhancement There will not only
be weeping, but gnashing of teeth, among
those who accuse and execrate each other.
This will be the case at the meeting of the
seducer and the seduced; Voltaire and his
pupils ; the faithless minister and his deluded
hearers. But to advance without support, in
the face of opposition ; to brave the torrent
of example, and the influence of the crowd,
concerned only to approve ourselves unto
God, shows a divine nobleness and purity of
principle and motive : and " them that honour
me," says God, "I will honour; but they
that despise me shall be lightly esteemed."

He therefore is not unrighteous to forget
the work and labour of love which Onesipho-
rus had showed to his name, in the relief and
assistance he had afforded his servant Paul
records here in the book of life, the tender-
ness of his liberality; his courage in owning
him though a prisoner; his zealousness in
searching him out in Rome ; and the many
things wherein he had, before this, ministered
to him at Ephesus. — Was he then a man of
leisure and wealth"? It is probable he was
not The servants of Christ have seldom been
much indebted to the rich. In a general way,
the disposition for beneficence diminishes as
the capacity increases ; and the greater part
of what is done for the Gospel and the poor,
is done by people in common life. But he

JANUARY 15.

had a public spirit : his heart was in his work :
he did what he could — and whoever does
what he can, will do, not only comparativel3s
but really, much. And was he a loser ? Was
Obed-etlom injured by accommodating the
ark ? The ark, says Henry, is a guest that
always pays well for its entertainment. None
ever repented that they had done too much
for the cause of the Redeemer. And none
ever will, while the promise remains, " The
liberal deviseth liberal things, and by liberal
things shall he stand." " There is no man
that^ath left house, or parents, or brethren,
or wife, or children, for the kingdom of God's
sake, who shall not receive manifold more in
this present time, and in the world to come
life everlasting."

Thus Onesiphorus obtained a name and a
place among the worthies in the Scripture.
Wheresoever the Gospel is preached, that
which he did, will be told as a memorial of
him. Thousands bless him at this liour, for
the part he acted. He lived in the affections
of Paul ; and constantly shared in his pray-
ers. And was this a light thing, to be remem-
bered by a man who had such power with
God] "The effectual fervent prayer of a
righteous man availeth much."

In this way the Apostle expressed his
thankfulness. He had a very humble, and,
therefore, a very grateful disposition: and
the favours shown him in his straits and dis-
tresses always made a deep impression upon
him. Hence he prays for "the house" of
his benefactor ; that is, for his wife, children,

' relatives, servants, and outward estate. He
prays also for his benefactor himself — " The
Lord grant that he may find mercy of the
Lord in that day." What ! would such a man
as he, with all his good works, need mercy ?
This would have seemed strange to some ;
but it would not be surprising to Onesiphorus
himself He knew that when he had done
all, he was an unprofitable servant ; and that
if God entered into judgment with him, on
the ground of his worthiness, he could not
stand. It is the conviction of every man who
is perfectly acquainted with the law, or the
Gospel, or himself He feels his need of
mercy; mercy to the last; and, above all,
mercy at the last. When he examines him-
self, he sees enough, not only in his sins, but
even in his duties, to make him tremble and
despair. But he looks for the mercy of our
Lord Jesus Christ unto eternal life.

And he will find it. He will be spared ;
absolved ; acknowledged ; applauded ; and
glorified. What mercy ! How free ! How
rich ! And how will it be prized — in that
day ! If we find mercy then, we are made
for ever. But wo to those who will be left
to the justice of God, without a Mediator !
If we have not fled for refuge, to lay hold on
the hope set before us; and have not a friend

I in the Judge, we are undone for ever. If we

find not mercy then, it can never be found
afterwards.

JANUARY 15.

" The gentleness of Christ."— 2 Cor. x. 1.

Does the Apostle mean, by the gentleness
of Christ, the gentleness He requires, or the
gentleness He displayed 1 In fact, they are
the same ; not indeed in degree, but in qua-
lity. As " the precious ointment," poured
upon the head of Aaron, ran down to the
skirts of his garments, so Christians have an
unction from the Holy One. The same mind
which was in him, is in them ; and so essen-
tial is this oneness, that " if any man have
not the Spirit of Christ, he is none of His."
But let us attend to this gentleness as it was
personally exemplified in Himself

Accordmg to the prophecies going before,
there was nothing by which He was to be
more distinguished than by this attribute or
character. To mention a few instances. It
was said of Him—" Behold, thy King cometh
unto thee — having salvation; lowly and ri-
ding upon an ass, and upon a colt the foal of
an ass — and he shall speak peace unto the
heathen." " He shall not cry nor lift up, nor
cause His voice to be heard in the street. A
bruised reed shall He not break, and the smo
king flax shall He not quench : He shall brmg
forth judgment unto truth." " He shall feed
His flock like a shepherd ; He shall gather
the lambs with His arm, and carry them in
His bosom, and shall gently lead those that
are with young." " He shall come down like
rain upon the mown grass : as showers that
water the earth. He shall spare the poor and
needy, and shall save the souls of the needy.
And if we go forward from prophecy to his-
tory, and see Him as He goes about doing
good, what so constantly and strikingly shows
itself as this lovely distinction 1 What was
His emblem ? A Lamb. How did the Holy
Ghost descend upon Him 1 In the form of a
dove. What was the angelical report of His
religion ? " Glory to God in the highest, and
on earth peace, good-will towa^-ds men." How
does He employ the supernatural energies
with which He was invested 3 It is true, He
once cursed a fig-tree, and immediately it
withered away. But it was a tree, and not
a person ; and a tree unowTied ; and growing
by the way-side ; and a barren one ; and the
malediction was intended to be an instructive
emblem and warning. It is true also that
He destroyed the herd of swine belonging to
the Gadarenes. But this was only an animal
sacrifice ; and it was in love to their souls ;
and it was to bring their sin to remembrance ;
and to rebuke them for an unlawful traffic :
and what was the loss of their swme, to the
benefit He conferred upon them in the resto-
ration of two of their neighbours and rela-
tions from the most wretched estate, to the

JANUARY 15.

possession of reason and the enjoyment and
usefulness of life 7 All the other miracles
He performed were entirely and directly acts
of kindness and tenderness. Thus He made
the hungry multitude to sit down on the grass,
and fed them — opened the eyes of a blind beg-
gar — raised to life the only son of his mother,
and she was a widow. Where shall we end ?
Yea, He turned the water into wine at the
marriage of Cana in' Galilee, to perpetuate
the innocent festivity of the scene, to save
the new-married pair from mortification, and
to crown them with honour.

It is true, He repeated again and again
the exclamation, " Wo unto you Scribes and
Pharisees, hypocrites!" But they 2^)ere hy-
pocrites of the vilest complexion. Under a
reputation for the strictest godliness they
were full of extortion and iniquity. They
sinned against knowledge and conviction.
They really believed His miracles, yet ascrib-
ed them to the devil : made their devotion
pander to their depravity ; and with their pub-
lic and long prayers devoiu-ed widows' houses.
How could He avoid exposing and condemn-
ing these unprincipled wretches ; and disabus-
ing the common people of all confidence in
such guides 1 What should we have thought
of Him if He had not 1 What esteem could
we have felt for him 1 Does mercy require
the absence of righteousness 1 Is meekness
connivance at crime? Does gentleness re-
nounce all the exalted feelings of wisdom,
rectitude, and dignity 1

But observe Him with regard to others. —
There was nothing censorious in his disposi-
tion; nothing distant and reserved in his
manners. He was always easy of access,
charitable in Jiis constructions, mild in his
rebukes, and tender in his invitations. How
did He address the people at large f "Come
unto me, all ye that labour and are heavy la-
den, and I will give you rest. Take my yoke
upon you, and learn of me ; for I am meek
and lowly in heart: and ye shall find rest
unto your souls. For my yoke is easy, and
my burden is light." What said He to the
transgressor, exposed by a number of accu-
sers all guilty of the same crime, and wish-
ing to have their fellow-sinner stoned.? —
" Neitlier do I condemn thee. Go and sin no
more." How did He express Himself towards
infants ? " They brought young children to
him, that he should touch them; and his dis-
ciples rebuked those that brought them. But
when .lesus saw it he was much displeased,
and said unto them, Suffer the little children
to come unto me, and forbid them not: for of
such is the kingdom of God. Verily I say
unto you. Whosoever shall not receive the
kingdom of God as a little child, he shall not
enter therein. And he took tliem up in his
arms, put his hands upon them, and blessed
them." See His conduct towards his friends.
At the grave of Lazarus "Jesus wept." See

his feelings in death towards his mother. —
" When Jesus, therefore, saw his mother,
and the disciple standing by whom he loved,
he saith unto his mother. Woman, behold thy
son ! Then saith he to the disciple. Behold
thy mother ! And from that hour that disci-
ple took her unto his own home." How gen-
tle was He in all hLs dealings with his own
disciples, bearing with their mistakes, apolo-
gizing for their infirmities, loving them unto
the end, and blessing them in the very act of
departure into heaven ! And was He want-
ing in this temper towards his enemies!
Did He not weep over the city whose inha-
bitants were going to imbrue their hands in
his blood ? Did He not heal the ear of the
servant of his bitterest foe 1 What did He
to those who came to apprehend him 1 He
could have annihilated them with a frown,
but He only impressed them with his glory,
and caused them to go backward, and fall to
the ground, and readily consent to the escape
of his followers. He veiled the sun, and
shook the earth, and rent the rocks, as he
suffered ; but he punished no one. Yea, he
prayed. Father, forgive them, for they know
not what they do.

He has the same heart now. Though He
is passed into the heavens. He is touched
with the feeling of our infirmities. His gen-
tleness is now displayed in four things. First
— in relieving our wants. How harshly are
many treated, when they apply to their fel-
low-creatures for succour ! and if they suc-
ceed, how ungraciously is the relief afforded !
What a difference is tliere between bounty,
and kindness : between giving, and the feel-
ing of benevolence ! Here females excel. —
There is a tenderness and a delicacy in their
doings which men can rarely reach or exem-
plify. So would it be with angels if they
were incarnate, and lived among us. How
gentle would be the manner of their benefi-
cence ! They now bear us up in their hands,
lest we dash our foot against a stone : but it
is so softly, that we are not suffered to be con-
scious of it. But the Lord of all ! how He
bows down his ear, and hearkens to all our
tales of distress, and gives to all liberally,
and upbraideth not —

Secondly — in teaching us. We usually
think only of ability in a teacher ; but temper
and patience are equally necessary. With-
out gentleness, the pupil, especially if sensi-
ble of his defects, will feel either confusion or
despondency. But who could ever bear with
a scholar as Christ the great Teacher bears
with us 1 With what long-sufferings does
He endure our dulnesses and mistakes ! What
various expedients does He employ! How
often does He repeat the lesson ; year after
year; line upon line; precept upon precept !
Thirdly — in chastising us. He corrects us
in measure. He stayeth His rough wind in
the day of the east wind. " He ivill not al-

JANUARY 16.

ways chide; neither will lie keep His anger
for ever. Like as a father pitieth his chil-
dren, so the Lord pitieth them that fear Him.
For He knoweth our frame ; He remember-
eth that we are dust." Fourthly— in employ-
ing us !

j " And will no heavy loads impose

Beyond iho strensjth that He bestows."

•He " will spare them as a man spareth his
own son that serveth Iiim."

Let us not abuse his gentleness— nothing-
would be more vile, and odious, and provok-
ing. But let us improve it by losing every
thmg like dread and slavishness in dealing
vvith^Him ; by confiding in Him ; and admi-
ring Him ; and following Him — till we are
changed into the same image, from glory to
g^lory, as by the Spirit of the Lord.

JANUARY 16.

'My soul foUoweth hard after Thee: thy right
hand upholdeth me.'' — Psalm Ixiii. 8.

Here are two acknowledgments, dissimi-
lar in their expression; but the second re-
lieves the first — and the first is as evidential
Df godlmess as the second.

There are many that say. Who will show
me any good ] and follow hard after tlie lusts
3f the flesh, the lusts of the eye, and the
pride of life. But who says, " Where is God
ny maker, that giveth songs in the night 1"
Who "stirreth up himself to take hold of
Grod /" Yet there always have been such, and
the number now is increasing, whose souls
follow hard after ///m. But it may seem
<trange that this should have been the case
with David. Few ever succeeded in life like
him. He rose from great obscurity into
splendour and afl^iuence, and power ; and was
3ven seated upon a throne, judging the twelve
tribes of Israel. What, some miglit be ready
to say, what can the indulged mortal hope and
wish for more ?■ Yet he prays to he delivered
tVotn men of the world, who have their por-
tion in this life ; and exclaims, " As for me, I
will behold thy face in righteousness : I shall
be satisfied when I awake with thy likeness."
H"e was also a good man, and had enjoyed
much of God. But this, instead contenting
him, makes him long for more ; and therefore
'le says, " to see thy power and thy glory, so
IS I have seen Thee in the sanctuary." We
•annot pursue an unknown good, and we sliall
lot pursue an unvalued one. But the know-
edge of divine things, which results from the
caching of the Spirit, is always influential
n the affections: experience gives a relish
which can never be forgotten ; enjoyment in-
:;reases hungering and thirsting after right-
:!ousness. When we have tasted the first-
ruits, nothing will satisfy but the whole
.'intage. When we have sipped of the streams,
i>ve miisf drink at the fountain-head, God

therefore, God in Christ, God in covenant, the
God of all grace, is the object of the believ-
er's attraction and pursuit simply and supreme-
ly ; and though heaven and earth are very
comprehensive, and contain a thousand en-
dearments, he can say, " Whom have I in
heaven but Thee; and there is none upon
earth that I desire besides Thee." "It is
good for me to draw near to God."

But the souVs following, and following
hard after God — what means this] Surely
it intends much more than a languid, inert
inclination; or "the desire of the slothful
which killeth him, because his hands refuse
to labour." It evinces an uitenseness of con-
cern that quickens and rouses the man into

life and earnestness that draws his very

" soul" along with it — that reconciles him to
every needful exertion and sacrifice, however
trying — and urges him to persevere, whatever
difficulties or discouragements he meets with
in his course. And sometimes the distance is
long — and the progress up hill — and the road
rough — and the weather unfriendly — and ene-
mies would thrust us back — and sometimes
we lose sight of Him, and ask those whom we
meet, " Saw ye him whom my soul loveth ?"
— And when we spy him again, he seems to
advance as we advance — and when we gain
upon him and get nearer, he seems to look
back and frown, and almost tells us to retire.
The exercises and feelings of Christians in
the divine life, will enable them to explain
these allusions. Who among them all has
not, like the Jews, been sometimes " dis-
couraged because of the way 1" Who has
not resembled Barak's adherents, " Faint, yet
pursuing?" Who has not frequently said,
" My soul followeth hard after Thee

And who among them all has not had reason
also to say — " Thy right hand upholdeth me ]"
For if God is before his people in one respect,
he is with them in another : while He tries
them by apparent neglect, he secretly sus-
tains them ; while He seems to forsake them,
he really supports them, and renders their
strength equal to their day. His right hand
means the influence of his gracious power,
employed to preserve and animate them to go
forward in their arduous course, cleaving to
the Lord with purpose of heart, according to
the promise, " Fear thou not ; for I am with
thee : be not dismayed ; for I am thy God : I
will strengthen thee ; yea, I will help thee ;
yea, I will uphold thee with the right hand
of my righteousness." Thus his right hand
upholds them three ways. First — as to sin ;
lest they should fall by it. Secondly — as to
suffering; lest they should sink under it.
Thirdly — as to duty ; lest they should decline
from it.

Thus the believer's experience is now a
kind of dawn, neither day nor night — a mixed
estate of pains and pleasures, fears and hopes,
struggles and triumphs. He resembles the

JANUARY 17.

bush burning with fire, but not consumed : or
the ship suffering from the winds and waves,
but not sinking. He may be troubled on
every side, yet not distressed ; perplexed, but'
not in despair ; cast down, but not destroyed :
and in his lowest circumstances he can chide
and encourage himself in the Lord his God —
" Why art thou cast down, O my soul ? and
why art thou disquieted in me] hope thou in
God : for I shall yet praise Him for the help
of his countenance."

JANUARY 17.

"And the Lord said unto J\toah, Come thou
and all thy house into the ark ; for thee have
I seen righteous before me in this ge-
neration."— Gen. vii. 1.

We have here a striking representation of
the character of Noah's piety. It was dis-
tinguished by singularity and sincerity. If
considered in reference to his fellow-crea-
tures, it was singular ; if in reference to the
Supreme Being, it was sincere — " Righteous,"
says God, " in this generatian :" and " right-
eous," says God, " before me in this genera-
tion."

" Righteous," says God, " in this genera-
tion"— a generation universally depraved:
" for all flesh had corrupted his way upon the
earth." Noah therefore had none to accom-
pany him, none to countenance him ; but all
opposed him. Never was there before, and
never has there been since, one so singular in
his religion as he — for he not only differed
from his neighbours, but from all his nation ;
and not only from all his nation, but from all
the earth. Here was the danger, and here
was the triumph of his piety. The force of
opinion and example when on the side of the
multitude is inexpressible. When a man is
alone, conscience and reason will sometimes
speak ; and he will form many a good pur-
pose, especially when trouble lays hold of
him, or he is laid on a bed of sickness. But
when he goes forth again, and again enters
the crowd, he becomes another man. His
resolutions fail him ; his impressions wear off;
the course of this world lays hold of him, and
the stream carries him down. Festus wil-
ling to do the Jews a pleasure, left Paul bound.
Herod, when he saw that it pleased the Jews,
proceeded to take Peter also. Many of the
Pharisees believed in Jesus, but feared to con-
fess him lest they should be put out of the
synagogue ; for they loved the praise of men
more than the praise of God. And who has
not been influenced by the smiles or frowns
of his fellow-creatures to act against his
judgment and convictions'? Who has not
been holden back from the performance of
many things, which he knew to be duties, by
the inquiry, What will my friends think of
me ] what will the world say of me ?

It would be well for us, seriously to reflect
in private ; to search the Scriptures without
prejudice or partiality ; to lay down certain
rules of conduct, and go forth in the strength
of the Most High, and follow them wherever
they lead us, through evil report, or good re-
port, saying, ,

" Careless, myself a dying man,
Of dying men's esteem ;
Happy, O God, if Thou approve.
Though all beside condemn."

" But I shall be singular." You will be sin-
gular ; and while the world continues what it
is, every Christian must be singular. Let any
man, actuated by the spirit, and governed by
the precepts of the Gospel, pass through the
various walks of life, and whom will he re-
semble 1 The majority 1 What says the Di-
vine command 1 " Follow not the multitude
to do evil." "Be not conformed to this world."
" Come out from among them, and be sepa-
rate." " But I shall be singular." And sup-
pose you are. In every thing else that is
deemed excellent, persons wish to be singu-
lar. They would be singularly beautiful, sin-
gularly rich, singularly wise. But the right-
eous, in all these, is more excellent than his
neighbour. Religion is always praiseworthy.
To be religious among the religious is com-
mendable ; but it is far more so to be godly
among the ungodly. What is innocence
where there is no danger 1 or success where
there is no contention 1 But to be surrounded
with evil, and to be steadfast, unmoveable, and
always abounding in the work of the Lord—
this is the heroism of piety. This shows a
knowledge of its infinite importance ; a real
love to its nature ; a purity of motive ; a no-
bleness of mmd, asserting its own freedpin,
and daring to think and act for itself

But his piety was as sincere as it was sin-
gular— "Righteous," says God, before me
in this generation." Much more is necessary
to render us religious before God than before
men : and frequently that which is highly es-
teemed among men is an abomination in the
sight of God. Human legislation is satisfied
with actions ; but the law of God is spiritual,
and regards our principles as well as our prac-
tice. The Lord looketh to the heart. Hence
we read of " pure and undefiled religion be-
fore God and the Father."

Bad goods require dark rooms ; and as many
articles of merchandise seem valuable till
taken into the light, so there are many things
which appear fair till they are set in the light
of God's countenance. Before him the friend-
ships we often profess are nothing but in-
stances of selfishness ; and the prayers and
praises we engage in are only the forms of
godliness. We may come to his house as his
people come, and sit and hear his words, and
commend the preacher, and with our mouth
show much love, while He sees our hearts
gomg after our covetousness. And how dread-

JANUARY 18.

fill to think that He will hereafter develope
all, and divulge all respecting us ; and that
what we have always been before Him, we
shall be made to appear before an assembled
world ! Could many now be seen by their fel-
low-creatures as he sees them, they would
blush to leave their dwelling — To what ever-
lasting shame and contempt must they awake
and arise at the last day !

It has been said, a man has four charac-
ters : one with his friends ; another with his
enemies ; a third with himself ; and a fourth
with his God. The two last should agree ;
and they frequently do agree; and if our
heart condemn us not, then have we confi-
dence towards God. We often confound hy-
pocrisy and self-delusion. But hypocrisy has
nothing to do with deceiving ourselves ; it is
only a deceiving of others. It is wearing a
mask, instead of showing our own face : it is
acting a part which does not belong to our
character. This, we fear, is too common.
And what is the hope of the hypocrite, though
he hath gained, when God taketh away his
soul ? But self-delusion is more rare, espe-
cially among those who live in the midst of
the light of the Gospel. The decisions of the
Scripture are so explicit, and the marks and
evidences of real religion are so plain and
many, that it is not an easy thing for a man
to be ignorant or uncertain whether he loves
God, or does not ; whether he walks by faith
or by sight ; whether he minds eartlily things
or sets his affection on things above. Yet a
man may be deceived, as well as be a de-
ceiver, as to his spiritual state, and think
himself to be something when he is nothing.
Yea, it would seem that'it is possible for per-
sons to carry the delusion in their favour to the
very door at which they. will knock with con-
fidence, saying, Lord, Lord, open unto us;
and he will say, I know you not. Let it there-
fore be our solemn concern to inquire what
character we sustain in the sight of God, on
whose decision our destiny depends, and
whose judgment is always according to truth.
It was the honour of Zechariah and Elisabeth
that they were both righteous before God —
And of Noah God said, he is righteous before
me in this generation. He was not perfect ;
but his piety bore the eye of God.

JANUARY 18.

"»'ind the Lord said u?ito JVoah, Come thou
and all thy house into the ark ; fok thee
HAVE I SEEN righteous before me in this ge-
neration."— Gen. vii. 1.

We have viewed the character of Noah's
piety, let us now consider the Divine obser-
vation of it. " Thee," says God, ''have I seen
righteous before me in this generation." It
means that He had discerned, noticed, re-
marked him. Men may suppose tliemselves

unobserved ; but they are not only God's crea-
tures, but subjects. He is their moral govern-
or ; and inspects and examines them all. His
eyes are in every place, beholding the evil
and the good. His eyes are upon the ways of
men, and He pondereth all their goings.

And what is his aim in the exploring of the
human race 1 Is it to ascertain whether we
are rich or poor, bond or free, learned or illi-
terate ] These are distinctions of inferior im-
portance ; they will soon drop off from their
possessors, and we shall enter eternity only
under personal characters. The grand thing
is, whetlier we are wise unto salvation ; whe-
ther we are free indeed ; whether we are rich
towards God; whether we are men of the
world, or heirs of the grace of life ; whether
we are wicked or righteous. And He is able
to determine this, without the possibility of
mistake. He is not far from any one of us.
He needs not the aid of testimony to inform
Him. All things are naked and opened unto
the eyes of Him with whom we have to do.
He understands our thought afar off. Yea,
the darkness hideth not from Him, but the
night shineth as the day ; the darkness and
the light are both alike to Him. Hence He
knoweth them that are His ; and sees them,
however intermixed with others ; and in his
eye, they are as separate now, as they will
be hereafter.

Here was only one holy man in the world
of the ungodly : but the Lord saw that single
grain of corn in a heap of chaff ; and that par-
ticle of gold in a mass of dross : it was too
precious to be overlooked or disregarded.
And Noah continued to engage his attention.
Having seen him, the Lord never lost sight
of him. A prince cannot be acquainted with
all the conditions of his subjects. A father
cannot always have his children in view.
But the Lord withdraweth not his eyes from
the righteous : their walls are continually be-
fore Him. He sees all their external difficul-
ties, and all their inward anxieties. Do they
wander 1 He telleth all their wanderings.
Do they weep 1 He puts their tears into his
bottle. Their desire is before Him, and their
groaning is not hid from Him.

He is not unrighteous to forget their work
and labour of love. If they speak one to an-
other, He hearkens and hears, and it is re-
corded in the book of his remembrance.
Much of their religion is private. But He
seeth in secret. Much is defective. But
where there is a willing mind, He accepts
according to what a man has. Where the
means of execution are wanting. He takes
the purpose of the generous heart for the
deed. Their wishes lie open to his view, and
He judges of their services by them, and thus
renders double unto them.

But when He says, " Thee have / seen
righteous before me in this generation," He
means to express not only discemraent and

JANUARY 19.

notice, but also approbation. " For the right-
eous Lord loveth righteousness ; his counte-
nance doth behold the upright." He taketh
pleasure in them that fear Him, in them that
hope in his mercy. They blush and weep
over their duties; but He applauds them.
The world often counts their life madness,
and their end to be without honour; but the
Lord knoweth the way of the righteous.

Noah, as a preacher of righteousness, had
laboured in vain, and spent his strength for
nought among the disobedient; but his work
was with the Lord, and his judgment with
his God. While the ark was preparmg he
met with nothing but ridicule and contempt.
How often would they go in parties and in-
sult him — " Well, old dotard, how come you
on with your folly] So you are going to
swim on dry land ! Do you intend to make
a sea as soon as you have done the ship?
Where are your sails and rudder?" — Who
knows not the force of cruel mockings ?

But the work was the obedience of Faith :
and while men scorned, the Lord admired.
How delicious is the approbation of God !
His smile ; his voice, saying, Well done, good
and faithful servant, is enough to disarm re-
proach and persecution, to sweeten all the
bitternesses of life, and to commence heaven
on earth.

JANUARY 19.
"And the Lord said unto JVoah, Come thou

AXD ALL THT HOUSE INTO THE XHVi^for thee

have I seen righteous before me in this

g-eneration.'^ — Gen. vii. 1.

We have seen the cliaracter, and the ob-
servation of Noah's piety ; and here we see
the privilege of it — " Come thou and all thy
house into the ark." It is needless to in-
quire how the invitation was conveyed,
whether in a vision, or a dream, or by an im-
pulse on the mind, or a voice in the air —
Noah knew that it came from God. But the
manner of expressing it is observable. He
does not say, "Go thou and all thy house
into the ark;" but " Come." As if God was
there. And He was there, and would have
his servants and his family with him, to be
safe in the day of evil.

To understand the greatness of the privi-
lege, you must recall the danger in which
he now was, and endeavour to realize the
scene. The time was arrived to fulfil the
threatening. " The end of all flesh is come
before me. And, behold, I, even I, do bring
a flood of waters upon the earth, to destroy
all flesh, wherein is the breath of life, from
under heaven ; and every tiling that is in the
earth shall die." All nature seems aghast
at tiie frown of its Maker. As Noah steps
into his welcome refuge, he looks, and sees
every thing foreboding a gathering storm.
The winds hurtle, the sky is covered with

blackness ; the windows of heaven are open-
ed, the clouds pour down torrents, and the
fountains of the great deep are broken up.
The rivers swelling over their banks, and
the seas invading the land, soon drive the in-
habitants from .the valleys and the plains.
For awhile the hills and mountains afford
them a retreat : and higher and higher they
ascend up their sides. But no provision hav-
ing been made, where will they find supplies
of food ? They look hungry at each other —
and the weaker are slain and eaten with
cannibal voracity. The devourers, accord-
ing to their strength, survive one another.
Their last hope are the trees, to whose
branches they cling with despair, till, wea-
kened or benumbed, they loosen their hold,
and plunge into the flood. Then the stillness
of death reigns over the universal grave.
Many, before they perished, saw and heard
the misery of thousands, and in the doom of
their fellow-wretches realized their own.
Many too perished in view of a place of
safety they could not reach; and tortured
with the thought that they had refused to
enter while it was in their power, and so
brought upon themselves destruction. Ah!
how would they envy now the man they had
derided ! — And what were his feelmgs ! His
reflections! What were his apprehensions
of the evil of sin, of the severity of God's
justice, of the majesty of his power, of his
goodness towards his people, of his caring for
them, of his resources on their behalf! What
pleasure would he feel ; what thankfulness ;
what resolutions to love and serve Him !

The Apostle Peter teaches us the use we
should make of this dispensation. If He
" spared not the old world, but saved Noah,
the eighth person, a preacher of righteous-
ness, bringing in the flood upon the world of
the ungodly ; the Lord knoweth how to de-
liver the godly out of temptations, and to re-
serve the unjust unto the day of judgment
to be punished." The present is not entire-
ly a state of retribution ; here we walk by
faith, and not by sight. Another period is
approaching, and " then shall ye return and
discern between the righteous and the wick-
ed, between him that serveth God, and him
that serveth Him not." Yet even now He
puts a difference between the Egyptians and
the Israelites; and sometimes at least in-
duces the exclamation even from unholy lips,
" Verily there is a reward for the righteous :
verily he is a God that judgeth in the earth."
And this interposition on their behalf is often
spoken of in the Scriptures. He ordered a
mark to be impressed on the forehead of
those who mourned for the abominations that
were done in the land, that the executioner
when he approached Jerusalem might pass
them by. John heard the angel crying with
a loud voice to them who had power to hurt
the earth and the sea, saying, " Hurt not the

JANUARY 20.

earth, neither the sea, nor the trees, till we
have sealed the servants of our God in their
foreheads." And says the Saviour to the
church of Philadelphia, " Because thou hast
kept the word of my patience, I also will
keep thee from the hour of temptation, which
shall come upon all the world, to try them
that dwell upon the eailh." "Come, my
people," says God, "enter thou into thy
chambers, and shut thy doors about thee :
hide thyself as it were for a little moment,
until the indignation be overpast. For, be-
hold, the Lord cometh out of his place to
punish the inhabitants of the earth for their
iniquity: the earth also shall disclose her
blood, and shall no more cover her slain."
If we distinguish ourselves for God, we shall
be distinguished by him ; or, as Henry ex-
presses it, "If we keep ourselves pure in
times of common iniquity. He will keep us
secure in the times of common calamity."
If we suffer with others, we shall not suffer
like them. He can indemnify us with in-
ward supports and consolations, and render it
good for us to be afflicted. He can turn
enemies into friends ; and losses into gains.
And if they suffer temporally, there is no
condemnation to them that are in Christ
Jesus — and soon all tears will be wiped from
their eyes. The Lord's people should there-
fore not be afraid of evil tidings. Their
hearts should be fixed, trusting in the Lord.
< But the privilege here was not personal
only, but relative. He was allowed to bring
"his house, and all his house, into the ark."
It is good to belong to the godly. We share
in many outward and spiritual advantages
owing to the relation. If God's servants are
blessings to others; if they are called the
repairers of the breach, the restorers of paths
to dwell in ; if they keep off judgments, and
bring down blessings upon the country in
which they live ; no wonder they are profit-
able to their own connexions. Abraham ob-
tained a portion even for Ishmael. Thou
hast spoken, says David, also of thy servant's
house for a great while to come. And when
Solomon was threatened for his transgres-
sions with the rending of ten tribes from the
empire, he was assured it should not be done
in iiis days, for the sake of his father. Pa-
rents should fear the Lord, for the good of
their children. The best provision they can
make for them is not a hoard of silver and
gold, but entailing upon them the blessing
of the Lord that rnaketh ricli, and addeth no
sorrow with it. It is true that real religion
does not descend by inheritancew Yet the
family of a good man has many spiritual ad-
vantages, derived from his instructions, ex-
ample, and prayers. If they do not improve
these, the sin is their own, and their punish-
ment will be the greater. Ham was in the
ark ; but without repentance, though he ex-
perienced a deliverance from the flood, he
F

perished for ever. " Many shall come from
the east and west, and shall sit down with
Abraham, and Isaac, and Jacob, in the king-
dom of heaven. But the children of the
kingdom shall be cast out into outer dark-
ness ; there shall be weeping and gnashing
of teeth." ^ ^ S

We shall have reflected to little purpose
upon all this unless this impression be left
upon the mind, that we cannot serve God for
nought. "Godliness is profitable unto all
things, having promise of the life that now
is, and of that which is to come." He who
inhabiteth eternity, and has other worlds to
show himself in ; and he who is the possessor
and governor of this, can never be at a loss
to fulfil his own word, ' Them that honour
me I M'ill honour, and they that despise me
shall be lightly esteemed.'

JANUARY 20.
" The law is good if a man use it laivfully.^^
1 Tim. i. 8.

Does the goodness of the law then depend
upon your conduct] By no means. It is
good in itself, notwithstanding our ignorance
or our wickedness. Yea, it is good, though
it even increases our wickedness by irrita-
tion. And as a dam thrown across the river
augments it by resistance, causing it to rise
higher, to spread wilder, and rush more im-
petuously; so "the strength of sin is the
law." This is the case admitted by the Apos-
tle : " When we were in the flesh, the mo-
tions of sins, which were by the law, did
work in our members to bring forth fruit
unto death." What shall we say then 1 Is
the law sin ? God forbid ! " But sin, taking
occasion by the commandment, wrought in
me all manner of concupiscence. For with-
out the law sin was dead." Yet he concludes,
" the law is holy, and just, and good" — It is
founded in the nature of God and of man ;
and in our relations to himself and to each
other. It requires nothing but what is rea-
sonable, and conducive to our happiness —
God himself could not have given any other
law — this law can never be abolished or
changed.

The Apostle means to say, that it is good
or evil to us^ according to the use we make
of it.

What then is the unlawful use of the law T
It is when we go to it as a covenant of works,
seeking from it acceptance before God, and
peace of conscience. It is wholly unable to
answer such a purpose with regard to the
fallen and the guilty. A law fulfilled indeed
justifies ; but a law broken can only condemn.
It was never given for such a design. And
such a use of it is therefore not only vain, but
sinful : it is striving against God ; it is oppos-
ing the plainest revelation of his will ; it is
robbing Him of his peculiar glory ; it is frus-

JANUARY 21.

trating his grace, and making Jesus Christ
to be dead in vain. Yet this use of it is too
natural, and it is with difficulty men can be
drawn away from it, and made to submit
themselves to the righteousness which is of
God.

It is also improper to repair to it for ano-
ther purpose. It can no more sanctify than
justify. We may go to Sinai for the rule
and the requisition ; but we must go to Cal-
vary for encouragement, motive, and strength.
A sinless being can love God by seeing Him
in his law, but a guilty one never can — He
must first know that there is forgiveness with
Him. Terror and even authority cannot pro-
duce love. Love is the only source of love ;
and without love there is no true obedience.
The law therefore can do no more towards
our renovation than our remission. Its threat-
enings and commands may induce an outward
and constrained service, but will not bring us
cordially to his feet, asking, Lord, what wilt
thou have me to do 1 They may make a hy-
pocrite, or a slave ; but says Cowper,

" To see the law by Christ fulfiU'd,
And hear his pardoning voice,
Changes the slave into a child,
And duty into choice."

We use the law lawfully when.

First, It is made to convice us of sin. For
sin is the transgression of the law ; and there-
fore we must judge of the one by the other.
As we perceive the crookedness of the work-
manship by applying the straightness of the
rule, so by the law, says the Apostle, is the
knowledge of sin. I had not known sin, says
he, but by the law : for I had not known lust
except the law had said. Thou shalt not covet.

Secondly, when it urges us to the Saviour.
Indeed nothing else can kill the self-righteous
confidence which keeps man naturally alive
to a vain hope, but an acquaintance with the
spirituality of the law. This extends not only
to the outward conduct, but the state of the
heart, and our very motives. It demands
nothing less than an obedience perfect in its
principle, extent, and duration : for " cursed
is every one that continueth not in all things
written in the book of the law to do them."
How then can any flesh living be justified 1
Therefore, says the Apostle, " I, through the
law, am dead to the law." And how through
the law ] But by the law's showing him his
peril and danger ] by its stripping him of all
pretension to goodness and righteousness in
himself? by its awakening his conscience with
a sense of wrath, and driving him like the
avenger of blood into the city of refuge 1
" For I was alive without the law once ; but
when the commandment came, sin revived,
and I died." While therefore we dislike
legal preaching, there is a preaching of the
law which is allowable and necessary, name-
ly, when it is preached, not as a substitute
for the Gospel, but to show its absolute im-

portance, and to mduce us to believe on Him
that justifieth the ungodly, and whose faith
is counted to Him for righteousness.

Thirdly, we use it lawfully when we re-
gard it as a rule of life. Many vain things
have been said upon this part of our subject
But it is a fact that the Apostle — and surely
he was not wanting in evangelism — did refer
to the moral law as the rule of life to be-
lievers. He enforces love, as " the fulfilling
of the law," by which he unquestionably
means the moral law, which says, "Thou
shalt love thy neighbour as thyself" And he
calls upon children to obey their parents in
the Lord, because " it is the first command-
ment" of the second table "with promise."
And if this be not the rule of life, what isl
Produce any other rule of sin or duty — If it
be less perfect, it could not have come from
Him who is the same yesterday, to-day, and
for ever — If it be more perfect, then he gave
a defective law before. But what rule can
we conceive equal to thisT It binds man to
God and to all his fellow-creatures by love.
And what can we think of those who view a
deliverance from an obligation to love God
with all our heart, and our neighbours as our-
selves, as a privilege? A real Christian
would regard such a state of exemption as
the vilest bondage. He does not complain of
the law, but of himself He does not wish to
bring down the law to his depravity, but he
longs to rise into full conformity to its re-
quirements. The more God does for him, the
more does he feel himself bound to serve
God. He also finds it every way useful to
apply to this perfect rule. It humbles him by
showing him his deficiencies. It makes him
prayerful to obtain grace to do the will of
God. It makes him long for heaven, where
he will be completely happy, because he will
be completely holy, and that law which is
now put into his mind, and written in hi?
heart, will have expelled every kind and de-
gree of adverse principle, and filled him with
all the fulness of God.

JANUARY 21.

" hia part is that goeth down to the battle,
so shall his part be that tarrieth by the stuff:
they shall part alike.^* — 1 Sam. xxx. 24.

The Amalekites had burnt Ziklag, the
place of David's residence, to the ground,
and carried the people away captives. Hav-
ing inquired of the Jx)rd, David was encou-
raged to pursue after the marauders, and was
assured that he should recover all they had
taken. And so it fell out. But in the pursuit
of two hundred men, being too faint to pro-
ceed, had been left at the brook Besor. These,
when David returned re-possessed of his own
property, and also laden with the riches of
the enemy ; these went forth to meet him ;

JANUARY 21.

and David came near, and saluted them. But
the men of Belial, who were with him, said,
" Because they went not with us, we will not
give them aught of the spoil that we have
rcovered, save to every man his wife and
children." Then, said David, " Ye shall not
do so, my brethren, with that which the Lord
hath given us. For who will hearken unto
you in this matter ? But as his part is that
goeth down to the battle, so shall his part be
that tarrieth by the stuff; they shall part
alike : and from that day forward, he made it
a statute in Israel."

The equity of this statute is obvious. Let
us pass to a higher order of things, and see
how far David's conduct on tliis occasion is
sanctioned by a greater than David.

All the Lord's followers are not alike cir-
cumstanced or employed. They differ in
their conditions, offices, talents, opportuni-
ties, exertions, and trials. Some of them
peculiarly require courage, others patience ;
some energy, others prudence. Some go
down to the battle, others tarry with the
stuff; some are called to act offensively,
others defensively; some move in public,
others in private life ; the duty of some lies
at a distance, others are keepers at home —

" Thousands at his bidding speed,

And post o'er land and ocean, without rest—
They also serve, who only stand and wait."

But this difference does not affect their ac-
ceptance and recompense. They shall part
alike ; that is, provided they are engaged in
the Lord's service, and willmg to do what is
in their power. This was the case here.
These men were as much disposed to go as
their brethren; but they were unable; and
when detained, they were not useless, but
aided David in another department: they
guarded the baggage while their comrades
chased the foe. Why then should they have
been forgotten or overlooked ] Had it been
otherwise ; had these men refused to march
or fight, and feigned excuses for their in-
dolence, while their fellows toiled and bled ;
it would have been unrighteous for them to
have fared alike in the spoil. In the battle
of the Nile, one of the ships, in trying to take
its ordered station, went aground, and could
not be loosened in time to share in the heat
of the action. This prevention, however,
was purely accidental, and nothing could
have been more trying to the feelings of the
brave commander and his men : and who
sees not that their claims were equal to
those of their brethren, though their services
were not] But reason could have urged
nothing in their favour, had they, averse to
the conflict, sailed away, or purposely have
rendered their engagement impossible. And
does not this apply to many professors of re-
ligion \ The words of the Apostle, " where
there is first a willing mind, it is accepted

according to what a man hath, and not ac-
cording to what he hath not ;" are very en-
couraging to some, but they are oflen abused
by others. God never accepts a good in-
clination in the room of a good action, with-
out inability: but the will is taken for the
deed, where the deed cannot accompany the
will. No excuse, therefore, is allowed for
those who do not exert themselves accord-
ing to their capacity and means. And He
knows, unerringly, whether the impediments
we plead are real or pretended. And how
often does self-indulgence, or sloth, or cow-
ardice, create difficulties and obstructions!
"I cannot dig," says the unjust steward —
why not 1 Had he no hands ? or could he
not procure a spade? Yes — but day labour
was a harder kind of livelihood than a dash
of the pen. Call upon a covetous hearer of
the Gospel, with a case of distress ; and he
tells you, "I cannot give." What is the
hinderance 1 A greedy desire to hoard what-
ever comes within his grasp. Others are
crippled by profusion and excess m food,
furniture, and dress. They live to the ex-
tent of their income, or beyond it, and so
have nothing to spare for the poor, or for the
cause of Christ. — But how are they dis-
abled ] Who requires them to live thus ex-
pensively? Surely not He, who says, "if
any man will be my disciple, let him deny
himself" "The lust of the flesh, the lust
of the eye, and the pride of life, is not of the
Father, but is of the world." But, where the
desire is to the Lord, He estimates the ser-
vices of his people, not by what they do, but
what they would do, were they not prevent-
ed. David wished to build a house for His
name, but was forbidden ; yet the Lord told
him, it was well that it w^as in his heart, and
promised to build him an house.

Is this a curious or a useless speculation ]
It is adapted to keep us from pride and dis-
dain. Let us not undervalue others because
they have not our distinctions or advantages
while they are doing service in other ways.
God smiles upon them, and we should res-
pect them. Let not the eye say unto the
hand, I have no need of thee ; nor again, the
head to the feet, 1 have no need of you.
Even those members of the body, which
seem to be more feeble, are necessary. Hence
Paul's caution to every man, " not to think
of himself more highly than he ought to
think; but to think soberly, according as God
hath dealt to every man the measure of faith.
For as we have many members m one body,
and all members have not the same office:
so we, being many, are one body m Christ,
and every one members one of another.
Having then gifts differing according to the
grace that is given to us, whether prophecy,
let us prophesy according to the proportion of
faith ; or ministry, let us wait on our minister-
ing: or he that teacheth, on teaching; or

JANUARY 22.

* he that exhorteth, on exhortation : he that
giveth, let him do it with simplicity ; he that
ruleth, with diligence ; he that showeth mer-
cy, with cheerfulness."

It should also keep us from leaving our
own stations, and intruding into places for
which we are not designed. The temptation
is often usefulness ; but if we are unprofit-
able, the fault is not in our condition, but in
our principles and dispositions. We may
serve our generation, and have the testimony
that we please God, in whatever state his
providence places us. Let every man, there-
fore, abide in the calling in which he is called
of God.

And in the same way it should silence the
discontent or discouragement that often arises
from the obscurity and limitation of our cir-
cumstances. Why do we murmur or despond
because we have not the situations and re-
sources which others command 1 The Lord
who withholds them, looketh at the heart.
" If the foot shall say, because I am not the
hand, t am not of the body ; is it therefore
not of the body 1 And if the ear shall say,
because I am not the eye, I am not of the
body ; is it therefore not of the body What
said He of Mary 1 " She hath done what
she could." Many put into the treasury;
and the rich gave largely; but the poor
widow who gave only two mites, gave more
than they all. The man who occupied with
five talents, heard the same sentence as the
man who had improved his ten — "Well
done, thou good and faithful servant." And
the man who was cast into outer darkness
would have had the same commendation had
he not been negligent : he was rejected, not
because he had only one talent, but because
he hid it in a napkin. It is well to see the
rich generous, and humble, and thankful ; but
the same degree of grace may appear equally
in the poor when they refuse to steal, and
take not God's name in vain. The man who
knows how to be abased is as divinely in-
structed as he who knows how to abound.
Some go to the house of God with the multi-
tude to keep holy day : others are detained by
accident, sickness, or infirmity ; but " in their
hearts are the ways of them ;" and therefore
they shall see his power and glory alone, as
others see him in the sanctuary. One has
leisure to go forth on a week day evening to
hear the preaching of the word; another
abides by the stuff! That female edifies the
public with her pen; this is engrossed in
rearmg her infant family, and performing the
most nnportant duties of life without notice—
they are equally respectable and valuable in
their places, and shall part alike. " There
are diversities of gifts, but the same Spirit.
And there are differences of administrations,
but the same Lord. But tlie manifestation
of the Spirit is given to every man to profit
withal." ^

Moral greatness does not consist in doing
extraordinary things, but in doing ordinary
things with a great mind; that is, with a
desire to please and glorify God. It therefore
lies open equally to all. The servant may
be as great in the sight of the Lord as his
master. In a word, the excellency of in-
dividuals depends not upon the eminence of
their station, or the splendour of their calling,
but in the fidelity and zeal with which they
answer to their claims and duties; just as
the perfection of an actor appears, not in the
kind of character he represents, but in the
manner in which he performs it. —

" Glory and shame from no conditions rise ;
Act well your part,— there all the honour lies."

JANUARY 22.
" Deborah Rebekah^s mirse died, and she runs
buried be7ieath Beth-cl under an oak: and
the name of it -was called Allon-bachnthJ*
Gen. XXXV. 8.

She was one of his mother's servants.
When Rebekah married, she took Deborah
along with her. She had therefore attended
Jacob in his infancy ; and after his mother's
death he seems to have sent for her, and she
came and lived with him, and rendered her-
self useful to his own children. She must
now have been very aged." In those earlier
days domestics retained their relation to their
masters and mistresses much longer than
they now do: unless they married ; and
sometimes, even then, they commonly died
in the families in which they lived. Now,
the connexion is frequently but for the year
or month. " Ah," it is said, " servants are
not now what they were formerly." We
believe it ; but the principal reason perhaps
is, because their masters and mistresses are
not the same. Corruption, like every other
stream, does not run upward, but downward.
Fashions descend from the high to the low :
and morals do the same. From the state of
the hall, we may generally ascertain the
previous state of the parlour.

Old domestics, who have been faithful and
useful in their generation, should not be dis-
regarded as hirelings who have filled their
day, but be treated as humble relations —
" Thine own friend and thy father's friend
forsake not."

No mention is made of Rebekah's dissolu-
tion or interment ; but we are informed of
the death and burial of her nurse. As all
could not have a place in his word, the plea-
sure of God is seen in the distinguished no-
tice taken of some individuals above others.
Yet he has not acted arbitrarily in this case.
He bestows his favours freely ; but honour is
dispensed according to rule, and that rule he
has himself laid down — " Them that lionour
me, I will honour." And this may be done
in any station, or condition of life. And the

JANUARY 23.

Lord is no respecter of persons. He seeth
not "as man seeth; and often chooses things
that are not, to bring to nought things that
are, that no flesh may glory in his presence.

The weeping here was so great that it
gave a name to the place. Nothing could
more strongly show the worth of this old fe-
male, and the place she held in the esteem
and affection of the whole family. Every
tear that dropped from every eye said, " Well
done, good and faithful servant." There are
some who draw forth no blessing while they
live, or tears when they die — a dry funeral is
a hateful sight.

She was buried upon the spot, under " the
oak of weeping." Burying-places are of
natural, not of religious consideration. Where
the tree falleth, it may lie. But let us not
fail to observe how little we know of the cir-
cumstances in which we may be called to
die — whether among careless strangers or
sobbing friends, whether at home or abroad,
whether in the chamber or on the road.
Therefore says Wisdom, "Be ye always
ready, for in such an hour as ye think not,
the Son of man may come. We can ascertain
where we began life, but there is only one
Being who can tell where we shall end it.
But we may well leave it to our Heavenly
Father to choose the lap of earth on which
we shall repose. Wherever it may be, it will
be alike safe and comfortable, if we fall asleep
in Jesus.

JANUARY 23.

*' Clothed -with a garment down to the foot, and
girt about the paps -with a golden girdle.'"
Rev. i. 13.

The dress was sacerdotal ; and our Lord's
appearance in this attire w^as to remind John
that He was the High Priest of our profes-
sion. This is one of the three grand offices
He sustains and executes in the economy of
our salvation — He who is the prophet that
was to arise like unto Moses, and the King
in Zion, is also an High Priest who is set on
the right hand of the throne of the Majesty
in the heavens; a minister of the sanctuary,
and of the true tabernacle, which the Lord
pitched, and not man. And we make no
scruple to say, that the first and second of
these offices derive their efficacy and even
their existence from the third.

The High Priest under the law was a very
remarkable and important character. He
was the medium of all intercourse between
God and the people. Thus he was a striking
emblem of the Lord Jesus as the mediator of
the new covenant. But in tracmg the re-
semblance we shall pass by his personal
qualities, the mode of his consecration, the
oil that was poured upon his head, and his
vesture to the skirt of which were attached
the golden bell and pomegranate — in all of

which truth may find some analogy and fancy
more : and notice only the three actions he
had to perform. These were,

First, expiation. He offered not only gifts
but sacrifices : and we know the design ; it
was to atone for the sins of the people. The
slaughter of the victims showed at once the
penalty of sin, and the way of deliverance
from it — life for life — for without shedding
of blood there is no remission. Herein the
Higli Priest typified the Saviour: but see
how the former is surpassed by the latter !
The one offered for his own sins as well as
for those of the people : the other was harm-
less, holy, undefiled, separate from sinners.
The one repeated his sacrifices off;en, because
they could not make the comers thereunto
perfect ; the other, by the one offering up of
Himself, perfected for ever them that are
sanctified. The one made atonement only
for the congregation of the children of Israel ;
the other taketh away the sin of the world.

Secondly, intercession. We know not
whether the High Priest used any words ;
but what he did, spake loud enough. For
after slaying the victim, he took the blood in
a bason, and, wearing the names of the tribes
of Israel on his breast, he entered into the
holiest of all, and sprinkled the mercy-seat,
and burnt incense ; while He who sat between
the cherubim smelled the sweet savour. And
thus Jesus, afl;er bearing our sins in his own
body on the tree, and obtaining eternal re-
demption for us, entered into heaven itselfj
with his own blood, there to appear in the
presence of God for us, presenting and plead-
ing his sacrifice, and founding on his satis-
faction his claims in favour of his people.
"Wherefore He is able to save to the utter-
most them that come unto God by Him, see-
ing He ever liveth to make intercession for
them." " We have an Advocate with the
Father, Jesus Christ the righteous, who is
the propitiation for our sins."

Thirdly, benediction. While he was burn-
ing incense within, the whole multitude of
people were praying without, and did not 'de-
part till he came forth and pronounced the
blessing. The very words he used are re-
corded : " The Lord bless thee, and keep
thee : the Lord make his face shine upon
thee, and be gracious unto thee : the Lord
lift up his countenance upon thee, and give
thee peace." This language was more than
a mere wish on the part of the High Priest ;
it was the blessing of Him whom they had
offended, and was nothmg less than an ac-
knowledgment that God was pacified to-
wards them, that they were in favour with
Him, and might go away joyful and glad of
heart. So his Church had not long to wait,
when they saw Him enter within the vail in
his accession to glory, before he came forth
in the effusion of his Holy Spirit, and com-
manded the blessing, even life for evermore,

JANUARY 24.

in the preaching of the gospel, which as-
sures us that we are reconciled unto God by
the death of his Son, that we are accepted in
the Beloved, and shall be satisfied early with
his favour. " Happy art thou, O Israel."
" Blessed are the people that know the joy-
ful sound : they shall walk, O Lord, in the
light of thy countenance ; in thy name shall
they rejoice all the day, and in thy righte-
ousness shall they be exalted."

JANUARY 24.

" Let the -words of my mouth, and the medita-
tion of my heart, be acceptable in Thy sight."
Psalm xix. 14.

All human beings should have a govern-
ing aim to influence and regulate them. And
all have such an aim : but all have not a pro-
per one. All wish to please : but we may
divide them into three classes. Some please
themselves. Whoever is offended, they must
be indulged. Whatever be the claims of
others, they will have their own way, and
humour. Some strive to please men. And
this is not in all cases improper. A conde-
scending and obliging behaviour is lovely ;
and, therefore, enjoined. " Let every one
of us please his neighbour." But it must be
" for his good to edification ;" and in things
lawful ; otherwise, " if I seek to please men,
I shall not be the servant of Christ." Some
endeavour to please God. These are, in-
deed, comparatively few ; but we hope their
number is increasing. Such were Paul and
his companions : " We labour, that whether
present or absent, we may be accepted of
Him." And such was David: "Let the
words of my mouth, and the meditation of
my heart, be acceptable in thy sight."

By a figure of speech, all authors frequent-
ly use a part for the whole. David wishes
to dedicate to God all his powers and actions ;
and to walk before Him in all his command-
ments and ordinances, blameless. But if we
take the expression as it is, we see how he
extends his pious solicitude. A natural man
may regard his conduct, especially as it falls
under the observation of his fellow-creatures.
But does he make conscience of his speech ?
Does he make conscience of his thoughts ?
David's care reaches to the words of his
mouth, and the meditations of his heart ; and
he prays that both may be acceptable in God's
sight.

The prayer shows his humility. When
we have done all, we are unprofitable ser-
vants. A faithful examination of our holiest
things will destroy all confidence in them,
and prove that they need forgiveness, rather
than deserve recompense. " My perform-
ances are so poor, so imperfect, so unworthy,
that it must be an act of grace in Thee to
regard them. Deign, O Lord, to smile upon
them. View them in the Son of thy love ;

and for His sake forgive the evil and accept

the good —

•* I cast them at Thy feet : my only plea
Is what it was, dependence upon Thee."

The prayer shows his affection. All must
acknowledge the importance of loving God.
But what is the best evidence of it 1 " This
is the love of God, that we keep his com-
mandments." And the Christian delights in
his law. It is enough for him to know what
He forbids, or what He enjoins. This, says
he, will please Him; therefore I will pur-
sue it. This will offend Him; therefore I
will forbear. David was anxious that not a
word or a thought should displease his God.

The prayer shows a consciousness of duty.
We are all under an indispensable obligation
to please God, both on the ground of grati-
tude and justice. Who called us into being?
Who has fed us all our life long"? Who
sought us when lost, and ransomed us from
death and hell 1 We are not our own ? For
we are bought with a price. He is our fa-
ther, our master, our king. And without a
concern to please Him, can we be good chil-
dren, good servants, good subjects ? There
may be a time when an obligation to please
an earthly superior may cease to be binding
upon us. He may require of us what is un-
reasonable and unrighteous. But God's per-
fect will demands nothing but what is wise,
and holy, and just, and good.

The prayer shows a regard to self-interest.
David was not mercenary ; but he knew he
could not serve God for nought. In serving
God we more effectually serve our own wel-
fare : and as God himself has placed the ad-
vantage before us in the Scripture not only
as a truth, but as a motive, it cannot be im-
proper to regard it. Many will entreat the
favour of the prince, and every one is a
friend to him that giveth gifls. But if we
were sure of gaining his approbation — than
which nothing is more uncertain — yet what
is it when obtained? But if we study to
please God, success is not only sure, but glo-
rious. The friendship of the mightiest mo-
narch can do very little for us ; our greatest
exigencies lie far beyond the reach of human
aid. But God can supply all our need. He
is able to do for us exceeding abundantly
above all we are able to ask or think.

It would be endless to specify all the be-
nefits attached to a pleasing God. Is pre-
servation from sin a blessing ? " Whoso
pleaseth God shall escape from her ; but the
sinner shall be taken by her." There is no-
thing too vile for us to fall into if we provoke
our Defender to withdraw from us. Is safety
and concord a blessing? "When a man's
ways please the Lord, he maketh even his
enemies to be at peace with him." Is the
answer to prayer a blessing ? " And what-
soever we ask we receive of Him, because
we keep his commandments, and do those

JANUARY 25.

things that are pleasing in his sight." Is a
removal to heaven desirable 1 " By faith
Enoch was translated that he should not see
death ; and was not found, because God had
translated him : for before his translation he
had this testimony, that he pleased God."
He went indeed in a chariot of fire ; but an
apoplexy, an accident, a dropsy, a fever will
not be amiss, that takes us from a vale of
tears into the joy of our Lord.

JANUARY 25.
"We are the Lord's:'— Rom. xiv. 8.

By the Lord here we are to understand
the Lord Jesus : witness the words immedi-
ately following : " For to this end Christ both
died, and rose, and revived, that he might be
Lord both of the dead and living."

Now if we examine, we shall find that He
has every kind of claim and right to us.

He has a right, derived from his creating
power. If " all things were made by Him,"
He made us, and not we ourselves. In con-
sequence of this, he has a property in us, not
only such as no man can have in a fellow-
creature, but such as even no father has in
his own children. They are his in a subor-
dinate and limited degree ; but we are the
Lord's absolutely and entirely. He brought
us out of nothing ; framed our bodies ; cov-
ered us with skin and flesh ; fenced us with
bones and sinews; and formed our spirits
within us. Suppose we were to return to him
all that we received from him — what would
be left as our own 1

He has a right, derived from his providen-
tial care. He has not only given us life and
favour, but his visitation hath preserved our
spirits. Why died we not from the womb 1
Who sustained us when we hung on our
mother's breast 1 Whose mercies have been
new every morning 1 Who has given his be-
loved sleep ■? Who has inspired our connex-
ions with all the tenderness they ever ex-
pressed towards us ] Whose are we but His,
in whom we live, move, and have our being ]
How vile and mean to enjoy the light of his
sun — to breathe his air — to eat constantly at
his table — to be clothed from his wardrobe —
and not own and acknowledge our obligations
to Him !

He has a right, derived from his redeem-
ing mercy. We are not our own, but bought
with a price, and He paid it. To feel the
force of this claim, it will be necessary for us
to weigh three things. First, the mighty and
dreadful evils from which he has delivered
us ; sin, the power of darkness, the present
evil world, death, and the wrath to come.
Secondly, the state to which He has advanced
us; its blessedness, its glory, its safety, its
duration, its immensity. Even the beginnings
of it here, its earnests and foretastes, are in-

describable and inconceivable — even now the
joy is unspeakable and full of glory ; and the
peace passeth all understanding. Thirdly, the
way, the infinitely expensive way in which
he has thus ransomed us. All comes free to
us ; but what did it cost Him ! Owing to our
slight views of the evil of sin and the holi-
ness of God, we are very little struck with
the greatness of redemption and the difficul-
ties attending it. It was easy to destroy man ;
but to restore him, in a way that should mag-
nify the law which had been broken, and dis-
play God as the just, as well as the justifier,
was a work to which the Lord Jesus only
was adequate — and what does it require even
of him ] Not a mere volition — not a mere
exertion, as when he delivered the Jews from
Egypt, and spake the world into being. He
must assume flesh and blood. He dwelt
among us. For thirty-three years he was a
man of sorrows and acquainted with grief.
Let us go over his history ; let us survey his
sufferings ; let us meditate on his agony in
the garden ; his shame on the cross ; his
abasement in the lowest parts of the earth :
and all this for enemies; and all not only
without our desert, but without our desire —
till we feel we are drawn, and bound with
the cords of a man and the bands of love — a
love that passeth knowledge. Hence

He has a right, derived not only from what
he has done, but from what we have done ;
a right derived from our dedication. If Chris-
tians, we have ratified his claims, and have
actually surrendered ourselves to him, re-
nouncing every other owner, and saying,
" Lord, I am thine, save me. Other Lords be-
side Thee have had dominion over me ; but
henceforth by Thee only will I make men-
tion of thy name." Thus the Corinthians
" gave their ownselves unto the Lord." In
this surrender, the main thing is the heart ;
for if this be given, nothing will be with-
holden. This therefore is the Lord's demand :
" My son, give me thine heart" And perhaps
some can remember the particular time when
this surrender was first effectually made.
Perhaps they had been pressed by an afflic-
tion that had threatened their frame, or laid
bare their earthly hopes. Perhaps a friend
had urged — perhaps a sermon. But the sur-
render was made — " Here, Lord, I give my-
self to Thee, with all I have, and all I am.
My understanding shall be Thine, to know
Thee ; my will, to choose Thee ; my con-
science, to fear Thee —

" If there be passions in my soul,
And passions, Lord, there be,
I yield them all to thy control,
My Jesus, all to Thee—"

My tongue shall show forth thy praise.
My time, my property, my influence, shall all
be employed for Thee. And this dedication
you have often renewed since — in the hour
of retirement— in the field of meditation — in

JANUARY 26.

the house of prayer — at the table of the
Lord —

And having opened your mouth unto the
Lord, you cannot go back. Nor do you wish
it. To whom could you go ? He hath the
words of eternal life — It is your highest priv-
ilege to belong to Him. If you are the Lord's,
He will take care of you. He will provide
for you. He will guide you with his counsel,
and afterward receive you to glory — " If ye
be Christ's, then are ye Abraham's seed, and
heirs according to the promise."

JANUARY 26.

"T^ey have forsaken the right toay.''*
2 Peter ii. 15.

We shall leave the persons of whom the
Apostle here speaks, and call upon you to
think of yourselves. Religion is, very prop-
erly, held forth by the "right way;" and we
have accordingly six admonitions to bring for-
ward concerning it.

First — inquire what this right way is. If
you err here, the labour of advancing will be
in vain ; your progress will only lead you
astray, and terminate in disappointment, re-
gret, and woe. And Solomon tells us " there
is a way which seemeth right unto a man,
but the end thereof are the ways of death."
How surprising and terrible to fall from the
expectation of heaven into the depths of hell !
Yet this will be the case of some, yea many,
who will carry their confidence to the very
door, " saying. Lord, Lord, open to us ;" " and
He shall answer and say unto them, I know
ye not whence ye are." In a case of so much
importance, where there is reflection, there
can be no satisfaction of mind without cer-
tainty ; and certainty is attainable. Go forth
by the footste})s of the flock. Search the
Scriptures, and search them for the purpose
they were given to accomplish, "that we
might believe that Jesus is the Christ the Son
of God ; and that, believing, we might have
life through his Name." If you are anxious to
know how you may come before the Lord,
and what you must do to be saved, you will
find the Prophets and Apostles all ready to
show unto you the way of salvation. Espe-
cially pray to the Father of lights, and plead
the promise: "If any of you lack wisdom,
let him ask of God, that giveth to all men
liberally, and upbraideth not ; and it shall be
given him." Thus you will be taught of the
I^rd ; his Spirit shall lead you into all truth ;
and as a wayfaring man, though a fool, you
shall not err therein.

Secondly — enter it, and walk therein.
There is a form of knowledge as well as of
godliness; and it is lamentable to think how
many there are who rest in it. They are
familiar with every thing the preacher ad-
vances, and admit readily the truth of it into

their judgment; but while they hear his
words, they do them not. They acknowledge
themselves to be sinners, but never cry for
mercy. They believe in the divinity, atone-
ment, and righteousness of the Saviour, and
that there is salvation in none other ; but do
not come to Him that they might have life.
But " if ye know these things, happy are ye
if ye do them." The knowledge of a remedy
will never cure you without an application of
it. Your knowledge of a way leading to a
place will never bring you there, unless you
set off, and hold on till you reach it. Yea,
your acquaintance with divine truth, if it has
no influence over you, will be worse than
nothing : " for to him that knoweth to do
good, and doeth it not, to him it is sin." " And
that servant, which knew his Lord's will, and
prepared not himself, neither did according to
his will, shall be beaten with many stripes."
" For unto whomsoever much is given, of him
shall be much required : and to whom men
have committed much, of him they will ask
the more." Therefore, saith the Lord, not only
" stand ye in the ways and see, and ask for
the old paths, where is the good way ;" but
" walk therein, and ye shall find rest for your
souls."

Thirdly — when you are in it, turn not
aside to the right hand or to the left. There
are mistakes and miscarriages of an opposite
description ; and we must not suppose that in
going from one side we are in no danger from
the other. All extremes are dangerous ; and
truth and duty lie in the middle. So Bunyan
taught : representing a lion on each side of
the road, but restrained by their chain from
approaching the middle — the only safe pas-
sage was between. And Inspiration long be-
fore had said, " I lead in the way of righteous-
ness, in the midst of the paths of judgment :
that I may cause those that love me to inherit
substance; and I will fill their treasures."
Courage lies between rashness and dread;
and patience between despising the chasten-
ing of the Lord and fainting when we are re-
buked of him. Parents are not foolishly to
indulge their children, neither are they to
provoke them to wrath, lest they should be
discouraged. We may not know what man-
ner of spirit we are of ; and be either too
candid or too severe. Did not Doddridge err
in the former, and Toplady in the latter?
Some carry the tenderness of conscience into
weakness ; and some its allowances into licen-
tiousness. Some are too exclusively for privi-
lege ; and others for duty: but faith and
works have both their claims in the Gospel ;
and from the Saviour's side came there out
blood and water.

Fourthly — get as many as you can to ac-
company you. How can you bear to see the
destruction of your kindred ] Begin therefore
with your relations, as Moses addressed Ho-
bah : " We are journeying unto the place of

JANUARY 27.

which the Lord said, I will give it you : come
thou with us, and we will do thee good : for
the Lord hath spoken good concerning Israel."
But extend your concern, and, as you have
opportunity, say to all, and let your temper
and life enforce the invitation : " O taste and
see that the Lord is good ; blessed is the man
that trusteth in him." Many in families and
neighbourhoods have begun alone — for we are
not^to wait for others ; but after a while their
prayers and endeavours have been crowned
with success; and those who neglected, or
even opposed them before, have taken sweet
counsel together, and walked to the house of
God in company with them. And to be the
instrument of winning one soul ! " There is
joy in the presence of the angels of God over
one sinner that repenteth !"

Fifthly — go on your way rejoicing. So did
the eunuch after Philip had preached unto
him Jesus. And what source of joy had he,
which is not open to you ] You may indeed
reckon upon difficulties and trials; but the
Lord of the way hath said, "Thy shoes shall
be iron and brass, and as thy days so shall
thy strength be." " My grace is sufficient
for thee." " I will never leave thee, nor for-
sake thee."

; Finally — think much of the end ; " the end
of your faith ;" " the end, everlasting life."
Who can describe or conceive the blessed-
ness and the glory that await you 1 And the
attainment is sure and near ! A few more

, paces, and your Father's house will appear in

, view —

" Soon shall you hear him say,
Ye blessed children, come :
Soon will he call you hence away.
And take his pilgrims home."

JANUARY 27.

Ye are of God^ little children, and have over-
come them : because greater is He that is in
you, than he that is in the world." — 1 John
iv. 4.

How desirable was it to inform them of
their relation to God — " Ye are of God, little
i children." So in a sense are all : for he made
us, and not we ourselves. As men, we are
his people, and the sheep of his pasture. He
clothed us with skin and flesh, and fenced us
with bones and sinews: and he not only framed
our bodies, but formed our spirits within us.
But there is something more peculiar in the
relation here spoken of. Believers are of God,
not only as they are the creatures of his power
and providence, but as they are the subjects
of his grace. They are of him, not only by
formation, but renovation also. This people,
says he, have I formed for myself They are
his workmanship. They are new creatures :
they have a new being, a new heart, a new
life; all things are become new — and in all
this they are of God— " Born not of blood, nor

of the will of the flesh, nor of the will of man,
but of God."

How encouraging was it to announce their
victory — " and ye have overcome them."
They had not only resisted and withstood,
but had vanquished. How was thisl Were
their foes all slain J Had they taken off" the
helmet and sheathed the sword 1 Had they
left the field, and were they now returning
home with songs of triumph f Do not Chris-
tians find the spiritual life a warfare to the
last ] And as long as they continue here,
are they not armed ] Are they not engaged]
And yet John speaks as if the warfare were
achieved. The reason is, because it is par-
tially accomplished. They have fought and
gained many a battle ; and have said, "Hither-
to hath the Lord helped me." And the re-
mainder of the conquest is sure. Now where
there is certainty, the future is spoken of in
the Scripture as if it were past. Thus Isaiah,
ages before the incarnation of the Messiah,
said, " Unto us a Child is born ; unto us a
Son is given !" Well, therefore, may the be-
liever say, " Thanks be unto God, who g iveth
us the victory :" " Yea, in all these things,
we are more than conquerors."

How wise was it to remind them of the
cause of their success — " Because greater is
He that is in you, than he that is in the world."
It was not owing to themselves — they were
not greater — yea, they were nothing to their
enemies. But if they were nothing to their
enemies, their enemies were nothing to their
Friend and Keeper. The chief of them, the
prince of this world, the god of this world, is
nothing to the Lord of all, who is for them,
and nigh unto them, and in them, in all that
they call upon him for — If tlie one is mighty,
the other is Almighty. He is therefore not
only greater, but infinitely greater : and not
only greater in himself, but greater in his
agency — greater in his residence — greater in
his subjects. He produces in them principles
more powerful than any of the principles
which their enemies would maintain, though
thet/ have the advantage of an earlier being,
and derive aid from every thing around us.
How else would they ever have obtained pos-
session of the heart] "When a strong man,
armed, keepeth his palace, his goods are in
peace : but when a stronger than he shall
come upon him, and overcome him, he taketh
from him all his armour wherein he trusted,
and dividetli his spoils." And how else could
they retain the possession, when every effort
will be made by the mortified foe to recover
his former sway 1 But truth is stronger than
error : grace is above nature ; and the Spirit
of the living God, that dwelleth in his people,
can easily subdue the spirit that now worketh
in the children of disobedience.

Let this regulate your gratitude. You have
seen many fall, who once seemed much more
likely to stand in the evil day than your-

JANUARY 28.

selves — but here you are : and though, from
the time you commenced your religious
course, you have been constantly opposed by
all the povv^ers of darkness, your heart has not
turned back, neither have your steps declined
from his ways. To whose Name are you to
give glory 1 You have often said, " 1 shall
one day perish :" and you would have perished
long ago, had you been left to yourself— But
here is the secret — "Ye are of God, little
children, and have overcome them : because
greater is He that is in you, than he that is
in the world."

The same truth that accounts for your
standing as to the past, will show what you
have to rely upon as to the future. If the one
demands your praise, the other justifies your
confidence. When you look forward, you feel
your need of strong consolation ; and there is
enough to inspire it. Renounce self-depend-
ence ; but be strong in the Lord, and in the
power of his might. Look to his grace for
your all-sufficiency ; and you shall never be
confounded. Every thing else may, yea, must
give way — But " he that is born of God, over-
cometh the world." " Sin shall not have do-
minion over you ; for ye are not under the
law, but under grace." " The God of peace
shall bruise Satan under your feet, shortly."

JANUARY 28.

" And another angel came and stood at the altar,
having a golden censer; and there was given
unto him much incense, that he should offer it
with the prayers of all saints upon the golden
altar which was before the throne. And the
smoke of the incense, which came with the
prayers of the saints, ascended up before God
out of the angeVs hand," — Rev. viii. 3, 4.

The ablest expositors consider this angel
as the Lord Jesus. There were two altars
attached to the Jewish temple. But the altar
here spoken of was not the altar of burnt-
offering which stood in the inner court, but
the altar which stood in the holy of holies,
called the golden altar; and at which the
high priest, after he had sacrificed the victim,
and sprinkled the blood, burnt incense, while
the people were praying without. The censer
was a small chafing-dish, filled with burning
coals, upon which the high priest threw the
rich perfiime, whose fragrance then ascended
in a cloud of odour, of a sweet smell, to God,
who sat above upon the mercy-seat, between
the cherubim. This was typical of the High
Priest of our profession, who, having put away
sin by the sacrifice of himself, entered into
the holy place, not with the blood of bulls and
of goats, but with his own blood; not to burn
incense, but to make intercession for his peo-
ple, while they are praying in this lower
world. Four things are observable.

First, his people are saints. So they are

called, not only here, but throughout the
Scripture. The term is not confined to a few
official and extraordinary characters. We
affix the title to the immediate disciples of
the Lord Jesus ; and say. Saint Matthew and
Saint John : but the Apostle inscribes several
of his Epistles "to the Saints that are in
Christ Jesus" — that is, the whole body of the
Church. The name is therefore applicable to
all real Christians. They are called to be
Saints; called unto holiness; and holiness is
not only the design, but the tendency of all
their principles and privileges, when properly
understood. They are not saints by nature,
but are made so by grace. And how does
grace accomplish this work 1 It makes them
saints, not by imputed holiness — there is no
such phrase in the Bible, nor in the vocabulary
of common sense. Nor by imputed righteous-
ness— this makes them righteous, and justi-
fies them before God. But they are made
holy by the operation of the Spirit of grace
and truth. In consequence of which, there is
a renovation of their nature, and a consecra-
tion of all they are, and all they have, to the
service and glory of God.

Secondly, the saints are all men of prayer.
" The prayer of all saints" — not of some, but
of all. They are the generation of them that
seek him. For this shall every one that is
godly call upon him. The Spirit of grace is
always the spirit of supplication ; and praying
is as essential to the divine life, as breathing
to the natural. Vain therefore is every pre-
tension to religion, without a devotional tem-
per. The wicked restrain prayer before God.
The hypocrite will not always call upon him.
The formalist, who does not decline it, cries.
What a weariness it is to serve him ! How
is it with us 1 Do we live without God ? Do
we only pray when urged by fear or affliction]
Do we feel the duty a drudgery rather than
a privilege ? All saints pray, in the temple,
in the family, alone, habitually, as long as
they live : and find it good to draw near to
God.

Thirdly, many imperfections attend their
services.. Hence we read of "much incense
offered with the prayers of all saints." In
this book mention is often made of the worship
of angels, but we do not read of a mediator
for them ; nor of incense being presented
with their devotion. Nor was this the case
with the services of Adam and Eve in Para-
dise. But we are fallen creatures. We are
■vile, what shall we answer him ? We pollute
every thing we touch. Our Sabbaths would
condemn us, as well as our week-days, were
we to be tried by them. Our good works de-
serve rejection, rather than reward. Our re-
penting needs repentance ; and our weeping,
tears. When we have done all, we are un-
profitable servants ; and the innumerable sins
of our holy things constrain us to cry, " Enter
not into judgment with thy servant, O Lord ;

JANUARY 29.

for in thy sight shall no flesh living be justi-
fied." Can this be prayer ? Is this worship-
ping him who is a Spirit, in spirit and in trutii ?
What wandering of thought ! What distrac-
tion of mind ! What coldness of affection !
What a want of fervency and faith ! — How
can I offer this to the only wise and holy God ]
If I see so much that is defective and defiled
in my services, and am so dissatisfied with
them — how must they be viewed and regard-
ed by him who charges his angels with folly ?
in whose sight the very heavens are not
clean ? who sees more depravity in our duties
than we see in our sins ! — But,

Fourthly, there is hope in Israel concern-
ing this thing ; and relief is to be found in
the Mediator between God and man. " And
the smoke of the incense, which came with
the prayers of the saints, ascended up before
God out of the angel's hand." We inquire
not whether this intercession be vocal — we
are not informed whether the high priest said
any thing when he officiated at the golden
altar. But we know that his intercession is
real ; and founded on his suffering and death,
which were an offering and a sacrifice to
God, for a sweet-smelling savour. Hence, his
blood speaketh better things than the blood
of Abel. It cries not for revenge, but pardon.
"Be merciful to their unrighteousnesses — I
have borne their grief, and carried their sor-
row. I have magnified the law ; and redeem-
ed them from the curse — Keep, through thine
own Name, those whom thou hast given me.
Sanctify them through thy truth. Let them
be with me where I am, to behold my glory."
These are his pleadings for us, who is infi-
nitely worthy. And we are assured of the
result — The Father heareth him always.

This same shall comfort us. He is the
consolation of Israel. If any man sin, we
have an advocate with the Father, Jesus
Christ the righteous ; and he is the propitia-
tion for our sins. If we love him, we shall
not, we cannot abuse this encouragement:
but let it give us boldness and access with
confidence by the faith of him. Let us unite
hope with humility ; and rejoicing in Christ
Jesus, with having no confidence in the flesh.
And when we think of passing through the
valley of the shadow of death, to enter the
immediate presence of the Eternal, let us
say, " I will go in the strength of the Lord
God ; I will make mention of his righteous-
ness only."

JANUARY 29.
"/fe suffered no man to do them lorong: yea, he
reproved kings for their sokes ; saying, Touch
not mine anointed, and do my prophets no
Acrrm."— Psalm cv. 14, 15.

He did this to the patriarchs. He did it
when they were but few in number, yea very
few, and strangers in the land: and when

they went from one nation to another, from
one kingdom to another people : and so seemed
to invite hostility and injury from the power-
ful and unprincipled. He did it sometimes in
dreams and visions, and sometimes in words
and deeds : as we see in the rebuke of Pha-
raoh with regard to Abraham when in Egypt ;
and of Abimelech with regard to Isaac in
Gerar. Also when by the destruction of the
Shechemites Jacob's sons had rendered him
odious to all the surrounding clans : yet, when
he journeyed, " the terror of God- was upon
the cities that were round about them, and
they did not pursue after them." " He suf-
fered no man to do them wrong : yea, he re-
proved kings for their sakes ; saying, Touch
not mine anointed, and do my prophets no
harm."

Here we see that God's servants are dearer
to him than kings. The world knoweth them
not. They are often poor and afflicted. And
therefore those who judge after outward ap-
pearance make little account of them. " The
precious sons of Zion, comparable to fine' gold,
how are they esteemed as earthen pitchers,
the work of the hands of the potter !" Yet of
such the world is not worthy. In their state
and character they are more excellent than
their neighbours, wherever they may be
placed, or however they may be endowed.
To them the Lord looks; in them he takes
pleasure. " Since thou wast precious in my
sight, thou hast been honourable, and I have
loved thee : therefore will I give men for
thee, and people for thy life."

We learn also that his servants are never
without a divine Guardian. When first they
flee to him for refuge, he encourages them
as David did Ahimelech escaped from the
fury of Saul : " Abide thou with me ; fear not :
for he that seeketh my life seeketh thy life :
but with me thou shalt be in safeguard."
They may sometimes lose dependencies ; they
may feel helpless and friendless; they may
be hated and opposed : but there is no en-
chantment against Jacob ; no weapon that is
formed against them shall prosper. Are they
travellers ? The Lord is their keeper, the
Lord is their shade upon their right hand.
He shall preserve them from all evil. Are
they useful ? They are immortal till their
work is done. Have they reached the days
of privation, and infirmity, and depression ?
He will not cast them off in the time of old
age ; but will bear and carry them even to
gray hairs. He will never leave them nor
forsake them —

"Though I should walk through death's dark shade,
My Shepherd's with me there r

Once more. All creatures are under the
Lord's control; and when he does not renew
them, he can restrain. The noblest agency
of God is his spiritual agency : and nothing
can be more delightful than to contemplate
his gracious dominion over the souls of men ;

JANUARY 30.

opening their understanding's, enthroning him-
self in their hearts, changing their views and
feelings, and making them new creatures.
Are we the subjects of this agency ? But
distinguishable from this, there is another
agency of God, and which we may call pro-
vidential. Solomon alludes to it when he
says, " The king's heart is in the hand of the
Lord, as the rivers of water: he turneth it
whithersoever he will." The husbandman
can form a new channel for the water, and
the stream' shall flow as freely as before, and
retain the same qualities. Esau left home
armed, and resolved to kill Jacob; but the
Lord softened, though he did not sanctify his
heart, so that when he met him he fell upon
his neck and kissed him : tor when a man's
ways please the Lord, he maketh even his
enemies to be at peace with him. The spirit
of Cyrus, though a heathen, was stirred up to
favour Israel, and to let go the Lord's cap-
tives, not only without ransom, but even en-
riched for their journey. At the three festi-
vals of the Jews, all the males were to appear
before the Lord in Jerusalem. Thus the
country seemed drained of its defence ; and
surrounded as the people were with enemies
ready to seize every advantage against them,
they might be tempted to say, " What will
become, in our absence, of our fields, and
vineyards, and houses, and wives, and chil-
dren ]" But says God, who has all hearts as
well as all events at his disposal, " I will cast
out the nations before thee, and enlarge thy
borders : neither shall any man desire thy land,
when thou shalt go up to appear before the
Ix)rd thy God thrice in the year."

If I have any thing to do with my fellow-
creatures, let me commit my way unto the
Lord. Let me follow my convictions wherever
they lead me. If I am reviled, let me not re-
vile again, but commit myself to Him that
judgeth righteously. Who is he that will harm
us, if we are followers of that which is good !
If God be for us, who can be against us ]

JANUARY 30.

" Moreover He called for a famine upon the land :
he brake the whole staff of bread. He sent a
man before thein, even Joseph, ivho was sold
for a servant : whose feet they hurt with fet-
ters : he vms laid in iron : until the time that
his word came : the word of the Lord tried
him. The king sent and loosed him : even the
ruler of the people, and let him fro free. He
made him lord of his house, and ruler of all his
aubstance." — Psalm cv. 16 — 21.

God promised the patriarchs much more
than he performed for them here. The rela-
tion into which he entered with them neces-
sarily involved a future state ; yet he was
far from disregarding them in this life. The
former words show us how he proserved them

in danger : when they were very few, and
strangers in the land of Canaan : " When
they went from one nation to another, from
one kingdom to another people ; he suffered
no man to do them wrong : yea, he reproved
kings for their sakes; saying. Touch not
mine anointed, and do my prophets no harm."
And the words before us prove how he sup-
plied them in distress.

They suffered from one of the sorest juds:-
ments that can ever befall humanity. The
whole staff of bread was broken, and famine
was sore in the land, and prevailed in all the
neighbouring countries, and continued seven
years. But the Lord called for it. The
expression not only reminds us that evil
Cometh from the Lord as well as good, but
shows us the sovereignty and ease with
which he brings it. All calamities are at
his disposal ; and if He speaks, they must
obey him. Practical infidelity is often con-
nected with nominal faith. People talk na-
tionally of inexhaustible resources, of invin-
cible armies and navies ; but there is no wis-
dom, nor understanding, nor counsel against
the Lord. If he calls for an enemy, his way
will be made prosperous ; every thing will
favour him. If He calls for continued rain,
the precious grain perishes in the earth. It
is the same w4th continual sunshme ; as they
knew by experience who procured them-
selves ceiled houses, while the house of God
lay waste : " And I called for a drought upon
the land, and upon the mountains, and upon
the corn, and upon the new wine, and upon
the oil, and upon that which the ground
bringeth forth, and upon men, and upon cat-
tle, and upon all the labour of the hands."

But, before the famine commenced, God
had arranged things for the relief of the suf-
ferers. Joseph was the man sent before them
j to be the succourer and the saviour, and his
mission was from God. He sent him. It
seemed to be entirely the affair of his breth-
ren, who hated and envied him : but the
hand of the Lord was in the whole ; and Jo-
seph himself acknowledged it when he dis-
closed himself : " And he said, I am Joseph
your brother, whom ye sold into Egypt.
Now therefore be not grieved, nor angry
with yourselves, that ye sold me hither : for
God did send me before you to preserve life.
For these two years hath the famine been in
the land : and yet there are five years, in the
which there shall neither be earing nor har-
vest. And God sent me before you to pre-
serve you a posterity in the earth, and to
save your lives by a great deliverance. So
now it was not you that sent me hither, but
God : and he hath made me a father to Pha-
raoh, and lord of all his house, and a ruler
throughout all the land of Egypt." Thus,
though they sold him, God sent him. They
were the instruments, but he was the ag^nt.
They acted wickedly, but lie was righteous.

^ , JANUi

— ^Yet, what was the character under which
he was sent to provide ? Was he employed
as an ambassador ? A commissioner ? A
corn-factor ? No. He was sold as a servant.
His brethren sold him for a servant to the
Ishmaelites — and little did the purchasers
know with what a precious charge they
were intrusted; little did they think that
the lad they saw weeping as he walked, or
rode on the camel, was to be the saviour of
Egypt and Canaan. And the Ishmaelites
sold him for a servant to Potiphar — and little
did his master imagine that he was ever to
bow the knee to one he had bought for money.
There is nothing out of hell, and there is no-
thing in it, equal to the malice and rage of
"an imperious whorish woman." His mis-
tress, disappointed in her cruelty, accuses
him, and he is imprisoned. And a circum-
stance is here mentioned which the history
omits: "Whose feet they hurt with fetters;
he was laid in irons." Look at that slave in
the dungeon, galled with his heavy chains.
Will he ever stand before Pharaoh] And
ride in the second chariot of the kingdom ?
And be lord of all the land of Egypt ? There
seemed to be no prospect of this. There he
lies, day after day, month after month, year
after year, with no probability of the fulfil-
ment of his dreams, which he had been
taught to regard as prophetic — "until the
time that" Pharaoh's "word came," to de-
liver him, " the word of the Lord tried him,"
that is, the promise of God, by which he en-
gaged to advance him. The accomplishment
was delayed ; things waxed worse and worse ;
and thus his confidence, patience, and resig-
nation were sorely exercised. Note, As we
try God's word, so God's word tries us ; and
happy if, when we are tried, we come forth
as gold ; and the trial of our faith proves
more precious than that of gold whicli per-
isheth, though it be tried with fire. This
was the case with Joseph. His destination
secured him, and the merciful mediation for
which he was designed required not only his
enlargement but his elevation. Therefore
the king not only released him, but " made
him lord of his house, and ruler of all his
substance" — one of the most remarkable
events recorded in all history.

We may consider this dispensation two
ways. First, as an instance of the wonder-
virorking providence of God on the behalf of
his people. " Behold, the eye of the Lord is
upon them that fear him, upon them that hope
in his mercy." Let those that live more im-
mediately as dependants on his care, remem-
ber that they have no reason to despond. The
world is his, and the fullness thereof. Who
has seen the righteous forsaken, or their seed
begging bread ? Ravens fed Elijah. And the
widow's oil and meal wasted not. We are
not indeed to look for such miracles ; but He
who performed them is not far from any one

iRY 31. 53

of us, and he is as powerful as ever, and
sooner all nature shall change than one of his
promises fail.

Sdcondly, as a representation of the Sa-
viour's grace with regard to our spiritual
straits. In view of these, he was set up
from everlasting. In the fullness of time he
came to his own, but they received him not.
They despised and rejected him, and sold
him for thirty pieces of silver. But he was
delivered by the determinate counsel and
foreknowledge of God. He made himself of
no reputation, but took upon him the form of
a servant, and actually died upon a cross..
Wherefore also God highly exalted him.
What was the elevation of Joseph ] Jesus
has all power in heaven and in earth. Many
others were relieved by Joseph's advance-
ment : but it was peculiarly designed for the
salvation of his father's house. Jesus is the
Saviour of all men, but especially of them
that believe — He is the head over all things
unto his body the Church. It hath pleased
the Father that in Him should all fullness
dwell. Therefore to Him let us go, and
from his fullness receive, and grace for grace.
For a time Joseph's brethren knew not that
he was the governor, and had all the corn at
his disposal; otherwise they would have
gone down earlier, and have appealed to a
brother's heart. Yet perhaps one thing
might have checked them — a consciousness
of their baseness towards him. How can
we ever look him in the face ? But suppose
they had known that he had more than for-
given them ; and when he saw them would
fall on their necks and kiss them : then they
would have gone down, confident, yet feeling-
much more of their unworthiness than be-
fore. Thus should we apply to the Lord Je-
sus ; with hope, rendering us more sensible
of our vileness. But let us not keep away
from Him. He invites us near. He assures
us that while He has plenty we shall not
want. Because He lives we shall live also.
Let us remember the relation in which He
stands to us ; and see where and what He
now is. In what distress will not this en-
courage us ? " Fear not, I am the first and
the last ; I am he that liveth, and was dead ;
and, behold, I am alive for evermore. Amen ;
and have the keys of hell and of death."

JANUARY 31.
" In many things we offend all.'''' — James iii. 2.

To exemplify this in our conviction, we
must estimate our offences according to the
mind of God, and not by a human judgment.
When David says, " Who can understand his
errors'!" he means to intimate that no one
can be fully acquainted with them. We are
too full of self-love ; and are too averse to dwell
on the discovery of our faults. The heart is

FEBRUARY 1.

not only desperately wicked, but deceitful
above all things ; and has a thousand arti-
fices to delude us into a more favourable
opinion of ourselves than we deserve. Hence
we excuse many evils ; we question the
guilt of others ; and as to those we consider
really sinful, we do not condemn them ac-
cording to their aggravations. From various
causes, therefore, we see only a small part of
our sins ; and we must not suppose we appear
in the eyes of God as innocent as we are in
our own — In his sight the very heavens are
not clean. And does he set our iniquities be-
fore hiw, our secret sins in the light of his
countenance 1

Neither must we judge of the number of
our offences only by our own remembrance
of them. We are affected with recent trans-
gressions; but we are not struck with those
we were guilty of ten or twenty years ago.
And wherefore 1 Though they are past as to
us, they are not so as to God. Nothing is
future, nothing is past, with Him — With
Him every thing is present — and we are at
this very moment committing those sins with
Him, with whom one day is as a thousand
years, and a thousand years are as one day.
Though we have forgotten a countless multi-
tude of our offences, God has forgotten none
of them. They are all recorded in the book
of his remembrance — and could we consult
this awful register of our lives from the be-
ginning, with all the sins of youth and man-
hood, of secrecy and openness, of infirmity
and wilfulness, of purpose and accomplish-
ment ; and could we peruse one chapter, or
one verse only, we should exclaim — we can-
not answer Thee for one of a thousand of
our transgressions. " Innumerable evils have
compassed me about: mine iniquities have
taken hold upon me, so that I am not able
to look up; they are more than the hairs
of mine head : therefore my heart faileth
me."

Have we not in many things offended all
— First, in our disregard of the Lord Jesus 1
Secondly, in the neglect and formality of our
devotion ? Thirdly, in the coldness and con-
tractedness of our charity 1 Fourthly, in the
non-improvement and mis-spending of our
timel Fifthly, in our behaviour under the
discipline of the rod ? Sixthly, in our " tem-
per-flaws unsightly ?" Seventhly, in the li-
cence of our tongues ? It would be easy to
multiply the counts in the indictment. Surely
a little reflection upon each of these will con-
vince us of the guilt here acknowledged.

But in what manner should we utter the
confession? For the words are not always
used as James and his brethren used them.
Some use them as a kind of censure upon
others, rather than as a reflection upon them-
selves : yea, their aim is to screen them-
selves as culprits in the commonness of the
delinquency. Hence, when their conduct is

accused, or a monitor reminds them of their
misdoings, O, say they, none are exempt
from failings ; even the best err ; in many
thmgs we offend all. Others use them with-
out perhaps a bad design ; yet they use them
vaguely and unimpresively — it is mere hp-
service — it comes from nothing — and leads
to nothing. But if we properly feel the senti-
ment we utter, it will be accompanied with
deep repentance and godly sorrow — It will
make us sensible of our need of the Saviour,
and endear to our souls the cross and the
grace of our Lord Jesus Christ — It will hide
pride from us, and fill us with self-abasement
— It will dispose us to receive and invite re-
proof— It will keep us from murmuring and
repining under divine correction— It will
make us tender towards the infirmities of
others — It will elevate our views to heaven,
and send forth our desires afler a state in
which we shall never, never sin — and — It
will awaken us to caution, carefulness, and
zeal : for though we cannot attain perfection
here, we may much reduce our imperfec-
tions ; and should be concerned to make all
possible progression in the divine life. Here,
as all our offences arise from the depravity of
our nature, our business must be to seek for
more grace to mortify the principle of sin —
for how can we that are dead to sin live any
longer therein ? And as grace uses means,
we must inquire where we have most fre-
quently erred, and how we have been most
easily overcome; and watch and pray lest
we enter into temptation.

FEBRUARY 1.

" At my first answer no man stood with me, but
all men forsook me : I pray God that it may
not be laid to their charge" — 2. Tim. iv. 16.

This was a very trying case. He was a
prisoner, and had appealed unto Caesar. He
had to appear before the tribunal of Nero,
the greatest and the most cru^l monarch of
the earth, to defend himself against one
charge, for which he had suflered as an evil-
doer even unto bonds. His friends should
have rallied around him, encouraging him by
their kindness, emboldening him by their
presence, exculpating him by their testimo-
ny, or softening his judges by their tears and
entreaties. It was the custom among the
Romans for the connexions of the accused to
appear in court in mourning, to show their
regard for the prisoner, and to influence the
tribunal by their depositions, or their impor-
tunity ; and sometimes the train that attend-
ed them was very large and imposing. But
Paul appeared on the day of trial like an out-
cast, entirely disowned — when he looked
around, he saw no one in his favour — the
abandonment was extreme — no man stood
by him— but all forsook him ! Yet this gives

FEBRUARY 2.

the Apostle an opportunity to display the ex-
cellency of his principles and temper — " 1
pray God that it may not be laid to their
charge." Hence we may observe,

First — It is no unusual thing for a man to
be deserted in the hour of trial. The rich
have many friends ; but the poor useth en-
treaties, and often uses them in vain. Some
seem to act as if they thought a brother was
born for prosperity, instead of adversity. Thus
the garden is not forsaken while it abounds
with flowers and fruits, but in the dreariness
of winter. Are you suffering under such de-
sertion ] Remember, your brethren have
drunk of this bitter cup before you. In liis
deep distress, David heard that Ahithophel
was among the conspirators with Absalom.
And what was the complaint of Job 1 " My
brethren have dealt deceitfully as a brook,
and as the stream of brooks tliey pass away ;
which are blackish by reason of the ice, and
wherein the snow is hid : what time they wax
warm, they vanish : when it is hot, they are
consumed out of their place." Is it the Scrip-
ture only that is continually saying to us,
" Cease from man 1"

Secondly — See the frailty of good men.
For such the persons complained of were, not-
witlistanding their infirmity on this occasion ;
and therefore Paul distinguishes them from
the hardened persecutor and blasphemer of
whom, as an Apostle, he speaks in the verse
preceding: "Alexander the coppersmith did
me much evil : the Lord reward him accord-
ing to his works : of whom beware thou also ;
for he hath greatly withstood our words."
Men may be backsliders and not apostates :
they may act weakly and not wickedly, or so
as to do despite to the Spirit of grace. Thus
these persons were friends at heart ; their de-
fection was only temporary ; and they would
soon grieve over it. But the best of men are
but men. The agency that makes them holy
leaves them human. There is nature in them
as well as grace. And what affecting and hu-
miliating changes do they sometimes betray !
Who could have thought that Elijah, after
telling Ahab to his face of his abominations,
and slaying all the false prophets, should flee
at the threatening of Jezebel, and pray to be
released from life ? Who, that had seen Peter
in the presence of the Roman soldiers draw
his sword and cut off the ear of the High
Priest's servant, could have believed that the
very same man, a few hours after, would be
so overcome with fear, at the question of the
damsel in the judgment-hall, as to say, with
oaths and curses, I know not the man ] So
these brethren, when they heard that Paul
was coming to make his appeal, went down
to meet him as far as Appii-Forum and the
three taverns ; and when Paul saw them he
thanked God, and took courage : yet consult-
ing with flesh and blood, and thinking how
many had lately suffered, they yielded to ap-

prehension, and not one of them justified the
hope they had excited. Lord, what is man !

Thirdly — How becoming and lovely is a
forgiving disposition ! However leniently the
conduct of these forsakers of Paul may be
treated, they were very blameworthy. There
was much in their defection to irritate his
mind, especially considering what was their
duty towards one who was suffering for the
cause they professed, and the pretensions of
friendship which they had made. Nothing is
more felt, more resented, than injury in the
hour of want and distress, contrary to every
kind and degree of just expectation — yet the
bleeding heart here only says, " I pray God
that it may not be laid to their charge." Im-
bibe the same spirit, and follow his example.
In provocations and complamts dwell not
upon the enhancing, but upon the extenu-
ating. Be not implacable, but tender-hearted,
forgiving one another, even as God, for
Christ's sake, hath forgiven you. It is the
glory of a man to pass by a transgression. It
is the noblest of all victories — Be not over-
come of evil, but overcome evil with good.
So the suffering Stephen, under a shower of
stones, cried, " Lord, lay not this sin to their
charge." Thus Jesus, as they were nailing
him to the cross, prayed, "Father, forgive
them, for they know not what they do."

FEBRUARY 2.

" Notwithstanding the Lord stood with me, and
strengthened me; that hij me the preaching
might be fully known, and that all the Gentiles
might hear : and I was delivered out of the
mouth of the lion" — 2 Tim. iv. 17.

At his first answer before Caesar he had
been deserted of all those whose duty it was
to have appeared for him. But to the loss of
his friends he opposes the grace of his Sa-
viour— "notwithstanding the Lord stood by
me." He was not visible to the assembly ;
nor did Paul himself perceive him by the eye
of sense. His presence was real, but spirit-
ual ; and he was with his servant not as a
mere witness, but as a helper — He " strength-
ened me." He confirmed his courage, and
gave him self-possession, and freedom of
thought and expression. This was no more
than he had reason to expect, from his own
promise : " Lo ! I am with you always, even
unto the end of the world." " Ye shall be
brought before governors and kings for my
sake, for a testimony against them and the
Gentiles. But when they deliver you up,
take no thouglit how or what ye shall speak :
for it shall be given you in Uiat same hour
what ye shall speak."

See how He difl'ers from others ! They for-
sake us when we arc in distress : He is a
present help in trouble. When human de-
pendence fails, he is sure to hold forth his

FEBRUARY 3.

own arm, and to say, "Trust, and be not
afraid." Tlius he was with Joseph when sold
into Egypt, with Jeremiah in the dungeon,
with the three Hebrew children in the fiery
furnace, and with Paul when abandoned of
al I before Nero !

And what a substitute was he for Paul's
friends ! They would have been nothing
without him ; but he was every thing without
them. If we walk through the valley of
the shadow of death with him, we need fear
no evil. He is all in all.

What was the design of this interposition 1
" That by me the preaching might be fully
known, and that all the Gentiles might hear."
The preaching intends the Gospel ; and the
meaning is, that m this trial he had an oppor-
tunity to publish it most advantageously and
extensively. What he delivered would spread
through the palace and the city ; and pervade
much further. For at this time Rome was
the metropolis of the world ; so that what his
auditors heard would be reported to others,
and extended through all the provinces. How
true is it, that though his servants may suffer
as evil-doers even unto bonds, yet the word
of God is not bound ! It can no more be re-
strained than the flowing of the sea, or the
rising of the sun. Yea, the very efforts de-
signed to injure it, have been overruled to aid
its progress. Persecution has always turned
out to the furtherance of the Gospel.

What was the issue"? "And I was deliv-
ered from the mouth of the lion." Does he
refer to the enemy of souls 1 He is called a
roaring lion, seeking whom he may devour :
and he hoped to prevail with Paul to deny
the Saviour's name. Or does he refer to
Nero] The Scripture frequently compares
wicked men, and especially tyrants, to beasts
of prey : and it was impossible to disgrace
such a monster as now filled the imperial
throne — a WTetch who killed his preceptor,
had his mother ripped up before his eyes, and
entertained himself at supper by the burnings
of Christians at the corners of his pleasure-
grounds. Yet this hardly agrees with Paul's
manner of writing, and the respect he con-
sidered due officially to his sovereign. The
expression therefore is to be considered rather
as a phrase significant of a narrow escape
from a very pressing jeopardy. Hence David
had said, " Save me from the lion's mouth."
Paul's case was looked upon not only as dan-
gerous but desperate. He was considered a
dead man. Yet the emperor and the senate
did notiiing against him ; but after a hearing,
he was sent back simply as a prisoner.

The sufferings of God's servants depend
not on the fancies and passions of men, but
the providence of God. Their enemies are
chained ; and wherein they think to deal
proudly, he is above them. He restrains or
diverts them by his power when he does not
govern them by his grace. "The king's

heart is in the hand of the Lord, as the rivers
of water: he tumeth it whithersoever he
will."

He often permits his people to fall into the
greatest extremities, and then appears for
them, to show his power and glory, and to
teach them never to despair. Therefore, ye
seed of Jacob, hope in him and wait for him.
He whom you serve is continually able to de-
liver you. He can deliver you not only from
the lion's paw, but from the lion's mouth.

FEBRUARY 3.

" And the Lord shall deliver me from every evil
work, and will preserve me unto his heavenly
kingdom : to whom he glory for ever and ever.
Allien:'— 2 Tim. iv. 18.

Here he expresses his full assurance of
hope, after the trial he had experienced from
the desertion of his friends, and the succour
he had received from the presence of his Sa-
viour. What he expected, however, was not
exemption from trials. He looked for suffer-
ing. He knew that bonds and afflictions
awaited him. But he knew also that thei^
Lord would deliver him from every evil work ^1
— and that, far from allowing him to apos-i
tatize or backslide, he would enable him te I
resist temptation, to hold on his way, to finish (
his course with joy — and preserve him unto li
his heavenly kingdom. i

What a destination ! Nothing less than a
kingdom, a heavenly kingdom, his heavenly
kingdom, procured by him, prepared by him,
the same he himself enjoys, and which his
followers are to possess with him, according
to his promise : " Ye are they which have
continued with me in my temptations. And
I appoint unto you a kingdom, as my Father
hath appointed unto me."

But what is the prospect of such a glorious
estate, if we are destroyed before v/e attain
it 1 It is obvious the Apostle believed in his
own perseverance and final salvation. The
expressions he uses are not the language of a
man in doubt, floating between hope and fear ;
but of a man fully convinced and assured.
And it is delightful to find him expressing the
same certainty of mind with regard to all the
subjects of divine grace : " Being confident
of this very thing, that he which hath begun
a good work in you will perform it until the
day of .Tesus Christ." Yes, Christians ; you
may equally rejoice in hope of the glory of
God. He has provided for all your wants.
He will secure you in every danger. Sin
shall not have dominion over you. The God
of peace will bruise Satan under your feet
shortly. You have overcome them, because
greater is he that is in you, than they that
are in the world. Yea, in all these things
you are more than conquerors.

It is obvious the Apostle derived encour-

FEBRUARY 4.

agement in his expectation from his former
experience : the Lord stood by me and
strengthened me, and I ims delivered from
the mouth of the lion ; and the Lord shall
deliver me from every evil work, and pre-
serve me unto his heavenly kingdom. The
proofs we have had of his mercy and grace
should animate us in our dependence ; for he
is always the same ; and one blessing is the
pledge of another. The victories of an old
soldier feed his courage. David was filled
with confidence in his dreadful conflict, by
such recollections and reasoning.

But his expectation was founded on the
Lord Jesus, as his deliverer and his preserver :
the Lord shall deliver me from every evil
work, and preserve me unto his Heavenly
kingdom. He is engaged to do it. He is
able to do it. He is able to save unto the
uttermost. I can trust him for every period,
and with every result. " I know whom I
have believed, and am persuaded that he is
able to keep that which I have committed to
him against that day."

What wonder therefore that he should ex-
claim, " To whom be glory for ever and ever,
Amen?" And will you not. Christian, make
this Amen your own ? It becometh well the
just to be thankful. Praise is comely for the
upright. It is the most unselfish exercise of
your religion; and it will be the most du-
rable. It will be <the work, the enjoyment
of heaven. *

You say, " I hope I am grateful." You hope
you are ! As if there was any difficulty in
determining the thing. Would similar con-
duct towards an earthly benefactor be deemed
grateful ] Wliat are the sentiments of your
mind 1 The affections of your heart ? The lan-
guage of your lips 1 Above all — What is the
language of your life ? Actions speak louder
than words.

Like Paul, be enlarged in your gratitude.
Be concerned that his praise may be as last-
ing as his goodness — that his glory may be
for ever. Do what you can to advance it,
not only while living, but when dying, and
even when dead. I mean, by the institutions
you have established or supported — by the
examples you leave behind you — by the
children you have instructed — by the sinners
you have converted from the errors of their
ways to be a seed to serve him, and which
shall be accounted for a generation, and who
shall come and declare his righteousness to a
nation that shall be born, that he hath done
this.

FEBRUARY 4.
( " Then came David to Nob.'' — 1 Sam. xxi. 1.

* Wha-T an extraordinary character was
David ! How large a portion of the sacred
history do his memoirs occupy. And how
profitable are they for " doctrine and reproof,

• and correction, and instruction in righteous-
I ness."

I He was now informed by Jonathan of Saul's
; determination to kill him. He is therefore

• compelled to flee for safety. The tabernacle
I being at Nob, he repairs thither, in his confu-
i sion and distress, both to take an aflfectionate
i leave of the house of God which he despaired

of seeing again for a long time ; and also to
obtain succour. He asks Ahimelech the priest
whether he can give him any food for his hun-
ger, or weapon for his defence. With regard to
the former of these, Ahimelech told him he had
nothing under his hand but the sacred loaves.
These, however, he gave him ; and our Saviour
fully justifies the action : " Have ye never read
what David did, when he had need, and was an
hungered, he, and they that were with him 1
How he went into the house of God in the days
of Abiathar the high priest, and did eat the
showbread, which it is not lawful to eat but for
the priests, and gave also to them which were
with him ]" Teaching us — that the ceremo-
nies of religion are to give place to the sub-
stance ; that positive institutions are to yield
to moral obligations ; that God requireth
mercy and not sacrifice. Upon the same
principle, it is lawful to do good on the Sab-
bath, though the Pharisees condemned our
Saviour for healing on this day : and we have
known some who have opposed Sunday schools
as breaking in upon the command of. God.

With regard to the latter, Ahimelech told
him that he had nothing but the sword of
Goliath, which was v/rapped in a cloth behind
the ephod. What a curiosity was here ! How
highly it was prized we may learn from the
preservation of it in such a place and with
such care ! Nothing could have been more
welcome to David than this weapon — " Give
it me," says he ; " there is none like it." It
had been drawn against himself, and had been
taken by his own hand — no one therefore
seemed to have a greater title to it than
David. It would strengthen his faith more
than his arm. It would call to remembrance
his former victory, and encourage afresh his
confidence in God, being able now to add,
" The Lord who delivered me fi-om the paw
of the lion and the paw of the bear," and —
" from the uncircumcised Philistine," will de-
liver me from every evil work. So he ought
to have reasoned always, and so he sometimes
did reason : but, alas ! two things occurred
here worthy of our remark.

First, the manner of application was blama-
ble. For, to obtain these supplies, he dissem-
bled, affirming that he was employed by the
king in a business that required haste. Is
this to be justified because it came from a
good man? It is the more to be censured.
He should have maintained the character of
an Israelite indeed in whom is no guile, and
who is always to choose sufi'ering rather than
sin. But we see how well afflictions are

FEBRUARY 5.

called trials, and how difficult it is to act
consistently in some conditions. How be-
coming is candour in judging others! Who
knows that he should have acted better under
the same pressure of circumstances'? How
necessary the prayer, ," Lead us not into
temptation, but deliver us from evil !" Sec-
ondly, the issue was tragical. For while the
parties were having this intercourse, a man
named Doeg happened to be there " detained
before the Lord." This wretch, instead of
minding his devotion, observed them, and
resolved to ingratiate himself with his master
Saul by an impeachment of Ahimelech. And
so it fell out. "Then answered Doeg the
Edomite, which was set over the servants of
Saul, and said, I saw the son of Jesse coming
to Nob, to Ahimelech the son of Ahitub. And
he inquired of the Lord for him, and gave
him victuals, and gave him the sword of Go-
liath the Philfstine." Behold, first, the de-
ceitfulness of this villain. Like other slan-
derers, he does the business by a mixture of
fact and falsehood. He oif^ht to have told
Saul that David had deceived Ahimelech,
and made him believe that he was acting for
the king ; and therefore that v^hat Ahimelech
did was really in honour of the • king. The
whole truth would have entirely exculpated
the high priest, but Doeg suppresses the -most
ess'ential part of it. And behold, secondly,
the cruelty as well as falseness of this in-
former. "x\nd the king said, Thou shalt
surely die, Ahimelech, thou, and all thy fa-
ther's house." There was something vene-
rable in the character and office of a priest,
and as Ahimelech and his brethren stood
dressed in their sacred robes, Saul's footmen
shrunk back from slaying them. " And the
king said to Doe^, Turn thou, and fall upon
the priests. And Doeg the Edomite turned,
aad he fell upon the priests, and slew on that
day fourscore and five persons that did wear
a linen ephod. And Nob, the city of the
priests, smote he with the edge of the sword,
both men and women, children and sucklings,
and oxen, and asses, and sheep, with the edge
of the sword."

But see upon what little occurrences sur-
prising coincidences and great consequences
often depend. The word of the Lord had
denounced the house of Eli : but the threat-
ening could not be fulfilled without the de-
struction of these priests: but these priests
would not have been destroyed but for the
malice of Saul; Saul's malice would not
have been excited but for the infamy of
Doeg; and Doeg would not have informed
against Ahimelech had he not been detained
at the tabernacle the day when David en-
tered it. All this seemed accidental ; but it
was not. All parties acted freely, yet ne-
cessarily too. What was unjust in Doeg
was righteous in God. He knew how to ac-
complish his word by human falsehood and

cruelty, and yet he was of purer eyes than to
behold iniquity. Nothing was more certain
as well as important than the death of Christ,
and he was delivered according to the detes-
minate counsel and foreknowledge of God;
yet by wicked hands the Jews crucified him.
Ask me not for a solution. I only know the
fact. I see the two ends of the chain, but the
middle is under water : yet the connexion is
as real as it is invisible. By-and-by it will
be drawn up. In the meanwhile, we must
walk by faith, and not by sight. Judge no-
thing before the time. We know that Mes-
siah Cometh which is cajled Christ : wHen he
is come, he will tell us all things.

. FEBRUARY 5.
"When I am weak, then am.I strong^^ *
2 Cbr. xii. 10.

Christianity is not only mysterious with
regard to doctrine, but also experience. Chris-
tians are men wondered at. They are a pe-
culiar people ; and the world knoweth them
not. Some of the effects and- advantages of
their religion, indeed, may be palpable to
others; but its principles and resources are
among the deep things of God, which the
natural man knoweth not, because they are
spiritually discerned. How strange to many
must the language of Paul appear — " I am
crucified with Christ: nevertheless I live;
yet not I, butMJhrist liveth in me." "Most
gladly will I glory in infirmity, that the power
of Christ may rest upon me — I take pleasure
in infirmities, in reproaches, in necessities, in
persecutions, in distresses for Christ's sake:

for WHEN I AM WEAK, THEN AM I STRONG."

As this expresses his experience not only
or principally as he was an Apostle, but a
Christian, let us in this exercise consider the
weaknesses to which he refers ; and in the
next see how it becomes an accession of
strength.

The weakness is spiritual. But we must
distinguish between the reality of it, and the
apprehension. The fall has deprived us not
only of righteousness, but of strength; and
by nature we are weak, as to all the purposes
of the divine life. But all are not sensible of
this. In general, men are far from believing
it; and will sooner acknowledge their guilt
than their inability. They will confess that
they have not been what they ought to have
been, or done what they ought to have done ;
but they always presume upon their compe-
tency for these things ; and resolve by-and-by
to accomplish them. But Paul speaks of the
apprehension of our weakness. This is ef-
fected by the Holy Spirit; who convinces
men of sin, and makes them acquainted with
their true character and state before God.
But the sense of their weakness is increased
by observation and experience. They hear
of many falling around them who once seemed

FEBRUARY 6.

much more likely to stand than themselves ;
and each of these declensions cries, " Let
him that thinketh he standeth take heed lest
he fall." And when they read the Scriptures,
they see the falls of good men there, and men
whose grace was very superior to their own :
and can they help fearing for themselves,
when they find Abraham' betrayed 'into, dis-
simulation by unbelief; Moses speaking un-.
advisedly with his lips; Job cursing the day
of his birth ; Solomon playing the fool ; and
Peter acting the cowai^d ? The events of life
also enlarge their self-acquaintance. Who
knows what he is till he is tried, arid till he
meets with his own trial ? For "every one is
not discovered in the same . way : and as
Joab adhered to David in the rebellion of
Absalom, yet turned aside after Adonijah ;
so we may be firm in one peril, and fail in
another. Afilictions are frequently called
temptations, because they try and prove us :
and where is the Christian who, in conse-
quence of these experiments, has not been
led, if not to question the reality of his re-
ligion, to mourn over the deficiencies of if?
Thus fresh and painful secrets are constantly
cominff to light ; and the knowledge of their
depravity, which they could not have borne
at once, is produced by little and little. " And
where," says the Christian, often appalled,
" where will the mystery end 1 Who can un-
derstand his errors'! Who can say, I have
made my heart clean, 1 am pure from my sin V
Thus he often seems worse, because he is
wiser. There is not more in him of unbelief,
and impatience, and vain thought ; but he sees
and feels more of them.

And how far does this sense of the Chris-
tian's weakness extend 1 He feels that he is
unable to do what he ought. His work is
laid down in the Scripture. It requires him
to run the race that is set before him ; to fight
the good .fight of faith ; and to perform a thou-
sand duties with regard to God, his neighbour,
and himself — the view of whicn forces him
to exclaim, "Who is sufficient for these
things?" He feels that he is unable to do
what he would. To will is present, but how
to perform that which is good, he finds not.
He would gladly flee, but the wires of his
cage tell him that he is a prisoner. He at-
tempts to sing, but his voice is untuned ; and
his harp is hung on the willows, and some-
times too high for him to reach. He feels
that he is unable to do what he has done.
His former experience humbles him. " O that
it was with ma as in months past 1" I fear I
shall never pray agam as I have prayed.
Never trust in the promise as I have trusted.
Never kneel before the cross again as I once
did, and said —

" Here it is I find my heaven,
While upon the Lamb I gaze."

He feels that he is unable to do the least
duty. He always thought himself ^ade-

quate, were he called to die at the stake, or
to offer up an Isaac : but he is beyond this
now. He now feels that he cannot order his
speech properly in company ; nor endure,
with Christian temper, the trifling vexations
of the hour — yea, that without Christ he
" can do nothing." He feels unable to pre-
' serve himself from the greatest sins. He
once thought that he was in no danger from
these ; and supposed that reputation, and
common prudence, would secure him from
such miscarriages. But he now prays with
David, not only, cleanse thou me from secret
faults, but keep back thy servant also from
presumptuous sins.

And what is there to meet all this weak-
ness ] When he examines, he finds that no-
thing is sufficient. He cannot depend on the
grace he has received — He can no* more live
without fresh supplies of the Spirit, than he
can see with the light„ and respire with the
air, of yesterday. He cannot depend upon
his present frames. These may be lively
and delightful ; but they are of the nature of
cordials, not fbod — he cannot live by them.
He knows too how variable they are ; and
how often rapture has ended in gloom. Hfe
cannot depend upon his resolutions and vows.
He has seen their vanity in binding his de-
praved heart. Though they seemed invinci-
ble, they have yielded in the hour of tempta-
tion ; and before the assaults of the enemy,
they have been no more than a hedge of cob-
webs, or a wall of vapour. He cannot de-
pend upon means and ordinances. He values
these, and will be found in the use of them ;
they are his privilege as well as duty. But
unless the Lord give the increase, Paul plants
and Apollos waters in vain. We are to wait
only upon God. His influences and commu-
nications can alone relieve and elevate, re-
fresh and strengthen the soul. This seems
a discouraging state of mind to be in — but
what follows 1

FEBRUARY 6.

" When I am weak, then am I strong."
2 Cor. xii. 10.

The consciousness of our spiritual weak-
ness becomes the accession of strength three
ways.

First, as it inspires us with diffidence and
caution. It will keep us from venturing into
the company of the infidel and the wicked,
lest we learn of their ways, and get a snare
to our souls. It will restrain us from scenes
and places of dissipation where there is so
much temptation, and we feel we have so
little power of resistance. He who knows
how much tinder he has about him will not
invite sparks. The humble will always be
self-diffident. He will not vainly think that
he can withstand where others are over-
come. Therefore he will not make haste to

FEBRUARY 7.

be rich, lest he should not be innocent, but
fall into many foolisli and hurtful lusts which
drown men in destruction and perdition. He
will perfectly tremble at the thought of the
love of money, since God tells him it is the
root of all evil. He will not exercise him-
self in great matters, or in things too high
for him ; he finds himself unequal to the dif-'
ficulties and dangers of superior offices and
employments. If God calls him into an ar-
duous and perilous situation, the call insures
his safety and assistance ; but presumption
Jias nothing to plead. He will therefore look
for his commission ; and follow God, instead
of going before him. The Jews would go
up the hill — but the ark remained behind.
What was the consequence 1 The enemy
easily discomfited them, and chased them like
bees. The self-sufficient are never safe, be-
cause no one can warn them of danger with-
out giving offence : b^t the man who knows
himself, and is nor highminded, welcomes ad-
monition and even reproof ; and says, Faith-
ful are the wounds of a friend.

Secondly, as it makes us more prayerful.
When a man, concerned for his safety and
welfare, finds that he cannot rely upon him-
self, he will naturally look after another to
rely upon. So did Jehoshaphat in the pres-
sure of his straits : " We have no might
against this great company that cometh
against us ; neither know we what to do :
but our eyes are upon thee." And thus,
when the weak sees an adversary approach-
ing, he will not go forth to meet him alone ;
but hasten and call upon the Captain of his
salvation to come to his succour : and thus he
succeeds. What is prayer but an application
to the strong for strength? And as in the
Lord Jehovah is everlasting strength, but we
cannot hope for its aid without asking and
seeking; it follows, that nothing can strength-
en us like prayer. It is availing ourselves of
Omnipotence. It is our being strong in the
Lord and the power of his might. The babe
cannot support himself: yet he is not aban-
doned. Provision is made for him in another :
and what his little hands cannot accomplish
for him, his cries and tears can effect. The
mother hears him, and flies to relieve and in-
dulge. She, even she, may indeed forget;
or prove unkind or unable : but the God of •
all grace never said to the seed of Jacob,
Seek ye me, in vain. Therefore,

Thirdly, as it encourages and animates the
soul by bringing us under the certainty of
divme promise. There is something very
wmnmg and endearing in confidence. Who
could take away the life of a bird that fled to
his bosom from the pounce of the hawk 1 or
who could take advantage of having him in
his hand to deprive the little trembler even'
of his liberty ? Notbing is over lost by trust-
ing in the ingenuous and nobleminded : they
always feel a responsibility to repay the con-

fidence reposed in them. What then may
we not expect from the God of all comfort]
But not only does the honour of his goodness
incline him to succour those who rely on him,
but also the honour of his truth. For has he
not said, " God resisteth the proud, but giveth
grace unto the humble? He filleth the hun-
gry with good things ; but the rich he hatli
sent empty away ?"

Therefore you need not be afraid to know
the evil of your spiritual condition; since
suitable relief- of every kind is provided —
And we see what is indeed the most enviable
state and frame of mind you can be in. The
best evidence of prosperity in the divine life
is not great knowledge and ecstasy ; but low-
liness of mind. "He that abaseth himself
shall be exalted." "A man's pride shall
bring him low ; but honour shall uphold the
humble in spirit." " With the lowly is wis-
dom." "With him also is affluence and
might" — "when I am weak, then am I
strong."

And let it comfort us that our resource is
not future only, but immediate. We cannot
doubt of our being strong in heaven. There
our powers will be fully equal to every de-
mand upon them. There we shall be able
to serve him day and night in his temple,
feeling no languor, and requiring no repose.
But we are strong not only after weakness,
bnt in it — '■'"when I am weak, then am I
strong." " As thy day so shall thy strength
be." " I will water it every moment.''''

Thus, out of weakness I am made strong.
" I can do all things through Christ who
strengtheneth me."

FEBRUARY 7.
" Now God himself and our Father, and our Lord
Jesus Christ, direct our way unto you.'''' —
1 Thes. iii. 11.

In order, as it is said, in the foregoing
verse, to " see their face, and perfect that
which was lacking in their faith." But two
remarks arise from the words.

The first is of a doctrinal character, and
regards a leading article of the faith once de-
livered to the saints — "Our Lord Jesus" is
here addressed in prayer, as well as "God
himself and our Father," and even with him.
This cannot be confounded with the practice
of the Romish Church in praying to the Vir-
gin Mary, and a multitude of patron saints.
Such prayers have no authority from the
Scriptures; and the persons to whom they
are addressed, being mere creatures only,
can have no Jtnowledge of the wants and
feelings of thousands that may address them
at the same time. But the manner in
which the Saviour speaks of himself, before
he left the earth, shows the reasonableness
of our addressing him : " JiO," said he, " I
am \yth you always, even unto the end of

FEBRUARY 8.

he world." "Where two or three arc
rathered together in my Name, tliere am
[ in the midst of them." " He that loveth
Tie shall be loved by my Father ; and I will
ove him, and will manifest myself to him."
He therefore, though unseen, is accessible ;
jmnipresent; knows all things; is able and
engaged to manage all our concerns : and be-
cause he lives we shall live also. Hence the
tirst Christians are described, as " calling on
the Name of the Lord Jesus." Hence Ste-
phen, when dying, and full of the Holy Ghost,
invoked him. And Paul, not only in the text,
□ut in various other places, is ciiargeable with
tlhe same idolatry, as it certainly must be
leemed, without conceding his divinity. In-
Jeed he begins all his Epistles with this salu-
tation and benediction : " Grace be to you,
ind peace from God our Father, and the
Lord Jesus Clirist." In one instance, he has
?ven reversed the order before us, and in his
supplication, places the Saviour before the
Father : " Now our Lord Jesus Christ him-
self, and God, even* our Father, which hath
loved us, and hath given us everlasting con-
■wlation and good liope through grace, com-
fort your hearts, and stablish you in every
?ood word and work." And if we pass from
the Church below to the Church above,
where, though their prayers are ended, they
ire still praising ; how are their praises ex-
pressed ] " I beheld, and, lo, a great multi-
tude, which no man could number, of ail na-
tions, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb,
clothed with white robes, and palms in their
hands; and cried with a loud voice, saying,
Salvation to our God which sitteth upon the
throne, and unto the Lamb." Is this adora-
tion confined to the saints ] " I heard the voice
of many angels round about the throne and
the beasts and the elders : and the number of
them was ten thousand times ten thousand, and
thousands of thousands ; saying, with a loud
voice. Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing."
Is there no exception ? " And every creature
which is in heaven, and on the earth, and
under the earth, and such as are in the sea,
and all that are in them, heard I saying.
Blessing, and honour, and glory and power,
be unto him that sitteth upon the throne, and
unto the Lamb, for ever and ever." Be not
therefore faithless, but believing ; in all your
dependence and hope; and exclaim, with
Thomas, " My Lord and my God ! "

The second remark is of a practical na-
ture: "Now God himself and our Father,
and our Ix>rd Jesus Christ, direct our loay
unto yoiiy Does not the example of Paul
and his brethren in this case teach us, that
we ought to consider our visits and journeys
as under the influence of a special Provi-
dence? We are not to confine religion to

extraordinary occasions ; but to acknowledge
God in all our ways ; and in every tiling, by
prayer and supplication with thanksgiving,
make our requests known unto him. We are
to love the Sabbath, and remember to keep it
holy : but we must serve God every day, and
be in the fear of the Lord all the day long.
We are to repair to the sanctuary, and to en-
ter the closet : but we must abide with God
in our calling; and whether we eat or drink,
or whatever we do, do all to the glory of God.
Paul speaks of " a prosperous journey by the
will of God ;" and John enjoins his friends to
bring " the brethren on their journey after a
godly sort."

And what is the truth of the case 7 " The
way of man is not in himself; it is not in
man that walketh to direct his steps." " A
man's heart deviseth his way ; but the Lord
directeth his steps." Have we a journey or
a visit in prospect 1 We must ask the per-
mission, and implore the blessing of Him in
whom we live and move and have our being.
He can stop our breath ; or lay us on a bed
of languishing. If we achieve our under-
taking, he can subvert the design of it, or
mar all our satisfaction in it. How much often
depends upon a single excursion ! It may
terminate in a friendship the most important,
or a connexion for life. It may lead us into
temptation ; and we may be ensnared by er-
ror or vice. It may produce trials and losses
the most painful ; and we may return, com-
pelled to say, " I went out full, and the Lord
hath brought me home again empty." Per-
haps, when we leave home, we unconsciously
take leave of our house, and field, and gar-
den, to return no more ; and the places that
once knew us will know us no more for ever !

Happy is he that hath the God of Jacob for
his help. Happy he who can rejoice in the
promise : " Behold, I am with thee, and will
keep thee in all places whither thou goest."

FEBRUARY 8.

" The body is dead because of sin."
Rom. viii. 10.

The language is striking ; for the Apostle
does not say, the body will die, but the body
" is deady The reason is, because the sen-
tence is passed, and when the judge has con-
demned the criminal, we say, he is a dead
man. In the case before us too, the execution
of the sentence is commenced. And when a
man is old, or infirm, or diseased, we say, he
is as good as dead ; he has one foot in the
grave. Owing to the casualties of our con- *
dition, and the frailties of our frame, there is
but a step between us and death. We are
not only mortal in destination, but in state.
We decay while we receive support. Before
we reach our journey's end, our strength is
weakened in the way, our senses lose their

FEBRUARY 9.

efficiency, and desire fails. Before the taber-
nacle is completely taken down, some pin is
taken out, some cord is loosened, some rents
or wearings away in the canvass are visible.
We talk of a dying hour ; but we die daily.
When a bottle is discharged of its contents,
there is a last drop ; but every preceding drop
emptied it as well as the last. Young says,
"our cradle rocks us to the tomb." And
Watts tells us, "the moment we begin to
live, we all begin to die." Who thinks of
this]

Bat how profitable would the meditation
be ! Pamper not that dying body — " meats
for the belly and the belly for meats, but God
will destroy both it and them." Be not proud
of thy beauty and charms. The coral is leav-
ing thy lips ; the tints are fading from thy
cheeks ; the grave, the worms are ready for
thee. The body is dead — insult not the poor
carcass by dressing it up in vanity and gai-
ety of attire. The pilot goes to the very end
of the vessel to steer it : and you must repair
to the end of life to conduct it. Hence the
exclamation, and the prayer of Moses : " O
that they were wise ! that they understood
this ! that they would consider their latter
end !" " So teach us to number our days,
that we may apply our hearts unto wisdom."

But the Apostle remarks the cause or the
reason of the event. " The body is dead be-
cause of sin." Death is not therefore, as it is
foolishly called, a debt due to nature, but to
the justice of God. Sin is the introducer of
death. We die not from any physical neces-
sity, like plants and animals : God indeed
could have rendered these everduring, but he
did not make them to be so. Man only was
made immortal, but he forfeited his immortal-
ity; and therefore, though all creatures die
as well as man, he only is called mortal, (for
we never speak of a mortal bird or beast) as
if in reproach for his becoming so by disobey-
ing the command of God, and voluntarily in-
curring the penalty threatened : " In the day
thou eatest thereof thou shalt surely die."
What a murderer is here ! Survey all the
myriads of the dead, and ask, " Who slew all
these ■?" And hear the decision of Truth
itself: "By one man sin entered into the
world, and death by sin, and so death hath
passed upon all men because all have sinned."

But in the case of a Christian, and of such
Paul is speaking, there is another reason for
the assertion, and the body is dead not only
because of the desert of sin, but the removal
of it. During life there is an internal war in
believers : the flesh lusteth against the Spirit,
and the Spirit against the flesh ; and these
are contrary the one to tlic other, so that they
cannot do the things that they would. Death
ends the strife, by killing one of the parties,
and making the other more than a conqueror.
The Apostle speaks of the sin that dwelt in
him : and such is the inherency of this evil,

that the body which is the residence of it, re-
sembles the house of leprosy which was to be
taken down to get rid of the infection. And
tliis will serve to explain a difficulty. For it
may be asked, if Christ has redeemed them,
bearing their sin in his own body on the tree;
and they are justified by his blood, and saved
from wrath through him ; why do they yet
die ] To which we answer, they die, as they
suffer affliction. Affliction is not a judicial in-
fliction, but is only corrective and medicinal ;
and though like all natural evil derived
originally from sin, is, as God employs it, the
effect and token of his love. So Christ has
abolished death as far as it is a curse : and
thus the Christian does not die : there is no-
tliing penal in his death ; yea, death is a priv-
ilege, a deliverer. It delivers him not only
from a world lying in wickedness, but from
the plague of his own heart, from his inbred
corruptions, and even from the flesh and blood
which cannot v/ithout change and renovation
inherit the kingdom of God. Thus the enemy
is converted into a friend* The sting is taken
out of the bee, but the honey remains. The
lion is not only slain, but out of the eater
comes forth meat, and out of the strong
sweetness.

Ahasuerus issued a decree, that all the
Jews should be destroyed, and as no law of
the Medes and Persians could be changed,
the decree could not be revoked : but it could
be superseded: The people were apprized of
their danger, and called upon to defend them-
selves, and furnished with the means of safe-
ty and victory ; and thus the day of their de-
struction w-as turned into a day of triumph
and joy, and they made it a festival which
they still observe. Thus it is appointed unto
men once to die ; and the sentence is irre-
versible. Believers themselves cannot escape
the decree, "Dust thou art, and unto dust
shalt thou return." But by the resources of
the Gospel the curse is turned into a blessing,
and to die is gain. And if there be a period
on w^hich the spirits of just men made perfect
reflect with peculiar pleasure and praise, it is
the time of their escape from earth to heaven.
The approach of it had often alarmed them ;
but the consequences are inconceivably great;
and these they always viewed with desire —

" 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."

FEBRUARY 9.

" ^0 Jight /, 7wt as one that heateth the air.^^
1 Cor. ix. 26.

Behold the boxer in the Grecian games.
First, he often practised in feigned combat,
exercising and extending his arms and hands
with his gloves on, to acquire greater agility
and skill. This was comparatively easy : this

FEBRUARY 10.

required no fortitude, and produced little ex-
haustion. But see him afterwards, when ac-
tually engaged with his antagonist — How he
agonizes ! How he stretches every muscle,
and strains every nerve ! Here was the trial.
Who does not perceive what a difference
there was between these 1 Between the
feigned and the real combat 1 Between beat-
ing the air, and beating the adversary 1 But,
says tbe Apostle, I resemble the combatant
not in the former, but in the latter of these—
" So fight I, not as one that beateth the air."

So it is with evqry Christian. He has to
fight ; and whatever defective or erroneous
notions may obtain concerning it, he finds it
to be, not an imaginary, but an actual con-
flict ; the most serious and trying in which
he can ever be engaged. The enemy he en-
counters has every quality that can render
him formidable. The struggle is constant,
and admits of no interval of repose or relaxa-
tion. The consequences are inexpressibly mo-
mentous and interesting. Salvation or damna-
tion, hell or heaven, everlasting happiness or
woe, depend on his success or feilure.

It is no easy thing,, therefore, to be a Chris-
tian indeed. Those who think otherwise,
prove that they never made the trial in earn-
est ; and are strangers to the language of the
Scripture. There we read of striving to enter
in at the strait gate ; of pressing into the
kingdom of God ; of the violent who take it
by force ; of running the race that is set be-
fore us ; of enduring hardness as a good sol-
dier of Jesus Christ. It is admitted that these
are metaphorical expressions ; but they must
be founded in truth ; and what is the truth
intended by them 1 If it be taken from the
lowest interpretation, it is enough to condemn
many : for surely they must fall short of the
requirement who have a name that they live,
but are dead ; who wear the form of godli-
ness, but deny the power ; whose religion al-
lows them to be at ease in Zion, retaining
every evil passion, every worldly indulgence ;
a,nd is distinguished by nothing like exertion
or sacrifice. " But then real Christians are
few." And says not the Saviour the same 1
"Strait is the gate and narrow is the way
I that leadeth unto life, and few there be that
find it." Men would be happy without being
holy ; without diligence ; without contention.
But no sluggard, no coward, ever entered
heaven. " Win and wear it," says Latimer,
"is the motto inscribed on the crown for
which we strive." And says the Amen, the
faithful Witness, "If any man will be my
disciple, let him deny himself, and take up his
cross and follow me."

And, therefore, a religious course should
be entered upon with solemn thought and de-
liberation. We should sit down and consider
the difficulties, dangers, and exertions that
will attend it. For if we begin under a mis-
taken notion, and reckoning only upon what

is pleasing and peaceful, we shall peradven-
ture repent when we see war, and return into
Egypt. Hence many have taken up a profes-
sion of godliness, and soon laid it down again,
to the disgrace of the cause of Christ, and
the enhancement of their own condemnation ;
for the last state of such men is worse than
the first.

But this should not discourage those that
are heartily disposed for the warfare. There
is enough to justify their choice, and to ani-
mate them to go forward, notwithstanding all
they ought to look for in the divine life.

And if you are already engaged, and you
are constrained to say, Whatever others find
it, I feel it to be a conflict truly serious and'
trying : I feel daily and hourly the sentiment
of Paul : " So fight I, not as one that beateth
the air :" remember that it is the same with
all your brethren in the world, and has been
so with all the glorified now before the
Throne—

Once they were mourning here below,
And wet their couch with tears;

They wrestled hard, as wc do now,
With sins, and doubts, and fears."

It would be awful if you were not acquaint-
ed with this conflict. But your experience is
a token for good. The strong man armed
keepeth his palace and his goods in peace. It
is the delivered soul that is the subject of this
contest. Say not, why am I thus ] You are
thus, because the Lord has chosen you to be
a soldier ; because his grace has produced in
you principles alien to nature, and which
have roused all the powers of darkness. And
you shall be furnished with supplies and suc-
cours. And as your day, so shall your strength
be. And armour is provided for you the most
tried and complete. And it is a good fight in
which you are engaged : it will bear exam-
ination ; every review will afford you plea-
sure ; every good being in the universe is on
your side, and wishes you success. And your
victory is sure and near. Earth is a tiresome
place ; but you are not to live here always.
Now, if one temptation is overcome, another
succeeds. But the warfare will soon be ac-
complished. Death will proclaim the triumph.
How sweet will rest be after toil ; and peace
after such a fight !

FEBRUARY 10.
"For tJiis shall every one that is godly pray nnlo
thee in a time lohen thoii mnyest be found : sure,
ly, in the floods of great icatcrs they shall not
come nigh unto Aim." — Psalm xxxii. 6.

David knew there was a general sameness
of views and feelings in the subjects of divine
grace. Hence from his own experience he
inferred the disposition and conduct of the
godly in all future ages — thoy would do what
he had done, and find the same relief He
refers, however, to the result of his case when

FEBRUARY 10.

he had been brought into a proper state of
mind, and not to the commencement of it
which he himself censures. For we are here
furnished with a fact which does not appear
in the history of David. It is commonly sup-
posed, that after his grievous fall, till Nathan
reproved him, he had been careless and stupi-
fied; and this has often been adduced as a
proof of the hardening nature of sin. But the
thing was far otherwise. He was all the
while tortured in his mind, yet unwilling to
humble himself before God, and condemn him-
self before men, as he ought to have done —
He kept silence, and endeavoured to pass off
the distress by time, palliation, and excuse.
But the repression and concealment of his an-
guish preyed not only upon his peace, but his
health, and endangered life itself At length
he was reduced to the deepest penitence, and
threw himself, by an unqualified confession,
on the compassion of God. This was a wise
course, and we shall do well to follow his ex-
ample. Under a sense of guilt we should not
keep away from God, but enter his presence,
and cry, " God be merciful to me, a sinner."
This will melt the heart into " godly sorrow"
better than all legal terrors; and we know
who hath said, " If we confess our sins, he is
faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness." Hence
says David, " When I kept silence, my bones
waxed old through my roaring all the ^ay
long. For day and night thy hand was heavy-
upon me : my moisture is turned into the
drought of summer. I acknowledged my sin
unto thee, and mine iniquity have I not hid.
I said, I will confess my transgressions unto
the Lord ; and thou forgavest the iniquity of
my sin."

He then adds : " For this shall every one
that is godly pray unto thee." Here we see
not only that all the godly pray, but every one
of them prays for pardon. This is the very
thing which our Saviour teaches his disciples :
" When ye pray, say — forgive us our trespas-
ses." And this praying does not only regard
the manifestation of forgiving mercy, as some
would have it, but the exercise of it. For
in many things we olFend all ; yea, in every
thing we come short of the glory of God. If
He should mark what we do amiss, we could
not stand before him, even for the sins of our
holy things. A faithful examination of the
most innocent hour of our lives, and the de-
voutest act of our worship, must bring us
upon our knees, crying, "Enter not into judg-
ment with thy servant, O Lord, for in thy
sight shall no flesh living be justified." From
the beginning to the end our hope must be a
" looking for the mercy of our Lord Jesus
Christ unto eternal life."

But here is a season of audience — " In a
time when thou may est be found." There is
a time, therefore, when he will not be found.

Hence the force of the admonition, " Seek ye
the Lord while he may be found, call ye upon
him while he is near." Life is the time ndt
only to serve, but to seek the Lord, —

"There are no acts of pardon past
In the cold grave to which we haste."

At death, the bridge is drawn ; the door is
shut. Yet, during life, there are some periods
more favoured than others. Paul sought the
Lord thrice for deliverance before the promise
of all-sufficient grace was given him. God
heard Moses at one time, not another. How
long did Abraham and Isaac pray before they
received the answer ! But the time of finding,
when we pray for pardoning grace, is the hour
in which David found it ; which was the mo-
ment he entirely condemned himself and jus-
tified God — God is always more ready to par-
don than we are to confess.

And blessed is he whose transgression is
forgiven. He is free from all condemnation ;
and in whatever condition he is found, he
dwells safely, and may be in quiet from the
fear of evil — " Surely in the floods of great
waters they shall not come nigh unto him."
Floods of great waters mean numerous and
pressing calamities, from which few are ex-
empted in this vale of tears — But how is it
said, they do not come nigh unto the godly ]
Are not the afflictions of the righteous manyl
Did they not come nigh Joseph when he was
cast into the pit, and when in prison he was
fettered with irons 1 " Not come nigh me,"
says many a living Christian ; " they have
washed away half my comforts already, and
I fear my heart will be overwhelmed within
me" — The language of the Scripture is bold,
and often requires to be qualified ; but it is
always founded on truth. It is undeniable
that God in public and general suflferings has
frequently secured his servants ; as we see in
the case of Noah, and Lot, and the Jews in
Egypt. And God is always able to do this for
his people. And nothing shall befall them
without his permission and appointment.
Nothing shall injure them. Yea, every loss
and trial shall conduce to their welfare. But
hear David's own explanation subjoined:
" Thou art my hiding-place ; thou shalt pre-
serve me from trouble; thou shalt compass
me about with songs of deliverance." Thus
the believer is like a man in a strong hold
built upon a rock. In the flood, the water may
surround him, but does not touch him. It will
also roll off", and he will walk abroad again.
Thus it is said, " We are troubled on every
side, yet not distressed." And in the final
disaster that will carry away every thing, it
shall not come nigh unto him, but only with
his eyes shall he see the reward of tlie
wicked —

"When desolation, like n flood,
On the proud sinner rolls;
Saints find a refuge in their God,
For he redeem'd their souls."

FEBRUARY 11.

" The people w/iich were left of the sword found
grace in the wilderness.''' — Jer. xxxi. 2.

The expression, " the people which were
left of the sword," refers to the perils the Is-
raelites escaped before their journey began.
In E^pt they were in danger of being cut
off by excess of toil, and the bloody decree
which doomed all their male children to de-
struction. They were also likely to be cut
off at once, when Pharaoh pursued them to
the Red Sea, From all these jeopardies the
Lord's hand saved them. " But," you say, " he
brought them into a wilderness." He did —
Yet they had no reason to complain of their
condition: they "found g:race in the wilder-
ness." And such, Christians, has been your
experience.

What the Jews did not derive from their
condition, they yet received in it — They
"found grace in the wilderness." This was
essentially the presence of God with them,
according to the prayer of Moses : " If thy
presence go not with me, carry us not up
hence. For wherein shall it be known here
that I and thy people have found grace in thy
sight ? is it not in that thou goest with us ] so
shall we be separated, I and thy people, from
all the people that are upon the face of the
earth." Hence no nation was so great, be-
cause they had God so nigh unto them in all
that they called upon him for.

They found in the wilderness, providing
grace ? And have not you ] The cup of some
of you has been running over. You have had
all things richly to enjoy. Others have been
more sensibly dependent Yet he has not
suffered you to want. In his feeding and
clothing you, there has been less of miracle,
but not less of reality, than in feeding and
clothing the Jews. You have not had the
widow's cruse of oil and barrel of meal; but
your supplies have not failed you. Ravens
have not sustained you; but you have had
relief from the most unlikely characters.
You have also had comfort in your temporal
blessings ; yon have tasted the love of God
in them. He has blessed your bread and
vour water; and hence the little you have
aad, has been better than the riches of many
wicked.

They found in the w^ilderness, pardonmg
irace. And have not you ? It was said of
hem, " How oft did they provoke him in the
•vildemess, and grieve him in the desert!
But he, being full of compassion, forgave their
niquity, and destroyed them not : yea, many
i time turned he his anger away, and did not
!tir up all his wrath. For he remembered
hat they were but flesh ; a wind that passeth
"Way, and cometh not again." And has not
his been your case? In many things you
lave offended, and in every thing come short
)f the glory of God, How ungratefiil, for-

getful, distrustful, incorrigible, have you been !
Reflect for a moment on the sins of your
holy things ; review your sabbaths, your com-
munions, your omissions of duty, and the im-
perfections of your motives w^hen your actions
have been materially right — Has he dealt
with you according to your desert ] Has he
not spared you according to the greatness of
liis mercy ]

They found in the wilderness, conducting
grace. And have not you I They had a liery
cloudy pillar to go before them, to determine
all their journeyings, and which left them
not, till it had guided them to the rest which
the Lord their God gave them. And you
know the way of man is not in himself How
ignorant, how short-sighted, how easily im-
posed upon, have you been ! How mistaken
have you been, when most confident ! How
deceived have you been in your hopes and
fears I How often have you wished to escape
things which have proved a blessing ; and to
obtain things which would have proved your
bane ! Into what embarrassments would you
have fallen, had you been left to lean to your
own understanding ! But he has fulfilled the
promise, " I am the Lord thy God, that teach-
eth thee to profit, and that leadeth thee in
the way that thou shouldst choose." And he
wnll be your guide even unto death.

They found in the wilderness, preserving
grace. As he led them about and instructed
them, so he kept them as the apple of his eye.
And have you not found the same grace?
Why have not your enemies, so superior in
every respect tt) yourselves, triumphed over
you ? The Lord has been on your side. You
have been kept by the power of God.

They found in the wilderness, assisting
grace. What was said of Asher applied to
them all ; " as thy days, so shall thy strength
be." He made them equal to their travails
and their trials. He gave them his Sabbaths.
He sent Moses, Aaron, and Miriam before
them. They had the services of the Priests ;
the messages of the Prophets; the commu-
nings of the mercy-seat. And has he not sent
you help from the sanctuary, and strengthen-
ed you out of Zion ? You have had his ordi-
nances. You have heard his word. You
have known him in his palaces for a refuge.
His Spirit has helped your infirmities. When
you have said, " I am cast out of his sight,"
you have been enabled to look again towards
his holy temple. You dreaded the day of
trouble; but when it arrived, there arrived
with it the grace to help in thne of need —
Where shall I end ?

But remember — First, that all you have
possessed and enjoyed, deserving the name
of good, has been grace. Secondly, you would
have seen much more of this grace in the
wilderness, had you been more observant:
for " whoso is wise, and will observe these
things, even he shall understand the loving-

FEBRUARY 12.

kindness of the Lord." Thirdly, how much
more of this grace which you have found in
the wilderness will you see hereafter, than
you are aware of now ! Then the divine dis-
pensations concerning you will be finished ;
your capacity for reviewing them will be
complete ; and you will fully see the bearing
of them all upon your welfare — Then for the
song — " O give thanks unto the Lord ; for he
is good, for his mercy endureth for ever — To
Him that led his people through the
wilderness; for his mercy endureth for

EVER !"

FEBRUARY 12.

" And Samuel lay until the morning, and open-
ed the doors of the house of the Lord. And Sam-
uel feared to show Eli the vision.''^ — 1 Sam. iii. 15.

Every thing in the history and character
of Samuel is attractive and interesting. His
birth was in answer to prayer. He was sanc-
tified from the womb ; and was dedicated to
the service of the sanctuary as soon as he
was weaned. Among the Jews there were
three weanings. The first was at the end of
three years ; this was the weaning from the
mother's breast. The second was at the end
of seven years; this was the weaning from
the dry nurse. The third was at the end of
twelve years; this was the weaning from
childish manners. At the latter period the
Jewish children began to attend the public
solemnities; and at this age therefore we
find our Saviour in the midst of the doctors
in the temple. This we presume was the
season when Hannah left Samuel at Shilo,
under the care of old Eli ; for we see that he
immediately " worshipped the Lord there ;"
and was capable of rendering himself useful
in the services of the tabernacle.

Some length of time after this, the Lord
addressed him in the night, and delivered to
him an awful message concerning Eli. " And
Samuel lay until the morning." He seems
to have had none of those apprehensions
which other children suffer from the dread of
darkness, and apparitions, and sounds deemed
ominous. But did he sleep during the watches
of the night 1 We presume not. The won-
derfulness of the occurrence, the divinity of
the Speaker, and the import of the message,
would be likely to hold his eyes waking, and
fully employ his thoughts and meditations.

But he " opened the doors of the house of
the Lord." Though distinguished and digni-
fied by such a vision, he does not feel himself
raised above his humble office, but repairs to
his usual employment with alacrity. He that
is not faithful in little, will not be faithful in
much: but principle, diligence, and cheerful-
ness, in a private and inferior condition, are
the best preparatives for, and the surest
pledges of, good behaviour in higher and

more public situations. And why should any
kind of labour be considered as low, or de-
grading 1 What were our hands made for,
but to be used 1 Every kind and degree of
usefulness is respectable, is honourable. The
most despised character in the community
should be the man who does nothing, and has
nothing to do.

We here see that the call of God does not
draw us away from our stations, and make us
indifferent to the ordinary functions of life ;
but should dispose us to act more wisely and
piously in the discharge of them. " Let every
man," says the Scripture, " abide in the calling
in which he is called of God." The sun is
as regular as he is beneficent : he daily rises
and descends, and pursues his course always
in the same way. The comet is eccentric ;
breaks forth for a while, and then disappears;
yet it excites more notice for the time than
the orb of day. Some we fear are tempted
to step aside from their own proper sphere by
the attention they attract ; and they will en-
deavour to justify themselves by appeals to theur
usefulness. And they may do good ; but God
has not required this at their hands: and
every man is not only most respectable, but
most useful, when he keeps within his ovm
circle, and fills it to advantage. Religion is
the most orderly principle in the world. It
teaches us to give every thing its place, time,
and importance. The most zealous of its
advocates was as wise as he was warm ; and
could say, " Having then gifts diflfering ac-
cording to the grace that is given to us,
whether prophecy, let us prophesy according
to the proportion of faith ; or ministry, let us
wait on our ministering : or he that teach eth,
on teaching ; or he that exhorteth, on exhort-
ation : he that giveth, let him do it with sim-
plicity; he that ruleth, with diligence; he
that showeth mercy, with cheerfiilness."
We always suspect those who, looking after
something new and extraordinary, are car-
ried away fi-om the plain path of revelation,
reason, and common sense. " The wisdom
of the prudent is to understand his way."
Let wives remember this, who gad about
after favourite preachers, and forget their
domestic arrangements, and unbelieving hus-
bands. Let servants think of this, who by
religious gossipings render themselves un-
punctual in the claims of their places. Let
those who are too devout to be moral ; too
fervent in spirit to be diligent in business;
let the proud, the unruly, the roving, the
idle, weigh well the language of the Apostle
to the Thessalonians : " For even when we
were with you, this we commanded you, that
if any would not work, neither should he eat
For we hear that there are some which walk
among you disorderly, working not at all, but
are busybodies. Now them that are such we
command and exhort by our Lord Jesus Christ,

FEBRUARY 13.

that with quietness they work, and eat their
own bread. But ye, brethren, be not weary
in well-doing."

Some intrusted with such a secret could
not have contained it without swelling and
bursting. They wojild have risen, and rush-
ed forth, and have proclaimed to their con-
nexions the privilege by which they had been
honoured. There was nothmg of this in
Samuel. He was not elated or vain. He
rises only at the usual hour, and performs his
accustomed work; and is not eager to an-
nounce the transaction even to Eli. Empty
vessels sound loudest; and shallow brooks
babble most A man of learning will not,
like a smatterer, be always referring to the
original, or quoting scraps of Latin and Greek.
M(xiesty and diffidence always attend true
greatness, in nature and in grace. Though
Paul had a vision that rapt him into tlie third
heaven, and he knew not whether he was in
the body or out of the body, he concealed it
for fourteen years, and then divulged it by
compulsion. Luther said, " Though I am an
old man, and have preached so long, I never
think of preaching without trembling." How
unlike the carelessness, tlie forwardness, tlie
boldness of many a novice in tlie ministry !
What a contrast between the reserve, the re-
tirmgness, the humility of the lovely Samuel :
and the self-conceit, and assurance, and arro-
gance, and talkativeness of many of the
young m our day ! " Exliort young men to
be sober-minded." "And let every man be
swift to hear, slow to speak."

But why was he " afraid to show Eli the
vision ]" Had Eli treated him with distance
and harshness, so that he dreaded to offend
him by the communication ] Far from it Eli
always erred on the side of softness and in-
dulgence, not severity. And we may be as-
sured that he loved Samuel, and treated the
little Levite as a son that served with a
father. His fear, therefore, arose from the
tenderness of his disposition, from his regard
to the High Priest, and his veneration for
his age and office. Hence he was pained,
and shrunk back from the annunciation of
the judgment threatened. It is said, bad
news never wants wings. But the reason is
to be found in the tempers of men : it affords
them gratification ; and therefore out of the
abundance of the heart the moutli speaketh.
Evil would spread slowly if people were like-
minded with Samuel. What some call faitli-
fiilness is the indulgence of their harsh feel-
ings. They are af home, and in their ele-
ment, when they censure and condemn. They
often say, " I am very sorry to mention it ;"
when they are conscious of pleasure, and
their very manner betrays it to others. Never
reprove without cause ; and then do it in the
spirit of meekness, as a surgeon probes the
wound of his child. When Paul tells the
Philippians of some who were the enemies

of the cross of Christ, and whose end was
destruction, he does it with " weeping." And
Jesus " wept " when he foretold the doom of
Jerusalem, where he was going to be cruci-
fied. If ministers deal in the menaces of
Scripture, let them show that they speak with
concern — having compassion — and knowing
the terror of the Lord, persuade men.

FEBRUARY 13.

" Fear ye not, therefm e, ye are of more value
than many sparrows.'" — Matt x. 3L

Here is obviously an implication of some-
thing going before. Our Saviour is speaking
of the doctrine of Providence, and he would
establish not only the truth but the extent of
it Some conceive of God as presiding over
whole systems, but regardless of individuals,
and the minute concerns of his creatures.
This philosophical or half infidel notion, if
designed, so to speak, to relieve the Supreme
Being, only dishonourshim ; as if an infinite
understanding was perplexed, or an almighty
power wearied — " Is any thing too hard for
the Lord T' Besides, a general providence
involves a particular; as a whole is made up
of the parts, and a universality is only the
aggregate of the particulars. The truth of
tlie case too is also proved by facts ; for we
actually find that nothing is overlooked, but
every thing, however small and apparently
insignificant, presents undeniable indications
of divine power, contrivance, and care. And
this is what our Saviour here teaches his dis-
ciples. And to impress them the more, he
has two references. The one is taken from
themselves — " the very hairs of your head
are all numbered." What could express
more strongly the minuteness of Providence ?
According to this assertion, God takes more
care of us than we take of ourselves : for if
we number our books, our cattle, or our
houses, we never think of numbering our
hairs ; and if one of these falls off, we never
observe or feel the trifling loss. And if he
attends to the least, will he neglect the great-
est of our interests] The other is derived
from the inferior creatures. " Are not two
sparrows sold for a farthing 1 And one of them
shall not fall on tlie ground without your
heavenly Father." How natural and una-
voidable then the inference : " Fear ye not,
therefore, ye are of more value then many
sparrows."

The estimation is comparative — " ye are of
more value than many sparrows." Sparrows
therefore have their value; and we ar^ re-
minded that we are no more to despise than
to abuse any of the animal tribes. They
have all their place and uses. No angel in
heaven could produce one of the meanest of
them. They are the work of God's fingers :
all praise him ; and he deems none of them
beneath his regard. But there is a gradation

FEBRUARY 14.

in his productions ; and he himself ranks some
of them above others. Thus he magnifies
his word above all his Name ; and tells us of
his creating new heavens and a new earth,
so superior to the old, that the former shall
not be remembered nor come into mind. A
plant is above a pebble ; a bird above a plant ;
a man above a bu-d. The supremacy of man
appears in his being made the lord of this lower
world, and having had all creatures put under
him, and given him not only for service but
food. Hence he said to Noah, " The fear of
you and the dread of you shall be upon every
beast of the earth, and upon every fowl of the
air, upon all that moveth upon the earth, and
upon all the fishes of the sea ; into your hand
are they delivered. Every moving thing
that liveth shall be meat for you ; even as the
green herb." Though man is now a fallen
creature, and he cannot think too meanly of
himself before God, yet he has physical en-
dowments which place him only a little lower
than the angels. He is capable of a thousand
operations inconceivably above the reach of
the beasts that perish. How superior is his
reason to their instinct ! They soon reach the
extent of their ability, beyond which there is
no advance or improvement ; but what won-
ders have his faculties achieved ! and what
bounds can be fixed to their expansion and
progress ? He teaches us more than the beasts
of the field, and makes us wiser than the
fowls of the air ; for there is a spirit in man,
and the inspiration of the Almighty giveth
him understanding. And this spirit in man
is not only immaterial, but immortal. The
body dies, but the spirit returns to God who
gave it, and will behold the heavens and the
earth pass away, survive the dissolution of all
things, and live for ever. He is therefore not
only of more value than many sparrows, but
of more value than the material universe;
and would be an infinite loser w^ere he to gain
the whole world and lose his own soul.

But if the disciples, as men, were so valu-
able, how much more were they so as Chris-
tians, under which relation and character he
viewed them ! Thus they were not only su-
perior to all other species of creatures, but to
their own. Christians are the excellent of
the earth, and whatever their outward cir-
cumstances may be, are more excellent than
their neighbours. The world knoweth tliem
not, but they are princes in disguise; they
are ransomed with a price of infinite value ;
they are the temples of the living God ; they
are partakers of the divine nature: and of
such importance are they, that they cannot
be s'pared from any place without danger and
detriment ; they have power with God ; they
are the chariots of Israel and the horsemen
thereof ; they are the salt of the earth, and
the light of the world — Their value is inde-
scribable.

And they may without pride be conscious

of this; and our Lord would have In'ia disci-
ples feel confidence as the result of it — " Fear
ye not, therefore, ye are of more value than
many sparrows." There were two fears
which this consideration was designed and
adapted to prevent. The first regarded their
defence. In proportion as things are valua-
ble, we are concerned to secure them. And
will not God preserve those who are precious
in his sight ] They were going forth as lambs
among wolves ; and would be hated of all
men for his Name's sake. Yet they were to
be safe in all their dangers : their enemies
could do nothing against them without Di-
vine permission ; and if they suffered, they
were to be more than indemnified. A sparrow
cannot be destroyed or injured without his
providence; and shall you? "Fear ye not,
therefore, ye are of more value than many
sparrows."

The second regarded their support. " Pro-
vide," said he, " neither gold, nor silver, nor
brass in your purses, nor scrip for your jour-
ney, neither two coats, neither shoes, nor yet
staves." Yet you need not dread want. He
who employs you will supply you. Does he
suffer any of his creatures to famish 1 It is
pleasing to contemplate his care ; to see how
he sustains the various classes of animals,
especially in the more dreary parts of the
year. Some for months he lulls to sleep. He
reduces the appetites of others, or changes
their food. The more domestic and useful, he
supports by the instrumentality of man. How,
Vv'hen viewing the foddering of cattle, have I
said, " The eyes of all wait upon Thee, and
Thou givest them their meat in due season !
— And shall they that seek the Lord want
any good thing ? Their bread shall be given
them, and their water shall be sure. Behold
the fowls of the air : for they sow not, neither
do they reap, nor gather into barns ; yet your
Heavenly Father feedeth them. Are ye not
much better than theyl Christians! be not
fearful, but believing. Your Lord and Saviour
is concerned for your safety and welfare. He
would have you careful for nothing, but cast-
ing all your care upon him that careth for
you, go on your way rejoicmg.

FEBRUARY 14.

*' Felix trembled" — Acts xxiv. 25.

" Felix trembled"— not Paul. Yet Felix
was the judge, and Paul the prisoner. But
the prisoner was not guilty. Though he suf-
fered as an evil-doer even unto bonds, he had
a conscience void of offence ; and knew that
he was suffering in the best of all causes, and
for the most excellent of all masters. There-
fore none of these things moved him. There
is no fear in love; but perfect love casteth
out fear. The audience might have intimi-
dated him. It was a trying thing to speak be-

FEBRUARY 15.

fore persons of such reputation, and rank, and
influence, as TertuUian the orator, Felix the
Roman governor, Drusilla his wife, and other
individuals of quality, whom the occasion had
drawn together. Yet he trembled not ; for he
endured as seeing him who is invisible. Crea-
tures are all reduced to their proper level,
when by faith we realize the presence and
the eye of God. The fear of man would have
brought a snare. It would have subdued or
restrained his fidelity. And as Ahab's four
hundred chaplains, when called in before the
king, addressed themselves to his vanity, and
only flattered him, so Paul would have en-
deavored to ingratiate himself with those who
had power over him ; or at least, have studi-
ously avoided whatever would tend to make
them feel unpleasantly. But what was the
nature and manner of his address ] He was
acquainted with the characters of those before
him. He knew Felix was cruel and oppres-
sive. He knew that he was addicted to
bribery and corruption in his office. He knew^
that he was living in adultery ; for this Dru-
silla now united to him, had been seduced by
him from )ier own husband Azigus. And
what does he ? He not only gives his views
of the faith in Christ doctrinally, but he ap-
plies them practically. He reasons of right-
eousness ; and shows that there is such a
thing as justice between man and man. He
reasons of temperance ; and shows the evils
of unbridled appetites and passions. He rea-
sons of judgment to come ; and shows the
awfulness of that day when the great as well
as ihe small will stand before an impartial tri-
bunal, and whoremongers and adulterers God
will judge. Yet he does not tremble. Where-
fore 1 He has truth on his side. He has God
on his side. He has nothing to do with con-
sequences ; but by manifestation of the truth
commends himself to every man's conscience
in the sight of God. "Such a man," said
James the Sixth, "always preaches before
me as if death stood at his elbow." It does
really stand at the elbow of every minister ;
and therefore he should be able to use the
words of Baxter :

" I preach as if I ne'er shnuld preach again ;
And as a dying man, to dying men."

" Felix trembled" — not Drusilla. He was
a Pagan ; she was a Jewess ; and had even
induced her former husband to submit to the
rite of circumcision, as the condition of her
marrying him. She therefore seemed more
likely to be affected than Felix. How was it
she escaped, and left all the emotion to him ?
Was her insensibility derived from the
thought of her Jewish extraction and privi-
leges ? We should have deemed this impos-
sible ; but we know that the Jews, when they
were most wicked, emboldened and encour-
aged themselves by this consideration. You
steal, says God by Jeremiah, and murder, and

commit adultery, and swear falsely, and bear
incense unto Baal ; and come and stand be-
fore me in this house, which is called by my
Name, and say, We are delivered to do all
these abominations; yet they trusted in lying
words, and said. The temple of the Lord,
The temple of the Lord, The temple of the
Lord are we. Severely as John censured
many of those who came to his baptism, he
knew under all their iniquity they were say-
ing in themselves. We have Abraham to our
father. But Abraham calls the rich man in
hell his son : and God says, I will punish the
circumcised with the uncircumcised. The un-
concern of Drusilla is rather to be traced to
these two things. She had been accustomed
to these subjects. Though they were novel
to Felix, they were not new to her. The
noise of the waterfall that almost deafens
strangers, does not even prevent the sleep of
those who reside near it. The sparks do not
terrify the animal that lies hard by the anvil.
Familiarity with divine things takes off from
the power of their impression, and exceed-
ingly tends to harden the heart they have not
softened. Hence it is that many in our as-
semblies now hear, hardly awake, those aw-
ful truths which once alarmed themselves,
and now^ make others tremble. She had also
sinned under greater obligation, and against
clearer light ; and it is natural for such to
wax worse and worse. Having known the
way of righteousness, and turning from it,
they became tenfold more the children of hell
than before. Their peculiar guilt provokes
the displeasure of God, and he judicially and
generally gives them up to strong delusion,
and to their own hearts' lusts ; and withhold-
ing the influence that can alone render means
effectual, and withdrawing his restraining
grace, he says of them as he did of Ephraim,
" they are joined to idols, let them alone."

How serious is the state of many of the
children of the kingdom ! We have more
hope of those that come from the east and
from the west. The first shall be last, and
the last first.

FEBRUARY 15.

" Felix trembled." — Acts xxiv. 25.

"Felix trembled" — See the vanity of
worldly greatness. We can judge very little
of persons by their outward circumstances.
As " the mind is the standard of the man ,•"
so it is the standard of his state, as to happi-
ness or misery. Had we seen a prisoner in
chains, and a governor on the bench, we
should have been disposed to pity the one, and
envy the other. Yet had we known all, our
pity and our envy would have changed sides :
for we should have found the prisoner pos-
sessed of the peace of God which passeth all
understanding; while the governor was do-

FEBRUARY 15.

voured by anxiety and fear, notwithstanding
his office, his rank, his authority, wealth and
luxury — Felix trembled.

" Felix trembled" — See the power of con-
science. Conscience is a bosom friend, or a
bosom fury. It is God's vicegerent on earth ;
his tribunal within ; the quarter sessions be-
fore the grand assize. Paul speaks of " the
conscience bearing witness, and the thoughts
the meanwhile accusing or else excusing one
another." Is this principle ever entirely sup-
pressed] Some have boasted of the attain-
ment. But there is a difference between pre-
tensions and reality. What are men — not in
company, but alone ^ Whence their dislike
and dread of solitude ] What are men — not
in life, but in death 1 " Fools men may live,
but fools they cannot die." Yet even in life,
how hard is it to resist particular apprehen-
sions ! And apprehensions which cannot be
ascribed to the danger of human detection, or
punishment, because there is no fear of either.
As the winter-frozen serpent seems lifeless,
but is only benumbed, and when brought to
the fire, again feels and uncoils, and stings :
so, when conscience is asleep, it is not dead.
And it is easily awakened by a particular re-
flection : the sight of a funeral, or sudden
death, or a threatening sickness. The wick-
ed, though not always actually in it, are all
their lifetime subject to bondage, through fear
of death. Madame de Stael observes, that
misfortune has the power to make the strong-
est minds superstitious. It would be better to
say, it has a tendency to revive a belief of a
moral Providence, and to remind us of the
connexion there is between sin and suffering.
We see this in Jacob's sons when in the
ward: there seemed to be nothing to lead
them to think of Joseph, yet " they said one
to another. We are verily guilty concerning
our brother, in that we saw the anguish of
his soul, when he besought us, and we would
not hear ; therefore is this distress come upon
us." So Belshazzar's knees smote one against
another when he saw, in the midst of his
feast, the handwriting on the wall. The in-
scription was unintelligible : it might there-
fore have contained something favourable to
him : but guilt was the interpreter. Herod,
hearing of our Lord's fame, said. It is John
the Baptist ; he is risen from the dead ; and
mighty works do show forth themselves in
him. If, as Josephus says, he was a Sadducee.
he denied the existence of spirits and the
resurrection of the body — But his conscience
was too strong for his creed.

" Felix trembled"— See the energy of di-
vine truth. The word of God is called "a
hammer," and " a fire ;" and is said to be
quick and powerful, sharper than any two-
edged sword, piercing even to the dividing
asunder of the joints and marrow, and is a
discerner of the thoughts and intents of the
heart." The noblest instance of its efficacy

is when it is the power of God to salvation.
But where it does not work effectually, as in
them that believe, it oflen produces great ef-
fects for the time. Many were astonished at
our Saviour's dpctrine, and wondered at the
gracious words that proceeded out of his lips.
The stony ground hearers heard the word
with joy, and endured for a while. Herod re-
vered John, heard him gladly, and did many
things ; performing various duties, and break-
ing off from some of his vices. We little
imagine, when the Gospel is plainly and faith-
fully preached, what feelings are excited
even in natural men, and which will serve to
render them inexcusable. For they that
preach the truth as it is in Jesus, have a wit-
ness even in the experience of the uncon-
verted. When these come from curiosity, or
to ridicule, and are made to tremble ; when
they have forced upon them a remembrance
of their sins, as if the preacher had been
privy to all they have said or done; when
the very secrets of their hearts are made
manifest ; when, notwithstanding their self-
love, the doctrine makes them dissatisfied
and uneasy with themselves ; when they can-
not but own secretly the necessity of the
change they strive to deny or ridicule ; and
when, though offended and determined to go
no more, they cannot but be found again and
again in the assembly — Wliat is this but a
voucher of the divinity of their mission ? and
a testimony which God gives to the word of
his grace 1

"Felix trembled" — See the deceitfulness
of the human heart. If what Paul said was
not true and important, why did he tremble ?
If it was, why did he tremble only ? Why
did he not follow out his conviction 1 Yea,
why did he endeavour to get rid of it 1 — But
what does he ] he has recourse to delay—
"Go thy way for this time." This is the
common device of Satan, and ruin of souls.
It is not positive refusal, but putting off the
thing for the present. Then he pleads an-
other frequent delusion, engagement—^'' when
I have a more convenient season, I will send
for thee." A more free and leisure period to
attend to the things of the soul is not likely
to be found as we advance further in life and
get more ijito the world. Yet suppose it
could arrive — It did arrive to Felix. But the
opportunity came without the disposition.
He saw the preacher, but said nothing about
the faith in Christ now. He saw him fre-
quently, but no trembling now. — The good
feeling was gone for ever ! " He hoped that
money should have been given him," and, dis-
appointed in his avarice, and "willing to
show the Jews a pleasure, lefl Paul bound."
Behold another deception. If men reach
what they have looked forward to as the
most favoured period, they are not the same
they once were. They are less disposed to
that which is good and has been disregarded

FEBRUARY 16.

so long. Evil propensities have grown by
continuance. The disease has gained strengUi
by neglect; and the shrub by being left has
become a tree, and is too radicated to be re-
moved.

Bless God if you tremble at his word ; but
remember, conviction is not conversion. De-
pend not on excitement in religion, without
principle. Pray that you may tremble to
purpose. Let your fear induce you to flee
for refuge, to lay hold of the hope set before
you. Beware of losing your burden on the
wrong side of the hill. Lay it down no-
where but at the feet of him who cries,
" Come unto me, all ye that labour and are
heavy laden, and I will give you rest Take
my yoke upon you, and learn of me ; for I
am meek and lowly in heart: and ye shall
find rest unto your souls. For my yoke is
easy, and my burden is light"

FEBRUARY 16.
" Ye have in heaven a better and an enduring
substance.''^ — Heb. x. 34.
The righteous is more excellent than his
neighbours. He is above them in character,
in condition, and in prospect He is more
happy ; more wise ; more honourable ; more
free ; more safe ; more affluent He has
much in hand ; but he has far more in hope.
Hence says the Apostle to these Hebrews,
" Ye have in heaven a better and an enduring
substance." But

How came Christians to be possessed of
property] They were originally destitute;
they were by nature poor even as others.
For a time indeed they were proudly deluded,
and said, " I am rich and increased with goods,
and have need of nothing." But when they
were brought to a knowledge of themselves,
they confessed with Paul, " In me, that is in
my flesh, dwelleth no good thing." And they
also now acknowledge, that whatever they
have gained has not been earned by tlieir ex-
ertions, or procured by their worthiness ; but
was provided for them by another, even by
him who said, " I will cause them that love
me to inherit substance, and I will fill tlieir
treasure." And the way ye know. Yes Chris-
tians, ye " know the grace of our Lord Jesus
Chnst, that though he was rich, yet for your
sakes he became poor, that ye through his
poverty might be rich." Here you see the
liberality of his design — It was not only to
reheve you, but to enrich ; not only to clothe
you, but to adorn ; not only to draw you from
the dust and the dunghill, but to set you
among princes, even the princes of his peo-
ple. And now all things are yours. You
also see the expensiveness of the medium —
It is through his poverty you are enriched.
He was in the form of God : but in this form
he could not be your redeemer, your sacri-
fice, your sympathising friend, your example

in duty and suflfering. He therefore " made
himself of no reputation, and took upon him
the form of a servant, and was made in the
likeness of men : and being found in fashion
as a man, he humbled himself, and became
obedient unto death, even the death of the
cross." Thus he abased himself that we
might be exalted, and emptied himself of his
glory that we might be filled with all tlie
fullness of God. And if such a medium was
expedient and necessary, (and the fact itself
is the proof) what an idea must we attach to
the greatness and difficulty of our salvation !
and what ought we to think of the Saviour's
" grace !"

" He sunk beneath our heavy woes,
To raise us to his throne ;
There's not a gii\ his hand bestows,
But costs his heart a groan."

But let us examine the wealth of his peo-
ple. It is substance characterized by three
things.

By its residence. It is substance in hea-
ven— The abode of the glorified, the habita-
tion of angels, the dwelling-place of God
himself Whether this is either of the
shining worlds over us, or any other invisi-
ble to the eye, we cannot determine. But
said Jesus, " I go to prepare a place for you ;
and if I go and prepare a place for you, I will
come again, and receive you to myself, that
where I am there ye may be also." Since
he is there, our hope is said to be laid up for
us in heaven; for we are blessed with aU
spiritual blessings "in heavenly places in
Christ" And no wonder we have our con-
versation in heaven : for where our treasure
is, there will our heart be also.

By its pre-eminence — It is better sub-
stance. Better tlian what 1 Better than the
goods which the Hebrews had lost ; and of
which the Apostle speaks in the words im-
mediately preceding : " ye took joyfully the
spoiling of your goods." He allows that the
things of which they had been deprived were
good in themselves, though often abused.
But he says, this substance is better. Better
in its nature. It is spiritual ; and so suited
to the wants of the soul. Better in enjoy-
ment It yields satisfaction ; while as to
worldly wealth, a man's life consisteth not in
the abundance of the things which he pos-
sesses ; and in the midst of his sufficiency he
is in straits. Better in acquisition. Worldly
riches are commonly the mammon of un
righteousness. Few acquire them without
some moral injury or degradation. He that
maketh haste to be rich, saith Solomon, shall
not be innocent ; and Paul says, " tliey that
will be rich fall into temptation and a snare,
• and into many foolish and hurtful lusts,
which drown men in destruction and perdi-
I tion. For the love of money is the root of
all evil : which while some coveted after,
' they have erred from the faith, and pierced

FEBRUARY 17.

themselves through with many sorrows."
But in the pursuit of this substance there is
no need of meanness and hypocrisy, of run-
ning down others, of hating rivals, of wish-
ing people dead. The love of this wealth
rehnes, enlarges, elevates, and ennobles the
possessor, and does this in the same degree
in which he is covetous after it.

By its permanency — It is emduring sub-
stance. This is an attribute that attaches to
nothing here. Riches make to themselves
wings and flee away. They are therefore
called " uncertain riches." They are destruc-
tive in themselves, and they are liable to a
thousand outward disasters; storms, floods,
fires, war, wicked and unreasonable men,
buyers who never mean to pay, and borrowers
who never mean to restore. Hence the ex-
hortation of our Saviour: "Lay not up for
yourselves treasures upon earth, where moth
and rust doth corrupt, and where thieves
break through and steal : but lay up for your-
selves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves
do not break through nor steal." Here then
are durable riches with righteousness. There
is in them no principle of decay ; and they
are safe from external invasion and injury.
A Christian therefore does not feel like men
of the world, who have their portion in this
life. They are alarmed and miserable at the
changes which endanger "all the happiness
they know." But the Christian is calm, and
his soul dwells at ease, because whatever be-
falls him, he knows his treasure is secure;
independent of the body and its diseases, the
world and its revolutions, time and its vicissi-
tudes. The heavens may pass away with a
great noise, and the elements melt with fer-
vent heat ; the earth also, and the works that
are therein, may be burnt up — but he is no
loser even then— "For, accordmg to His
promise, we look for new heavens and a new
earth wherein dwelleth righteousness.

" All, all on earth is shadow ; all beyond
Is substance— The reverse is folly's creed.
How solid all where change shall be no more!"

" So teach us to number our days that we
may apply our hearts unto wisdom."

FEBRUARY 17.
" Now, there were in the church that was at An-
tioch certain prophets and teachers ; as Barna-
bas, and Simeon that loas called Niger, and
Lucius of Cyrene, and Manaen, which had
been hroufrht up with Herod the tetrarch, and
Saul." — Acts xiii. 1.

There were no less than sixteen Antiochs
in Western Asia, founded in honour of Anti-
ochus, by Seleucus Nicator his son. The
Scripture only mentions two of them. The
first was the capital of Pisidia ; the second,
the capital of Syria. The text alludes to the
latter of these. Its situation, extent, honours.

riches, trade, and the freedom and privileges
the Jews enjoyed in it, may be easily ascer-
tained from history. We have other things
to notice. The most important fact ever con-
nected with it was the arrival of the Gospel.
This was occasioned by the persecution that
arose about Stephen ; for some of those who
were scattered by that event reached so far,
and there preached the Lord Jesus. " And
the hand of the Lord was with them : and a
great number believed, and turned unto the
Lord. Then tidings of these things came
unto the ears of the church which was in
Jerusalem ; and they sent forth Barnabas, that
he should go as far as Antioch : who, when
he came, and had seen the grace of God, was
glad, and exhorted them all, that with pur-
pose of heart they would cleave unto the
Lord. Then departed Barnabas to Tarsus,
for to seek Saul ; and when he had found him,
he brought him unto Antioch. And it came
to pass, that a whole year they assembled
themselves with the church, and taught much
people. And the disciples were called Chris-
tians first in Antioch." There has been much
dispute here ; and it is not perhaps possible to
determine, whether this name was imposed
by way of reproach, or by a divine intima-
tion. But the name was obviously derived
from the Founder of Christianity; and we
wish his followers had never been called by
any other.

God has his set places, as well as times, in
which to favour Zion. This church at Anti-
och, though of recent formation, flourished
abundantly ; and was remarkable for members
and ministers. There were in it "certain
prophets and teachers." Do these signify two
classes of officers] or the same men exerci-
sing two functions 1 that is, not only preach-
ing the word but occasionally foretelling
events 1

Five of them are here mentioned by name.
First, Barnabas. He was a Levite of Cyprus ;
a man of property : but who sold his estate,
and threw the money into the common stock.
He was first called Joses, but afterwards Bar-
nabas ; which signifies the son of consolation :
because he refreshed the bowels of the poor,
was tender in his disposition, and preached
affectionately. He was a good man and full
of the Holy Ghost ; and the father of many
converts.

The second was " Simeon, that was called
Niger." This must regard his complexion.
He was probably a negro. We trust he was;
for we love every thing that sheds a ray of
comfort, honour, or hope over that sinfully
degraded race of our brethren — if some will
allow us to call them so. If not, he was a
man of very dark and swarthy colour. Many
a fair and beautiful form has enshrined a truly
ugly mind. And on the other hand, a lovely
soul has sometimes inhabited an ungracious
body. Let us learn to value intellectual and

FEBRUARY 18.

moral qualities above corporeal — " As a jewel
of o"old in a swine's snout, so is a fair woman
wiUiout discretion." "Favour is deceitful,
and beauty is vain : but a woman that feareth
the Lord, she shall be praised."

The third is " Lucius of Cyrene." Of him
we know nothing more, except his being men-
tioned by the Apostle among his saluted
friends, in the close of the epistle to the Ro-
mans : " Timotheus my workfellow, and
Lucius, and Jason, and Sosipater, my kinsmen,
salute you." Some have tliought whether he
was not Luke the physician and Evangelist,
and the writer of this book.

The fourth was Manaen, who had been
brought up with Herod the tetrarch." This
Herod was not Herod the Great, who massa-
cred the infants in Bethlehem, but his son.
To him Manaen was foster-brother ; that is,
he was the son of his nurse ; and therefore
in his infancy, reared along with him. Let
us not pass this slightly over. What different
courses do men take who were once in the
same condition! Here we see Herod and
Manaen, brought up together in the same
house : tiie one becoming a profligate, a per-
secutor, the actual murderer of James, and
tlie intentional murderer of Peter, awfully
ending his course, being smitten of an angel
of tlie Lord, and eaten of worms ; the other
becoming a disciple of Jesus, and a preacher
of the Gospel — So diverse were the characters
of these two individuals, brought up together,
playing in the same room, hearing the same
voices, and surrounded with the same exam-
ples, during the most impressive period of life !
Why did Herod reject Christianity ] and why
did Manaen embrace it ? The one was per-
fectly inexcusable ; the other had no reason
to be proud, but much reason to be thankful.
Men destroy themselves, and will feel guilty
in their ruin. But by grace are we saved.
The Lord makes us to differ from others;
and we have nothing but what we have
received.

Manaen therefore was a person of some
distinction and quality; and had probably
renounced considerable worldly advantage
for the sake of religion. Had he joined with
his young and royal companion in sin, he
might it is likely have gained a place under
government, as every kind and degree of re-
lationship is provided for in such cases at the
expense of the public; but he resembled
Moses, who when he was come to years re-
fused to be called the son of Pharaoh's daugh-^
ter, choosing rather to sufi'er affliction with
the people of God than enjoy the pleasures of
sin for a season, esteeming the reproach of
Christ greater riches than the treasures of
Egypt. And was he a loser ] He could not
be a loser. The lips of Truth have said,
" There is no man that hath left houses, or
parents, or brethren, or wife, or children, for
the kingdom of God's sake, who shall not
K

receive manifold more in this present time,
and in the world to come life everlasting."

God generally chooses the poor of this world
to be rich in faith. Not many wise men after
the flesh, not many mighty, not many noble
are called. But there have been always a
few; and we should be thankful when we
meet with such instances: for though their
souls are no more precious than the souls of
the vulgar, they are so placed and circum-
stanced as to be able to be more serviceable
in their generation. Thus, as Manaen was
a man of education and address, these ad-
vantages were now sanctified ; and he was
therefore immediately and advantageously
employed.

The fifth was " Saul ;" a character endear-
ed to us as the Apostle of the Gentiles ; and
one of the most extraordinary individuals re-
corded in history. We know much concern-
ing him ; much from his own writings ; and
much from the narratives of Luke. When
we consider his pharisaism, his persecutions
of the Church, his conversion, his zeal, his
journeys, sufl[erings, and services, we readily
join him in the acknowledgement : " The
grace of our Lord Jesus Christ was exceeding
abundant to me ward." And we glorify God
in him. What an assortment ! What an as-
semblage was here !

FEBRUARY 18.

" And Laban said unto him, I pray thee, if I have
found favour in thine eyes, tarry : for I have
learned by experience that the Lord hath blessed
me for thy sake." — Gen. xxx. 27.

Laban knew and acknowledged the true
God, yet had idols in his family. His charac-
ter was a compound of selfishness, cunning,
meanness, and cruelty. He even turned his
daughters into articles of trafiic ; and mveigled
his son-in-law into discord and wretchedness,
polygamy and incest. All this is perfectly
credible; for he was covetous ; and "the love
of money is the root of all evil." He is here
addressing Jacob, who after serving him with
diligence and fidelity for many years, and
meetmg only with injury and insult, resolved
to leave him. The resolution was not the
eflfect of feeling only, but of divine command ;
for the Lord " had said unto him. Return unto
thy country and to thy kindred, and I will
deal well with thee." At the thought of losing
such a prize, " Laban said unto him, I pray
thee, if I have found favour in thine eyes,
tarry : for I have learned by experience that
the Lord hath blessed me for thy sake.'*
Whence we remark, —

That God is the author of all our suc-
cesses and cornfoi-ts. Even Laban owns this —
" The Lord has blessed me." No wonder
therefore Solomon should say, " The blessing
of the Lord, it maketh rich." Moses gives
Israel the admonition, " Thou shall remember

FEBRUARY 18.

the Lord thy God, for he it is that giveth thee
power to get wealth." Yet they soon forgot
and drew upon themselves the reflection,
" the ox knoweth his owner, and the ass his
master's crib ; but Israel doth not know, my
people do not consider." " For she did not
know that I gave her corn, and wine, and oil,
and multiplied her silver and gold, which
they prepared for Baal." Let us beware of
this, and not sacrifice unto our net, and burn
incense unto our drag, because by them our
portion is fat, and our meat plenteous.

God may bless a bad man — The Lord hath
blessed me, says Laban. He maketh his sun
to rise upon the evil, as well as upon the
good ; and sendeth rain, not only upon the
just, but upon the unjust. If we look over
their gardens and fields, we shall not be able
to distinguish by their fertility or barrenness
those which pertain to the friends or the
enemies of God. " All things come alike to
all ; there is one event to the righteous and
to the wicked." " No man knoweth either
love or hatred by all that is before them."
" The sure mercies of David," are peculiarly
appropriated ; but the good things of Provi-
dence are bestowed indiscriminately. God
may heal the bodies of those whose souls are
not saved : and he may elevate in life, those
who have no inheritance among them that
are sanctified. Yea, the wicked often prosper
in the world beyond others, and have more
than heart can wish. This will not perplex
us when we understand their end, and see in
what slippery places they are set. Who en-
vies the ox that is fattening for the slaughter
in the greenest pasture 1 Be not thou afraid
when one is made rich, and the glory of his
house is increased. Do not imagine that God
approves of you because he bears with you,
and even indulges your desires. Pray for the
favour which he bears to his people ; for the
heritage of those that fear his Name.

God blesses some for the sake of others —
" The Lord hath blessed me for thy sake."
See another instance of this in the case of
Potipliar. " And it came to pass from the time
that he had made him overseer in his house,
and over all that he had, that the Lord blessed
the Eo-yptian's house for Joseph's sake ; and
the blessing of the Lord was upon all that he
had in the house, and in the field." Upon
this principle Moses pleaded : " Remember
thy servants, Abraham, Isaac, and Jacob ; and
look not unto the stubbornness of this people,
nor to their wickedness, nor to their sin,"
And when Jerusalem was besieged, God said,
" For I will defend this city to save' it, for
mine own sake, and for my servant David's-
sake." We are bound to religion, not only by
personal, but also by relative considerations.
We are in a sense responsible for others as
well as for ourselves. We can injure or bene-
fit those with whom we are connected. One
sinner destroyeth much good, while the godly

are blessings to all around them. How much
should we value such benefactors ! They are
the light of the world ; the salt of the earth ;
the chariots of Israel and the horsemen there-
of. They stand in the gap, and hold back in-
vading judgments. They are the repairers of
the breach, the restorers of paths to dwell in.
"Thus saith the Lord, as the new wine is
found in the cluster, and one saith. Destroy it
not ; for a blessing is in it : so will I do for
my servants' sakes, that I may not destroy
them all.

Persons may derive advantage from their
inferiors. The stream of goodness and usefiil-
ness seems naturally to run downwards : but
here the less is not blessed of the greater ;
but the elder of the younger ; the master of
the servant. None are independent of others.
The eye cannot say to the hand, I have no
need of thee ; nor the head to the feet, I have
no need of you. Nay, much more those parts
of the body which seem to be most feeble are
necessary. The king is served by the labour
of the field. Parents have derived spiritual
life from their children. Ministers may learn
from those they are appointed to teach : and
Christians superior in circumstances, may be
improved by those who though poor in this
world, are rich in faith, and deeply versed in
the things of God. A little captive girl was
the instrument of making the God of Israel
to be honoured in Syria, and of obtaining a
miraculous cure for her master — Call nothing
common or unclean.

Men, however irreligious, are sometimes
constrained to bear testimony in favour of
the godly. Laban, who disliked Jacob, and
would have injured him had he not been di-
vinely restrained, cannot avoid thus honouring
and extolling him — " If I have found favour
in thine eyes, tarry: for I have learned by
experience that the Lord ftath blessed me for
thy sake." Balaam had no love for Israel,
and died fighting against them ; yet exclaim-
ed, " How goodly are thy tents, O Jacob, and
thy tabernacles, O Israel ! Let me die the
death of the righteous, and let my last end be
like his." Such a difference is there between
belief and practice; conviction and disposition.
So men hold the truth in unrighteousness.
So they own the reality of the conversion, and
" gaze and admire and hate the change."
When Saul \yas spared by David, he could
not help lifting up his voice and weeping and
crying, "Thou art more righteous than I."
When Christians act consistently, they en-
throne themselves in the ininda of theit
observer^; anlb though their enemies may
outwardly reproach them, they cannot but in- .
wardly revere. They may dislike the natwrd
of religion, but they can judge of its moral
and relative advantages. The difference be-
tween the partakers of divine grace and
others, in their conduct and their condition, is
too great and obvious to elude notice. " Their

FEBRUARY 19, 20.

iseed shall be known among the Gentiles, and
their offspring among the people : all that see
them shall acknowledge them, that they are
the seed which the Lord hatli blessed."

FEBRUARY 19.

•* IJohn am your brother, and companion in tribu-
lation, and in the kingdom and patience of
Jesus Christy — Rev. i. 9.

By calling himself their "brother," John
shows how well he remembered the admoni-
tion of his Lord and Saviour : " Be not ye
called masters ; for one is your master, even
Christ, and all ye are brethren." The first
ministers of the Gospel never thought of
" lording it over God's heritage, but were
ensamples to the flock." " We have no do-
minion," said they to their hearers, " over
your faith, but are helpers of your joy : for by
taith ye stand." Every man is a brother : but
the name is peculiarly applied to the subjects
of divine grace. Whatever dififerences pre-
vail among these, they are only the distinc-
tions of children — they are all of the same
family — the same household of faith — and to
claim kindred with them, is the supreme de-
sire of every one who is a child of light. John
valued his relation as a Christian more than
his office and endowments as an Apostle. He
might have been an Apostle, and have perish-
ed. Judas was an Apostle; yet he hanged
himself, and went to his own place. But " he
that believeth hath everlasting life, and shall
never come into condemnation." So much
better is it to pray than to prophesy ; and to
have our names written in heaven, than have
the spirits subject unto us.

When he speaks of his being their " com-
panion," he does not mean what we might at
first suppose — one who had free and familiar
intercourse with them : from this he was now
debarred, being banished to the Isle of Pat-
mos. As we need and are formed for society,
and as religion sanctifies the social principle,
Christians love the presence and conversation
of each other. " My goodness," says David,
" extendeth not to thee ; but to the saints that
are in the earth, and the excellent in whom
is all my delight. I am a companion of all
them that fear thee." Their intercourse with
each other is instructive, and relieving, and
enlivening. Solomon compares it to the re-
freshment of ointment and perfume ; and to
the mutual sharpening of instruments. Yet
some are entirely denied this privilege ; and
are placed in neighbourhoods and families
where they can have no sweet counsel to-
gether, or go to the throne and the house of
the Lord in company. Others lament the
little access they have to those whom they
most love and esteem. So it is — as if God
would wean us from hence, and make us long
for the general assembly, where, in heaven, '

we shall enjoy the fellowship forbidden us on
earth. In the mean time, as a substitute, we
can be present in spirit, and now and then
peruse the welcome epistle, and be thankful
that we are joint-sharers in all their rights
and blessings in " the communion of saints."
But John means, that he was a fellow-par-
taker with them — In what ? " Your com-
panion," says he, " in tribulation ; and in the
kingdom ; and patience of Jesus Christ." A
just and striking representation of the state
of Christians white in this world.

They are called to suffer : and many are
the afflictions of the righteous. But never
imagine you are alone in your trials. The
same things have happened to your brethren.
See your companions — " Whom the Lord lov-
eth he chasteneth, and scourgeth every son
whom he receiveth."

But if you suffer, you are also called to
reign : and are receiving a kingdom that can-
not be moved ; the everlasting kingdom of our
Lord and Saviour ; a kingdom not of this
world, but infinitely surpassing all the glories
of time and sense.

Hence patience is indispensable. It is ne-
cessary to both the former ; to the tribulation
— to bear it : and to the kingdom — to wait for
it. For though you are already entitled and
anointed, you are not yet actually crowned;
but resemble David, who, after much tribula-
tion and years of hope, entered his kingdom.

FEBRUARY 20.

Lead me in a plain path, because of mine
enemies.''^ — Psalm xxvii. 11.

David had enemies. So has every Chris-
tian. And perhaps we should have more if
we more fully resembled Him, who said to
the Jews, " The world cannot hate you ; but
me it hateth, because I testify that its deeds
are evil."

But the margin reads, "because of mine
observers." Let us see who these observers
are, and how concerned we should be to walk
properly, having so many watchers over us,
and many of them regarding us with no
friendly mind.

The world are observers, and they mark
us with a keen and malignant eye. When
David had slain Goliath, and drawn forth the
gratitude of his countrymen, it is said, " Saul
eyed David from that day and forward." And
it is also said, " And David behaved himself
wisely in all his ways ; and the Lord was
with him. Wherefore when Saul saw that
lie behaved himself very wisely, he was afraid
of him." How well if it had been always so !
At length he yielded to temptation, and one
of the effects which he had to mourn over all
his days, was the triumph he gave to his ad-
versaries. Thou hast caused, said Nathan,
the enemies of the Lord to blaspheme. To

FEBRUARY 21.

blaspheme here means, lo speak reproachfully
against his God, his religion, and his experi-
ence. So Paul says, " Let as many servants
as are under the yoke count their own mas-
ters worthy of all honour, that the name of
God and his doctrine be not blasphemed,"
Wonder not that this is addressed to servants
and even slaves ; for, professing Christianity
as they did, they were able to adorn the doc-
trine of God our Saviour, or disgrace it. Let
us remember that we have many lookers on
who watch, not to find something to admire,
but for our halting. And they are not so ig-
norant as we sometimes imagine. They know
generally what we profess, and they know
what line of conduct becomes us ; and if we
act inconsistently with it, they will be sure to
despise us. But if we are inflexible, and fol-
low out our principles, and are always and
everywhere the same, we shall commend
ourselves to their consciences, and they will
be constrained to respect those to whom they
cannot be attached. What a noble testimony
was borne to Daniel, when his accusers said
they could find nothing against him, unless
in matters pertaining to the law of his God !
Some do not mind what people say of them :
but they ought to mind. "Ought ye not,"
said Nehemiah, " to walk in the fear of our
God, because of the reproach of the heathen
our enemies ]" And says Peter, " So is the
will of God, that with well-doing ye may put
to silence the ignorance of foolish men."
" Avoid," says Paul, " the very appearance of
evil."

Saints are our observers. They observe us
from love ; and a sense of duty. They are
commanded not only to " admonish," and
" exhort," but to " consider one another" —
not curiously, but to warn ; and rebuke ; and
restore ; and to provoke to love and good
works. W oe to those who shall offend one
of God's little ones ! It were better for him
that a millstone were hanged about his neck,
and he thrown into the depth of the sea. Let
us be careful, even if they are ignorant and
infirm, not to offend against the generation of
the upright. Let us make strait paths for our
feet, lest that which is lame be turned out of
the way ; but let it rather be healed.

Ministers are our observers. They are to
take heed to the flock over which the Holy
Ghost has made them overseers. When we
act unworthy our calling, their minds are
perplexed, their hearts are discouraged, and
their hands are slackened. But they live
when we stand fast in the Lord. They can
refer to us, v/hen our conversation becomes
the Gospel, as arguments, proofs, and com-
mendations ; and we are their glory and joy.

Angels observe us. We are a spectacle to
angels, as well as to the world and to men.
And Paul charges Timothy, not only before
God and the Lord Jesus Christ, but also the
elect angels, to do nothing by partiality. They

are therefore witnesses of our condiTct, and
can see us, though we cannot see them.
When persons are tried, witnesses are called
in to depose. So will it be at the day of judg-
ment. Parents will be called upon to testify
against their children ; and ministers against
their hearers. Angels also will be employed.
Some sins, and the temptations leading to
them, are unknown to all human beings but
the parties themselves. And these accuse
each other. And who is to determine which
is the seducer, and which only the seduced 1

Above all, God observes us. He is the most
perfect observer, for nothing eludes him ; he
seeth our thoughts afar oflf. He is also the
most concerned observer : they are his laws
which are violated or honoured by our tem-
per and conduct ; and he records all we speak
and do ; and will bring every work into judg-
ment, with every secret thing, whether it be
good or whether it be evil. Therefore said
he to Abraham, "Walk before me, and be
thou perfect." And what manner of persons
should we be, if we believed and considered
that he was always looking upon us !

Let us remember therefore that we are
never in secret, but always acting on a stage.
We are observed by foes, by friends, by men,
by angels, and by God the judge of all. Surely
we need wisdom, and strength^ far above our
own. Lord, be our guide and our guard, even
unto death.

FEBRUARY 21.

And all that sat in the council, looking sted-
fastly on him, saw his face as it had been the
face of an angeV — Acts vi. 15.

There was nothing unaccountable in their
beholding him as they did. He was a remark-
able character ; and had excited much notice
by his office, and the wonders and miracles
which he did among the people, and the vic-
tory he had gained over a number of able op-
ponents who had challenged him to the dis-
pute. He also now appeared, upon his trial,
under some heinous accusations. When a
prisoner enters a court, every eye is naturally
drawn towards him; and the judge and the
jury frequently observe his countenance, as a
kind of index of his conscious innocency or
guilt. All that sat in the council looked sted-
fastly on Stephen, wishing and hoping, per-
haps, to gaze him into confusion and tremor.
But he could bear looking at — They saw his
face as it had been the face of an angel. But
filled with envy and malice and fury, grin-
ning horribly, and gnashing upon him with
their teeth ; how did their faces appear 1
What a contrast between him and his perse-
cutors ! Here was a lamb among wolves, an
angel before devils, and the High Priest the
chief of the devils !

" They saw his face as it had been the face

FEBRUARY 21.

of an angel." But how could they tell what
an angel's face was 1 They had never seen
one. Angels had indeed formerly appeared
to men : and many instances of it are record-
ed. But as the design of the Scripture is to
edify, and not to amuse, it tells us little con-
cerning these beings. Yet all it relates goes
to establish one thing — their superiority to
tlie human race. Thus we read that man
was made a little lower than the angels.
They are spoken of as flying very swiftly.
They are said to excel in strength. To be
exceedingly wise, is to be wise as an angel
of God. The glory of their appearance was
such as commonly to overpower the senses of
tliose to whom they were sent At the sight
of Gabriel, Daniel's comeliness was turned
into corruption, and he retained no strength.
The human voice is a wonderful instrument ;
and we find what it can achieve in smging
and eloquence. Yet Paul speaks not only of
the tongues of men, but of angels: and it
would seem that one of these is to awaken
the dead ; the voice of the archangel is the
trump of God. A human countenance is an
astonishing display of perfection : yet it is in-
timated that the face of an angel is much
more so. These celestial beings are the flower
of the creation; and from our inferiority to
them, we see more fully the excellency of
God's power, ui putting the treasure into
earthen vessels, and employing as ministers
men, and not angels — The vastness of the
Christian's obligation, who is raised from his
low estate, and placed above these angels in
blessedness and glory — The humility and
kindness of these angels, that though now so
much higher than we, they are all our minis-
tering spirits, and despise not even our little
ones — And, far more still, the grace and con-
descension of the Lord Jesus, who took not
on him the nature of angels, but was made in
the likeness of men ; and because the chil-
dren were partakers of flesh and blood, also
took part of the same.

But what was the nature of this appear-
ance in the face of Stephen 1 and how is it
to be accounted for 1 The visage is some-
times very impressive and striking by natu-
ral beauty. There is nothing m the world so
admirable as " the human face divine." How
greatly does it display the workmanship of
the Creator, and how often has it been the
instrument of his providence in effecting
great designs! How much depended upon
the life of Moses! But he was hid three
months because he was a goodly child. Daniel
and his three companions were preferred be- :
cause they were well formed and there was
no blemish in them. Esther was an orphan,
supported by her uncle, with no dowry but i
her charms : yet she becomes the saviour of (
Israel, and the queen of one hundred and '
twenty-seven provinces. i
The face is rendered powerful and striking 1

; by intellectual qualities. The former may
1 be found without these; but the features,
> however fine and regular, will be tame and

■ insipid, unless something of mind beams

• through ; and the countenance will only cap-

■ tivate fools and sensualists. " Wisdom," says
; Solomon, " maketh the face to shme." What

• expression is there in the looks of some
speakers when they are animated and lighted
up ! Much of the force of Lord Chatham's
eloquence arose from the fire of his eye, and
the majesty of his features.

The face is rendered interesting and strik-
ing by social and moral attributes. These
constitute the chief grace, the principal
charm. It is of these we think when we
conceive of our Lord in the days of his flesh,
and by which alone perhaps he was person-
ally fairer than the children of men. We
imagine his face beaming with peace, gentle-
ness, compassion, kindness, readiness to par-
don and relieve, the image of the invisible
God who is love. How is a countenance in-
jured by the want of humility, modesty, diffi-
dence, tenderness ! How lovely are infants
while insensible of their cherub charms!
How lovely is youth while they are uncon-
scious of their attractions, and full of inno-
cency and simplicity, and devoid of design
and attempt — for the impression is gone
when the wearer is perceived to be acting
upon it; and study, art, and decoration are
employed and managed as substitutes and ex-
pedients. What difference is there between
two countenances, one of which is inhabited
by vice and bad humour, and the other by
goodness and amiable temper ! How angelic
does one man look ! How rude, tyrannical,
insolent, unfeeling, and cruel another ! How
desirable is it that persons should be religious
early, while the fece is susceptible of impres-
sion and improvement, and the features may
be modified by its benign and heavenly influ-
ences ! When they are older, a change of
character cannot change the countenance ;
and if envy and malignity, and pride, and
disdain have ruled in it before, they will
leave deep and dismal traces for life. Re-
ligion, we are persuaded, is not only "the
health of the countenance," but the comeli-
ness too !

But when Stephen's face was seen as it
had been the face of an angel, was the as-
pect natural, or supernatural] He might
have had a corporeal loveliness. We know
he was at this time full of wisdom and faith.
His countenance was not pallid with guilt,
nor distracted by care, nor troubled with fear,
but fijll of confidence, serenity, mildness and
joy. Yet there was sometliing supernatural
here. And why should this be deemed in-
credible, or even wonderful] The occasion
was worthy a divine interposition. It was
an age of miracles. A few hours afterwards,
Stephen said, I see the heaven opened, and

FEBRUARY 22.

Jesus, standing on the right hand of God. In
the transfiguration, as he prayed, the fashion
of his Saviour's countenance was changed,
and his raiment was white and glistering. It
is said of Moses too, as he came down from the
mount, that his face shone so that the Israel-
ites could not behold him for the glory of his
countenance. And how remarkable was it,
that at the very moment Stephen was ac-
cused of being an enemy to Moses, God
should have honoured him in the very same
way, shedding a radiance upon him that
might serve to remind them, and perhaps did
remind them, of the illustrious legislator
himself!

FEBRUARY 22.

" And all thai sat in the council, looking sted-
fastly on him, saw his face as it had been the
face of an angel." — Acts vi. 15.
The design of the Lord in this appearance
was to distinguish and dignify his servant.
He saves and pardons sovereignly ; but he
administers honour according to a rule which
he has himself laid down : " Them that hon-
our me, I will honour." Enoch was trans-
lated that he should not see death ; for be-
fore his translation he had this testimony,
that he pleased God. " Come thou and all
thy house into the ark," said God to Noah,
" for thee have I seen righteous before me in
this generation." Stephen was not ashamed
of the Redeemer. He went forth to him
without the camp, cheerfully bearing his re-
proach ; and was determined that Christ
should be magnified in his body whether by
life or by death — and the Lord stood by him,
confessing him before men, and puttuig a
visible glory upon him. We are not to look
for miracles, wonders, and signs: but the
Lord has not forsaken the earth; and the
promise is still true, " If any man serve me,
him will my Father honour." And he can-
not be at a loss for means to do this, not only
beyond the grave, but through life. There is
a moral glory in their character and conver-
sation, which shows that they have been with
Jesus. It adorns the doctrine of God their
Saviour ; inspires beholders with reverence
and awe ; and more than puts to silence the
ignorance of foolish men. He whom they
serve has often brought their enemies to
their feet ; and put such a difference between
his people and the Egyptians as to constrain
the most unthinking to say, " Verily, there is
a reward for the righteous ; verily, he is a
God that judgeth in the earth." When they
have suffered, especially for his Name's sake,
" the Spirit of glory and of God has rested
upon them." And how has he owned them
in their last hours! A radiance has been
thrown around them that has rendered the
dying chamber the house of God and the gate
of heaven; and induced the exclamation

from all beholders, " Let me die the death of
the righteous, and let my last end be like
his !" — What then is the glory that shall be
revealed in them, when he shall change even
the vile body of his people, and fashion it
like unto his own glorious body ; and they
shall shine forth as the sun in the kingdom
of their Father !

We here see the truth and faithfulness of the
Lord Jesus, and how worthy he is of our con-
fidence. He had said to his disciples : " They
will deliver you up to the councils, and they
will scourge you in their synagogues: but
when they deliver you up, take no thought
how or what ye shall speak ; for it shall be
given you in that same hour what ye shall
speak. For it is not ye that speak, but the
Spirit of your Father which speaketh in you."
" For I will give you a mouth and wisdom
which all your adversaries shall not be able
to gainsay nor resist." And did not Stephen
find it 60 ] Perhaps he had his fears previ-
ously to his appearance in the council. No-
thing is more intimidating than to appear be-
fore lawyers, magistrates and judges. Many
well know how they felt when they had to
enter a court only to give evidence, and when
they had persons to introduce and support
them. But Stephen was alone and unbe-
friended, and his judges were filled with
hatred and fury. Yet he had a reasonable
and an adequate relief to rely upon ; and he
found the assurance true ; and was perhaps
astonished at his own self-possession, and force
of argument, and promptness of recollection,
and fluency of words. Yea, more was done
than was engaged for. The promise only
regarded the tongue, not the face ; only how
they should speak, not how they should look
— but behold an irradiation of countenance
that draws and fixes every eye — " All that sat
in the council, looking stedfastly on him, saw
his face as it had been the face of an
ANGEL." The Lord is never worse, but he is
frequently better than his word. Though his
promises are exceeding great as well as pre-
cious, they do not exhaust all the love of his
heart, or power of his arm. He has yet re-
serves for extraordinary purposes; and in-
dulges, and surprises. He loves to exceed
expectation ; and do for us exceeding abun-
dantly above all we ask or think.

What was the effect of this scene ? With
regard to Stephen, it does not appear that he
was aware of it himself. This too was the
case with Moses in a similar distinction. He
knew not that his face shone, till he saw the
Israelites were dazzled, and he was obliged
to take a veil and soften the lustre. Good
men are not the first to discover their excel-
lences : nor are they forward to publish them.
But from others they cannot be concealed:
their profiting will appear unto all men.
Though Stephen was unconscious of the
honour, none of the council were ignorant of

FEBRUARY 23.

it ; all looked stedfastly, and saw his face as
it had been the face of an angel. And how
were they all affected 1 They were enraged
the more : and " then said the High Priest,
Are these things sol" What a proof was this
of the perverseness and impenitency of these
men, that they could go on, and persecute to
the death, a man whom God himself was
honouring before their eyes ! But it is a fact
every way instructive. It shows the truth
of the declaration, that the heart is deceitful
above all things and desperately wicked. It
shows that all belief is not, as some say, in-
fluential. It ought to be so, and would be so
if we were in a right state : but we are fallen
creatures; and the powers of the soul are
thrown into disorder. Hence we see and ap-
prove better things, and follow worse ; and
the clearest convictions of the judgment are
counteracted by our passions and appetites.
We talk of the evils of ignorance : but while
some are destroyed for lack of knowledge,
others perish by the possession of it. To him
that knoweth to do good, and doth it not, to
him it is sin. Numbers, like these beholders
of Stephen, derive from their opportunity and
advantages only an increase of guilt and con-
demnation.

We talk of miracles. They were useful
as evidences and proofs ; but as moral means
they failed as well as other means. We are
ready to think that those who were not prop-
erly influenced by them, could not believe
them : but they did believe them. The Phar-
isees believed our Lord's miracles, but feared
to confess him, lest they should be put out of
the synagogue. And we find the council at
Jerusalem admitting fully the notable miracle
that had been done upon the cripple : we can-
not say they deny it — yet they apprehend,
and beat, and imprison the doers of it, and
command them to speak no more in the name
of Jesus ! Men pretend inability, when only
inclination is wanting. They are not stran-
gers to the truth, but hold it in unrighteous-
ness ; and will not let it go free in their con-
duct. They think their irreligion is the crea-
ture of circumstances ; and tliat if they had
other situations and conditions, they should
be godly. Vain supposition ! They are ready
to wish some overpowering dispensation or
calamity may befall them, that what is not
done by conviction, may be done by impres-
sion ; and what is not done by the means of
grace, may be done by events. If one come
unto us from the dead, we should repent.
Vain hope ! If you hear not Moses and the
prophets, neither would you be persuaded,
though one rose from the dead.

FEBRUARY 23.
" Lo, I am with you alwaij, even unto the end of
the world. Amen:' — Matthew xxviii. 20.
It is needless to ask who is the speaker 1

Every believer will exclaim, as soon as he
hears the words, " It is the voice of my Be-
loved." His voice is always welcome to the
ear of faith : welcome when it enjoins a duty ;
welcome when it demands a sacrifice — How
welcome then when it announces that he will
never leave us nor forsake us !

But we may ask, on what occasion he
spoke] It was on the verge of glory, a few
hours only before he entered the joy that was
set before him. It was in the nature of a
parting address. O, to have seen him ! to
have glanced at the features and emotions of
his countenance just as he was ascending to
his Father and our Father, to his God and our
God ! He could not go without something
that should keep from despair even the minds
of those who had crucified him. Preach, said
he to his Apostles, repentance and remission
of sins in my Name among all nations, begin-
ning at Jerusalem. Let those that smote the
Rock, have the first offer of the stream ! Tell
those that shed it, that there is redemption
in my blood, even the forgiveness of- their
sins ! If such was his concern for enemies,
what says he to encourage those who had
forsaken all to follow him] No wonder
sorrow had filled their hearts. How we feel
at the loss of a dear relation, or beloved
friend, or useful minister ! They were as
lambs among wolves. They were left in a
world that hated and persecuted them. What
will they do for defence, counsel, and com-
fort, when their defender, and counsellor, and
comforter is gone ] Ye shall see me again,
says he — I will not leave you comfortless —
I will come to you — "Lo! I am with you
alway, even unto the end of the world.
When you were on the lake, and a storm
arose, and you seemed ready to perish, I
awoke and rebuked the sea, and there was a
great calm. When at another time the wind
was contrary, and you rowed in vain, till
your strength failed, I came at the fourth
watch of the night, and immediately the ship
was at the land whither ye went And when
I sent you forth without purse, and scrip, and
shoes, you had many anxieties and fears ; but
lacked ye any thing ] In every want I will
provide. The latest watch shall find me near.
Every storm shall bring me in its bosom — Lo i
I am with you alway, even to the end of the
world."

But how could this be] Did they live
alway ] Did they not all leave the world more
than seventeen hundred years ago] He
spake to them, not so much personally, as
relatively and representatively. Had he in-
tended themselves only, it would have been
enough to say, I am with you alway, even to
the end of life ; but as he intended the Church
whom he addressed in them, he says, I am
with you alway, even to the end of the world.
There is nothing unusual in such a mode of
address. Speaking as Englishmen, we say,

FEBRUARY 24.

things have been so and so with us, ever
since the Reformation or Revolution. No
river has the selfsame particles of v^^ater it
had a year or an hour ago; yet because it
flows in the same banks, and from the same
sources, we always call it by the same name.
The Church of Christ is one community, and
the unity is not affected by the variety of
parts, or succession of time. We look back-
ward to the days of his flesh, and say, " We
beheld his glory:" we look forward to his
coming again, and say, " We shall not all
sleep, but we shall all be changed."

There is a world, the Lord prepared us for
it ! that will never terminate : but " this pre-
sent world" is not only seen, but temporal —
It will have an " end ;" and we know it. We
know not indeed when it shall take place;
but we know that " the day of the Lord will
come as a thief in the night ; in the which
the heavens shall pass away with a great
noise, and the elements melt with fervent
heat ; the earth also, and all the works that
are therein, shall be burnt up." Then " time
shall be no longer." But O delightful assu-
rance ! we know that till then, Jesus will be
— must be — with his people. Yet how is the
assurance to be understood T How can he be
with them alway, even to the end of the
world 1 O, say they who only counsel to cast
him down from his excellency ; by his word,
and ordinances, and ministers. But he speaks
of his presence : and he does not say, I shall
be, but I am with you. Yet it could not be
as to his bodily presence : for he said, " the
poor ye have always with you; but me ye
have not always." " Now I am no more in
the world :" and no more will he be corpo-
really in the world, till he shall appear a
second time without sin unto salvation. It is
impossible to explain these things consistently,
without the admission of his divinity. It is
absurd to suppose that a mere creature could
be always with millions of persons at the
same time. A man, an angel, cannot be in
two places at the same moment. Yet, even
allowing his divinity, some distinction is
necessary. His omnipresence is an essential
attribute by which he fills heaven and earth,
and thus he is as near to the wicked as to the
righteous. When his presence is spoken of in
a way of privilege, it must be distinguished
from a perfection of his nature, and refer to
the agency of his grace, or the influence of his
Spirit. So he had explained himself to his
disciples : " I will give you another Comfort-
er, that he may abide with you for ever:
even the Spirit of truth; whom the world
cannot receive, because it seeth him not,
neither knoweth him : but ye know him ; for
he dwelleth with you, and shall be in you."

Let us realize this promise, as the promise
of One that cannot lie. And while it fills us
with wonder and admiration, and induces us

to exclaim, " Will God in very deed dwell
with man upon the earth ]" let it induce us
to seek the blessedness of a union with his
people, saying, We will go with you, for we
have heard that God is with you. And if we
have reason to hope that we are in the num-
ber of his followers, let the promise establish
our hearts with regard to the security of his
Church, and the permanency and success of
his cause. Let it animate us in every duty.
Let it be a source of consolation in every
trial. Are we reduced in circumstances'?
deserted 1 bereaved ? looking into the valley
of the shadow of death? Let us hear him
saying, " Fear not ; for I am with thee." And
may we be enabled to answer —

" If Thou, my Jesus, still art nigh.
Cheerful I live, and cheerful die:
Secure, when mortal comforts flee,
To find ten thousand worlds in Thee."

FEBRUARY 24.

" And he said, It is the Lord : let him do what
seemeth him good.^^ — 1 Sam. iii. 18.

Eli had many failings ; but his behaviour
on this occasion does him honour. Samuel
had feared to show him the vision. But
though Eli foreboded that it was against him,
he adjured the young Levite to " hide nothing"
from him. This was well. But it was better
still when having heard " every whit," he ex-
claimed, " It is the Lord : let him do what
seemeth him good."

We need not push this resignation to every
extent. Eli considers the message as a tem-
poral judgment, designed to degrade his fam-
ily from the priesthood, but not as necessarily
consigning them all to endless perdition.
Some of the mystics have carried the princi-
ple of submission so far as even to include
their future destruction ; and have said, " If
thou send me to hell, I shall continue to praise
and love thee." The thing is impossible. It
is not in our power to love a being that with-
out compensation would make us miserable.
By the law of our nature we are bound to
pursue our welfare and happiness: and our
resignation to be lost for ever, if it were a
possible feeling, would oppose the revealed
pleasure of the Almighty, " who will have
all men to be saved," and " commands us to
believe in the name of his Son Jesus Christ"
— Neither should we suppose that the state
of Eli's mind at this time excluded sensibil-
ity. A man of his tenderness must have felt
— and he ought to have felt — and he could
have exercised no resignation without feel-
ing. Our Saviour himself said, " Now is
my soul troubled ;" and he prayed, " Father,
if it be possible, let this cup pass from me;"
and so may you, consistently with the most
perfect submission, if you can add as he did :
"Nevertheless, not my will, but thine be
done."

FEBRUARY 25.

But Eli humbles himself under the mighty
hand of God without murmuring and com-
plainingf. He does not accuse him of injus-
tice or severity, but meekly accepts the dis-
pensation— " It is the Lord : let him do what
seemeth him good." Two things contributed
to this. First, a sense of his guilt. He had
connived at the conduct of his sons, and
thereby had dishonoured religion, and offend-
ed God. This he felt, and therefore said.
" why should a living man complain ; a man
for the punishment of his sin 1" " I will bear
the indignation of the Lord, because I have
sinned against him." Let the afflicted com-
pare their sufferings with their guilt, and
they will see that they ho.ve no right to re-
pine : God has punished them less than their
iniquities deserve. Secondly, a recognition
of divine agency. Natural men live without
God in the world. They do not perceive and
acknowledge him in their successes and com-
forts, but sacrifice to their own net, and burn
incense to their own drag. And so in their
disappointments and trials they exclaim, " It
was that unfortunate event ; it was that un-
lucky servant ; it was that malicious neigh-
bour; it was that perfidious friend" — But Eli
says " It is the Lord," and therefore " let him
do what seemeth him good." A man like-
minded with Eli, does not stop at second
causes; or think only of instruments. Instru-
ments may inflict the injury, and we are not
required to justify them in their conduct; but
they could have no power against us unless
it were given them from above. David did
not excuse the malice and profaneness of
Shimei, when he said, " Let him curse, for
the Lord hath bidden him." But he saw the
providence of God in the permission and con-
currence of the event. And is there an evil
in the city and the Lord hath not done it?
Does not he make darkness as well as create
light ] Does not he wound as well as heal ?
And what can tend more to produce submis-
sion to his will than the sight of his hand ?
Therefore David said, "I was dumb, I opened
not my mouth, because thou didst it.^' — " It
is the Lord," whose power is almighty, and
who cannot be resisted. " It is the Lord,"
who has a sovereign propriety in us, and may
do what he will with his own. " It is the
Lord," who is righteous in all his works —
shall not the Judge of all the earth do right ]
" It is the Lord," whose understanding is in-
finite, and whose wisdom is unerring. " It is
the Lord," whose mercy endureth for ever;
who does not afflict willingly, nor grieve the
children of men ; who loves while he chas-
tens, and chastens because he loves ; who will
be with us in trouble, to sustain, deliver, and
sanctify us; and make all things work to-
gether for our good — The cup which my
Father giveth me, shall I not drink it? —
" Let HIM do w^hat seemeth him good."

FEBRUARY 25.

" Now a certain man of the servants of Saul was
there that day^ detained before the Lord.^^ —
1 Sam. xxi. 7.

This fact is not without its usefulness. It
shows us that in divine worship, we appear
before God. We are indeed always in his
view ; and should continually impress our
minds with Hagar's conviction. Thou God
seest me. But he is in some places as he is
not in others : and a peculiar presence of God
belongs to the sanctuary. David believed
this ; and therefore, longing for the ordinances
of his house, he exclaims, " When shall I
come and appear before God]" And surely
Christians have not less reason than Jews to
expect the special presence of God in then:
assemblies. Has he not said, " In all places
where I record my Name, I will come unto
thee ; and I will bless thee ]" " For where
two or three are gathered together in my
Name, there am I in the midst of theml"
The tokens of his presence are less sensible
under the Christian, than under the Jewish
dispensation ; but they are no less real. They
saw the cloud of glory, and heard the an-
swers from the mercy-seat. And we see the
beauty of the Lord, and inquire in his tem-
ple, and hear what he says concerning us.
How often has he been found there, in his
converting power, in his enlivening grace,
and in the comforts of the Holy Ghost ! How
oflen has he been known in his palaces for a
refuge !

Again. We see that persons may attend
the means of grace, not from inclination, but
constraint. What brought Doeg to the tab-
ernacle at this time, — whether it was to jus-
tify himself from some uncleanness, to per-
form a vow, or for any other purpose, we
cannot determine : but he would rather have
been elsewhere. He was not doing his own
business, nor finding his own pleasure there
— he was not at home there — not at ease
there — He " was detained before the Lord"
— as a bird is detained in a cage from the
liberty he loves ; or as a man is detained by
complaisance in a party he dislikes; or as a
traveller is detained under a shed from the
rain, but longing to be gone. There is no
judging of men fairly, unless you observe
them when they act freely. It is said of
Peter and John, that " being let go, they
went to their own company," Unless he
goes out of the w-orld, the Christian must
mix with others: but they are not his com-
panions : he is a companion of all them that
fear God; in them is all his delight. He
does business with others, but he takes hold
of the skirt of him that is a Jew ; saying, I
will go with you, for I have heard that God
is with you. On the other hand, many thin^
short of dispoeition may detain persons in

FEBRUARY 26.

their ^ittendance on the means of grace, and i
but for which we should see them no more in (
the house of God. !

Some are detained by reputation. Though ;
we are not a country of Christians, we are a
Christian country ; and though few feel the i
power, all comparatively respect the forms of
godliness; and to abandon these, would ex-
cite remark and censure, even among the
worldly and indifferent. Some also are in-
fluenced by their connexions: children by
the authority of their parents; servants by
the requisition of their masters ; husbands by
the importunity of their wives. Some, and
this I fear is frequently the case in the upper
ranks, are attendants for the sake of example ;
and to sanction the thing in the eyes of the
common people, who do want religion, and
cannot well be managed without it Some
are urged by the uneasiness of their minds,
arising from conviction and fear. They feel
no concern to please God, and have no desire
to hold communion with him ; but they want
an opiate to allay the wakefulness uf con-
science. Some are attracted by a kind of
entertainment which they find in the psalmody
of the place, or the eloquence of the preacher.
This was the case with Ezekiel's hearers :
" Thou art unto them as a very lovely song
of one that hath a pleeisant voice, and can
play well on an instrument: for they hear
thy words, but they do them not. If the
Sabbath to some be not an irksome day, it is
because they divert it from its sacred pur-
poses— otherwise they would exclaim. What
a weariness it is to serve the Lord ! when
will the Sabbath be gone 1 Yea, so irksome
are religious exercises to some, that they feel
perhaps more of the carnal mind that is en-
mity against God in their devotions, than in
any other engagements ; because they are
irritated by restraint.

Let us bring home this matter to ourselves.
We attend, and perhaps have lono- attended
the services of the sanctuary. But let us
ask, from what principle or motive 1 Is it to
obey God? Is it to seek his face? Is it to
obtain the supply of the Spirit of Jesus Christ ]
A Christian can say, " It is good for me to
draw near to God." " I have loved the hab-
itation of thy house." " A day in thy courts
is better than a thousand." We have no
piety unless we regard religions duties as re-
ligious privileges : and are able to say, " My
meat is to do the will of him that sent me."

We are too prone to err in judging of per-
sons by their presence in our holy assemblies.
It is a positive proof against a man if he neg-
lects them : but his attendance is not a deci-
sive evidence in his favour. Solomon saw the
wicked buried, who had come and gone from
*.he place of the holy. And many a one, un-
less deprived of reason and reflection, will, at
a dying hour, exclaim, " How have I hated
instruction, and my heart despised reproof;

and have not obeyed the voice of my teach-
ers, nor inclined mine ear to them that in-
structed me ! I was almost in all evil in the
midst of the congregation and assembly."
Thus Doeg, while remaining demurely m the
divine presence, instead of minding his devo-
tion, was observing the intercourse between
David and Ahimelech, doing mischief, and
determining by lies to achieve murder ! Lord,
what is man !

FEBRUARY 26.

" Because tJiou hast been my help, therefore in the
shadow of thy wings will J rejoice.''^ — Psalm
Ixiii. 7.

Man is called a rational creature ; but he

deserves the character for the possession of
reason, rather than the exercise of it. He
h£LS powers; but his depravity leads to the
neglect or perversion of them. Thus he is
able to reflect, and to anticipate; but gov-
erned by things only present to his senses, he
never regards the past and the future, unless
in connexion with the body and the life that
now is. There indeed he often displays a
prudence that forms a lamentable contrast
with his indifference and inattention in the
concerns of the soul and eternity. There he
rises early, sits up late, compasses sea and
land, and recalls all his former miscarriages
or successes for his after use and improve-
ment. But how foolish is he, and ignorant,
and like a beast before God, in things that
accompany salvation ! It is otherwise with
the follower of Jesus. He is renewed in the
spirit of his mind. He regards religion as
the one thing needful, and never imagines
himself prospering unless his soul prospers.
His reason is enlarged and directed by faith.
He thinks for moral and spiritual purposes
of the past and the future — he looks back-
ward with humiliation and gratitude, and
forward with prayer and hope. Therefore
David said, " Because thou hast been ray
help, therefore in the shadow of thy wings
will I rejoice." Let us make his words our
own.

Let us make his acknowledgment our own.
— " Thou hast been my help." In what have
we not required his succour, and in what have
we not experienced it? Has he not helped
us in our temporal exigencies, and yet more
in our spiritual concerns? Has he not sea-
sonably and constantly helped us in our du-
ties ? We have had much to do ; our work
has been the most serious, important, and dif-

• ficult; and we have had no sufficiency of
ourselves. But the Lord we serve is not an

I Es^yptian task-master, enjoining us to make
I brick without straw. His grace has been

• sufficient for us. His Spirit has helped our
: infirmities ; and he has worked in us to will
I and to do of his good pleasure. Has he not
; helped us in our sufferings 7 We have nqt

FEBRUARY 27.

only had much to do, but also to bear. Our
personal and relative trials have been many
and various; and the bitterness of some of
them, the heart only has known. But how
true are the words of the sweet Psalmist of
Israel !

" Our sorrows and our griefs we pour
Into the bosom of our God :
He hears us in the mournful hour,
And helps us bear the heavy load."

We have found him a very present help in
trouble. He has afforded us support, so that
we have not sunk in the day of adversity,
and been swallowed up of over-much sorrow.
He has commanded for us deliverances, and
sometimes in cases in which we were trou-
bled on every side, and could see no way of
escape. He has also saved us from the sins of
the condition ; enabled us to glorify the Lord
in the fires ; taught us to learn obedience by
the things we suffer, and to gather from our
chastenings the peaceable fruits of righteous-
ness.

Let us make his resolution our own —
" Under the shadow of thy wings will I re-
joice." God has no wings : but he has perfec-
tions. He has wisdom, power, goodness, and
truth. He has made with us an everlasting
covenant. He has given us exceeding great
and precious promises. His providence per-
formeth all things for us. The allusion is to
a bird. The hen has wings, and gathers her
chickens under them from harm when the
hawk hovers near, and the storm approaches,
and the night comes on. The image seems
low when applied to God; for every figure
falls infinitely short of his glory. Yet they
have their use, and aid the understanding, the
impression, and remembrance of divine truth.
And the wings aflTord not only concealment
and defence, but a warm, soft, pleasing, and
delightful retreat ; and the feathered mother
loves to cover her infant brood, and feel them
at her side. So God saves his people, and
rejoices over them with joy, and rests in his
love : so they rejoice under the shadow of his
wings. A situation is nothing unless we
make use of it. The security results fi-om
our application of the advantage ; and David
w^as aware of this, and therefore cries, "I
flee unto thee to hide me." Hence says
Solomon, " the name of the Lord is a strong
tower ; the righteous runnetli into it and is
safe." And by rejoicing under the shadow of
God's wings, he can intend nothing less than
his having recourse to it; but he includes
much more — That he would repair to it from
choice, and realize it with thankfulness, and
enjoy it with complacency and exultation.
It is what he enjoins upon others when he
says, " Let the children of Zion be joyful in
their King." It is what the Church resolves
. to do when she exclaims, " I will greatly re-
joice in the Lord, my soul shall be joyful in
my God ; for he hath clothed me with the

garments of salvation, he hath covered me
with the robe of righteousness, as a bride-
groom decketh himself with ornaments, and
as a bride adorneth herself with her jewels."

Let us make his reasoning our own ; and
derive, as he did, confidence from experience
— " Because thou hast been my help, there-
fore under the shadow of thy wings will I
rejoice." It is needless to observe how fre-
quently this mode of arguing and acting is
exemplified in the Scriptures. And what
can more naturally tend to encourage us in
the Lord our God than the proofs w^e have
had of his power, faithfulness, mercy, and
grace 1 The fisherman is the more inclined
to repair to the place where he has been suc-
cessful. The beggar feels no excitement to
revisit the door where he was insulted or re-
pulsed ; but he hastens to the house where
he has always met with kindness and relief.
He may indeed feel some hesitation arising
from the thought that he has frequently been
there before. But the oftener we come, the
more welcome we are. The beggar too,
when after an absence he applies again, may
find a change in the benefactor as to his dis-
position, or even his ability. But the Lord
changeth not. What he has been, he is, and
will be for ever. His hand is not shortened
that he cannot save, nor his ear heavy that
it cannot hear. And one of the designs of
God in his kindness towards us is, not only
by his benefits to relieve our present wants,
but to excite our future applications and em-
bolden our fixture hope.

If we have never addressed God, we are
authorized to do it ; but our encouragement
in our first approach must be derived only
from faith. But some have believed, and
have now the witness in themselves. They
have made the trial. They go to a known
God — And they that know his Name will put
their trust in him. Nothing is more becoming
a Christian than a lively cheerful confidence.
And in order to maintain and increase it, we
shall do well to consider not only God's word,
but his works; and to remember the years of
the right hand of the Most High. "For
thou hast delivered my soul fiom death ; wilt
not thou deliver my feet from falling, that I
may walk before God in the light of the
living?"

FEBRUARY 27.

•* Behold, we count them happy which endure."
James v. IL

This seems a strange judgment ; and we
may ask, Who are they that draw such a con-
clusion'?

There is a sense in which men in general
make this estimate. They commonly admire
those that suflfer well ; and are struck with
instances of prudence in difficulties, and mag-
nanimity in dangers ; calmness in a storm,

FEBRUARY 28.

and firmness under an operation. There is a
tameness in the character of one who has al-
ways sat in the lap of ease and indulgence.
The most striking and interesting materials
for biography are derived from those sudden
changes and painful occurrences which tried,
discovered, and improved the sufferers who
had to encounter them.

Yea, men, even natural men, have often
admired those who have endured for the sake
of religion. For it has been the strange lot
of many of God's people to be hated and per-
secuted while living, and to be praised and
extolled when dead. Thus the Scribes and
Pharisees painted and garnished the tombs of
the prophets their forefathers had slain, at the
very time they wished to crucify the only be-
gotten Son of God. And thus many now talk
highly of the noble army of martyrs, who re-
vile some of their fellow-creatures for dis-
playing a little of the same spirit by which
they were actuated. Deceased saints are be-
yond our envy. They are no longer seen or
heard. They no longer reproach us by their
conversation and temper; no longer incom-
mode us by disturbing us when we wish to
sleep, or by flashing upon us truths of which
we are willingly ignorant.

We should therefore inquire, not what we
think of dead saints, but how we feel towards
living ones. These are scoffed at by many :
are they with us more excellent than their
neighbours!? Is all our delight in them 1 Are
they our brethren and companions'? "Every
one that loveth him that begat, loveth him
also that is begotten of him."

The Apostle however attests here, not the
judgment of men, but of believers. These
differ widely from each other in their senti-
ments with regard to a thousand subjects —
especially misery and happiness. Men call
the proud happy ; but God resisteth the proud.
Men bless the covetous, whom the Lord ab-
horreth. Men are afraid when one is made
rich, when the glory of his house is increased ;
but God tells us a man's life consisteth not in
the abundance of the things that he possesseth.
And faith confers not witli flesh and blood :
it does not estimate things by time, but eter-
nity ; it does not view them through the re-
ports of sense, but through the decisions of
unerring wisdom ; and echoes back the testi-
mony of God : " Blessed are the poor in spirit
— Blessed are they that hunger and thirst
after righteousness — Blessed are they that
mourn— If ye suffer for the sake of Christ,
happy are ye."

When we believe the principle from which
their afflictions are sent ; the designs they are
to accomplish; the evils they prevent; the
peaceable fruits of righteousness they yield ;
the far more exceeding and eternal weight
of glory they work out; and even the sup-
ports and consolations enjoyed under them :
we shall feel little difficulty in the de-

cision— " Happy is the man," not who
escapes the rod, but "whom the Lord cor-
recteth." Therefore despise not thou the
chastening of the Lord. Nor faint when
thou art rebuked of him.

FEBRUARY 28.

" Ye have heard of the patience of Joh^ — James
V. 11.

There was therefore really such a man to
be heard of ; and the book that bears his name
is therefore not a parabolic representation, but
a true history. Ezekiel mentions him more
than once, with Noah and Daniel. They
were real characters; and would Job have
been specified with them had he been a ficti-
tious one ? Noah and Daniel, and a metaphor !
James also associates him as an example with
the prophets, who were not imaginary, but
real beings.

But how came we to hear of this man at
all, seeing he lived more than two thousand
miles off, and more than four thousand years
ago ? " He was the greatest man in the east"
But his estate would never have been noticed,
had he possessed nothing else : a man is no-
thing the more to God for the number of his
sheep, oxen, and asses. "The Lord takes
pleasure in them that fear him, in them that
hope in his mercy." But he was as good as
he was great ; and his accuser was told that
he was " a perfect and an upright man." Yet
we should have known nothing of his moral
and spiritual worth but for his afflictions. His
calamities were his trial, and his triumph:
these have filled the earth with his renown.
Many names in the book of martyrs would
have perished in oblivion but for the sufferings
that raised and immortalized them. The ser-
vants of God are never so remarked, so im-
pressive, so useful, as when they are called
forth by trouble to be his witnesses, and to
glorify him in the fires : and little do they
frequently imagine what personal and relative,
what public and remote consequences may re-
sult from their enduring. What would Joseph
have been, what would he have done, but for
the persecutions and hardships through which
he arose to eminence, influence, and fame?
And thus you have heard of the patience of
Job—

— Not his insensihility. Patience is not
stoicism. There is no patience in a stone :
there is no virtue in bearing what we do not
feel. Job is never senseless under his woea
When he said, " My friends scorn me," he
adds, "but mine eye poureth out tears unto
God." With what earnestness does'*he call
for commiseration ! "Pity me, pity me, O ye
my friends ; for the hand of God hath touched
me." And when he heard of all the evil that
had come upon him, "he rent his mantle, and
shaved his head, and fell upon the ground.

MARCH 1.

and worshipped." You have heard of the
patience of Job —

— Not his impatience. And yet he cursed
the day of his birth, and prayed for death, and
said, I lothe it, I would not live always. O
that thou wouldst hide me in the grave ! There
the wicked cease from troubling- : and there
the weary are at rest. But not a word of this
is here mentioned. No. He had repented
of it, and it had been forgiven him : and the
sins and iniquities of his people God remem-
bers no more. No. It was not the display
of his habitual disposition ; but a partial and
temporary emotion, issuing not from his prin-
ciples, but against them. And does not this
omission of his fault by an Apostle teach us —
That a man is to be judged of by his general
character and conduct ] — That we should be
peculiarly lenient towards a person in great
sufferings ; when by the violence of the storm,
reason and religion for a moment may be up-
set; and in the anarchy, nature involuntarily
utters things which grace will afterwards be
sure to condemm ? — Yea, that we should al-
ways speak of our brethren with candor and
kindness. The wicked watch only for tiieir
halting ; they would make them offenders for
a word ; they overlook a thousand good things,
and greedily seize upon a single failing, and
magnify this into a crime — But charity cov-
ereth a multitude of sins. It will allow and
require us indeed to be severe towards our-
selves ; but it will induce us to make the best
of things in others, not only because from our
infirmities we may need the same tenderness,
but that we may be followers of the God of
all grace. Yes,

You have heard of his patience ; and you
have been accustomed from your infancy to
consider him as the most patient of all men.
And this is just, if his patience is to be esti-
mated, as it ought to be, by his sufferings.
Miseries of every kind fell upon him — and
they fell upon all his comforts. They fell
upon his estate — and deprived him of all his
substance ; upon his family — and his servants
were slain; and all his children were crushed
to death; and his wife urged him to curse
God and die ; and his friends mistook his case
and reproached him with hypocrisy and wick-
edness ; upon his body — and he had no ease
from pam ; was covered with sore boils from
head to foot, so that he said, " I am made to
possess months of vanity, and wearisome
nights are appointed to me. When I lie
down, I say, When shall I arise, and the night
be gone ] and I am full of tossings to and fro
unto the dawning of the day. My flesh is
clothed with worms and clods of dust ; my
skin is broken, and, become loathsome." Ail
this came upon him at once — and it was all
enhanced by his previous condition : for he
had seen better days: he had been indulged
by every kind and degree of prosperity ; and
he presumed he should " die in his nest" —

vain hope ! How well could he say, " My com-
plaint is bitter : my stroke is heavier than my
groaning." " 1 was not in safety — neither
had I rest — neither was I quiet — yet trouble
came." And

Yet " in all this Job sinned not, nor charged
God foolishly." Yet he said, " the Lord gave,
and the Lord hath taken away ; blessed be
the name of the Lord," Yet he said, " what!
shall we receive good at the Lord's hand, and
shall we not receive evil V Yet he said,
" though he slay me, yet will I trust m him."

But by nature he could not have thus en-
dured. And we here see what the grace of
God can effect. Let us remember that he is
called " the God of patience" — and not only
because he requires it — but because he pro-
duces it, sustains it, perfects it. With him is
the residue of the Spirit. Look to hun ; re-
pair to him, ye sufferers. Honour him not only
by your application, but by your confidence.
Despair ! You have heard of the patience
OF Job.

MARCH 1.

" Ephraim shall soy, What have I to do any more
with idols ? I have heard him, and observed
him : I am like a green Jir-tree. From me is
thy fruit found " — Hosea xiv. 8.

The announcement represents Ephraim in
his return to God : and God in his reception
of Ephraim.

In his return to God, Ephraim should say,
" What have I any more to do wath idols ]"
The language owns his former attachment,
while it expresses his present aversion and
rejection — " I have had too much to do with
them. O how degradmg and painful to look
back on years of folly and of guilt ! Behold I
am vile, what shall I answer thee 1 I abhor
myself, and repent in dust and ashes. O
Lord, other lords beside thee have had do- ^
minion over me ; henceforth by thee only will
I make mention of thy name."

This was very proper for him ; but what
is this to us? Are persons here chargeable
with idolatry even before conversion ] Not in-
deed as to the grossness of the offence. When
we consider idolatry literally, it would seem
impossible that a rational being should bow
down, not only to the sun, moon, and stars,
but to his fellow-creatures, to animals, to rep-
tiles, to wood and stone, to the work of his
owTi hands. Yet what says all history? —
And not only were the heathens thus besotted,
but the Jews also. Ephraim worshipped the
calves. And if we advert to the refinement
of these abominations, and pass from literal to
spiritual idolatry, every man by nature is an
idolater. What was the Fall, but a defection
from God ] What is sin, but the transfer to the
creature of the regard due to the Creator?
And it matters not whether the rival and en-
grosser be a worm, or an angel. Whalpver

MARCH 2.

we fear or value more than God, is to us an i
idol. Thus we read of " lovers of pleasure
more than lovers of God ;" and of some " who
make gold their hope, and fine gold their con-
fidence and of others " who make flesh
their arm." God alone can heal us ; and yet
we seek to the physician, and not to God.
His blessing alone maketh rich ; and yet we
form our plans without him, and ascribe our
successes to our own skill and care. He is
the God of our salvation ; and yet we depend
on our own worthiness and strength, instead
of saying. In the Lord I have righteousness
and strength. " Little children," says John,
" keep yourselves from idols." We may make
idols of our relations, idols of our opinions,
idols of our religious parties, idols of our min-
isters, idols of the means of grace — What is
heaven] A state in which God is all in all.
What is the eflfect of growing sanctification 1
Our waiting on God all the day. What is
conversion ] A turning away from the world
to God, saying, " Whom have I in heaven but
thee, and there is none on earth that I desire
besides thee." — " It is good for me to draw
near to God" — " What have I any more to do
with idols]"

And observe the disposition of God towards
the repenting Ephraim.

He observes the workings of his heart —
" I have heard and observed him." This is to
be restrained to the nature of the case. It is
an awful reflection, that God is in every
place : he hears and observes all his creatures.
But much more is here intended than mere
observation : it is observation accompanied
with approbation and delight. Such a penitent
is either disregarded or despised by the world.
At best he is considered as the subject of a
weak mind or a disordered imagination. But
truth assures us that he is now coming to
himself; that the angels rejoice over him ;
while God himself says, "to that man will I
look, even to him that is poor, and of a con-
trite spirit, and that trembleth at my word."
*' I have surely heard Ephraim bemoaning
himself thus : Thou hast chastised me, and I
was chastised, as a bullock unaccustomed to
the yoke : turn thou me, and I shall be turn-
ed ; for thou art the Lord my God. Is Ephraim
my dear son ] Is he a pleasant child ] For
since I spake against him, I do earnestly re-
member him still : therefore my bowels are
troubled for him ; I will surely have mercy
upon him, saith the Lord."

He presents himself as his shelter and re-
freshment— " I am like a green fir-tree." Is
not this image below God ] So is every com-
parison. Figures taken from the sublimest
objects in nature come infinitely short of his
glory. Yet such allusions are useful and ne-
cessary. In the east too, a fir-tree is far more
than we see it here ; beautiful in its appear-
ance, growing to a great height, yielding a
fragrant scent, spreading very widely, and af-

fording a desirable retreat to the traveller.
But a metaphor must not be pressed. The
import of it is often purely relative to some
one thing rendered valuable by the present
circumstances of the mdividual. Such is cold
water to a thirsty soul. Such is a cloud in
harvest. The simple idea here is shade and
perpetual verdure : the fir-tree being an ever-
green, the same in summer and winter — Thus
God is the same to the soul that trusts in him
at all times and in all conditions : and if we
would be raised above the influence of fear
and trouble, we must sit beneath the shadow
of the Almighty, and realize his perfections,
presence, promises, and providence as un-
changeably concerned for our welfare. Crea-
tures may all fail us ; but He is the same.
" My salvation shall be for ever, and my right-
eousness shall not be abolished."

He engages to furnish fertility — "From
me is thy fruit found." This supplies a de-
ficiency in the former image. A fir-tree,
though always green and affording shade, yet
yields no fruit : but the Lord affords repast as
well as repose. These are united in the ac-
knowledgment of the Church : " I sat down
under his shadow with great delight, and his
fruit was sweet to my taste." This fruit is to
be taken two ways. First, for the fruit they
enjoy. What is this but all spiritual blessings,
pardon, peace, the comforts of the Holy Ghost,
the foretastes of Heaven ] This is the be-
liever's fruit, because he is the possessor of
it : but in me, says the Lord, it is found as the
source and giver. Let us seek it alone in
him. Paradise had nothmg like it. Secondly,
for the fruit they bear. This includes their
graces, duties, and good works. To these our
Saviour refers when he says, " Herein is my
Father glorified that ye bear much fruit."
This is ours because we are the subjects of
it ; but he is the author. We receive the in-
fluences, but he imparts them. We exercise
the principles, but he produces them. We
render the obedience, but he inclines and en-
ables us. We repent and believe, but the re-
pentance and the faith are his gifts. We
work out our salvation, but he works in us to
will and to do of his good pleasure. They
are therefore called " the fruit of the Spirit :"
and "the fruits of righteousness, which are
by Jesus Christ, to the glory and praise of
God'" — "From me is thy fruit found."

MARCH 2.

"^W the promises of God in him are yea, and in
him amen, unto the glory of God by us." — 2
Cor. i. 20.

There is some difference between God's
purposes and promises. Both of them so to
speak are gold : but the one, gold in the mint ;
the other, gold in the mint impressed and pre-
pared for currency and use. God could have

MARCH 3.

olessed his people without previously an-
nouncing it, and bringing himself under an
engagement ; but in this case his design could
not have been known, believed, expected,
pleaded. But the promises give rise to a life
of faith, and hope, and patience, and prayer.

Let me contemplate these promises in their
relation to Christ — They " are in him." All
their contents are found in him : indeed he
himself is the substance of the whole. In the
Covenant of Grace he is the Covenantee ; and
the promises of it are made, not immediately
with us but with him, as our head representa-
tive and surety. He performed the awful con-
dition on which they were all founded ; and
has ratified them by his own blood. He is
also the pledge of their existence and accom-
plishment. They might seem too great to be
believed were it not for himself, who is greater
than any thing God has promised. But he has
been given ; and "he that spared not his own
Son, but delivered him up for us all, how
shall he not with him also freely give us all
things]" If the -promises are in him, the way
to possess and enjoy them all is to receive
him—" He that hath the Son hath life."

Let me also view them in their certainty —
"All the promises of God in him are yea, and
in him amen.'' All the promises of Satan are
falsehood. Human promises are not always
truth. David indeed erred when he said in
his haste — all men are liars ; yet too com-
monly " men of low degree are vanity, and
men of high degree are a lie." But even
Balaam could say, " The Lord is not a man
that he should lie ; neither the son of man
that he should repent : hath he said, and shall
he not do it J or hath he spoken, and shall he
not make it good 3" Men fail in their prom-
ises through forgetfulness, or changeableness
of mind, or inability of performance. But can
he forget, whose understanding is infinite ]
Can he change his purpose who is in one
mind, the same yesterday, to-day, and for
ever ] Can any thing be too hard for the Al-
mighty, maker of heaven and earth ] Let us
therefore honour God by our confidence. If
we have a word from him, let it satisfy us
whatever difficulties oppose the accomplish-
ment—these are for him to consider who has
promised. Abraham, therefore, having re-
ceived the divine assurance, though there
were improbabilities, and even natural impos-
sibilities in the way, " staggered not at the
promise of God through unbelief, but was
strong in faith, giving glory to God." Hence
Let me observe them in their design — " To
the glory of God^ God is glorified in them
as they are all yea and amen : for nothing
can be more honourable to God than the im-
possibility of impeaching his veracity. He is
therefore called "the faithful God." "His
faithfulness reacheth unto the clouds;" and
far beyond them— his " faithfulness is estab-
lished in the very heavens ;" and the fame of

it there draws forth the acclamation, " Just
and true are all thy ways, O thou King of
saints !" But his wisdom and power also are
glorified in the time and manner of their ac-
complishment. Above all, how does not only
the fulfilment but the donation of these prom-
ises display the exceeding riches of his grace !
For what but the most undeserved favour and
boundless mercy could have led him to re-
member us in our low estate, and instead of
threatening us with destruction, promise us
eternal life and all spiritual blessings in hea-
venly places in Christ !

Finally, let me remark the instrumentality
of this design — " To the glory of God by ws."
By us as ministers — publishing, explaining,
applying them. A promise is often like a box
of ointment very precious ; but the fragrance
does not fill the room till the preacher breaks
it. Or it is like the water that was near Ha-
gar which she saw not, till the angel of the
Lord opens our eyes and shows us the well.
By us believers — realizing the excellency and
efficacy of them in our character and conduct.
It is when these promises are reduced to ex-
perience ; when they are seen cleansing us
from all filthiness of flesh and spirit, making
us partakers of the divine nature, leading us
to walk worthy of the vocation wherewith we
are called, filling us with kindness and be-
nevolence, supportmg us cheerfully under all
our trials ; it is then they glorify God by us.

How responsibly should they feel, and how
carefully should they walk, who are intrusted
with the honour of God in his word — which
he magnifies above all his Name I

MARCH 3.

" Sirs, what must I do to be saved ?"
Acts xvi. 30.

We may imagine the manner in which the
jailer had addressed Paul and Silas before,
from the manner in which he treated them ;
for having received them in charge, he thrust
them mto the inner prison, and made their
feet fast in the stocks, while their backs were
bruised and bleeding from the scourge ; for
their wounds were not dressed till some hours
after. Doubtless bad words and reproachful
names were added to the cruelty. But how-
ever he had insulted them before, he now re-
veres them more than kings ; and calling for
a light, he springs in, and comes trembling,
and falls down before them in the inner pris-
on, and brings them out, and cries, "What
must I do to be saved ]"

This was obviously the language of appre-
hension. He saw he was in danger of being
lost. But how lost] Some have supposed
that he refers to his temporal danger. The
Roman jailer was made answerable for his
prisoner; and if the prisoner escaped, the
jailer bore the punishment the prisoner waa

MARCH 3.

doomed to endure. At first therefore the
keeper was thus alarmed ; for upon the earth-
quake, which shook the foundations of the
prison, so that the doors were opened, and
every man's bands were loosed, he awaked
out of his sleep, and drew his sword, and
would have killed himself, supposing that the
prisoners had fled. But his alarm on this ac-
count must have been removed, as soon as
ever Paul cried with a loud voice, " Do thy-
self no harm, for we are all here." And the
answer given to his inquiry, shows that he
did not refer to temporal death ; for though
faith in Christ saved him from hell, it would
not have saved him from the penalty of the
Roman law had he incurred it.

His anxiety, therefore, regards his spiritual
and eternal state. It is in vain to argue
against this, and say, how could this be, as it
supposes a knowledge which this Pagan could
not possess 1 For the heathen generally had
some sense of a future state ; and were all
their life-time subject to bondage through
fear of death. Often their uneasinesses were
such, that to obtain something like peace of
mind, they would endure the greatest priva-
tions and self-inflicted tortures, and give the
fruit of their body for the sin of their soul.
God indeed has a witness in every bosom.
Every man is a sinner ; his conscience con-
demns him ; he feels his need of pardon.
Were he guiltless, he would be fearless. The
innocent do not tremble when they hear the
trumpet announcing the entrance of the
Judge ; but only those who are to be tried.
The earthquake had roused the jailer's dread
of the power and anger of God. Perhaps he
had heard Paul and Silas singing in the
stocks. Perhaps they had dropped something
while he was misusing them that had im-
pressed his mind. Perhaps he had been in-
formed of their preaching ; and doubtless he
had been told of the language of the Pytho-
ness, who for many days had cried, " These
men are the servants of the Most High God,
which show unto men the way of salvation."
To which we may well add, how soon the
Spirit of God can reach the heart, and enter
the conscience like a conqueror at the head
of an army. No wonder his 'apprehension
made him cry, "What must I do to be saved 1"
It is a fearful thing to fall into the hands of
the living God. If a man were any way ex-
posed to it, we should think it impossible that
he could enjoy a moment's ease ; or be capa-
ble of feeling a lighter sorrow, in hazard of
such a tremendous doom. When I was
awakened, says Bunyan, nothing so astonished
me as to see how my fellow-creatures were
affected with their outward troubles — I had
many of these ; but I could only cry, How
shall I escape the damnation of hell 1

His language contains a desire of informa-
tion. In such a state as this, ignorance is

dreadful, and perplexity intolerable. And ir
vain you address the man concerning anj
other subject. Tell me, says he, how I car
flee from the wrath to come ] How I car
obtain acceptance with God ] How I can be
renewed in the spirit of my mind] Is then
balm in Gilead, and a physician there ] Anc
what is the balm ] Who is that physician '
He also dreads imposition. Tell me the tru(
state of my soul. If there be hope, announct
it ; but do not flatter me. Nothing will now
satisfy the mind but certainty. And the mar
has it not in his power to be his own instruc-
tor or comforter. He distrusts himself, anc
suspects every thing like comfort that comes
from his own heart which has so often de-
ceived him. Now therefore he prizes the
means and the source of information. He
reads the Scripture — and for the purpose foi
which it was written. He hears th'e word—
and for the purpose for which it is preached,
How beautiful now are the feet of him thai
bringeth good tidings ! How endeared the
throne of grace where the prayer is heard,
" Thy Spirit is good ; lead me into the land
of uprightness."

Here was also a readiness to submit to the
method prescribed for his deliverance. Some,
when they are alarmed, think of building a
shelter rather than of fleeing for refuge.
They indulge in a legal bias, and human
reasonings ; and going about to establish their
own righteousness, do not submit themselves
to the righteousness of God. The simplicity
of the scheme of gospel grace, pays no hom-
age to the idol self ; and the spiritual Naaman
is ready to turn away in a rage, because the
mode of relief is not such as he "thought."
The scheme is additionally offensive, because
it demands the destruction also of every sin;
and men love independence, and to walk ac-
cording to the way of their own hearts. But
bring a man into the state of the jailer, and
he will be willing to yield — willing to be led.
Tell him the way, and he will walk in it.
Tell him the remedy, and he will submit to
it, however it may require him to stoop, or
whatever it may require him to sacrifice. Dr.
Chyne was an eminent as well as a pious
physician. But he was supposed to be severe
in his regimen. When he had prescribed,
and the patient began to object to the treat-
ment, he would say, " I see you are not bad
enough for me yet." Some are not bad
enough for Christ yet — we mean in their own
apprehension. But when they find and feel
that they are entirely lost, and have no other
help or hope, they will cordially acquiesce in
his recommendation, however mysterious,
however humbling, however trying. " If by
any means I might attain unto the resurrec-
tion of the death."

Let me not think this inquiry was proper
for the jailer only. All have sinned. And

MARCH 4.

the soul that sinneth it shall die. It should
therefore be the inquiry of every man. O my
soul, let it be thine !

Wliat is the answer 1

MARCH 4.
And iJiey said, Believe on the

Christ,
xvi. 31.

and thou shalt he

Lord Jesus
saved." — Acts

They overlook his injurious treatment of
them. They do not take advantage of his
present distress to insult him, as the council
did Judas, who when he cast down the pieces
of silver, confessing he had sinned and be-
trayed innocent blood, said, " What is that
to us "? See thou to that." Yea, they hear
with delight his exclamation, " What must I
do to be saved !" Such cries as this are music
in the ears of those who long to save souls
from death — " Your case is bad, but it is not
hopeless. You are guilty and condemned,
and there is only one way of deliverance —
But there is one. W^e have tried it ourselves,
and have found it effectual, and recommend
it to you. Believe on the Lord Jesus Christ,
and thou shalt be saved." Here is the advan-
tage of knowledge and of experience in those
who have to deal with souls in spiritual dis-
tress. They can speak readily and clearly ;
and with confidence and earnestness — " Lo
this, we have searched it ; so it is ; hear it,
and know thou it for thy good." What could
the heathen philosophers have done with this
question] Or what the Scribes and Phari-
sees who sat in Moses' chair ? What would
a modern infidel make of it? How many
called divines, would answer : " Be not too
much distressed. You are not worse than
others. All are frail. God knows our frame.
He will not be severe to mark what we do
amiss. Guard against these gloomy notions
which drive people to distraction or despon-
dency. Take exercise. Go into company.
Moderately indulge in the amusements! of
life." Or if any thing more religious be said,
it would be, "Reform whatever may have
been vicious: and in proper time prepare
yourself for a worthy reception of the Lord's
Supper." How different was the language
of Paul and Silas ! " Believe on the Lord
Jesus Christ, and thou shalt be saved."

This teaches us tliat awakened souls are to
be led immediately to Christ There are
some who are slow to bring forward the glad
tidings of salvation, fearing that such persons
are not yet distressed and humbled enough.
But it is obvious that a long process to pre-
pare for an application to the Lord Jesus was
not deemed necessary by the Apostles. They
presented him at once : through this man is
preached unto you the forgiveness of sins ;
and by him all that believe are justified. He
did the same himself : " Come unto me" — ,
" Look unto me." No other recommendation |
M

can be available. Every other direction will
turn the sinner aside from safety and relief.
All the peace obtained by any other means is
only a temporary delusion. " Why should I
wait] I want a mediator between me and
God, but I do not want a mediator between
me and Christ. I must come to him as I am.
And I may come — ' all the fitness he requireth
is to feel my need of him.' "

The answer shows that there is salvation
in the Lord Jesus CJirist. It is a faithful say-
ing, and worthy of all acceptation, that he
came into the world to save sinners ; and that
he is now exalted at God's own right hand to
be a Prince and a Saviour. With him is
plenteous redemption ; free deliverance from
the guilt, the pollution, and the consequences
of sin ; and for ever —

The way to realize this is believing. " To
him that worketh not, but believeth on him
that justifieth the ungodly, his faith is counted
to him for righteousness." Unless we begin
here, we commence at the wrong end. Good
works do not produce faith, but faith produces
good works. If we see a fellow-creature
wrecked and ready to sink, the first thing is
to get out the life-boat. It w'ould be absurd
to go to the dying bed of a man, and begin to
admonish him how he ought to walk and to
work — The man is dying. Send for the phy-
sician— Bring a remedy. W^hen recovered,
admonition will be reasonable and needful.
God gave his only begotten Son, that whoso-
ever believeth in him should not perish : and
however salvation is represented in the Scrip-
ture, we see faith is essential to it. Whatever
Christ may be in himself, he can be nothing
to us w^ithout it. He is indeed the refuge,
but a refuge cannot secure us unless it be
entered ; and it can only be entered by faith.
He is indeed the bread of life, but food can-
not nourish us unless it be eaten ; and it can
only be eaten by faith. The grand thing
therefore is to believe the record concerning
him ; and to trust in his name ; to rely upon
his grace ; to apply to him for all the purposes
he is revealed to accomplish ; and to receive
him as he is held forth to us in the gospel.

This course will not fliil. Salvation is in-
sured to believing. As without faith we can-
not be saved, so with it we cannot perish.
" Verily, verily, I say unto you, lie that hear-
eth my word, and believeth on him that sent
me, hath everlasting life, and shall not come
into condemnation ; but is passed from death
unto life."

If therefore you feel your need of salvation,
repair to him, and say, " Let this ruin be un-
der thy hand." He is mighty to save. He is
able to save to the uttermost. And while his
power enables him to save, his goodness in-
clines him to save. His soul is the dwelling-
place of pity. His heart is made of tender-
ness; his bowels melt with love. And while
his goodness inclines him to save, his promise

MARCH 5.

binds him to save — He cannot deny himself.
He has said, " Him that cometh unto me, I
will in no wise cast out."

*' My soul obeys the Almighty call.
And runs to this relief ;
I would believe thy promise, Lord;
O help mine unbelief."

MARCH 5.

•* And Ekron as a Jebusite.''^ — Zech. ix. 7.

The prophecy in which these words are
found shows, that God in judgment remem-
bers mercy; and can punish her enemies
without injuring the Church ; and can even
increase her welfare by means of it. Deso-
lations were coming upon the Syrians, and
Tyrians, and Philistines ; but a remnant should
be saved and converted, so as to become the
worshippers and people of the God of Israel !
Tliis is exemplified in the latter of these
powers : " I will cut off the pride of the
Philistines : and I will take away the blood
out of his mouth, and his abominations from
between his teeth: but he that remaineth,
even he, shall be for our God, and he shall be
as a governor in Judah, and Ekron as a Jebu-
site." The Philistines were the most constant
and implacable of all the adversaries of the
Jews. Ekron was one of their greatest capi-
tals. It was the residence of Beelzebub the
chief of the devils ; and is put by the poets
for hell itself Jebus is the old name for Je-
rusalem. Hence we read that "David and
all Israel went to Jerusalem, which is Jebus ;
where the Jebusites were, the inhabitants of
the land." The meaning of the words there-
fore is, that the inhabitants of Ekron should
become as the denizen of Jerusalem ; no
longer an enemy, or a stranger and foreigner,
but a fellow-citizen with the saints and of
the household of God. Two remarks arise
from this promise.

First, — It is a great thing to be a Jebusite.
The Apostle speaks of it as the highest of all
privileges, that we " are come to Mount Zion,
the city of the living God, and to the heavenly
Jerusalem ;" and that " Jerusalem, which is
above, and which is free, is the mother of us
all." Of this city of our God, glorious things
are spoken, and they are not vain words.
What a governor have these citizens ! He is
fairer than the children of men; he is the
king of glory. What a charter have they !
What can equal their defence and safety 1
What can equal their liberty'? What their
commerce and wealth 1 What their happi-
ness ] Their peace passeth all understanding
— Their joy is unspeakable and full of glory —
" as well the singers, as the players on instru-
ments shall be there : all my sprinsrs are in
thee." ^ ^ ^

Secondly, — Jebusites may be derived from
Ekronites. Here we have the evidence of
fact. The thing has been done ; and the roost

unlikely characters have furnished pious con-
verts. We can make an appeal to Manasseh,
who had sinned away all the effects of a godly
education, and had become the most daring
idolater ; and such a murderer, that he made
the streets of Jerusalem to run down with
innocent blood — yet he, even he, sought and
found the Lord God of his fathers. We could
appeal to the dying thief, blaspheming with
his companion one moment, and praying the
next, " Lord, remember me when thou comest
into thy kingdom." We could appeal to the
murderers of Jesus, so soon washed in the
blood which they themselves had shed. What
could surpass the guilt and depravity of the
Corinthians] Yet they were washed, they
were justified, they were sanctified in the
name of the Lord Jesus, and by the Spirit of
our God. And what says Paul of himself!
" I was a blasphemer, a persecutor, and inju-
rious ; but I obtained mercy" — and " for this
cause I obtained mercy, that in me first Jesus
Christ should show forth all long-sufiering, as
a pattern to them that should hereafter believe
on him, to life everlasting."

Here, from what he has done, we see what
he can do. We see also what he must do ;
for he has bound himself by his word. And
who are the heirs of promise 1 From whence
are they to be brought ; and from what mate-
rials are the subjects of his grace to be formed]
" Princes shall come out of Egypt" " Ethio-
pia shall soon stretch out her hands unto
God." " Instead of the thorn shall come up
the fir-tree, and instead of the brier shall come
up the myrtle-tree : and it shall be to the Lord
for a name, for an everlasting sign that shall
not be cut off." " The wolf also shall dwell
with the lamb, and the leopard shall lie down
with the kid." " The beasts of the field shall
honour me, the dragons and the owls."

Much of these announcements is indeed
highly figurative, but the meaning cannot be
mistaken, and the truth of it is perpetually
accomplishing. For, blessed be God, these
changes are not imaginary representations.
The pictures are from real life ; and the origin-
als are to be found. We speak that we do
know, and testify that we have seen. We
have seen the profligate becoming not only
moral but holy — the proud clothed with hu-
mility— the niggard and the churl learning
to be bountiful and kind — the earthly-minded
seeking the things that are above — the curses
of the neighbourhood going about doing good.
Well may the Author of all good say, " This
people have / formed for myself ; they shall
show forth my praise" — What displays, what
triumphs are they of the freeness, the riches,
and the power of his grace !

Let none despair. However desperate their
case is with regard to their own resources,
there is hope in Israel concerning this thing.
Nothing is too hard for the Lord.

Neitlier let us despond with regard to any

MARCH 6, 7.

of our fellow-creatures. We may be tempted
to think some of them beyond the possibility
of reclaim. But God is able of these stones
to raise up children unto Abraham. Let us
not abandon them, but persevere in the use of
means — animated by prayer — and strong in
the Lord and in the power of his might.

MARCH 6.

" Do not all go to one place ?" — Eccles. vi. 6.

What place ] There are four places ; and
a universality of passengers is approaching
each of them. An absolute universality with
regard to the two first ; and a specific univer-
sality with regard to the two second.

There is the grave. Do not all go to this
place ] Yes. " All go to one place — all are
of the dust, and all turn to dust again." No
one denies this ; and yet no one seems to be-
lieve it, at least with regard to himself! Who
would suppose that thousands around us ever
said, " I know that thou wilt bring me to
death, and to the house appointed for all liv-
ing." What a proof is this, that convictions
however clear, and belief however firm, may
be paralyzed and rendered uninfluential !

There is the judgment-seat. Do not all go
to this place ] Yes : " We must all stand be-
fore the judgment-seat of Christ." The high
will not be excused ; the low will not be over-
looked. " I saw the dead," says John, " small
and great, stand before God ; and the books
were opened." And the Judge himself tells
us, that "before him shall be gathered all
nations, and he will separate them one from
another as a shepherd divideth his sheep fi-om
the goats : and he shall set the sheep on his
right hand, and the goats on the left — and
these shall go away into everlasting punish-
ment, but the righteous into life eternal."

Now therefore a separation takes place,
and what before applied to all with regard to
nature, will now apply to all only with regard
to character.

There is hell. Do not all go to this place ?
Yes, all the wicked : " The wicked shall be
turned into hell, with all the nations that for-
get God." Their sin is very diversified ; and
though all go astray like sheep, they turn
every one to his own way. The covetous and
the cruel, the hypocrite and the profligate,
the scoffer and the formalist, the swearer and
the slanderer, are all in various directions go-
ing the downward road, and will meet in the
same place of tonnent. There is something
inexpressibly dreadful in the thought of mix-
ing with such society. And when we con-
sider the number of the damned, their malig-
nity, their mutual accusations, their hatred of
each other, their freedom from all the re-
straints which check the bad and vile while
here, their power to curse and tear each other,
under the empu-e too of the devil and his

angels — who v/ould not cry, " Gather not my
soul with sinners, nor my life with bloody
men."

There is heaven. Do not all go to this
place 1 Yes, all the righteous — all who are
justified by faith, and renewed in the spirit
of their mind. We need not ask where this
place is ; it is enough to know that Jesus has
said, " I go to prepare a place for you, and if
I go and prepare a place for you, I will come
again, and receive you to myself, that where
I am there ye may be also." There, out of
every period of time, and out of every kindred,
and nation, and people, and tongue, he will
gather together in one, the children of God
which were scattered abroad. Here they dif-
fered in their outward condition, in their re-
ligious opinions and usages, and in the degree
of their grace ; but they were all one in
Christ Jesus, and now they are all one with
him. Is this candour and comprehensiveness
in heaven an excellency 1 Let us approach it
ELS much as possible ; and as we are all going
to one place, let us not fall out by the way.
Let us pray, " Grace be with all them that
love our Lord Jesus Christ in sincerity ;" and
let us show, by our freedom from bigotry, that
our prayer is not hypocrisy or formality.
Many a persecuting and many a censorious
spirit has had liberality enough upon his oily
lips, especially at public meetings, who has
only scowled hate or dislike towards his dif-
fering brethren at all other times. But the
Master says, " Out of thine own mouth will I
condemn thee, thou wicked servant."

MARCH 7.

" Ye are they which have continued with me in
my temptations. And I appoint unto you a
kingdom, as my Father hath appointed unto
me." — Luke xxii. 28, 29.

The dying Patriarch said of Reuben, " un-
stable as water, thou shalt not excel." Sta-
bility is essential to excellency. Without it
no reputation can be acquired, no confidence
can be supported, no usefulness can be in-
sured. Even obstinacy, which is ignorant re-
solution, is more allied to excellency than
versatility. You may build upon a rock ; but
what can be done on shifting and sliding sand 1
If a man be one thing to-day and another to-
morrow ; if he yields to every fresh impres-
sion like a wave of the sea driven with the
wind and tossed ; and is governed by circum-
stances instead of principles ; he can never
display character, for character is the eflfect
and fame of habit.

Nothing recommends a man more than
stedfastness in friendship, especially when the
adherence has to struggle with difficulties.
This is what our Lord here commends in his
disciples — They had " continued with him in
his temptations."

MARCH 8.

If the enemy ever left Christ, it was only
for " a season ;" he soon returned again to the
assault; and urged him even to infidelity,
presumption, suicide, and idolatry — How well
is it said —

" He knows what sore temptations mean,
For he has felt the same." —

But our Lord does not here refer to such
temptations, and especially those he endured
in the wilderness. In these his disciples were
not present — he was alone — of the people
there was none with him. In the Scripture,
temptations do not always, nor most com-
monly, signify enticements to sin; but any
events that morally try us in the way of duty.
In such trials his disciples continued with him :
they found him poor and despised; bearing
the contradiction of sinners against himself ;
slandered ; menaced ; and in danger of death.
And they were willing to share in the same
treatment. They denied themselves, and took
up their cross and followed him. They deem-
ed it enough for the servant to be as the mas-
ter, and the disciple as his Lord.

There are trials now to which they who
are with him are exposed. They are called,
" the sufferings of Christ ;" " his reproach ;"
and here his " temptations ;" as they accom-
pany his cause, and are endured for his sake.
They are not all of a painful nature, or con-
sisting in various degrees of persecution. His
followers are often tried in other ways. There
are the dangers of prosperity as well as of ad-
versity. The world has its allurements as
well as frowns, and is more perilous in its
friendship than its enmity. There must be
heresies, that they who are of a contrary part
may be made manifest. There will always
be many who will turn again to folly from
the holy commandment delivered them, and
will endeavour to draw away others. Happy
they, who while the Saviour says, " Will ye
also go away?" can answer, "Lord, to whom
shall we go ] Thou hast the words of eternal
life." For, " blessed is the man that endureth
temptation ; for when he is tried, he shall re-
ceive a crown of life which the Lord hath
promised to them that love him."

Observe, O my soul, how he insures and
amplifies the privilege : " I appoint unto you
a kingdom, as my Father hath appointed unto
me." The grant is not an estate, a province,
a principality, but a kingdom ! And observe
two things with regard to it. First. See the
Saviour's authority and dominion : " / appoint
unto you a kingdom." The Father judgeth
no man, but hath committed all judgment
unto the Son : and he has given him power
over all flesh, that he should give eternal life
to as many as the Father hath given him.
The fullness from which he should dispense
to the myriads of the saved all the blessings
of grace and glory, was the joy set before
him, for which he endured the cross. It is
the fruit of the travail of his soul, and it satis-

fies him ; it yields infinite delight to his be-
nevolent heart. And how must the gift be
endeared to the receiver when it is conferred
by his own dear hand —

" The righteous Judge at that great day
Shall place it on my head."

Secondly — he is not only the appointer,
but the model of the appointment — " as my
Father hath appointed me." The ground of
the Father's appointment of him was indeed
peculiar — He deserved it and could claim it.
He fulfilled the high and awful condition on
which it was suspended, his suffering and
death. The cause of the Saviour's appoint-
ment of u^ is nothing meritorious ; it is mercy
and grace, though founded in his own claims.
But the one is as real as the other ; and as
certain in the accomplishment ; and termi-
nates in the same state ; and as far as our na-
ture will allow, we shall partake of the same
blessedness and honour with himself, though
conscious that we have not reached the ele-
vation in the same way. The Scripture can-
not be more decisive than it is — " we arc
quickened together with Christ, raised up and
made to sit with him in the heavenly places."
" When he who is our life shall appear, we
shall also appear with him in glory." " To
him that overcometh will I grant to sit with
me upon my throne, even as I also overcame,
and am set down with my Father upon his
throne." And herein again we rejoice — as
all our happiness and dignity will be received
from him, so it will be enjoyed with him —
" Where I am there shall also my servants
be" — " We shall live together with him."

MARCH a

" And when Rachel saw that she hare Jacob no
children, Rachel envied her sister; and said
unto Jacob, Give me children, or else I die.''^ —
Gen. XXX. 1.

Here we see a little of the evils of polyga-
my. How hard is it to maintain an equality
of satisfaction where there are different claim-
ants feeling alike in their pretensions ! Yet if
there be a partiality of regard, either real or
supposed, what can be expected but discord
and wretchedness? How much more agreea-
bly did Isaac and Rebecca live together, ac-
cording to God's original appointment, than
poor Jacob with his two wives ! What could
ever justify a practice at war with morality
and the happiness of domestic life, the fountain-
head of society?

Observe Rachel's ill-humour. Bodily
charms with the ornament of a meek and
quiet spirit would be irresistible; but a pretty
face and a gentle temper are seldom found
together. Rachel was beautiful ; but because
she bore Jacob no children, like her sister,
" she envied her." There is nothing against
which we should more guard ourselves than

MARCH 9.

envy. It is a quality the most unlovely and
diabolical. Envy is grief, not at another's
woe but another's welfare. It is the rotten-
ness of the bones; it is the bane of self-
enjoyment; it is quarrelling with God for
making another to differ from us. It is awful
to tliink how naturally prone we are to this
vice — "The spirit that is in us lusteth to
envy."

See her intemperate desire. "And she
said unto Jacob, Give me children or else I
die." There was no harm in the wish for
offspring. They are the natural privilege of
marriage. And many have supposed that
the Jewish wives wished so much to be
mothers, as the promise of God entailed the
richest blessings on the posterity of Abraham,
and because from his seed according to the
flesh, the desire of all nations was to descend.
This probably liad some influence ; but the
principal thing was the respect attached to
fruitfulness. In a more refined and improved
state of society, intellectual and moral quali-
ties are sufficient to obtain distinction ; but in
the earlier and ruder ages, outward and cor-
poreal attributes are chiefly regarded. In
their modes of living, too, children were an
advantage and a defence. Hence the language
of Scripture : " Lo, children are an heritage
of the Lord : and the fruit of the womb is his
reward. As arrows are in the hand of a
mighty man ; so are children of the youth
Happy is the man that hatli his quiver full of
them ; they shall not be ashamed, but they
shall speak with the enemies in the gate."
Hence the conception after barrenness in the
cases of Sarah and Manoah's wife, and Han-
nah and Elizabeth, drew forth such joy and
praise — But what could be so censurable as
the inordinate language of Rachel — " If my
wish be not gratified, I shall offer violence
to my life, or fret myself into the grave. In
some way or other it will prove my death."

But ah ! what ignorance of the future, and
of her real welfare does she here betray !
"Who knoweth what is good for a man in
this life, all the days of his vain life which
he spendeth as a shadow ]" How little was
Lot aware of the fearful consequences arising
from the mdulgence of his wish in the choice
of the vale of Sodom, well-watered, and look-
ing like the garden of the Lord ! The Jews
obtained quails in answer to their pettish re-
quest ; but he gave them their heart's desire,
and sent leanness into their souls : while the
flesh was between their teeth, the wrath of
God came upon them, and they died of their
intemperance. They would have a king;
and he showed his resentment not in denying
but gratifying them. " He gave them a king
in his anger, and took him away in his wrath."
So here ; Rachel says, " Give me children or
else I die" — and she died not in the failure of
her desire, but in the accomplishment of it,
falling a victim to her second pregnancy :

" And they journeyed from Bethel ; and there
was but a little way to come to Ephrath : and
Rachel travailed, and she had hard labour.
And it came to pass, when she was in hard
labour, that the midwife said unto her, Fear
not ; for thou shalt have this son also. And
it came to pass, as her soul was in departing,
(for she died) that she called his name Ben-
oni : but his father called him Benjamin.
And Rachel died, and was buried in the way
to Ephrath, which is Bethlehem. And Jacob
set a pillar upon her grave : that is the pillar
of Rachel's grave unto this day." And
among other things engraven upon it is this
— Let your desires be under the government
of reason and religion — Extort nothing from
God. As to spiritual blessings indeed we can-
not be too importunate ; but with regard to
temporal we cannot be too resigned. We
are allowed to ask for any comfort pertaining
to this life, but we must ask submissively and
conditionally. We must implore it only if it
be good for us ; and we must leave the deter-
mination of this to him that knoweth all
things. This too is the surest way to succeed.
God sees that while we are in a high fever
of desire he cannot safely indulge us ; but he
is never unwilling to gratify us when he can
do it without injury — For he " hath pleasure
in the prosperity of his people."

MARCH 9.

" And God shall wipe away all tears fnm their
eyes.'* — Rev. xxi. 4.

Unless we knew something of the world
of glory, we could not desire it or prepare for
it. Yet what we know is comparatively little :
and it is rather negative than positive. In our
present state, our liveliest feeling of good is
the absence of evil ; and of pleasure is
the cessation of pain. And therefore, con-
formably to an experience well understood by
every child of Adam, the happiness of heaven
is held forth to our hopes as an exemption
from every kind and degree of sorrow — and
"God shail wipe away all tears from their
eyes."

Tears and sorrows do not always go to-
gether. Some people have a plenitude of
tears, whose emotions are by no means deep
and durable. Others can seldom weep; yet
they feel, and feel the more, because their
grief wants utterance. Persons in great an-
guish are commonly beyond weeping. This
is seen in criminals preceding their execu-
tion.

When it is said, " God shall wipe away all
tears from their eyes," it is taken for granted,
that the eyes of his people are no strangers to
them now. Grace does not exclude the sen-
sibilities of our nature, but increases as well
as refines them. We read of "them that
mourn in Zion." And it is said, " they shall

MARCH 10.

come with weeping." Religion costs a Chris-
tian a thousand tears in addition to those
which he inherits as a man — for " man is born
to trouble, as the sparks fly upwards."

Of the tears they so frequently shed, we
may remark, in particular, five sources.
Those which arise from secular afflictions —
such as difficulties, perplexities, and failures in
business ; and changes, reductions, and priva-
tions in outward circumstances. Those which
arise from social trials — whether sympathy in
sorrow, defections in friendship, or bereave-
ments. Those which arise from bodily pains,
indispositions, and decays. Those which flow
from moral imperfections, and which are the
most distressing to a pious mind. And those
which spring from the sins of others ; for
rivers of tears run down their eyes, because
men keep not God's law.

But of whatever kind their tears may be,
the promise insures the removal of them.
The removal has three characters. It is
divine — " God shall wipe away all tears
from their eyes." He alone can do it. But
he is all-sufficient, and the God of all comfort.
Even here, " when he giveth quietness, then
who can make trouble]" It is complete—
" God shall wipe away all tears from their
eyes" — Who can tell what will be the last
drop of the briny flood. But it will be shed.
And there shall be no more death, neither
sorrow, nor crying, neither shall there be any
more pain : for the former things are passed
away."

It is future — " God shall wipe away all tears
from their eyes." He wipes away many even
now : but the days of their mourning are not
yet ended. Whatever be their indulgences,
earth will always be distinguished from
heaven. They are now in the warfare ; the
triumph is to come. This is their seed-time,
and they sow in tears ; but they shall reap in

joy-
Let us learn our obligation to the Re-
deemer of sinners. Our tears would never
have been wiped away, but a miserable life
would have been followed by a more misera-
ble eternity, had not he interposed on our be-
half, and bore our sins in his own body on
the tree. " These are they that came out of
great tribulation, and have washed their
robes, and made them white in the blood
of the Lamb ; therefore are they before the
Throne—"

Christians ! in the multitude of your
thoughts within you, let this comfort delight
your souls. Life is the date of all your griefs.
If the one be short, the other cannot be long.
Not a single tear beyond the grave ! Bear up
faith, hope, and patience a little longer, and
the " eye shall see evil no more."

What folly and madness to resign this
prospect, and when the blessedness is within
our reach to sacrifice it for a thing of naught !
Yet are we in the number of Siose whose

tears will be thus wiped away? It is certain
that many are not heirs of this promise ; and
therefore whatever be their present distresses,
they only feel the beginning of sorrows.
Poor as their pleasures now are, they are the
best — they are all the happiness — they will
know. And the vanity and vexation of spirit
here will issue in outer darkness hereafter,
where there will be weeping and wailing and
gnashing of teeth —

" But as yet there is a hope.
You may his mercy know ;
Though his arm be lifted up,
He still forbears the blow"—

MARCH 10.

" When the people of the land shall come before
the Lord in the solemn feasts, he that entereth
in by the way of the north gate to worship shall
go out by the way of the south gate : and he
that entereth by the way of the south gate shall
go forth by the way of the north gate : he shall
not return by the way of the gate whereby he
came in, but shall go forth over against it." —
Ezekiel xlvi. 9.

To preserve the remembrance of his mighty
works ; to attach the people to the true re-
ligion by the frequent use of public and instruc-
tive services and ceremonies ; to allow them
seasons of rest and pleasure ; to promote their
acquaintance with their brethren ; and to pre-
figure good things to come under the dispen-
sation of the Gospel ; God appointed various
"solemn feasts" among the Jews. There
were more especially three ; the feast of the
Passover or of unleavened bread, the feast of
Pentecost or of weeks, and the feast of Tab-
ernacles. Each of these was annual, and all
the males were required to attend upon them
in Jerusalem, where alone they could be cel-
ebrated.

In doing this, they " came before the Lord,"
For his dwelling-place was in Zion. There
he sat between the cherubim, and communed
with the worshippers from off" the mercy-seat.
Of his presence there, he gave not only real
but miraculous proof, in the cloud of glory,
and in the answers from the holy oracle.
Though his manifestations are less sensible,
he is as truly present in the Christian as in the
Jewish sanctuary. It is insured by his promise,
and confirmed by the holy and happy experi-
ence of all his people. Hence they feel this
to be the principal attraction when they as-
semble together in his name. They love the
habitation of his house, because it is the place
where his honour dwelleth.

But what means this law of the temple to
regulate the attendants in their ingress and
egress) "He that entereth in by the north
gate to worship shall go out by the way of the
south gate ; and he that entereth by the way
of the south gate shall go forth by the way of
the north gate; he shall not return by the

MARCH 11.

way of the gate whereby he came in, but shall
go forth over against it."

First, it was to prevent confusion, and to
keep order in their comings and goings. God
is not the God of confusion, but of peace. He
has not deemed it beneath him to enjoin,
" Let every thing be done decently and in or-
der." He is the example of what he requires
— order pervades all his works. The heavenly
bodies are called " the army of heaven," to
signify not only power but discipline ; not
only multitude but arrangement — " He brings
out their host by number, he calleth them all
by names." When Peter went into the sepul-
chre, he saw "the linen clothes lie, and the
napkin that was about his head, not lying
with the linen clothes, but wrapped together
in a place by itself." This proved how un-
hkely it was' that the body could have been
stolen away in haste and fear, either by foes
Dr friends ; and shows the presence of mind
md calmness with which our Saviour left the
tomb — but does it not also show that he did
nothing negligently and disorderly] All
greatness, in proportion to its degree, de-
mands order. Surely not only holiness but
iecorum becomes God's house for ever. How
far this is often displayed in our assemblies,
3specialiy in entering and departing, we leave
observers to judge.

Secondly, to express respect and reverence.
It is deemed only polite and becoming for per-
sons in leaving a room not to turn their back
m the company. Courtiers always leave the
)resence of the king with their faces towards
lim — The very thing God here requires for
limself He " will "^be sanctified in all that
2ome nigh him." " God is greatly to be feared
n the assembly of the saints, and to be had
n reverence of all them that are about him."
The prohibition here by an outward and visi-
ble sign, shows the inward and spiritual obei-
5ance and homage his infinite majesty de-
nands and deserves. He complains of the
.vant of it : "They have turned unto me the
lack, and not the face : though I taught them,
•ising up early and teaching them, yet they
lave not hearkened to receive instruction."
Therefore, says he, to express their punish-
nent under the same image with their sin :
' I will scatter them as with an east wind be-
bre the enemy ; I will show them the back,
md not the face, in the day of their calamity."

Thirdly — That you are not to turn back in
•erving God, but to go forward. " If any man
Iraw back, my soul shall have no pleasure in
lim." " But," says the Apostle, " we are not
)f them that draw back unto perdition, but
)f them that believe to the saving of the soul"
— tliat is, who " continue in the faith," " to
ife everlasting." We are not even to look
wck ; but to say, with Paul, " Forgetting the
hmgs that are behind, and reaching forih to
hose that are before, I press toward the mark

for the prize of my high calling of God in
Christ Jesus."

Fourthly — That we never go out of God's
house as we go in. This was true of the
Jews locally, it is morally true of us. As the
departure of these worshippers was remote
from the place of their entrance, so we with-
draw from his ordinances further from heaven
or hell than we entered in ; less meet for the
former, or more prepared for the latter. Min-
isters are a sweet savour of Christ, both in
them that are saved, and in them that perish.
To the one they are the savour of lite unto
life ; but to the other they are the savour of
death unto death.

Who believes this? who trembles at the
thought ] Who eaniestly, constantly prays,
that our coming together, "may be for tlie
better and not for the worse 1"

MARCH 11.

" The rich and the poor meet together.^''
Prov. xxii. 2.

When we think of the universe, we are
immediately struck not only with the number
of creatures in it, but the variety. If we enter
heaven, instead of sameness we find " thrones
and dominions, principalities and powers," an-
gels and archangels. " There are also celes-
tial bodies and bodies terrestrial : but the
glory of tlie celestial is one, and the glory of
the terrestrial is another. There is one glory
of the sun, and another glory of the moon,
and another glory of the stars : for one star
j differeth from another star in glory." " All
flesh is not the same flesh : but there is one
kind of flesh of men, another of beasts, an-
other of fishes, and another of birds." What
an amazing diversity is there in the human
species ! No two persons are so perfectly
alike in voice, form, and feature, as to be un-
distinguishable by close and accurate com-
parison. And yet all these constitute one and
the same kind of beings ; and the accordances
among them are far superior in number and
importance to their inequalities. Solomon re-
marks this, and says, " The rich and the poor
meet together."

He mentions, " the rich and the poor," not
exclusively, for there are many other human
distinctions ; but specifically. He specifies
these for two reasons. First, because "the
rich and the poor" are the most common and
general division of mankind. They are every-
where to be found ; and comprehend many
more than any other discrimination. Sec-
ondly, because they are also the most influ-
ential division. What is there the multitude
dread so much as penury, or desire so much
as affluence ] How many are there who
would rather be wicked than poor, or rich
than pious I How much cleverer, and hand-

MARCH 12.

somer, and even younger is a woman with a
fortune than without one ! How much more
is a man listened to, whatever folly drivels
from his lips, if he has a large income ! How
do the revolted tribes of Israel worship the
golden calves ! But " the rich and the poor
meet together ;" and if it be asked how ] and
where ] we answer.

In their original. Hence Solomon adds,
" the Lord is the maker of them all." We
are the clay, and he is the potter, and we are
all the work of his hands. When Job speaks
of his man servant, he therefore asks, " Did
not he that made me in the womb make him ]
and did not one fashion us in the womb?"
We have not only "one father," as God is
the sole creator, but as Adam is the only
founder of our race. Some have talked of
Preadamites ; but the Apostle speaks of " the
first man Adam :" and says, " God has made
of one blood all the nations of men." This is
not a mere truth but a useful one. It renders
us all intimately related to each other. It is
the cure of envy, pride, unkindness. Wherever
I see a human being, I see a brother.

In their dependence upon God. In him all
live, and move, and have their being. This
is as true of the rich as of the poor. Yea, the
more we possess, the more dependent are we.

In their mutual need of each other. If the
poor need the wages of the rich, the rich
need the service of the poor. The king is
served by the labour of the field. « And the
eye cannot say unto the hand, I have no need
of thee : nor again the head to the feet, I
have no need of you. Nay, much more those
members of the body, which seem to be more
feeble, are necessary."

In their fallen condition. They have turned
every one to his own way ; but all have gone
astray. All have sinned. There is none right-
eous ; no, not one. All therefore are guilty be-
fore God : all are unfit for his kingdom with-
out being made new creatures ; and all are
equally incapable of recovering themselves
from their lapsed estate.

In the work of their salvation. There is
only one name given under heaven among
men whereby they must be saved. All are
washed in the same fountain. All are healed
by the same remedy. All are justified by the
same blood. All are renewed by the same
Spirit.

In the means and ordinances of divine
grace. The rich and the poor meet tocrether
in reading the same Bible; in kneeling before
the same Throne of Grace ; in hearmg the
same servants of the most high God ; in sur-
roundmg the same table of the Lord, and par-
taking of the same emblems of the body and
blood of Christ. In the holy communion, the
rich receive no better bread and wine than
the poor ; and as there is no preference in the
sign, so there is none in the thing signified—
" It is the common salvation."

In liableness to the same calamities of life.
Family bereavements, bodily pains, eclipses
of reason — how numerous the ills that flesh
is heir to ! — befall the high as well as the low.
Yea, if there be any difference, there is on
the side of the former, more exposure to as-
sault and more acuteness in enduring.

In the sentence of mortality. In this war
there is no discharge. Death is the way of
all the earth. The grave is the house ap-
pointed for all living. "There the wicked
cease from troubling ; and there the weary
be at rest. There the prisoners rest together ;
they hear not the voice of the oppressor. The
small and great are there ; and the servant is
free from his master." "All go unto one
place ; all are of the dust, and all turn to
dust again."

In the proceedings of the last day. None
are so little as to be overlooked ; none are so
great as to be excused. I saw, says John, the
dead, small and great, stand before God. We
must all, says the Apostle, appear before the
judgment-seat of Christ. Thus the rich and
the poor meet together. What inference
should we draw from this fact] Read the
next article.

MARCH 12.

" The rich and poor meet together.
Proverbs xxii. 2.

What is the inference to be drawn from
this fact ] The subject is capable of abuse,
and fertile of improvement.

It would be foolish to conclude from it that
all conditions are alike in themselves, or with
regard to us. As if a man was no more fa-
voured who resided in a comfortable dwelling,
than one who had not where to lay his head.
Our Saviour himself said, " it is more blessed
to give than to receive ;" and surely this
shows at least one advantage the possessor
has over the destitute. We teach our children
to say,

" Not more than others I deserve,
Yet God hath given me more" —

And are we not to be thankful for the exemp-
tions and indulgences by which we are dis-
tinguished ? On the other hand, if we are de-
prived of certain outward comforts, we are re-
quired to submit to the will of God ; but the
submission does not imply indiflference of
mind : yea, the submission would not be a
virtue, unless we were allowed to value what
we are called to resign. The religion of the
Bible is never enthusiastical ; it never de-
mands the sacrifice, but the sanctification of
humanity and common sense.

But there is the inference of faction as
well as of fanaticism — "The rich and poor
meet together" — "Therefore give up the
ranks of life, and let us have an equality."
A certain equality if you please ; that is, an
equality of right to unequal things. Let the

MARCH 13.

cottage have as full a rig-ht to protection as
the mansion ; and the peasant's cart be as sa-
cred as the nobleman's carriage. This is rea-
sonable and rig-hteoiis ; and this privilege we
enjoy under the laws of our wise, just, and
happy constitution. But it is far different
with an equality of condition and possession.
Indeed the advocates for this doctrine do not
plead for it in all cases. You never find them
zealous to level up, but only to level down.
They would reduce those above them, but
leave unraised those that are below them —
Their servants must remain servants still.
The absurdity of this principle is so great and
obvious, that it seems unworthy of being rea-
soned with : otherwise we might observe —
That such an equality is impossible : if men
were made equal to-day, they would be un-
equal to-morrow, owing to the difference in
their understandings, their diligence, and
their self-denial — That it is clearly the will
of God that distinctions of rank and circum-
stances should prevail : hence in his word he
has described the duties of superiors and of
inferiors ; and commanded us to render to all
their due — And that it is better there should
be such distinctions, as they call upon men
for many virtues, the exercise of which would
DC impossible in a state of equality.

Yet it is desirable that these distinctions
should not be excessive, or carried to their
extremes. The welfare of the community
consists much in the various gradations be-
tween the very rich and the very poor. And
surely it is not favouring the levelling scheme,
;o oppose a state of things in which some
lave every thing and others nothing. Let
here be poor as well as rich, but let them
lot only exist but live ; let there be poor, but
et them have employment and food and
ilothing. Where this is not the case, a country
las retrograded, something wrong has en-
ered, and till it be rectified there can be no
iolid and lasting peace or safety.

The truth should also lower the impression
»f these distinctions u}K)n our minds. This
hould be felt, First, in judging others. Let
IS not only or principally regard them by
lUtward and adventitious claims, but by their
noral and religious worth. Character is in-
dependent of circumstances. In our eyes let
vile person be contemned, however rich;
nd let us honour them that fear the Lord,
owever poor. Yet, says Solomon, the poor
> despised of his neighbour, but the rich hath
lany friends. Secondly, in judging ourselves.
iCt us not suppose that we are nothing if we
re poor. A proper self-respect is as far from
ride as it is from meanness, and is even a
Durce of duty. If we are poor, let us re-
lember we are not overlooked ; that we are
ot excluded from any thing essential to our
appinese; that we are not prevented even
om acquiring greatness and dignity. We
m be great in the sight of the Lord. W^e
N 9

can gain the unsearchable riches of Christ.
We can be greater conquerors than Alexan-
der. We can appear in a glory that will eclipse
the splendour of the universe. The poor
have the gospel preached unto them. — Let
us not imagine we are every thing if we are
rich. There are many foolish as well as
hurtful lusts which attend wealth. Let us
beware of them, and not think more highly
of ourselves than we ought to think. A
man's life consisteth not in the abundance of
the things which he possesses. We may be
rich, and yet weak and mean and wicked and
miserable. Let us not be proud of our con-
dition. Who made us to differ from others ]
He who can easily bring us down : he who
will soon call us to give account of our stew-
ardship. Shall we disdain others'! He that
despiseth the poor reproacheth his Maker;
but he that hath pity on the poor, happy is he.
Our wealth is not designed for hoarding or
extravagance ; but that we may give to him
that needeth in all good things. If the clouds
be full, they empty themselves upon the earth.

MARCH 13.

" / withheld thee from sinning against we."
Genesis xx. 6.

So said God to Abimelech, the king of
Gerar, when he sent to take Sarah, Abraham's
wife. But it will truly apply to every indi-
vidual of the human race, though not in tlie
same circumstances.

All sin is against God — There is a propen-
sity in man to the commission of it — and
God's agency is necessary to restrain us from
it. Some of our fellow-creatures have gone
great lengths in iniquity; and have acted
more like incarnate demons than human be-
ings. These show us what our depraved
nature is capable of, when placed in con-
ditions favourable to temptation, and affording
both opportunity and power. And yet even
these have some restraints. The worst char-
acters that ever lived never committed a
thousandth part of the wickedness they would
have committed had they not been checked
and hindered. If God did not interpose there
would be no living in a state of society. And
the interposition of God is to be seen even in
the laws and provisions of civil government.
A magistrate is a terror to evil-doers. The
gallows, the prison, the pillory, the stocks,
are not only instruments of justice, but means
of grace; and while we lament the necessity,
we are thankful for the use of them.

Various are the ways in which God with-
holds us from sin. He has numberless provi-
dential precautions. Sickness has interrupted
a course of iniquity which health would have
continued. Worldly losses have led to the
abandonment of schemes which vanity and
pride had been devising. What Christian
has not in some instances gone astray, and

MARCH 14.

whose experience has not enabled him to ex-
plain the threatening or rather the promise :
"Behold, I will hedge up thy way with
thorns, and make a wall that she shall not
find her paths. And she shall follow after
her lovers, but she shall not overtake them ;
and she shall seek them, but shall not find
them : then shall she say, I will go and re-
turn to my first husband ; for then was it bet-
ter with me than now A thorn in the flesh,
the messenger of Satan to buffet him, saved
Paul from being exalted above measure
through the abundance of his revelations.
David had been insulted by Nabal, who was
such a son of Belial that no one could speak
with him. He deeply felt the provocation,
and was upon the road resolved to avenge
himself But Nabal had a wife who was as
kind and prudent as she was beautiful ; and
upon the report of the approaching danger
she hastened to meet David with a present,
and a soft answer, which turneth away wrath.
And what was the happy result 1 " And Da-
vid said to Abigail, Blessed be the Lord God
of Israel, which sent thee this day to meet
me : and blessed be thy advice, and blessed be
thou, which hast kept me this day from com-
ing to shed blood, and from avenging myself
with mine own hand." How much evil has
often been prevented by a wise and season-
able reproof! Faithful are the wounds of a
friend. How many have had reason to bless
God for a pious education! How much do
they owe, in their preservation from sinful
courses or actions, to the impressions of early
sentiment, the influence of a father's exam-
ple, the recollection of a mother's tears, and
the Scriptures which had been lodged in
the memory ! There are restraints from do-
mestic discipline and devotion. Can a man
who says, with Joshua, "As for me, and
my house, we will serve the Lord," and
who performs family worship every morn-
ing and evening, act like others 1 Does a
man make a profession of religion? He is
bound to avoid things which others may
think themselves at liberty to indulge in.
Is he a minister or an office-bearer in the
Church] What a safeguard becomes the
reputation, the consistency that he must main-
tain ! Some persons are averse to things
which gender an increase of moral obligation ;
but we ought to value a state or a station in
proportion as it tends to rescue us from sin.
How often have men been checked on the
brink of evil by a passage in some book, or
by the address of the preacher in a sermon !
How does God withhold men from sinning by
the power of conscience ! The advantage of
this principle, which it is so difficult to sub-
due or to silence, is unspeakable. It operates
in a thousand instances where human legis-
lation has no effect. Tyrants who have found
themselves above law, and secret transgress-
ors who have trusted in their conceahnent.

have yet trembled before this monitor of God
within. But the chief and the best way in
which God restrains us from sin is by the
operation of his grace. If a man has a thiev-
ish inclination, it is well to put him out of the
way of temptation; but this does not make
him honest in design, though it keeps him
innocent in conduct. The great thing is to
have the disposition to sin mortified ; and this
is the experience of those who are renewed
in the spirit of their minds. They are made
to abhor that which is evil, and to cleave to
that which is good. Some who avoid sin
would be glad to indulge in it if their safety
or advantage would allow of it. But how
shall we who are dead to sin live any longer
therein ] " Whosoever is born of God doth
not commit sin; for his seed remameth in
him : and he cannot sin, because he is born
of God."

We know not how much we owe to God
for his preventing and restraining grace ; nor
can we know while we are in this world.
But we surely know enough for two pur-
poses: to make us candid, and to make us
thankful. Who can tell how far we should
have resembled those we now condemn had
we been placed in the same circumstances,
and been exposed to the same excitements;
or had God left us to ourselves? " There goes
John Bradford but for the grace of God."
" Not unto us, O Lord, not unto us, but to
thy name give glory for thy mercy and for
thy truth's sake."

MARCH 14.
"Jam glad for your sokes that I was not there,

to the intent ye may believe." — John xi. 15.

Here we see, not only that our Saviour is
alive to the welfare of his disciples, but that
there is nothing he is so much concerned to
promote in them as their faith. Some under-
value faith; yea, they seem to be afraid of it,
as if it were injurious to holiness and good
works ! But we here see our Lord's estima-
tion of it. He knows that it is the source
from which flow all the streams of consola-
tion and obedience ; the tree which bears all
the fruits of righteousness. Every thing in
religion flourishes only as this prospers. We
are also reminded — that we are slow of heart
to believe — and that faith is no easy thing.
They who think otherwise evince that they
have never yet seriously made the trial.
There is not a Christian upon earth, but in
the attempt has often cried out with tears,
" Lord, I believe ; help thou mine unbelief"
Even the Apostles, who had been so long
with him and had seen his glory, said unto
the Lord, Increase our faith. "These disciples
had already believed, or they would not have
left all to follow him : but it seems they did
not believe sufficiently. Faith therefore ad-
mits of degrees. Accordingly we read of

MARCH 15.

«* little feith," and of "^reat faith ;" of those
that are "weak in the faith," and of those
that are " strong in the faith." We should
be anxious that our faith, like that of the
Thessalonians, should grow exceedingly, be-
coming more and more clear in its views, and
firm in its reliance, and bold in its professions,
and active in its agency, and heroical in its
sacrifices — unto the perfect day.

The Saviour can accomplish his purposes
in a manner peculiarly his own. " I am glad
for your sakes I was not tiiere," to the intent
ye may believe. They would have said, he
ought to have been there and succoured so
dear an object. All the friends of Lazarus
would have supposed that as soon as ever he
was informed of his affliction he should have
hastened to the scene of distress, and at least
have expressed his sympathy. How eagerly
did the sisters long tor him ! How did their
hearts bleed over his delay ! How often,
wringing their hands, did they look out of the
window ; and send a servant to look down the
Galilean way — " Where is he ] If he
comes not soon, it will be too late" — And now
he has breathed his last — and the liouse is
filled with wonder, perplexity, and grief
Even when he arrives they can hardly for-
bear reflection — " Lord," said Martha, " if
thou hadst been here, my brother had not
died" — Mary also complained in the same
way. But hear him. " All has been proper and
necessary. I know what I have done, and why
I have done it. / know it now, and you will
know it soon. Then you will be glad with me.
Then you will see that it was far better that
Lazarus should be raised from the dead after
he had lain in the grave four days, than have
been only recovered from a bed of sickness."

Thus he brings the blind by a way that
they know not. His thoughts are as much
above our thoughts as the heavens are higher
than the earth. Joseph's case at first seems
very hard; and many would have expected
tliat the Lord's love to him would have kept
him from being thrown into the pit and sold
into Egypt. But I am glad it did not, for
his own sake, and the sake of his father's
house, and the surrounding countries, and the
Church of Gbd in all ages. What would
have been lost by the prevention of his calam-
ity 1 The God they served continually was
able to save the three Hebrews from the fiery
furnace. But I am glad he did not — and they
are glad now — and were glad after their
escape — and were glad even while they were
walking loose in the midst of the fire with
the Son of God. The same may be said of
Job. We have seen the Lord, to use his own
language, taking him by the neck and shak-
ing him to pieces : but we have also seen the
end of the Lord, how that the Lord is very
pitiful and of tender mercies. And with
regard to ourselves — Is it not well for us that
things were not always according to our

mind 1 Has he not often advanced our wel-
fare by events which seemed perfectly ad-
verse to if? We were tempted to charge
him foolishly and unkindly ; yet after a while
we perceived how in the dispensation his wis-
dom and kindness were peculiarly at work
for our goodi And what we know not now
we shall know hereafter. Let us therefore,
when our notions and his schemes disagree,
distrust our own judgment and confide in the
rectitude of his conduct. Let us not think
of regulating his sun by our dial, but our dial
by his sun. Let us not judge of his word by his
providence, but of his providence by his word.
Let us not judge of his heart by his hand, but
of his hand by his heart. Where can we find
his heart to judge by ? In the promises — in the
cross — he loved us and gave himself for us.
Before we undertake to amend, let us be
assured that there is something wrong ; and
before we censure, let us at least understand.
Who knows what is good for a man in this
life ] How liable we are to err, from pride, fi*om
worldly-mindedness, from impatience, from
unbelief! Let us judge nothing before the
time. He will give a good account of him-
self at last ; and bring us over to his own
mind. But till we walk by sight, let us walk
by faith, and believe now, what we shall
know then — that " his work is perfect, his
ways are judgment." "He hath done all
things well."

MARCH 15.

" / have set the Lord always before me"
Psalm xvi. 8.

David could only set the Lord before him
mentally, or as an object of contemplation ;
for " no man hath seen God at any time."
And when he says he had always done this,
the meaning is, not that he was always actu-
ally thinking of him. This would have been
impossible. Our powers are limited. We
have bodies, we have connexions, we have
callings ; and these demand a share and a
large share of our attention. And we are not
to be slothful in business. And we are not to
abandon society, and retire into cells to be
always praying in sight of a skull and a cru-
cifix— This is not to fight the good fight of
faith, but to flee from the field : this is not
serving our own generation, but deserting it ;
this is not letting our light shine before men,
but putting it under a bushel. Yet it implies
the prevalence of a fixed belief of the being
and nearness of God — a frequent excitement
of ourselves to take hold of God — and the
regular use of the means which bring God to
remembrance, such as prayer, reading the
Scripture, hearing the word, and meditation.
By these, under the Divine influence, a state
of mind is produced, in which the spirit of
devotion actuates us even in the absence of
its forms, and we habitually and easily recur

100

MARCH 16.

to God in our thoughts wherever we are, and
however we are engaged — Thus we can set
the Lord always before us. And there are
four ways in which you should do this.

First, set the Lord always before you as
your protector. This is the peculiar though
not the only reference of David, and there-
fore he adds, " He is at my right hand, I shall
not be, moved." The word virtue, which at
first signified bravery, valour, is now used for
all moral excellence : and the reason is, be-
cause it is necessary to it. You have no hold
of a man who is destitute of it, either in
avoiding evil or doing good. Bunyan there-
fore, with as much truth as genius, places all
his pilgrims for the shining city under the
conduct of Greatheart. Courage is not only
necessary for a martyr : every Christian is
called to suflfer and do the will of God in a
thousand cases where cowardice would fail.
Perhaps there is not a simpler maxim, or one
more readily and universally admitted than
this, "we ought to obey God rather than
men ;" and yet who could fully act upon it
for a day together in a world like this without
moral heroism] Our religious course is a
constant warfare ; and when we think of our
own weakness, and the number and qualities
of our enemies, we should tremble: but
trembling unfits for action: a soldier must
have courage. How is firmness and confi-
dence to be obtained 1 Set the Lord in his
presence and perfections and covenant-en-
gagements always before you : and hear him
saying. Fear not, for I am with thee — and
out of weakness you will be made strong —
and like JMoses, you will endure as seeing
him who is invisible.

Secondly, Set the Lord always before you
as your leader. Your way is not only dan-
gerous but perplexing : and you are not only
weak but ignorant — How much you need a
guide ! How earnestly did David pray for di-
vine direction : " Lead me in thy Truth and
guide me," How did he rejoice in the pros-
pect of it : " This God is our God, for ever
and ever ; he will be our guide even unto
death." The Jews left to themselves could
not have found their way in a large pathless
desert ; but " the Lord went before them by
day in a pillar of a cloud, to lead them in the
way ; and by night in a pillar of fire, to give
them light ; to go by day or night." Thus
his goodness met their necessity, and relieved
them from all anxiety. This guide determined
the direction, and the continuance of all their
journeyings ; nor ever disappeared till by a
strange and varying but always a right way,
it brought them to a city "of habitation.
Events are not this pillar to us, but the writ-
ten word. This is " the lamp unto our feet,
and the light unto our paths ;" to which we
do well to take heed. How much depends
upon a wrong step! How liable are we to

err ! How often have we gone astray ! How
much have we suffered from our perverseness
or rashness ! How much more should we
have suffered had he dealt with us according
to our desert in not asking counsel of him !
Let us not lean to our own understanding.
Here is the commandment with promise ; " In
all thy ways acknowledge him, and he shall
direct thy paths."

Thirdly, Set the Lord always before you as
your example. The advantages of example
are great ; and God himself comes down and
condescends to go before us, calling upon us to
be holy as he is holy ; to forgive as he forgives ;
to be merciful as he is merciful. We were
made in his likeness, and our renovation in
Christ is our being renewed after his own
image. Our happiness results from the per-
fection of our nature ; and the perfection of
our nature consists in its resemblance to the
divine — " Therefore be ye followers of God
as dear children."

Fourthly, Set the Lord always before you
as your observer. Nothing escapes his notice.
All he sees he records ; and all he records he
will bring into judgment. Do we believe
this 1 It is true, whether we own it or deny
it, that he is about our path and our bed, and
understands our thought afar oflf — But do we
believe it ] Surely faith in such a truth must
have some influence. And how useful must
that influence be ! A heathen philosopher ad-
monished his disciples to imagine that tlie eye
of some illustrious personage was always
upon them. What was the eye of Plato, or
Cato, to the eye of God ] If while you were
careless in company some prominent individ-
ual should enter, whose approbation it would
be important for you to acquire, how would
his presence regulate your behaviour, and
correct our speech ! What a stimulus would
it be to zeal ; what a check to sin ; what a
motive to sincerity ; what a relief under re-
proach ; what a solace in afiiiction ; what a
duty ; what a privilege — to realize Hagar's
conviction, " Thou God seest me !"

MARCH 16.

" Behold, I lay in Sion a chief corner-stone, elects
precious : and he that believeth on him shaU not
be confounded." — 1 Peter ii. 6.

" Behold," is a note of attention and won-
der. It shows that the subject introduced is
worthy of our regard. The subject here is a
representation of the importance of the Sa-
viour, and the advantage his people derive
from him. He is laid in Sion for a foundation —

" A chief corner-stone." Such a stone is
designed to sustain, and on him depends, the
salvation of the whole Church. It also unites
as well as supports. And in him are united
deity and humanity, the Old and New Testa-

MARCH 16.

101

ment, Jew and Gentile ; we are all one in
Christ Jesus —

"Elect" — Chosen for the place and the
purpose. Nothing is casual in the common
affairs of life, much less in the restoration of
sinners. All here, especially as to the accom-
plisher, is transacted according to the deter-
minate counsel and foreknowledge of God.
God knew what the immensity of the under-
taking required, and found it only in the Son
of his love — " All things are of God, who hath
reconciled us unto himself by Jesus Christ" —

" Precious" — Deserving of the destination
and the honour. Here is the difference be-
tween him and us. He chooses us, not be-
cause we are precious, but to make us pre-
cious ; not because we are holy, but that we
may be holy : and if ever we enter heaven,
it will be upon terms of mercy. But his ap-
pointment resulted from his fitness. He en-
tered heaven upon terms of merit, pure and
absolute merit : and therefore the angels pro-
claim with a loud voice, " Worthy is the Lamb
that was slain to receive power, and riches,
md wisdom, and strength, and honour, and
^lory, and blessing." But if the word " pre-
:ious" is significant of excellency, it also im-
ports endearment. Hence it is said, " Behold
ny servant whom I uphold, mine elect in
whom my soul delighteth." " The Father
oveth the Son, and hath given all things into
lis hands." And as he is dear to God, so he
s dear to all his people. " To them that be-
ieve he is precious." They have their im-
)erfections and mourn over them. But if he
isked them individually, " Lovest thou me 3"
They could all answer —

" Yes, thou art precious to my soul,
My transport and my trust ;
Jewels, to thee, are gaudy toys,
And gold is sordid dust.

" All my capacious powers can boast,
In thee most richly meet ;
Nor to mine eyes is light so dear,
Or friendship half so sweet."

Such is the foundation. Observe the build-
er : " He that buildeth on him." We might
lave supposed that the metaphor would have
)een continued, and that Peter would have
jaid, he that buildeth on him. But he con-
''eys the same meaning without the figure.
Per as stones, as long as they continue in the
juarry or remain loose upon the ground, are
lot actually parts of the edifice, neither in-
leed can be till they are placed on the founda-
ion ; so faith and faith alone connects us with
Christ, and enables us to derive benefit from
lira. " For God so loved the world, that he
rave his only begotten Son, that whosoever
)elieveth in him should not perish, but have
jverlasting life."

Observe the blessedness he claims : he that
)elieveth on him " shall not be confounded."

shall not be like the foolish man, " who
)uilt his house upon the sand ; and the rain
9*

descended, and the floods came, and the winds
blew, and beat upon that house ; and it fell."
An emblem of those who hear the Saviour's
sayings, and do them not ; that is, of Antino-
mians : and an emblem of those who rely
upon their own worthiness and works ; that is,
of self-righteous Pharisees. How confounded
will these be, when their hopes fail them, and
they are rejected at the very door of heaven —
But when they " begin to stand without, and
to knock at the door, saying, Lord, Lord, open
unto us ;" he shall answer, " I say I know you
not whence ye are." It is the emblem also
of those who seek happiness in the w^orld.
They are sure of disappointment, if not in ob-
taining their desires, which is frequently the
case, yet in possessing them, and in the loss
of them. Not so the believer. He is sure of
gaining what he seeks afler ; the prize when
enjoyed will exceed all his hope ; and the
good part which he has chosen shall never be
taken away from him.

In the original passage from which the
words before us are a quotation, Isaiah says,
"He that believeth on him shall not make
haste" — That is, he shall not be like a person
overtaken and surprised by calamity, and in
perplexed and tormenting eagerness to escape.
Thus it was with the world of the ungodly at
the deluge. They despised the w^arnings of
Noah while he was preparing the means of
safety ; but when the torrents began to fall,
and the waters to overflow, in what hurry and
confusion did they run to knock at the ark !
How did they rush to the hills and mountains
for safety ! How climb the trees, and cling to
them in despair, till they could retain their
weakened hold no longer, and dropped into
the abyss ! Into what haste and confusion are
the men of the world thrown when those
losses befall them which threaten their only-
portion. But the believer though he feels
affliction does not faint under it, and his mind
is kept in perfect peace being stayed upon
God. Into what haste and confusion are the
wicked thrown when they apprehend that the
messenger of death has laid hold upon them —
But Simeon says, " Lord, now lettest thou
thy servant depart in peace, for mine eyes
have seen thy salvation," Into what confu-
sion and horror will the tribes of the eartli be
thrown when the Judge of all shall appear in
the clouds of heaven. But the Christian
shall have " confidence, and not be ashamed
betbre him at his coming." Filled with self-
condemnation and self-reproach at the conse-
quences of their vile and infatuated conduct,
in having sacrificed their eternal all for what
was worse than nothing, " many will rise to
everlasting shame and contempt" — But Israel
shall be saved in the Ijord with an everlasting
salvation ; they shall not be ashamed or con-
founded world without end." O "visit me
with" this " salvation !"

102

MARCH 17.

" Enoch walked with God : and he was not ; for
God took him" — Genesis v. 24.

Took him from time to eternity, from earth
to heaven, from the world of the ungodly to
the innumerable company of angels, from a
vale of tears to fullness of joy : took him im-
mediately to himself without dissolution —
" By faith Enoch was translated that he should
not see death; and was not found, because
God had translated him : for before his trans-
lation he had this testimony, that he pleased
God."

But what was this privileged being who was
saved from the way of all the earth and the
house appointed for all living ] who, excused
suffering "the pains, the groans, the dying
strife," was changed in a moment, in the
twinkling of an eye ] who, instead of being
unclothed, was clothed upon, that mortality
might be swallowed up of life] When an
event so surprisingly and entirely singular
takes place, it is natural and useful to inquire
after the cause. And the Holy Ghost meets
our wishes, and places before us the quality
of a life that terminates so differently from
that of all other men — Enoch walked with
God.

And here we see that the best characters
are the most easily recorded, and often famish
the fewest materials for history. There are
not many particulars in the life of any individ-
ual very worthy of publicity and perpetuation ;
and generally if it be faithful, the larger the
account of the actor, the greater the display
of weakness or sin or suffering. Hence the
folly of the voluminousness of modern biogra-
phy. Hence the wisdom of the sacred wri-
ters in not dragging us afler them through a
thousand minute and uninteresting occur-
rences, but fixing the mind upon a few and
important articles. The history of an Alex-
ander, a Csesar, a Napoleon, would fill many
a page, and curse many a volume ; while the
simple, noble life of a man honoured above
all humanity, is comprised in one sentence —

Enoch WALKED WITH GoD.

And do we not here see wherein lies the
true dignity of man, and w^hat it is that su-
premely attracts the divine approbation? It is
not worldly grandeur, riches, or power —
— Enoch is not famed for these. It is not
even gifls — Enoch was indeed a prophet, and
announced the Lord's coming to judgment.
But his greatness in the sight of God arose
not from his inspiration, but from his moral
excellency, holiness, and grace. The low es-
timation in which God holds great talents and
endowments may be inferred from his im-
parting them so sparingly. Were they so
necessary as some imagine in the affairs of
the world and the Church, ho could easily
furnish them — and he would do it ; for in his

economies — things are common in proportion
as they are indispensable. It also appears
from the character of those on whom they are
frequently conferred. They are not dear to
God, nor can he take pleasure in them though
he employs them. What was Balaam with
his sublime predictions'? or Judas with his
miracles and signs? "Though," says Paul,
" I speak with the tongues of men and of an-
gels, and have not charity, I am become as
sounding brass, or a tinkling cymbal. And
though I have the gifl of prophecy, and un-
derstand all mysteries, and all knowledge;
and though I have all faith, so that I could
remove mountains, and have not charity, I am
nothing." Here we are always erring — we
covet earnestly those gifts which are confined
to a few, and are seldom sanctified to the
possessor, while we are careless of those
graces which are accessible to all, and which
always accompany salvation. That life which
was so distinguished by the Judge of all ; that
life which was only one remove from glory;
that life which opened at once a passage for
soul and body into the heaven of heavens, was
not placed in circumstances above our reach,
nor did it consist in any thing unattainable
by the poorest and meanest among us — It was
WALKING WITH GoD. Real greatness does
not depend upon the things we do, but upoa
the mind wuth which we do them ; and the
Lord iooketh to the heart. The career there-
fore of true glory lies open to all ; to the ser-
vant as well as to the master ; to the subject
as well as to the monarch. All cannot be
learned ; but all may be taught of the Lord.
All cannot enjoy civil freedom ; but all may
possess the glorious liberty of the sons of God.
And the poor of this world may be rich in
faith and heirs of the kingdom of heaven.

Yet the life of Enoch by no means passed
in abstraction from society and business, or
favoured that superstitious sanctity which re-
fuses the allowed enjoyments of nature and
providence. A proper use of our creature
comforts is compatible, not only with the sin-
cerest, but the strictest godliness ; and falls
in with the design of him who giveth us
richly all things to enjoy. Enoch, who sus-
tains such an exalted character, was not an
ascetic, or recluse — he married earlier than
any of his patriarchal brethren, and had sons
and daughters. It is not the religion of the
Bible that drives men into caves and dens of
the earth, or that teaches them to counteract
the destinations of Providence, or to oppose
the nature that God has given them — It is tlie
religion of anti-christ that represents as im-
pure what God has declared to be pure ; it is
a seducing spirit that decries what God not
only permits but enjoins as honourable in all;
it is a doctrine of devils that forbids to marry,
and commands to abstain from meats which
God hatli created to be received with thank-
fulness of them which believe and know the

MARCH 18.

103

ruth — Is a wretched dronish monk in his
;ell, with his liorsehair, skull, and hour-glass,
I more amiable, a more useful, a more holy
jeing than Enoch at the head of an early
amity, filling up his station, and serving his
veneration by the will of God J

If however some entertain ideas of his life
too rigid, others may have views of it too lax,
limited, and low. His religion was not con-
fined to morality. Morality is not to be un-
dervalued. There is no piety without morality,
but there may be morality without piety. We
commend a discharge of the duties we owe
to our fellow-creatures : but this is only our
walking with men. Our greatest relations
connect us with another Being ; with him we
have principally to do — Godliness consists in
our walking with God. Some are not vicious,
but they never reverence the sabbath, or at-
tend public or private devotion. They owe no
man any thing ; but they rob God. They are
good neighbours, but God is not in all their
thoughts. They have no confidence in him,
no communion with him. They are not re-
newed after his image. They are not follow-
ers of him as dear children, nor walk in love
as Christ also loved us.

Such was the religion of Enoch. And
blessed are they who like him walk with God.
They must not indeed expect to be translated
as he was. Yet as to its sting and its curse,
Jesus has abolished death. He tells his fol-
lowers, " If a man keep my sayings he shall
never see death.'^ With 'regard to him death
is so changed in its nature, and so blessed in
its cflfects, that it does not deserve the name
— No, he shall not die, but only go home ; only
fall asleep in Jesus ; only depart to be with
Christ which is far better. His body also will
be changed and fashioned like the Saviour's
own glorious body ; and so will he be for ever
with the Lord. The issue therefore is the
same — And this is the grand thing. And if
I am not to reach the blessedness by a mi-
raculous transformation, but by an accident,
or a disease — it is enough. " Let me die the
death of the righteous, and let my last end
be like his."

MARCH 18.

" Our soul waiteth for the Lord : he is our help
and our shield.''^ — Psalm xxxiii. 20.

There may be the form of godliness with-
out the power. But the religion of the Bible
has to do with the " soul." The true wor-
shippers worship the Father in spirit and in
truth — And

"In vain to heaven we lift our cries,
And leave our souls behind."

In noticing the subject of the exercise here
encouraged, it may be observed that it is said
— not our souls — but " our soul" — as if they
all had only one. And what is the language

of God by the prophet : " I will give them
one heart and one way." And thus the two
disciples going to Emmaus exclaimed, upon
their discovery and surprise, " Did not our
heart burn within us ?" And thus in the be-
ginning of the Gospel it was said : " The
multitude of them that believed were of one
heart and of one souL" We have seen sev-
eral drops of water on the table by being
brought to touch running into one. If Chris-
tians were better acquainted with each other,
they would easily unite. What wonder that
those should be one-minded who, under the
same influence, are feeling the same wants,
pursuing the same good, employing the same
moans, looking for the same destination ! And
how suitable and wisely enforced is the ad-
monition— " Endeavouring to keep the unity
of the Spirit in the bond of peace. There is
one body, and one Spirit, even as ye are call-
ed in one hope of your calling ; one Lord,
one faith, one baptism, one God and Father
of all, who is above all, and through all, and
in you all."

But the exercise itself is " waiting for the
Lord." An exercise frequently mentioned in
the Scriptures, and well understood by all be-
lievers. Their character as the heirs of prom-
ise, is derived from it ; " blessed are all they
that wait for him." It includes conviction —
a persuasion that the Lord is the supreme
good, the fountain of life, our exceeding joy ;
all in all. It includes desire — it is expressed
by hungering and thirsting after righteous-
ness, by panting after God, by fainting for his
salvation. It includes hope — the degrees of
this may vary, but some measure of it is ne-
cessary to the commencement and continu-
ance of the exercise ; and the exercise will
be always influenced and enlivened accord-
ingly as our hope is possibility, or probability,
or confidence. It also includes patience —
God is never slack concerning his promise.
He never tarries beyond his own time ; but
he is often beyond ours : and in a state of ex-
pectation hours seem days, and days seem
weeks, especially if we are pressed with dif-
ficulties, and our eagerness for enjoyment is
great — Then hope deferred maketh the heart
sick. Here is the trial ; and here is the need
of patience. But patience will restrain us
from the hasty use of improper means of re-
lief ; and preserve us from charging God fool-
ishly, censoriously, or unfaithfully ; and from
sinking in the day of adversity; and from
abandoning the throne of grace ; and saying,
why should I wait for the Lord any longer ]
Hence " it is a good thing that a man should
both hope and quietly wait for the salvation
of the Lord : for the Lord is good unto them
that wait for him, to the soul that seeketh
him"—

And thus the church is here encouraged :
" He is our help ; and our shield." He is
Their help. They need aid ; and they feel

104

MARCH 19.

their need ; and they increasingly feel it as
they advance in their religious course. They
do not complain of their duties, or murmur at
their trials; but with the knowledge they
have of themselves, they often fear whether
they shall ever discharge the one, and endure
the other as becomes their profession. And
they would not if left to themselves. But
they are not left to themselves. They have a
divine helper whose resources are infinite.
Through his strengthening of them tliey can
do all things ; and as it is with their work, so
it is with their sufferings —

He hears them in the mournful hour,
And helps them bear the heavy load."

And he is " a very present help in trouble"
— easily found — always near them — always
within sight — or within call — and while they
call he will answer — and say, " Here I am !"

He is also their shield. They are not only
weak, but exposed. They are in an enemy's
country. Their adversary, the devil, like a
roaring lion, goeth about seeking whom he
may devour. He is yet more dangerous as
the serpent ; and we read of his depths, wiles,
and devices. They are surrounded with the
errors and vices, frowns and allurements of a
world lying in wickedness : while owing to
the remaining corruption of their nature, all
their passions, appetites, and senses, may
prove inlets to evil. But their defence is of
God, who saveth the upright in heart. The
Lord is their keeper, and he is able to keep
them from falling — Faith can realize this,
and preserve the mind in perfect peace, being
stayed upon God. " The Lord is my light and
my salvation, whom shall I fear Thus he
is their benefactor as to good, and their pre-
server as to evil. What can they want more ]

And can such an experience be kept to
themselves'? Impossible — "If these should
hold their peace the stones would cry out."
" O Israel, trust thou in the Lord : he is their
help and their shield. O house of Aaron,
trust in the Lord : he is their help and their
shield. Ye that fear the Lord, trust in the
Lord : he is their help and their shield."

MARCH 19.

" And he hath on his vesture and on his thigh a
name written, King of kings, and Lord of
LORDS." — Rev. xix. 16.

The name is expressive of dignity, great-
ness, and dominion. A more elevated idea of
him could not be given comparatively, tiian
to say he was higher than the highest, and
governed those who governed the earth. The
title has been worn by princes and popes ; but
the assumption was always founded in igno-
rance, pride, and impiety. To Jesus it truly
and perfectly belongs. It may be considered
two ways. First, as importing the extensive-
11688 of his empire : his kingdom ruleth over

all ; and there are no beings in the universe
but are either his subjects or slaves. Sec-
ondly, as referring to his connexion with the
personages here mentioned : he is " the King
of kings, and the Lord of lords.'''' They are
all amenable to his authority, and will be
judged at his bar. They are all raised up by
his power. They are all controlled by his
providence. They all subserve his designs.

But where is the name worn f " Upon his
vesture and upon his thigh :" that is, upon
the part of the vesture which covered the
thigh. His ways are not our ways. This is
not the place where we should have looked
for his name — the thigh is the place where
hangs the sword. It is — and this is the very
reason why his name is found there. It re-
minds us that his kingdom is not of this
world : then would his servants fight : but
now is his kingdom not from thence. And
therefore, says the Apostle, the weapons of
our warfare are not carnal but spiritual. He
had a sword ; and John saw the sword ; but
it was a sword "going out of his mouth."
This intended his word, and showed — not that
he does not make war, but by what kind of
instrumentality his victories are to be achiev-
ed. He meets with opposition both m gaining
and in maintaining his dominion ; and he
rules in the midst of his enemies. But how]
By the rod of his strength — the gospel of
Christ, which is the power of God to salva-
tion to every one that believeth. " So shall
my word be that goeth forth out of my mouth:
it shall not return unto me void, but it shall
accomplish that which I please, and it shall
prosper in the thing whereto I sent it."

And how was it impressed ? It was " writ-
ten." As the vesture seemed dipped in blood,
and appeared as of a deep crimson colour, the
letters of the name it is probable were white
and glistening. We know not in what lan-
guage the name was inscribed. It was legi-
ble to John. Might it not be like his title on
the cross, written in Hebrew, Greek, and
Latin ] However this may be, it was written
in order to be read and known. Many indi-
viduals pass us of whom we are ignorant.
A nobleman may be ascertained by his livery
or his arms. But he who has his name writ-
ten even upon his vesture and upon his thigh
must assuredly wish to be read and known of
all men. Paul earnestly desired to know
him ; and esteemed all things but loss for the
excellency of the knowledge of Christ Jesus
his Lord. The reason results from two things
— He is of unspeakable importance to the
case of fallen man : no one can supply his
place in any thing pertaining to our recovery :
there is salvation in no other — And we can
derive no advantage from him without know-
ing him. Without knowing him how can
we love him 1 How can we put our trust in
him 1 How can we repair to him for refuge
or helpl Therefore says God, "by his know-

MARCH 20.

105

ledge shall my righteous servant justify many."
It is true that we are justified only by faith.
But " how can they call upon him in whom
they have not believed ; and how can they
believe in him of whom they have not heard ]"

Hence the expediency, the necessity of
making him known. Hence it is said, " 1
wdl cause thy name to be remembered in all
generations ;" and " the earth shall be full of
the knowledge of the Lord, as the waters
cover the seas." Hence the Scriptures so
clearly reveal him ; and ministers so constant-
ly cry, " Behold the Lamb of God." Hence
his people pray, " Send out thy light and thy
truth ;" " that thy way be known on earth,
thy saving health among all nations." Hence
parents are required to teach him to their
children ; and every partaker of divine grace
to say to his neighbour, " O taste and see that
the Lord is good, blessed is the man that
Irusteth in him."

Let then this name written upon his ves-
ture and upon his thigh be known and read of
ill men. Let the proud read it, and admire his
condescension. He w^ho stoops to our mean
iffairs, allows us to walk with him, tells all
)ur wanderings, puts our tears into his bottle,
nakes all our bed in our sickness, is " the
King of glory," and " the Lord of all" — Let

His enemies read it, and tremble. Who
3ver hardened themselves agamst him and
Drospered ] " These shall make war with the
Lamb, and the Lamb shall overcome them,
or he is King of kings and Lord of lords." —
Let

His friends read it, and dismiss all their
'ears. He is for them and with them. Their
fledeeraer is mighty ; and will plead their
cause. " I know whom I have believed, and
im persuaded that he is able to keep that
»vhich I have committed to him against that
lay" — And what is there else that he is not
ible to keep? my reputation ? my business]
uy health 1 my family ] Is there a loss but
16 can turn into a gain ? He can make all
:hings w^ork together for good to them that
ove him. — Let

Those who are tempted to deny him read
t, and go forth to him without the camp
rearing his reproach. Let them remember
lot only their danger in being ashamed of
lim and of his words: but of their folly and
.veakness. Who is he they blush to own?
ind whose cause, and whose followers they
leem it disgraceful to espouse] The King of
dngs and Lord of lords !

Let us all read it, and invite him to go on
conquering and to conquer till his title is as
uUy acknowledged as it is justly deserved,
md he shall reign for ever and ever, " Gird
hy sword upon thy thigh, O most Mighty,
•vith thy glory and thy majesty. And in thy
najesty ride prosperously because of truth
md meekness and righteousness; and thy
ight hand shall teach thee terrible things."

" Great King of grace, my heart subdue,

I would be led in triumph too :
A willing captive to my Lord,
And sing the victories of thy word,"

MARCH 20.

" Gather yourselves together, and hear, ye sona
of Jacob; and hearken unto Israel your Fa-
thery — Gen. xlix. 2.

Preciols in the sight of the Lord is the
death of his saints ; and the scene is peculi-
arly worthy of our contemplation. It shows
us the power of divine grace, and the value
of the religion of Jesus in sustaining the pos-
sessor when every other support gives way,
in comforting him when every other source
of consolation dries up, and in irradiating him
when every other sun of glory sets. There-
fore says David, " Mark the perfect man, and
behold the upright, for the end of that man
is peace." And even Balaam exclaims, " Let
me die the death of the righteous, and let
my last end be like his."

Jacob is here dying. He feels perfectly
composed and satisfied as to the issue. We
see him between two worlds, weary of time,
and welcoming eternity; rejoicing in hope
of the glory of God, and saying, " I have
waited for thy salvation, O Lord." It seems
to have been common in the patriarchal age
for men, when dying, to pronounce a benedic-
tion on their offspring ; and which, in many
cases, not only admonished them of their
duty, but foretold their destination — Thus
" Jacob called unto his sons, and said. Gather
yourselves together, that I may tell you that
which shall befall you in the last days. Gather
yourselves together, and hear, ye sons of Jacob ;
and hearken unto Israel your father." The
words of dying men, especially of dying parents,
are impressive and ought to be remembered.
We have met with instances in which they
have proved the power of Gt)d to salvation.

— Jacob begins with Reuben. Reuben sig-
nifies, " see a son." It was the exclamation
of the joyful mother at his birth. So children
are an heritage of the Lord, and the fruit of
the womb is his reward. But how little does
a parent know in what disappointments his
wishes and prognostics are to terminate !
Reuben was his first-born, but he had forfeit-
ed the prerogatives of birth ; and Jacob men-
tions them only to degrade his son from them.
He shall have the privilege of a son, but not
the rights of primogeniture — " Reuben, thou
art my first-born, my might, and the begin-
ning of my strength, the excellency of dig-
nity, and- the excellency of power : unstable
as water, thou shalt not excel ; because thou
wentest up to thy father's bed, then defiledst
thou it : he went up to my couch." It may
seem strange and unkind in Jacob to revive
this scandal now, when Reuben was weeping
at the side of a father's dying bed ; but he
spake as he was moved by the Holy Ghost

106

l^IARCH 21.

The sin had indeed been committed more
than forty years before ; but as nothing is fu-
ture so nothing- is past with God. We should
hope he had long before repented of the deed ;
but there are crimes, the consequences of
which are irreparable in this world. It was
well if the guilt of his conduct was removed
from his conscience — and with the Lord there
is mercy ; but the stain was indelible on his
person and family. We are under a moral
economy, and the wisdom of God has estab-
lished connexions which even his goodness
does not destroy. " Can one go upon hot
coals, and his feet not be burnt ] So he that
goeth in to his neighbour's wife ; whosoever
toucheth her shall not be innocent. Whoso
committeth adultery with a woman lacketh
understanding: he that doeth it destroyeth
his own soul. A wound and dishonour shall
he get ; and his reproach shall not be wiped
away." It is useless to murmur at the divine
dispensations. Forgiveness is attainable upon
repentance; but they who trifle with charac-
ter, must not expect to retain esteem and
honour. They will be sure to hear of it
again ; and by providential corrections, the
rebukes of friends, the upbraidings of enemies,
and galling reflections of their own minds,
they will often have reason to say, " My sin
is ever before me."

Reuben had fits of good feeling and was
naturally tender-hearted. WTien therefore
his brethren were going to slay Joseph, he
urged them to cast hun into a pit, hoping to
deliver him. And -when they had left the place,
and he to accomplish his purpose went secret-
ly round to it and found him not, " he rent his
clothes ; and returned unto his brethren, and
said. The child is not ; and I, whither shall I
go?" And when they were all put in ward,
and conscience led them to say one to another,
" We are verily guilty concerning our bro-
ther;" Reuben made this appeal: " Spake I
not unto you, saying, Do not sin against the
child ; and ye would not hear ? therefore, be-
hold also his blood is required." When too
they were in danger of perishing for want
through Jacob's unwillingness to lei Benjamin
go, " Reuben spake unto his father, saying,
Slay my two sons if I bring him not to thee :
deliver him into my hand, and I will bring
him to thee again." And had we a ftiller
history of his life, we should doubtless meet
with many instances of a similar nature.
But his goodness was as the morning cloud
and early dew that soon passeth away. He
had no self-government. He was the slave
of his appetites and vile passions — " unstable
as water, thou shalt not excel." No ; without
stability, there cannot be excellency. With-
out stability, there can be no character; for
character is the eflfect and force of habit;
and habit is produced only by constancy and
consistency in acting. The proverb says, a
rollin/j stone gathers no moas. A tree that

is every year transplanted will not rise high,
and grow strong, and bring forth much fruit
Even obstinacy is preferable to versatility : the
one may perchance be well guided, and then
it will firmly go on ; in the other, there is no-
thing to guide. You may build upon a rock,
but what can you do with a mound of sand ]
In the next exercise, we wull inquire
wherein we should seek to excel ; and in the
following, wherein we should guard against
instability 1

MARCH 21.
" Unstable as water, thou shalt flat exceZ."
Gen. xUx. 4.

— Wherein should we seek after excellence?

Let us seek to excel in knowledge. For
the soul to be without knowledge it is not
good. It is like a vessel without rudder or
compass : or a body without an eye. Bacon
is admired for saying. Knowledge is power.
But Solomon had said, ages before, " Wisdom
is a defence, and money is a defence : but
the excellency of knowledge is, that wisdom
giveth life to them that have it." We are to
have the innocency of the dove, but our Sa-
viour himself requires us to combine with it
the wisdom of the serpent And whUe tlie
apostle tells us in malice to be children, he
adds but in understanding be ye men. And
"henceforth be no more children, tossed to
and fro, and carried about with every wind
of doctrine, by the sleight of men, and cun-
ning craftiness, whereby they lie in wait to
deceive." It is lamentable to think how little
judgment many professors of religion exer-
cise, and how little information Ihey have
acquired, after enjoying so many advantages
and for so long a season : so that when for
the time they ought to be teachers, they have
need that one teach them again which be the
first principles of the oracles of God. How
cloudy and confused and inconsistent are the
views of some even with regard to the lead-
ing articles of the truth as it is in Jesus, by
which if their safety is not afiected, their
comfort and welfare are injured.

Let us seek to excel in sanctity. Without
obedience vain is our knowledge — "If ye
know these things happy are ye if ye do
them. What is it to understand all myste-
ries and not bridle the tongue or govern the
temper] To be orthodox and not moral!
To be taught by the gospel every thing ex-
cept to deny ungodliness and worldly lusts,
and to live soberly, righteously, and godly in
the present world ? Holiness is the beauty,
the dignity of the soul. It is the radiance of
the divine image. The design of God in all
his commands, promises, dispensations, and
influences is to make us "partakers of his
holiness."

Let us seek to excel in charity. " Covet
earnestly the best gifts," says the apostle,

MARCH 22.

107

"and yet I show unto you a more excellent
way and this ho immediately explains to
be our acquiring and exercising the best
g-races, and principally charity; for the
greatest of these is charity — love to God, and
to our fellow creatures, and especially to
them that are of the household of faith. By
this all men are to know that we are the dis-
ciples of Jesus ; and by this we ourselves are
to know that we have passed from death unto
life. This is that which the apostle so com-
mends in the Thessalonians : "As touching
brotherly love, ye need not that I write unto
you : for ye yourselves are taught of God to
love one another. And indeed ye do it to-
wards ail the brethren which are in all Ma-
cedonia." Yet he adds ; " But we beseech
you, brethren, that ye increase more and
more." And after many admonitions to the
Colossians he says, "and above all these
things, put on charity, which is the bond of
perfectness."

Let us seek to excel in usefulness. If the
unprofitable servant be a wicked one ; and if
every tree that bringeth not forth good fruit
be hewn down and cast into the fire, what
becomes of the religion and the hope of
many? What good of any kind or of any
degree do they perform — or even endeavour
to perform ? The endeavour indeed is execu-
tion with him who looketh to the heart, and
says, where there is first a willing mind it is
accepted according to what a man hath, and
not according to what he hath not. It would
be well if they deserved the commendation
pronounced upon Mary; "She hath done
what she could." But is this their case ? Is
there one of their powers or resources which
they fully tax ? What good work at the end
of a day or a week have they ever to review ;
we do not mean with self-exultation, but with
thankfulness to God that they do not eat, and
drink, and sleep, and live in vain 3 In a world
like ours, if we are disposed, we can never be
at a loss for opportunities or meanfe of doing
good. And if we have no profession or busi-
ness, we are the more bound to be useful, be-
cause we are the more free from care. Has
not God promised that he will not only save
his people, but make them a blessing ] Is it
not most delightful and honourable to resem-
ble him who went about doing good 1 Be
teachers of babes in our Sunday schools. Be
eyes to the blind. Let the blessing of him
that is ready to perish come upon you. Cause
the widow's heart to sing for joy. Serve
your generation acccording to the will of
God; and "seek that ye may excel to the
edifying of the Church."

Seek to excel in reputation. A bishop
must have a good report of them that are
without; and Christians are to be blameless, as
well as harmless. They are not to be uncon-
cerned about what people say of them, but to
take heed that their good be not evil spoken

of A good name is rather to be chosen than
great riches. It is valuable as an instrument
of usefulness. It gains a man esteem. It
procures for him confidence. It gives force
to his advice, authority to his reproof, and in-
fluence to his example. If the world does
not love seme men, it cannot despise them.
If it speaks against them, it is only in mat-
ters pertaining to the law of their God —
which is their glory ; or by magnifying in-
firmities from which no one professes to be
free, or by misrepresenting their actions or
motives — and against this it may be impossi-
ble to guard. But commonly after a while a
consistent Christian puts to silence the igno-
rance of foolish men, and constrains those
around him to bear their testimony in his
favour. Demetrius had a good report of all
men, as well as of the truth itself And
where the kingdom of God is not meat and
drink, but righteousness, peace, and joy in
the Holy Ghost — he that in these things serv-
eth Christ, is acceptable to God and approved
of men.

Much has been said upon the subject of
emulation ; and it has been often disputed
whether it should be encouraged or repressed.
It is certain that a disposition to excel others
in beauty, dress, learning, riches, power,
and honour, may prove very corrupting, and
gender envy, hatred, falsehood, and strife.
But there is a principle of this kind in our
nature ; and there is a course in which you
may seek to surpass, without danger to
yourselves or injury to others. We have
placed it before you — Pursue it. Be ambi-
tious to be great in the sight of the Lord. Be
not satisfied with the reality of religion, but
go from strength to strength ; and be changed
from glory to glory. Increase with all the
increase of God. Do not compare yourselves
with low models, but with the highest exam-
ples. Pray that you may do the will of God
on earth, as it is done in heaven — And be ye
perfect even as your Father which is in
heaven is perfect.

MARCH 22
" Unstable as water, thou shalt not excel."
Gen. xlix. 4.

— Wherein should we guard against insta-
bility 7

We should guard against it in our govern-
ing aim. If a vessel at sea is steering for no
port, who IS to determine whether the direc-
tion of the wind be favourable or unfavoura-
ble ? If we are travelling at random, we
move, but we do not journey ; and it is a mat-
ter of indifference whether we turn aside or
draw back ; we make no progress unless we
advance towards some end which we wish to
reach. When a man has fixed his aim, his
aim will simplify his conduct, arrange his ac-
tions, and give every thing a relation. Paul

103

MARCH 23.

says, "This one thing I do." He does not
speak of a oneness of exertion, for he did a
thousand things ; but a oneness of purpose,
which combined them all, and gave them the
same direction. Now our determinate aim
should be to please and serve God according
to the injunction, " whether ye eat or drink,
or whatever ye do, do all to the glory of God."
If here our eye be single, our whole body
will be full of light. But if other aims also
sway us, we shall be perplexed, distracted,
and often at a stand. " Their heart is divided ;
now shall they be found faulty." "A double-
minded man is unstable in all his ways." " No
man can serve two masters : for either he
will hate the one, and love the other ; or else
he will hold to the one, and despise the other.
Ye cannot serve God and mammon."

Let us guard against instability in our
views of divine truth. Some have no fixed
sentiments in religion ; they are struck with
every novel opinion ; and are led after every
" Lo ! here ; or Lo ! there." But, says Paul,
" Be not carried about with divers and strange
doctrines, for it is a good thing that the heart
be established with grace." By grace he
means the Gospel. We would not plead for
bigotry or prejudice. We should be open to
conviction, and judge according to evidence :
but it is absurd to suppose we must remain
all our days in uncertainty and doubt. If the
poor have the Gospel preached unto them, it
cannot be, if they are to receive it, very diffi-
cult as to its leading principles. And we are
told that the wayfaring man, though a fool,
shall not err therein. Surely it is a reproach,
and not a commendation, that some are ever
learning and never able to come to the know-
ledge of the truth. It is desirable and neces-
sary that we should be able early to decide
what is truth, that we may make use of it,
and live upon it, and enjoy it. Who has ever
seen a sound experience and a consistent
practice in connexion with a loose creed 1
We should distinguish between what is cir-
cumstantial in religion, and what is essential.
With regard to the former we cannot be too
candid and liberal. But with regard to the
latter let us be inflexible — Here " take hold
of instruction ; let it not go : keep her, for
she is thy life."

Let us guard against instability in church
fellowship and attendance. Some belong to
no religious community. They are mere birds
of passage, fleeing from one congregation to
another. They enter no school, and therefore
are subject to no rules of instruction. They
are attached to no corps in the army of hea-
ven ; and therefore they have no discipline or
drilling. They are not fellow-citizens with
the saints, but spiritual vagrants. If all were
like-minded, there would be no such thing as
a church state, in which the members give up
themselves to each other as well as to the
Lord, communing together in privilege, co-

operating together in exertions, and walking
in all the commandments and ordinances of
the Lord, blameless. They are also incon-
stant in their attendance on the means of
grace in the same sanctuary. We would not
have the house of God turned into a prison,
and have people fettered to their own walls.
Yet it is desirable, and for the promotion of
godliness, for persons to have a spiritual home
of their own. Some on the Sabbath-day morn-
ing have to determine where they shall go,
and whom they shall hear. They are actuated
by novelty and curiosity, rather than a simple
desire to profit: and unwilling to endure any
course of tuition which would do some justice
to the word of God at large, they " heap to
themselves teachers, having itching ears."
Unstable as water, they never excel.

We should guard against instability even
in our temporal concerns. This is inferior in
some respects to the former articles, but it
has a considerable degree of importance. Peo-
ple will judge of you in other things, by what
comes under their observation : and you will
be sure to lose respect in proportion as you
appear to be versatile. Yet in some what va-
riableness is there ! What instability with re-
gard to friendship — every month or year
yields a new favourite, at whose shrine some
old connexion is sacrificed. What instability
with regard to domestics — what changes of
servants ! What instability with regard to
residence — what changes of abode ! What
instability with regard to business — what
changes of employment ! What instability in
the management of their affairs — what viola-
tions of engagement and punctuality — what
confusion, what delays, what excuses — no-
thing is done decently and in order — " Un-
stable as water, thou shalt not excel."

"Therefore, my beloved brethren, be ye
stedfast, unmoveable, always abounding in
the work of the Lord, forasmuch as ye know
that your labour is not in vain in the Lord."

And " the God of all grace, who hath called
us unto his eternal glory by Christ Jesus, af-
ter that ye have suffered a while, make you
perfect, stablish, strengthen, settle you. To
him be glory and dominion for ever and ever.
Amen."

MARCH 23.

" And the prince in the midst of them, when they
go in, shall go in ; and when they go forth,
shall go forth.'''' — Ezekiel xlvi. 10.

This refers immediately to the temple wor-
ship. Read the verse preceding : " When the
people of the land shall come before the Lord
in the solemn feasts, he that entereth in by
the way of the north gate to worship, shall go
out by the way of the south gate ; and he
that entereth by the way of the south gate,
shall go forth by the way of the north gate •

MARCH 23.

109

he shall not return by the way of the gate
whereby he came in, but shall go forth over
against it." This regulates the attendance
of the people. Then tbllows an order for the
prince. He was to appear in the house of
God as well as others ; and regardless of his
civil prerogatives, feel himself in sacred
things on a level with his people, observing
the same ordinances, entering the sanctuary
at the same time, and continuing as long in
as they. "And the prince in the midst of
them, when they go in, shall go in ; and when
they go forth, shall go forth."

Various are the gradations of life, and it is
not for the benefit of society that they should
be abolished. But religion is not as some
imagine, for the lower classes, or only a proper
and necessary expedient to keep them orderly
and obedient. Its institutions and exercises
are binding upon the rich as well as the poor ;
upon the noble as well as the vulgar ; upon
masters as well as servants ; and upon sove-
reigns as well as subjects. It is very pleasing
and becoming in persons of quality to be seen
^oing to the temple of God with their do-
mestics, tenants, and poor neighbours about
■hem. And superiors ought to be constant
md devout in their attendance on public wor-
ship : yea, they are under peculiar obligations
x> do it. They are under an obligation arising
rom gratitude : for duty grows with benefits :
md if they are more distinguished and in-
lulged than others, they owe the more to
heir benefactor, and should be the more con-
cerned to please and serve him ; and not re-
semble vapours exhaled from the earth, that
)nly darken and hide the sun that raised
hem. They are under an obligation arising
rom injluence. They are more seen, observ-
;d, and followed, than persons in lower life,
f they are irreligious and vicious, they take
iway shame and fear from others; and by
heir example they sanction, excite and en-
courage imitation. Morals as well as fashions
ire sure to work downwards. They are under
in obligation arising from self-interest. Did
hey consider things aright, they would be
sensible that none need the means of grace
nore than themselves. Their duty is great :
ind here they would find instruction, encour-
igement, consolation, and support, amidst all
hat is difficult and trying in their stations.
Vnd their danger is great. They are set in
lippery places, and the prosperity of fools de-
troys them. They are in jeopardy from self-
ndulgence, and flattery, and vanity, and
•ride, and forgetfulness of God and eternity;
nd here they would be admonished and arm-
■d ; here they would be reminded amidst their
emptations, of their original, their depend-
nce, their mortality, their end, and of the ac-
ount they will have to render at the judg-
lent-seat of Christ — But this page is not
ikely to reach many of the great — 5therwise

we would thunder in their ear : " Be wise
now therefore, O ye kings : be instructed, ye
judges of the earth. IServe the Lord with
fear, and rejoice with trembling. Kiss the
Son, lest he be angry, and ye perish from the
way, when his wrath is kindled but a little.
Blessed are all they that put their trust in
him."

But some suppose a reference here to an-
other prince, even he who was to be ruler in
Israel. The allusion is possible and pleasing.
We say possible ; for God's aim in his word
is so comprehensive as to include all the law-
ful purposes to which any part of it is applied ;
and it is lawful to avail ourselves of every
thing that will teach and preach Jesus Christ.
And we say pleasing as well as possible ; for
so must the assurance be felt, if significant
of him. And there is a conformity between
him and his people ; and in all things it be-
hoved him to be made like unto his brethren.
Yet in all things too he has the pre-eminence :
and is anointed with the oil of gladness above
his fellows. He could say. In the midst of the
Church will I sing praise unto thee : but he
is more than their fellow-worshipper, more
than their companion, more than their exam-
ple, more than a man — He is lord of all.

—Observe his title— The Prince." He is
the only King in Zion : but he is " Messiah
the Prince ;" " the Prince of peace ;" " the
Prince of life ;" " the Prince of the kings of
the earth ;" " a Prince and a Saviour" —

Observe his residence — " In the midst of
them." This situation agrees with all the re-
presentations we have of him, and the state
of his people requires it. He was in the
midst of the burning bush ; and hence it was
not consumed. He was in the midst of the
seven golden candlesticks. I will, says he, be
not only a wall of fire round about them, but
the glory in the midst of them. Sometimes
kings reign over a country in which they do
not reside, and which they seldom or never
visit : and no earthly prince can be in the
midst of his people so as to be heard and seen
and approached at the same time by all. But
the Lord Jesus is nigh unto all them that call
upon him ; and has said, Lo ! I am with you
alway, even unto the end of the world. And

Observe therefore his agency — Wherever
they go he attends them graciously, and the
angel of his presence saves them. " When
they shall go in, he shall go in ; and when
they shall go forth, he shall go forth." It is
so as to their devotions. Do they enter the
temple 1 When they go in, he shall go in —
and they shall see his beauty, and behold his
goings : for where two or three are gathered
together in his name, there is he in the midst
of them. Or do they enter the closet 1 When
they go in he shall go in — and manifest him-
self unto them. And how often can they
say,

110

MARCH 24

" While sucli a scene nf sacred joys
Our raplin d ey.-ss and souls employs;
Here we could sit, and gaze away
A long, an everlasiing day!"

But they cannot be always in devotional en-
gagements. They have many other duties to
discliarge : and must go forth to meet the
claims of civil and relative life — But when
they go forth he shall go forth ; and be with
them m the farm, the shop, the road, as well
as in the church and the closet. It is true
therefore as to the common concerns of life.
If in the evening they retire to rest, or in the
morning go forth to their work and their la-
bour ; if they enter their calling or withdraw ;
if they begin or finish an enterprise, he is still
with them. Hence they are in the fear of the
Lord all the day long, and acknowledge him
in all their ways, and are safe, sanctified, and
happy. " The Lord shall preserve thee from
all evil ; he shall preserve thy soul." "Bless-
ed shalt thou be when thou coraest in, and
blessed shalt thou be when thou goest out."

It is also true with regard to their suffer-
ings. When they enter these, they often fear
they shall sink ; but they do not enter alone
— " I will," says he, " be with him in trouble."
And he comes forth with them, or they would
not come forth as gold, or be able to retain
the lessons and impressions they received,
and to say, "It is good for me that I have
been afflicted." Wise Christians feel more
need of his presence and grace when they
are coming out of a trial, than when they are
going into it ; though in both they are indis-
pensable.

And is there before them the valley of the
shadow of death? It oflen dismays them.
But they need fear no evil, for he is with
them. Their friends indeed can attend them
only to the entrance of it. But he will go
with them into it, accompany them through
it, and bring them out into a wealthy place.
" When they go in, he shall go in ; and when
they go forth, he shall go forth" — He hath
said, "I will never leave thee nor forsake
thee." One place seems an exception. They
shall enter Immanuel's land, the rest that re-
mains for his people : but when he goes in
with them there, he will not go out. But the
reason is because they shall go no more out :
but they shall be for ever with the Lord.

MARCH 24.

" But as for me, I will come into thy house in the
multitude of thy mercy : and in thy fear will
I worship toward thy holy temple.^'' — Psalm v. 7.

Let us make this noble resolution our own ;
and in order to this let us endeavour to un-
derstand it. Observe the singularity of the
resolution. " Let others take their course,
I have chosen mine. It is good for me to
draw near to God. Him will I seek and serve.
And though it is desirable to have company

in religion, and I wish to bring all my fellow-
creatures to walk with me in the way ever-
lasting, their determination will not influence
mine — As for me, I will come into thy house
in the multitude of thy mercy : and in thy
fear will I worship toward thy holy temple."
Let us not be peculiar in little and lawful
things; nor affect singularity for its own
sake. This is always the mark of a vain but
weak mind : the man wishes for distinction
but cannot attain it by excellence, and so has
recourse to eccentricity ; he cannot excite
notice by the goodness of his pace, and so
tumbles in the road, or leaps through the
hedge. But where truth and duty and con-
science are concerned, singularity is a noble
virtue; and no one shows such dignity of
principle, and pureness of motive, and simple
regard to the authority of God, as the man
who goes forward according to his conviction,
without the company and commendation of
others, and especially when reproached and
opposed by them. And them that honour me,
says God, I will honour.

Mark the object of the resolution. It re-
gards the service of God in the sanctuary.
I will come into thine house in the multitude
of thy mercy, and in thy fear will I worship
towards thy holy temple. David was fond of
retirement, and was much alone in meditation
and prayer. Yet he knew the closet was not
to exclude the sanctuary, but to prepare for
it ; and therefore he could say, I have loved
the place where thine honour dwelleth ; a day
in thy courts is better than a thousand.
Though a king, he did not think it beneath
his greatness to sanctify the Sabbath, and
attend the gates of Zion ; yea he knew he
was the more bound to do it, from the emi-
nence of his station, and the influence of his
example. Though a man full of -employ-
ment, who had to give audience to ambassa-
dors, orders to officers, and instructions to
ministers; and had to manage the affairs of
a large and distracted empire; yet he had
time for God's ordinances — for he rose early—
and loved order, and such bemgs have leisure
for every thing. Though a genius, a very
wise man, a prophet, he did not neglect the
institutions of religion, and say, I cannot
learn more than I know already. Humility
attends profound knowledge. Teach a wise
man, and he will yet be wiser. He was a
godly man ; but under a notion of superior
piety, he did not despise the means of grace ;
like some who say they never had so much
communion with God in their lives as they
now have ; every day now being a Sabbath,
every place a temple, every creature a
preacher — Believe them not. God knows
what is in man, and what is needful to him,
and has appointed his ordinances for our wel-
fare : and though a painted man does not
want food, a living one cannot dispense with
it. A real Christian feels his necessities and

MARCH 25

111

eficiencies ; and knows by experience where
is heart lias been enlarged, and his strength
3newed. He has found God for a refuge
1 his palaces. Strength and beauty are in
le sanctuary.

The manner in which he would accomplish
le resolution is worthy our notice. It in-
ludes two things. He would do it impressed
/ith a sense of divine goodness. I will come
ito thy house in the mvltitude of thy mercy.
low can we reflect and not feel this ] The
worship itself is a privilege. It is a mercy
hat we have a sanctuary — It is a mercy that
/e have liberty to assemble together — It is a
lercy that we have health and strength and
3isure for divine worship — It is a mercy tiiat
v-e have a disposition to avail ourselves of the
rivilege — It is a mercy that we repair to the
ervice, knowing that it is not a vain thing to
eek the Lord, and able to plead the promise,

will make the place of my feet glorious.
Jut we need not confine the subject. To
reatures so unworthy and guilty as we are,
very tiling is mercy: the air we breathe;
he water we drink ; our food ; our sleep,
^et us think in what a multitude of mercies
ve come together ; public and private ; per-
onal and relative ; temporal and spiritual :
edeeming mercies, justifying mercies, re-
lewing mercies — Let us dwell on the pleni-
ude of his undeserved favours, that we may
lot murmur or even complain of a few trials,
lut come before his presence with singing
nd praise.

He would also do it filled with holy vene-
ation. And in thy fear will I worship to-
vard thy holy temple. This fear is not dread,
.nd therefore comports with the cheerfulness
if which we have been speaking. The first
lelievers walked in the fear of the Lord, and
n the comforts of the Holy Ghost : and we
ire commanded to serve the Lord with fear
ind rejoice with trembling. We are to be in
;he fear of the Lord all the day long — but
jrod is greatly to be feared in the assembly of
he saints, and to be had in reverence of them
:hat are about him. Nothing more becomes
lis majesty and purity, his omniscience and
omnipresence. Nothing more becomes our
meanness and vileness; and the importance
3f the work in which we are engaged ; and
the consequences depending. We sing and
pray and hear for eternity. We are respon-
sible for all our opportunities. We never
leave the house of God as we enter it — How
Ireadful is the place ! It is none other but the
house of God, and the gate of heaven — and
of hell ! To some the word preached will be
the savour of life unto life ; to others it will
be the savour of death unto death. Nothing
is so likely to secure our edification by the
means of grace, as a solemnity of mind in our
attendance. And where it prevails, the eyes
will not rove all over the place. Sleep and
drowsiness will be excluded. We shall not

leave the sanctuary with levity, and fall into
vain and idle discourse. Nor shall we ever
come to it without reflection and prayer.

MARCH 25.
" lam in a strait hetwixt two." — Phil. i. 231

Nothing is more trying and distressing
than a state of uncertainty, indecision, and
perplexity — or being in a strait between op-
posing claims, one of which only can be cho-
sen. What a strait was David in, when he
had to choose between pestilence, and war and
famine ! And what a strait was Jacob in be-
tween his wish for relief and the fear of send-
ing Benjamin !

Paul is here in a strait, but it is between
two things, each of which is agreeable and
inviting. We might have been sure that
whatever weighed with him would be some-
thing pertaining to Christ. Accordingly his
drawing was, on the one side the enjoyment
of his Lord's presence in heaven ; and on the
other the serving of his people on earth. Let
us notice the former of these — "Having a
desire to depart to be with Christ, which is
far better."

The Apostle means death; but he avoids
the name, and calls it a departure. We are
much more influenced by words than we may
imagine ; and as there is so much to render
death formidable, we should as far as possible
soflen it even in the representation. And the
Scripture does this. It tells us that if a man
keeps the sayings of Christ, " he shall never
see death." Is he then exempted from the
law of mortality ] No : but death is so changed
with regard to him, that it does not deserve
the name. It is therefore a gathering to his
people, a falling asleep, a putting off' this tab-
ernacle, a departure — "I long to depart."
Does the Apostle refer to a mariner loosing
anchor from a foreign shore to depart for his
own country ? or a traveller departing from
an inn to which he has turned aside for a
night to go on his way 1 or to a prisoner de-
parting from his dungeon and chains to enjoy
his freedom ? or to a soldier departing for his
peaceful home after his warfare is ended T
The death of a Christian furnishes all these
images and fulfils them. But how surely
does the representation remind us of the com-
plex nature of man ! If nothing survived at
death, death would be a cessation, not a de-
parture. We do not say an animal departed
this life. If we buried a beast we should not
inscribe on a stone, " Here lies his body" —
Here lies the whole of him. But over the
grave of a man we say, " Here lies the body"
— or, " Here repose the remains" — For "there
is a spirit in man ;" and when " the dust re-
turns to the dust whence it came, the spirit
returns to God who gave it."

The effect of this death is " to be witli

MARCH 26.

112

Christ." It is obvious the Apostle supposed
that a separate state immediately followed the
dissolution of the body, as he says in another
place expressly, " Absent from the body and
present with the Lord." Had he expected
that he should not be with Christ till the res-
urrection, his dying would have been of no ad-
vantage to him. It might have freed him in-
deed from his sufferings : but he is not speak-
ing of what he should leave, but of what he
should reach. In a blessed sense Christ was
with him here ; and this, with all his trials,
was better than annihilation till the last day.
It is useless to say the period would seem only
as a moment to the individual — for this is not
the question — the difficulty lies here — that
let the term be long or short, such inaction
and insensibility could not be better than the
presence of Christ with Paul even in this life.

I love the very words the Holy Ghost useth.
Paul does not say, I long to depart to be in
heaven. This is his meaning — but he speaks
in a way that while it expresses the blessed-
ness, characterizes it also at the same time.
To be in heaven is to be with Christ. Our
Lord affirms this himself in his promise to
the thief — " This day thou shalt be with me
in paradise." And in his prayer for the dis-
ciples— " That they may be with me where
I am to behold my glory." Is this our hea-
ven] Could such happiness make us happy ]
Whatever that state be, we must be prepared
for it by a conformity to it in our views and
feelings here. What a delightful prospect is
the social intercourse of that world ! If Soc-
rates could comfort himself that he was going
to Museus and other worthies that had lived
before him, what is the attraction of a Chris-
tian, that he is going to join his own beloved
connexions, and the martyrs, and the apos-
tles, and the prophets, and the patriarchs,
and the innumerable company of angels —
and above all, " the Lord of all," the most
wonderful of all characters, the most endear-
ed of all benefactors, the most precious of all
friends !

We have not only the nature and effect of
this death, but the pre-eminency of the bless-
edness to which it leads. It is strongly ex-
pressed. It is " better"—" far better." Far
better than what? It would be saying little
to say that it was far better than his trials,
far better than to be stoned at Philippi, than
to fight with beasts at Ephesus, than to be a
night and a day in the deep, than to be in
perils among false brethren. It would also
be little to say that it was far better than all
his temporal comforts. These a Christian
does not undervalue ; yea he is grateful for
them, and enjoys them with a relish peculiar
to himself. But he has something even now
superior to all outward good — The means of
grace and the comforts of the Holy Ghost.
But to be with Christ is far better than these :
as the day is far better than the dawn, and

the inheritance and the vintage are far better
than the earnests and the first fruits only.
Our communion with him here is distant and
often intercepted — there it will be perpetual
and immediate. We love the streams — but
what is the fountain ! We love the house of
prayer — but what is the temple in which they
serve him day and night !

" Thine earthly Sabbaths, Lord, we love ;
But there's a nobler rest above :
To that our labouring loves aspire,
With ardent pangs of strong desire.

" No more fatigue, no more distress,
Nor sin, nor hell, shall reach the place ;
No groans to mingle with the songs.
Which warble from immortal tongues."

MARCH 26.

" Nevertheless to abide in the flesh is more need,
ful for you. And having this confidence^ I
knov) that I shall abide and continue vnth you
all for your furtherance and joy of faiths —
Phil i. 24, 25.

Voltaire, in his letters to one of his con-
fidential friends and admirers, more than once
says, I hate life, and I dread death. How
different were the views and feelings of Paul !
He did not dread death, but could say, "I
long to depart to be witb Christ, which is far
better." And so far was he from hating life,
that he valued it as aflfording him opportunity
to glorify his Saviour, and to serve his people
according to his will. We have seen one
part of his strait — Let us look at the other.

Whether he derived his persuasion from a
knowledge that his bonds were manifest in all
the palace, and that efforts were making in
his favour by the saints in Caesar's household,
or from an inspired intimation, we cannot de-
termine : but he was confident that he should
not only escape death, but be released from
imprisonment. Thus he would be debarred
from a state which, as to personal enjoyment,
he deemed far better than every thing else
and intensely longed after, and yet he speaks
of it with more than acquiescence. What an
instance of self-denial was here ! How back-
ward are some to make any sacrifice in order
to do good. They cannot forego a luxurious
meal to furnish a poor family with a plain one.
They cannot give up a little variety in dress
to clothe a naked child. But Paul is willing-
to resign heaven itself, though he was sure
it was his own, and every kind of suffering
rendered it desirable — in order to be usefiil.
Self-denial is the first lesson Christianity re-
quires; and every part of it tends to inspire
us with a disposition to look, not on our own
things but also on the things of others. This
was the mind of Christ. When he was rich,
for our sakes he became poor. And the glo-
rified who are now with him, and have drunk
fully into his spirit, would be all ready were
it the will of God, to leave their ecstasies,
and come down again and live in this vale of

MARCH 27.

113

tears, year after year, to serve the cause of
the Redeemer, and to promote the salvation
of mankind.

We see also that Paul was conscious of his
usefulness. Ic^norance is not necessary to
humility; much less affectation. A man need
not deny his abilities, or acceptance, or suc-
cess, though he ought to acknowledge from
whom they come, and on whom they depend.
A mother may have a lowly mind, and yet
feel that her life is of importance to her
rising charge, and the feeling is even a duty.
A minister may be willing to enter into his
rest, yet be moi;e than reconciled to life, when
he sees that many hang upon his lips who
may be saved or comforted by him; and it
would be folly in him not to be aware that he
ij a blessing. Paul said, " I am nothing —
and so he was absolutely — but not compara-
tively and relatively." Am not I, says he, an
Apostle] "Have I not seen Christ]" "By
the grace of God I am what I am ; not I, but
the grace of God which was with me ;" but,
adds he, " I laboured more abundantly than
they all." And he here makes no scruple to
say, that the welfare of the Philippians and
others depended upon his abiding in the flesh.

But wherein did he reckon upon being ser-
viceable 1 Not only in the conversion of sin-
ners, but in helping them much who had
believed through grace — " For your further-
ance and joy of faith." This is worthy of
notice. It shows the importance of faith.
Paul considered this every thing — not to the
3xclusion of holiness, morality, and good
ivorks ; but as to the production of them, and
iheir support and their increase. He knew
Lhat as faith prevailed, every thing in the di-
vine life would prosper.

Some say there is no growth in grace. But
'he Apostles prayed, " Lord, increase our
■^aith." The faith of the Thessalonians " grew
exceedingly." And Paul was concerned for
' the furtherance^'' of the faith of his beloved
Philippians — that is, that it might be more
jlear in its views, more firm in its principles,
nore powerful in its influence, more appro-
jriating in its confidence. He also wished
lot only for their furtherance, but "joy of
'aith." This joy they would constantly need ;
md it would be their strength, Jesus is the
wurce of it, but faith is the medium. He is
he well of salvation, but faith draws the
vater — " In whom, believing; we rejoice with
oy unspeakable, and full of glory" — We are
' filled with all joy and peace in believing.^''

Such was Paul ! He was once a blasphemer,
I persecutor, and injurious, and abhorred the
vorthy Name by which we are called : but
le obtained mercy: and the grace of our
^rd Jesus Christ was exceeding abundant
0 him-ward in faith and love, which are in
yhrist Jesus. So that he could now say, " for
fie to live is Christ, and to die is gain" —
P 10*

" Christ is all and in all." Is any thing too
hard for the Lord 1 °

What an example is here ! What zeal and
yet what knowledge ! What preparation for
both worlds ! What readiness to go ! What
willingness to stay if there was any thing
more for him to do or suffer !

" Behold the awful portrait, and admire.
Nor stop at wonder. Imitate and live."

MARCH 27.
"^m lin God's stead." — Genesis xxx. 2.

What Jacob here says to Rachel, every
creature to which we address ourselves will
sooner or later say to us: "Am I in God's
stead 1" The doctrine we may derive from
the words is this, no creature can be in
THE STEAD OF GoD. But let US explain the
doctrine by some distinctions and concessions.

Though no creature can be in the stead of
God, God can be in the stead of any creature.
David therefore at Ziklag, when deprived of
all his substance and his relations, "encour-
aged himself in the Lord his God." And the
Church exclaims, "Although the fig-tree shall
not blossom, neither shall fruit be in the vine ;
the labour of the olive shall fail, and the fields
shall yield no meat ; the flock shall be cut off
from the fold, and there shall be no herd in
the stalls : yet I will rejoice in the Lord, I
will joy in the God of my salvation."

The sun may enable a man to dispense with
a lamp, but the lamp cannot supersede the
sun. The fountain is necessary to the stream,
but not the stream to the fountain.

Though no creature can be in the stead of
God to us, one creature may be in the stead
of another creature. A minister may more
than fill the void made by the removal of his
predecessor, and may possess a double portion
of his spirit. A child may be deprived of a
father, and some kind patron may take him
up, and educate him, and place him abroad in
life, and fully repair his loss. A husband may
seem inconsolable when deprived of the de-
sire of his eyes ; but soon after, another soft;
hand may wipe away his tears. One relation
seems much more irreparable ; it is that of a
mother. Yet we ought not to indulge in gen-
eral and indiscriminate reflections. There
are mothers-in-law who are mothers in kind-
ness ; and step-mothers — that is — those who
step into the place of real mothers, who fulfil
the duties of the office, and are mothers in-
deed— and such can never be too much com-
mended and praised. ,

Though no creature can be in God's stead,
a creature may be in God's hand. He may
be God's instrument, but cannot be his substi-
tute. The instrumentality that God employs
differs much from the instrumentality which
men employ. Men employ instruments from

114

MARCH 28.

necessity, God employs them from choice.
Men employ them from weakness, God em-
ploys them from wisdom. Men depend upon
tKeir instruments, God's instruments depend
Upon him. They are no more than he is
pleased to make them. How then can they
fill his place ] They are nothing without his
agency. " Who then is Paul, and who is Apol-
los, but ministers by whom ye believed, even
as the Lord gave to every man ? I have plant-'
ed, Apollos watered; but God gave the in-
crease. So then neither is he that planteth
any thing, neither he that watereth; but
God that giveth the increase."

The truth of this doctrine it would be easy
to exemplify. Can any be in God's stead as
a creator] This is Jacob's immediate aim in
his reply — am I in God's stead, who hath
withholden from thee the fruit of the womb ]
He is the sole author of existence ; the former
of our bodies ; the father of our spirits ; and by
this he has an infinite distinction from ail
creatures — they are made, and he is the
maker. Who can be in God's stead as a pre-
server ] It is in him alone we live and move,
as well as have our being. If preservation
be not a continued creation, it is a continued
agency. Were he to suspend his upholding
influence for a moment, we should relapse
into nothing. Can any be in God's stead as
a redeemer ] Who but he could say, Deliver
from going down into the pit, I have found a
ransom? He alone who required the sacri-
fice, could provide the lamb for a burnt-otfer-
ing. He made him to be sin for us who knew
no sin, that we might be made the righteous-
ness of God in him. " Beside me there is no
Saviour." Who can be in God's stead as a
teacher ] " Who teaches like him ?" We
are not only in darkness but blind — Who but
he can give us eyes as well as light 1 We
are not only ignorant but weak — Who but he
can give us capacity as well as lessons 1 Who
but he can bear with our infirmities 1 Who
but he can make us wise unto salvation ?
Who can be in his stead as a sanctifier]
Who but he can create in us a clean heart,
aod renew a right spirit within us f " This
people," says he, " have / formed for myself ;
they shall show forth my praise." Who can
be in his steeid as a comforter 1 Who can be
a substitute for him in healing the broken
in heart, and binding up all their wounds ?
Who can revive those who walk in the midst
of trouble 1 Who can fill the valley of the
shadow of death with ioy unspeakable and
full of glory 1

Let us thyik of this fact, and be thankful
that this only, this all-sufficient Being is ac-
cessible ; and allows and commands us to
" take hold of his strength." Let us think
of it in reference to creatures — Let us think
of it in asking for them. They may appear
desirable ; they may be useful ; but let us
never suppose that we must obtain them in

order to happiness. One thing only is need-
ful ; it is an interest in God. Let us think of
it in possessing them, and say with Watts,

" To thee we owe our health and friends,
Our wealth and safe abode ;
Thanks to thy name for meaner things,
But they are not my God."

Let US think of it in losing them. We are
allowed to feel but not to despair. Yet what
idolaters are we ! and it appears when our
gods are taken away. Oh ! if I should lose
such a creature ! Oh ! if that beloved con-
nexion was removed — mine eye would no
more see good. But the stqrm that carries
away the stubble, does not destroy the estate.
It was not a bad question the child addressed
to her bereaved and weeping mother when
she said, " Is God dead ]" How strange
would some of our feelings appear if they
were expressed in words ! Yet what did Da-
vid think of this] " Whom have I in heaven
but thee ] and there is none upon earth that
I desire besides thee. My flesh and my heart
faileth : but God is the strength of my heart
and my portion for ever."

MARCH 28.
" Gentleness:'— Gal. v. 22.

Paul here speaks of gentleness, not as a
natural temper, but as " the fruit of the Spir-
it." James also considers it as an attribote
and character of inspired religion : " The
wisdom that is from above is gentle." This
is surely recommendation enough to hidace
us to make it the object of devout attention.

Gentleness is very distinguishable from
weakness of mind, and the fawning of flatte-
ry. It requires us to give up no truth, to
abandon no duty. Principle and consistency
are not only compatible with it, but necessary
to it. Lead is too soft as well as too worth-
less to be stamped into coin and currency.
You cannot polish a spunge, or a fungus;
solid bodies only can admit the process; and
the firmer they are, the better will they shine.
But gentleness must exclude arrogance, inso-
lence, violence, harshness, rudeness, and every
thing oflTensive and painful that can be avoid-
ed with integrity and rectitude. There is an
artificial mildness, and a studied softness of
manner learned in the school of the world,
that often covers baseness and ill-nature, and
envy and hatred. But a Christian is to be an
Israelite indeed in whom is no guile. He is
to be in reality what others are in appearance
and pretence : he is from inward disposition
naturally to exemplify what others from edu-
cation or custom put on. And how lovely and
engaging is that unaffected civility, that cour-
tesy which springs freely from the state of
the mind and heart under the renewing influ-
ence of divine grace ! He that in these
things serveth Christ is acceptable to God and
approved of men. It recommends his religion

MARCH 29.

115

by adorning' it, and gives him a thousand ben-
eficial influences in dealing- with his fellow-
creatures. A man may wait even years before
he has an opportunity for acts of high benefi-
cence and extensive usefulness; but he can
exercise gentleness everyday and every hour;
and contribute to the advantage and happiness
of all that are about him. And does he not
thereby equally befriend himself ] Does it
not preserve calmness and sunshine within ]
And are not all the mild and kind affections
conducive even to the health of the body ]

Let us therefore cultivate this gentleness.
Let it enter our habits, and spread through
our whole behaviour. Let it constantly actu-
ate our temper, and regulate our speech. Let
all bitterness, and wrath, and anger, and cla-
mour, and evil-speaking be put away from us
with all malice, and let us be kind one to an-
other, tender-hearted, forgiving one another,
even as God for Christ's sake hath forgiven
us. Let us in all our religious concerns re-
member that tlie WTath of man worketh not
the righteousness of God. The servant of
the Lord must not strive but be patient to-
wards all men ; in meekness instructing those
tliat oppose themselves. The way to convince
another is not to affront, and insult, and pro-
voke him, and drive him to resistance ; but to
show him that you love him, and are only con-
cerned to do him good. Some have no sooner
expressed their belief that a man can receive
nothing unless it be given him from above,
than they condemn and reproach him for a
destitution which, according to them, is not
his guilt but his misfortune ! Is a brother
overtaken in a fault ! Let us restore such an
one in the spirit of meekness, considering our-
selves, lest we also be tempted. Have we oc-
casion to reprove ? Let us remember what
was said of Leighton — He rebuked faults
with such kindness and mildness that they
were never repeated, not because the reproved
were afraid, but ashamed to repeat them. As
much as lieth in us let us live peaceably with
all men ; and resolve to act upon the lesson
we teach our infants —

" I '11 not easily offend,
Nor be easily offended ;
What 's amiss I '11 strive to mend.
And endure what can't be mended."

And ye fathers provoke not your children to
wrath, but bring them up in the nurture and
admonition of the Lord. And ye masters,
forbear threatening, knowing that your Mas-
ter also is in heaven, and that there is no re-
spect of persons with him. Gentleness in-
deed must peculiarly appear in our treatment
of those who are placed under us. It is one
of Lavater's aphorisms on man, and will, we
are persuaded, be found without exception
true — " If without living with him, or study-
ing him, you would know a man at once, ob-
serve how he acts and speaks towards his in-
feriors." Towards his superiors and his equals

he is guarded, but with liis inferiors he is open
and free — and if with them he assumes airs,
and commands harshly, and answers roughly;
if he swaggers, scolds, and threatens ; if he
tries to inspire fear rather than to gain love
— he has a tyrannical and a villanous heart.
A common observer would say — he is no gen-
tleman ; every thing in the gospel says — he
is no Christian.

MARCH 29.
" Behold, thy servants are ready to do whatsoever
my lord the king shall appoint.''^ — 2 Sam. xv. 15.

Tras was said on the trying emergency
when he was about to leave Jerusalem, to es-
cape from the vile rebellion of Absalom. And
it was well said. And it shows us what little
reason David had to complain, all men are
liars. With a few exceptions, no one ever
had more attached and devoted adherents
than he.

There is no spiritual meaning in the words.
They intend no more than they express. But
who can help thinking with what propriety
they may be adopted by Christians, and ad-
dressed to Christ] He is their Lord and
King. They profess to be his servants. He
has the appointment of their word. And
they should be ready to do his will without
partiality as well as without hypocrisy — " Be-
hold, thy servants are ready to do whatsoever
my Lord the King shall appoint."

This is our reasonable service : and four
things should excite, sustain, and increase this
readiness.

First, the consciousness of our obligations
to him. How much do we owe him ! What
has he not done for us ? and in a way the
most expensive to himself] He was rich,
and for our sakes he became poor —

" He sunk beneath our heavy woes,
To raise us to his throne :
There 's not a gift his hand bestows,
But cost his heart a groan."

We can never discharge our obligations to
a love that passeth knowledge. But we should
be deeply sensible of them ; and hold ourselves
entirely at his disposal ; and delight to do his
will ; and constantly ask, " What shall I render
unto the Lord, for all his benefits towards mel"

Secondly, a persuasion of his right to ap-
point every thing pertaining to us. Not a
right derived and limited like that of a mas-
ter or a father to dispose of his servant or his
child : but an original inalienable right — the
right of an absolute proprietor — the right of
a creator over a creature whom he called out
of nothing, and who lives and moves and has
his being in him.

Thirdly, a conviction not only that ho has
a right to appoint, but that his appointments
are right — always wise and just and good.
They may be sovereign, but they are not ar-
bitrary. The reasons of them may be for a

116

MARCH 30.

time concealed, but they are worthy of his
character. They are now satisfactory to his
own mind, and when explained, they will draw
forth our approbation and praise. We know
not what is best or even good for us. We have
made mistakes and suffered embarrassments
enough when we have attempted to judge for
ourselves, to convince us that the way of man
is not in himself But he cannot err. His
understanding is infinite : and our wisdom and
welfare require us to say, " The Lord shall
choose our inheritance for us."

Lastly, a persuasion that our acceptance
with him does not depend upon the place he
assigns us, or the nature of the work he or-
dains us, but our submission to it. We are
not answerable for our stations and offices;
but for our conduct in them. We can serve
the Lord in adversity as well as in prosperity ;
in a private as well as in a public capacity.
A good actor on the stage may be seen in the
character of a peasant as well as in that of a
prince — it is not the part allotted him that
calls forth the applause of the audience, but
the manner in which he represents it. To be
great in the world depends upon things over
which we have frequently no control : but all
may be great in the sight of the Lord : the
hearer as well as the preacher ; the servant
as well as the master. He looketh to the
heart ; and if we are ready to do whatsoever
he appoints, we shall have the testimony that
we please God ; and shall soon hear him say,
" Well done, good and faithful servant ; enter
thou into the joy of thy Lord."

Such was the submission of Saul of Tarsus
— "Lord, what wilt thou have me to do]"
Such was the temper of Samuel — "Speak,
Lord, for thy servant heareth." Such was
the practice of David — " On thee do I wait all
the day." And such is the readiness of an-
gels— Though they excel in strength, they do
his commandments hearkening unto the voice
of his word. What pleases them is not the
kind of work in which they are employed, but
their having an opportunity of showing their
regard to the pleasure of the employer. May
his will be done on earth as it is done in
heaven !

MARCH 30.

" Since we have heard of your faith in Christ Je-
sus, and of the love which ye have to all the
Saints, and of the hope which is laid up for you
in heavcnV—k^ol. i. 4, 5.

These were the grounds of Paul and Tim-
othy's praise to God on the behalf of the Colos-
sians. And they are all spiritual motives.
Temporal blessings are not to be overlooked
— Bnt gratitude is to be wise, and to propor-
tion its fervours to the value of the benefits
conferred. And what are the good things
pertaining to the life that now is, compared
with all spiritual blessings in heavenly places'?

Much depends upon the nature of our grati-
tude. There is no man who does not some-
times thank God. But for what? A safe
voyage ; a good harvest ; a recovery from
sickness. All that awakens his heart is con-
fined within the circle of time and sense.
Christians are peculiar in every thing; and
their gratitude shows that they are heavenly-
minded. They therefore thank God not so
much for the meat that perisheth, as for that
meat which endureth unto everlasting life;
not so much for civil freedom, as for the glo-
rious liberty of the sons of God ; not so much
for health of body as for soul prosperity. 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.

The blessings here specified are three.

First, their faith in Christ. Faith regards
all the Scripture ; but this is the record, that
God hath given us eternal life, and this life is
in his son. Faith therefore has principally to
do with the Saviour. It receives as true the
testimony concerning him; and leads us to
depend upon him, and to apply to him for all
that he is revealed to accomplish and bestow.
Under the influence of it therefore we are
represented as looking to him; coming to him;
building on him as our foundation ; entering
him as our refuge ; and glorying in him as the
Lord our righteousness and strength — For the
Scriptures always describe rather than define
faith ; and show us what it is by what it does.

Secondly, Their love to all the Saints. I
need not observe how ofl:en love is connected
with faith : but the same order is always main-
tained between them — Faith precedes love.
Love is the fruit and not the root ; the effect
and not the cause. Faith is the origin of
every thing in the Christian life; and it is
vain unless it be operative — it works by love.
Love to whom 1 To " The Saints" — not ex-
clusively, but peculiarly. The Thessalonians
loved all their fellow-creatures, but not with
the same degree or even kind of love. They
loved their enemies, but not as they loved
their friends. They loved sinners ; but it was
with a love of pity and benevolence, not of
esteem and complacency. But the Saints
were regarded by them as the excellent of the
earth, and in them was all their delight.
Love to whom ? To " all the Saints"— regard-
less of outward distinctions, or the minor mat-
ters of religion. Indeed our love to the
brethren is not a proof that we have passed
from death unto life, unless it regards them
as saints. We love them under the influence
of some other character or quality, unless we
can pray, " Grace be with all them that love
our Lord Jesus Christ in sincerity :" and fol-
low the example of him who said, " Whoso-
ever shall do the will of my Father who is in
heaven, the same is my brother, and sister and
mother."

Thirdly, Their " hope." Hope is a grace

MARCH 31.

117

as well as faith and love ; but as a ^ace hope
is in us; whereas here hope is said to be
"laid up for them in heaveji" — This shows
that the object of hope is here intended ; or
all that which God has promised to his people
beyond the grave. The laying it up in heaven
reminds us of its security. Hence the admo-
nition of the Saviour : " Lay up for yourselves
treasures in heaven, where neither moth nor
rust doth corrupt, and where thieves do not
break through nor steal." In a world like
tiiis, where nothing is safe or certain, how
inxious, fearful, miserable, must those be, who
^ave their portion in this life ! But Christians
:an dwell at ease. None of these changes
md dangers atfect their essential welfare,
rhey know in themselves that they have in
leaven a better and an enduring substance.
They have chosen that good part which shall
lot be taken away from them. — It shows us
.hat it is principally future. At present they
ire not at home, but strangers and pilgrims
m earth. They have remittances and sup-
)lies, but it is from God's riches in glory.
The inheritance is reserved in heaven for
hem ; and they cannot possess it till they are
)f age. Should they think of building their
abernacles here, something would soon tell
hem to arise and depart hence for this is not
heir rest. Seed is sown for the righteous ;
)ut the reaping-time is to come. Now is the
:onflict, but the crown of glory that fadeth
lot away is reserved for the hour of triumph,
—Also by being laid up m heaven it is much
oncealed. O how great is the goodness,
ays David, which thou hast laid up for them
hat fear thee ! and says the Apostle, Eye
lath not seen, nor ear heard, neither have en-
ered into the heart of man the things which
iod hath prepared for them that love him.
Vfter all the developments of the Scripture,
nd the illuminations of the Holy Spirit in the
xperience of Christians, we read of a glory
hat shall be revealed. We could not in this
veak state of flesh and blood bear the full
isclosure. But the veil will soon be drawn
side ; and the voice will cry. Come and see.
ind the sight will infinitely surpass the ex-
■ectation.

MARCH 31.
" The engrafted word" — James 1. 21.

History is silent as to the time when
rafting was first introduced. But it has been
m(r practised ; and the proce^ is now gen-
rally familiar.

The image essentially includes imion, vital
nion betv^-'een parts not connected before,
'he man receives the word into his heart, as
le tree receives into its stock the scion,
• hich by incorporation becomes tliencefor-
'^ard one with itself The surprise seems
ere — We should imagine when the insertion

is made, that the sap of the tree entering the
scion which is so much smaller, would imme-
diately convert the scion into its own quality :
but instead of this the scion converts the sap ;
and the changid juice maintains, enlarges,
fructifies the scion ; and causes it in due time
to produce — not according to the kind of the
old stock — but of the adopted graft.

A metaphor is not to be pressed : but we
cannot avoid remarking, That as the body of
the tree continues the same after the ingraft-
ing, so in conversion we remain physically
the same as before ; retaining the same rela-
tions, conditions, callings ; the same corporeal
powers, and mental faculties — only the effi-
ciency of them is changed, hallowed, and a|>-
plied to other uses and purposes — and Jill
through the medium of the word.

Grafting is one of the most pleasmg exer-
cises to those who feel delight in horticulture :
and how eagerly and anxiously after the ope-
ration has been performed, does the gardener
go and examine whether it has succeeded !
And this will be soon known. If the scion
has taken, it proves the vitality by the appear-
ance and growth of the graft. There are first
the shoots ; then the branches ; at length the
blossoms and the fruit appear ; and the whole
increases every year, till it becomes a great
tree and abundantly rewards the owner.

Thus earnestly and carefully does a minis-
ter look after the effect of his labour ; and the
success of his preaching is known and hailed
in the same way ; only with higher exultation
and praise. Happy those servants of the
Lord Jesus whose hearers have received " the
grace of God in truth ;" and to whom they
say, "our gospel came to you not in word
only, but in powder, and in the Holy Ghost,
and in much assurance."

It is from hence the gospel has its charac-
ter; and is called the ingrafted word. It is
so called, however, not because this is always
the effect — for there are many who receive
it in vain ; but it is designed to be so received ;
and it is actually thus received when " it is
able to save the soul." Thus it is called the
word of faith — not because it is always be-
lieved ; but because it is credible ; and it is
made known for the obedience of faith ; and
it cannot profit us unless faith be mixed with
it. Thus it is called the word of life — not
because it quickens all those among whom
it comes — for there are many who remain
dead in trespasses and sins: but it calls us
to walk in newness of life; and the man who
receives it, not only has " life, but life more
abundantly,"

How does this apply to us! "My word,"
said Jesus to the Jews, " has no place in you"
— Has it a place in us? — And what place? In
the head only ? or the heart ? Is it in us a no-
tion? or a principle? And does it work pow-
erfully in us as it does in them that believe?
And does it fill us with all the fruits of right-

118

APRIL 1.

eousness which are hy Jesus Christ to the
praise and glory of God ? Such is the promise :
" I will put my Spirit within you, and cause
you to walk in my statutes, and ye shall keep
my judgments and do them."*

APRIL 1.

" And these things I speak in the world, that they
might have my joy fulfilled in therns elves. ''^ —
John xvii. 13.

" In the world." For as yet he was in it,
hut was just going to leave it and go unto the
Father. His last words, considering their
conduct, might have been reproachful, or at
least reproving : but the thmgs he now spoke
were adapted to encourage, and designed to
comfort them — " These things I speak in the
world, that they might have my joy fulfilled
in themselves."

Observe the nature of this joy — " my j(Jy."
There is a joy he himself feels in contem-
plating the welfare of his people. In saving
them " he rejoices over them with singing."
As the good shepherd he lays the sheep he
has found on his shoulder, " rejoicing." He
sees of the travail of his soul, and is " satis-
fied." But his joy here is not the joy of which
he is the subject, but the joy of which he is
the medium, author, source and only source.
Jesus the Saviour! All that is good and
blessed is thine. The blood that redeems us
is thine. The righteousness which justifies
us is thine. The grace that sanctifies us is
thine. The power that supports us is thine.
It is thy peace that composes us. It is thy
joy that must be in us, or we must lie down
in sorrow. Thou art " the consolation of Is-
rael ;" and there is not a drop of real comfort
but flows from thee. But in thee there is
every thing that can excite, every thing that
can justify joy — even though it should be joy
unspeakable and full of glory.

Observe the means of this joy — " These
things I speak in the world, that they might
have my joy fulfilled in themselves." This
may be extended to all that he had delivered
during his whole ministry: but it principally
refers to his present speech, and the prayer
he had offered in their hearing. These were
to animate and console them. In these they
could see his heart, his desires, views and
purposes on their behalf. Here they heard
him say that he had finished the work that
was given him to do ; and that he had power
over all flesh, that he should give eternal life
to as many as the Fatiier had given him.
Here they heard him interceding for their
preservation, their holiness, their union, their
glorification — What could they desire more 1
And what can we desire more 1 For having
fled for refuge to lay hold upon the hope set
before us, we are authorized to receive this
strong consolation, and claim an interest in

this intercession, according to his own worde:
" Neither pray I for these alone, but for them
also which shall believe on me through their
word." Yea we have the advantage of them
since we are more fully acquainted than they
were at this time with the dignity of his per-
son, his dearness to God, and the grounds on
which he pleads for us, in his obedience unto
death, and in his sacrifice on the cross. We
know that the Father heareth him always. It
was David's privilege to have an advocate at
court, and he was the king's own son. But
we have a much greater advantage in having
an advocate with the Father. What was Jona-
than to Jesus ] Jonathan too had to plead with
a father that hated his friend — But says Jesus,
"I say not unto you, that I will pray the
Father for you : for the Father himself loveth
you, because ye have loved me, and have be-
lieved that I came out from God."

Let us observe one thing here — The joy of
the believer is not a visionary thing. It is not
the produce of delusion or ignorance. It
flows from conviction ; it appeals to the word
of the Saviour. They who put their trust in
him know his name, and are able to give a
reason of the hope that is in them.

Observe the measure of this joy — "That
they might have my joy fulfilled in them-
selves^ They possessed it already but de-
fectively. In conversion a good work is be-
gun ; but it is carried on until the day of
Christ. The rising sun, the growing com,
and every other image employed in the Scrip-
tures, import the imperfections and progres-
sions there are in the experience of Chris-
tians. Hence there are degrees in faith ; and
we read of weak and of strong faith ; of little
and of great faith. Some have a competency
of faith ; others are affluent, they are rich in
faith. Some have hope ; others the full as-
surance of hope. Some from various preven-
tions have little of the pleasures of religion ;
others walk in the comforts of the Holy
Ghost. Some have many distressing doubts
and fears ; others are filled with all joy and
peace in believing — And this is peculiarly de-
sirable. For

Observe Lastly, the importance of this joy
— This undeniably results from the concern
our Saviour here expresses. Men often err ;
and we cannot conclude that a thing is emi-
nently, or even really excellent and valuable
because they prize and pursue it : for what
trifles, what follies attract and influence
many ! But as the Lord Jesus thinketh so it
is; his judgment is always according to truth
— And therefore says he. These things speak
I in the world that my joy might be fulfilled
in themselves. He knew the importance of
this possession — to the honour of our religion,
and the recommendation of the ways of god-
liness to others — to our activity and zeal in
the divine life — to our weanedness from the
world — to our support in trouble — and oui

APRIL 2.

119

omfort in the valley of the shadow of death,
n all these the joy of the Lord is our strength.

Let the Saviour's concern regulate the
oncern of ministers. Let them be helpers of
ur joy, and seek the tongue of the learned,
liat they may know how to speak a word in
eason to him that is weary.

Let the Saviour's concern regulate the
oncern of Christians. They should distrust
hemselves ; but they should be strong in the
race that is in Clirist Jesus. They should
vatch and be sober ; yet they should be scrip-
urally confident. Are the consolations of
iod small with them ] They are not small
a themselves, and they were not small in the
xperience of the first believers. If therefore
tiey are small with us, js there not a cause ]
s there not some secret thing with us ] Let
3 search and try our ways, and turn again
nto the Lord. Let us resolve to sacrifice
.hatever has caused him to hide his face
-om us. Let us pray. Restore unto me the
oy of thy salvation, and uphold me with thy

ee Spirit Let us a^k and receive that our
may be full.

APRIL 2.

Now is my soul troubled ; and what shall I say ?
Father, save me from this hour : but for this
cause came I unto this hour. Father, glorify
thy name:'— John xii. 27, 28.

Here we see the Saviour's anguish in re-
lizmg the approach of the closing scene of
IS life. Yet the trouble of his soul could not
ave been produced by the certainty of his
jfFering and death only ; it must have prin-
ipally regarded the nature of them. Unless
e allow this, he loses his pre-eminence,
ome of the sages of antiquity met their end
nth firmness. Socrates and Seneca died with
omposure. Stephen did not say, " Now is my
Dul troubled" when they were leading him
) be stoned. Paul did not tremble when he
lid, " I am ready to be offered, and the time
f my departure is at hand." We have read
f martyrs who issued from their prisons with
inging and embraced the stake. And though
rucifixion was ignominious and painful,
lany of the Lord's followers had to bear a
eath much more torturing and lingering ; yet
ley were not troubled or afraid. But his suf-
rings and death were to redeem us from the
irse of the law ; and therefore he was made
curse for us. The Lord laid on him the in-
juity of us all. He bore our sins in his own
ody on the tree. And here it is that we see
/hat a dreadful evil sin is. Many deem it a
ght thing ; but hear him saying, " My soul
i exceeding sorrowful, even unto death."
'ee him " sore amazed and very heavy." Be-
old "his sweat, as it were great drops of
lood falling to the ground." A Christian can
ever deem sin a trifle, or be reconciled to it

after he has seen the agonies of him who was
pierced by it — And as the citizens of Rome,
upon the uncovering of the wounded and
gory body of Caesar, rushed forth to find and
avenge his murderers, so every Christian
flees to arms at the sight of the death of Jesus.

" Furnish me, Lord, with heavenly arms,
From grace's magazine ;
And I'll proclaim eternal war
With every darling sin."

— He here speaks as one in a strait ; as if
struggling between inclination and convic-
tion, his feeling and his work — " And what
shall I say ] Father, save me from this hour :
— But for this cause came I unto this hour."
There is no real difficulty here. He was hu-
man as well as divine ; and the Godhead did
not absorb tlie humanity, or change its attri-
butes. The Word was made flesh, and had
all the passions and infirmities of our nature,
sin only excepted. But suffering in itself can
never be agreeable to our nature — for then it
w^ould be no longer suffering. If therefore
we submit to it, it is not from pleasure, but
for some reason or purpose. This reluctance,
instead of being inconsistent with submission,
serves to enhance it, and is even necessary to
it. There is no resignation in giving up what
we do not value. If we had no inclination to
food, there would be no self-denial in fasting.
There is no virtue in a stone ; and there is no
patience m bearing what we do not feel — Pa-
tience is injured by feeling too little, as well
as by feeling too much ; by despising the
chastening of the Lord, as well as by fainting
when w^e are rebuked of him.

Our Saviour therefore acquiesces in the
event. But in his mode of expressing it, he
leads us to observe two things concerning his
death. First, that it was not casual : " For
this cause came I unto this hour." It was
written in the volume of the book — It was a
covenant transaction. He assumed a body
and entered our world for the very design —
" The Son of man came not to be ministered
unto, but to minister, and to give his life a
ransom for many" — He became incarnate to
die. Secondly, it was voluntary — " For this
cause came I unto this hour.'''' He was not
compelled or deceived into the business ; but
as it was fore-appointed, so he foreknew and
foresaw it ; and acted from independence and
choice. He loved us and gave himself for us.
He had his eye upon this scene from the be-
ginning, and in all his travels of woe held it
in view till he reached it, saying, "Lo! I
come to do thy will, O God. I delight to do
thy will : yea, thy law is within my heart."

Hence his pious prayer — "Father, glorify
thy name." As if he had said, " If my suf-
ferings will be for tiiine honour, let them fall
upon me, regardless of my feelings." Did he
tlien question this 1 By no means. His lan-
guage is rather the expression of confidence.
" I know that my death will infallibly and ia-

120

APRIL 3.

fiflitely advance thy praise ; and therefore I
cheerfully bow to thy pleasure" — Just as he
said, after instituting his own supper, and
when about to enter Gethsemane : " But that
the world may know that I love the Father ;
and as the Father gave me commandment,
even so I do. Arise, let us go hence."

But what is it to glorify his name ? Glory
is the display of excellence. God's excellence
cannot be increased, but it may be made
known ; and this is the design of God in all
his operations. The heavens declare his
glory. All his works praise him. "And every
labour of his hands shows something worthy
of a God"—

" But in the grace that rescued man,
His brightest form of glory shines ;
Here on the cross 'tis fairest drawn,
In precious blood, and crimson lines."

If God had punished sinners in their own
persons according to their desert, his law
would have been magnified, and his right-
eousness and truth confirmed ; and thus he
would have been glorified. And this glory
of God is secured here : but observe the addi-
tional advantage. Had the wicked been pun-
ished, though his law would have been mag-
nified, and his truth and righteousness con-
firmed, we could have seen nothing else —
nothing of his mercy and love : but here
mercy and truth meet together, righteous-
ness and peace kiss each other. We see the
exceeding riches of his grace, in his kindness
towards us by Christ Jesus. And we draw
the consolatory conclusion : " He that spared
not his own Son, but delivered him up for us
all, how shall he not with him also freely give
us all things]"

Herein also he hath abounded towards us
in all wisdom and prudence. At present in-
deed we see comparatively but little of this
glory: yet even now the sight is enough to
fix and fill the mind of believers. And not
only are they relieved and refreshed by the
contemplation, but they are sometimes carried
away, and catch glimpses of those irradiations
reserved for another life, which will draw
forth the wonder and praise of the heavenly
world for ever — and angels desire to look into
these things.

We love not to consider Christ only or
chiefly as our model. But after holding him
forth in his higher character as our sacrifice,
and righteousness, and strength, it is more
than allowable to bring him forward as our
example. And then nothing will be more ac-
ceptable to Christians. The love shed abroad in
tiieir hearts by his cross, will make them long
to resemble him, and pray that they may be
changed into the same image, from glory to
glory, as by the Spirit of the Lord. And this
conformity is not only desirable but necessary.
" If any man," says he, " will be my disciple,
let him deny himself, and take up his cross,
and follow me." Remember therefore that

" he suffered for us, leaving us an example,
that we should tread in his steps." We may
feel our sorrows, and even desire the removal
of them ; but we must do it as he did.
" Father, if it be possible, let this cup pass
from me : nevertheless not as I will, but as
thou wilt." Like him also we must, as suf-
ferers, regard the honour of God, and be con-
cerned that his Name may be glorified by our
trials. " Wherefore glorify ye the Lord in
the fires." You cannot do this in the same
way with him. His sufferings were media-
torial, atoning, and meritorious. But yours
may be instructive, encouraging, and useful.
They may recommend your religion, and
prove that God never forsakes his people, but
is with them in trouljje, and comforts them in
all their tribulation, enables them to acknow-
ledge " he hath done all things well." " It is
good for me that I have been afflicted."

APRIL 3.
" They sung an hymn.^^ — Matt. xxvi. 30.

Tms is a circumstance not mentioned by
the other evangelists. But it is very instruc-
tive.

We should like to have known the very
hymn they sung. The psalms the Jews used
at the end of the passover began with the one
hundred and thirteenth, and ended with the
one hundred and eighteenth. Was the hymn
here used one of these ? Or was it any one
else of the compositions of David " the sweet
psalmist of Israel ]" Or was it the words of
any other pious poet 1 We cannot determine.
We have every reason to believe the subject
of it was suited to the occasion; and never
had language been so honoured before. We
might also have wished to know the manner
in which they performed it — Was it recitative
or choral? Symphonious or responsive? But
how did he join ? Oh ! to have seen the emo
tions of his countenance, to have heard the
strains of his voice ! — But the Scripture is not
designed to indulge our curiosity. It there-
fore only says, " They sung an hymn." But
the fact itself teaches us that singing is a
Christian ordinance. It is sanctioned by our
Lord's own example. And the authority for
the usage was not overlooked by the Apostles;
as we see both in their practice and precepts.
Thus at Philippi we find Paul and Silas at
midnight not only prayed but " sung praises
unto God ; and the prisoners heard them."
And thus Paul says to the Colossians, " Teach-
ing and admonishing one another in psalms
and hymns and spiritual songs, singing with
grace in your hearts to the Lord." And James
enjoins those who are merry to " sing psalms.'

But observe by what this singing was im-
mediately preceded, and by what it was im-
mediaXely followed.

It was immediately preceeZerf by the admin-

APRIL 4.

121

istralion of his own supper. Hence we learn
that singing should accompany this sacred or-
dinance. " Joy becomes a feast" — And this
ie a feast— a feast of love and friendship — a
feast of reconciliation between God and us —
a feast upon the sacrifice — a feast in which
we are reminded that " his flesh is meat in-
deed, and his blood drink indeed." And we
ought not only to be thankful for such a death,
but for such a memento and emblem of it.
For here we have signs so lively and sensible
that before our eyes he is evidently set forth
crucified among us. And what an honour
that we who are not worthy of the children's
crumbs are allowed to sit down with the King
at his table, as a proof that " we are fellow-
citizens with the saints, and of the household
of faith !"

"While all our hearts, and all our songs.
Join to admire the feast : —
Each of us cries with thankful tongues,
Lord, why was I a guest ?"

It was immediately followed by his entrance
into Gethsemane — When they had sung a
hymn "they went out into the mount of
olives." Now this garden may be viewed as
a place of suffering, and of retirement ; and
so two things may be observed. First, That
the prospect of suflfering should not prevent
our joy and praise. Though our Saviour had
announced the treason of Judas ; foresaw the
denial of Peter, and the desertion of all the
disciples ; and knew that he was now going
into Gethsemane to agonize there, and there
to be apprehended and led away to crucifixion
— yet this does not hinder his previously sing-
ing a hymn ! Does not this say to his followers,
Rejoice evermore? In every thing give thanks'?
A Christian should say with David, '* I will bless
'the Lord at all times, his praise shall contin-
ually be in my mouth. I look for changing
scenes and trying dispensations ; but I shall
always have to sing of mercy as well as judg-
ment— and of mercy in judgment." " Come,"
would Luther say to Melancthon, a wise man
but more timorous than himself, when pros-
pects looked dark and distressing at the be-
ginning of the Reformation : " Come, let us
sing the forty-sixth psalm : and let earth and
hell do their worst." Should it not reprove
md humble us, that we have so little of the
iiind that was in Christ Jesus, especially when
\ e consider the greatness of his sufferings,
■ nd the comparative lightness of our own f If
vve are not filled with murmurings and com-
.)lainings, we are often silent in his praise,
IS if we had nothing to be grateful for, though
encompassed with his goodness. The im-
)ression of one trial will make us insensible
0 the claims of a thousand blessings. But
Christ might well sing. He knew God w^ould
le with him in the trying scene. And will
le not be with you 1 Has he not said, " I will
le with thee in trouble 1"— And he had a joy
'et before him at the end of his conflict, the
Q 11

prospect of which might well induce him
more than to submit. And have not you I
Could you see the issue of all your trials, you
also would — you must — rejoice in hope of the
glory of God.

Secondly, That religious ordinances and
engagements should not lead us to dispense
with retirement. When therefore they had
ended the communion by singing a hymn,
they went out into the mount of olives,
whither he had often resorted for prayer and
meditation. It is alone, after you have left
the worship, and especially the table of the
Lord, it is there that you can revive the re-
membrance ; that you can bring home to
yourselves what you have heard and seen;
that you can call your consciences to an ac-
count ; that you can yield yourselves afresh
unto the Lord ; that you can implore that di-
vine influence which alone giveth the in-
crease.

The neglect of this practice will explain
the reason why many who attend the services
of the sanctuary derive so little advantage
from them — " Through desire a man having
separated himself seeketh and intermeddleth
with all wisdom."

APRIL 4.

" And as they led him away, they laid hold upon
one Simon, a Cyrenian, coming out of the cowu
try, and on him they laid the cross, that he might
hear it after Jesus." — Luke xxiii. 26.

In the course of a few hours he had taken
many a weary and painful step. From the
communion chamber he had walked to the
garden of Gethsemane — From Gethsemane
he was hurried away, bound as a prisoner, to
Annas — From Annas to Caiaphas — From Cai-
aphas to Herod — From Herod back again to
Pilate — so that he had already traversed a
great part of Jerusalem. But he must take
one melancholy walk more — It is from the
judgment-hall to Golgotha.

With us not only hours but days, and fre-
quently even weeks elapse between the sen-
tence of death and the execution : and Tibe-
rias, the present emperor, had issued an order
some years before, that no criminal should be
executed till ten days after )iis condemnation.
But the benefit of this edict did not extend to
murderers and rebels, as it was judged ne-
cessary for the public safety and tranquillity,
that such malefactors should be immediately
put to death. Jesus was arraigned as a
mover of sedition as well as a blasphemer ;
and therefore as soon as ever the sentence
was pronounced upon him, he w'as led away
to be crucified. But he was not taken by
surprise. He knew that his hour was come ;
and was ready to welcome its approach.

He was not conveyed to the place of exe-
cution, but walked. Nor was this all.
Among the Romans the criminal carried his

122

APRIL 5,

cross. The design of the custom was good.
It was to intimate that he was the author of
his own punishment ; and seemed to say to
him, " Hast thou not procured this unto thy-
self]" The outstretched arms of the crimmal
were fastened to the transverse beam, while
the upright part of the cross rested between
his shoulders, and extending down his back
dragged on the ground. In this manner was
Jesus to go forward. And in his case the im-
position was not only humiliating but painful,
owing to the bruises and soreness produced
by the scourge. Yet thus was he pressed
with tiie heavy load, and had to exert all his
strength to draw along the instrument of his
death. And considering his agony in the
garden, his fatigumg night, his want of sleep
and refreshment, and his loss of blood ; no
wonder he was found unequal to the continu-
ance of the task, at least in the manner his
executioners wished. Hence the relief af-
forded him. This relief was not from tender-
ness to him, but to hasten the execution.
They saw that he grew weak, and frequently
paused ; and were fearful lest he should fail
before he reached the top of the hill. This
would have occasioned delay ; and their wish
was to get the crucifixion over, and the bodies
taken down before the Sabbath began. And
such was their haste, that by nine o'clock he
was lifted up from the earth ! He had drawn
the burden through the streets, and was now
between the city gate and the foot of Calvary,
in the ascending of which his difficulty would
be increased. Here the procession met Sim-
eon. Simeon was of Cyrene, a city of Libya, a
thousand miles distant from Jerusalem. He
was an African and a black — never the worse
for this — yea we hope it was a token for good
with regard to a race chargeable with so
guilty a skin. He seems to have been a man
of some note : at least he was the father of
Rufus and Alexander, who were afterwards
distinguished in the church. Simeon was
coming up from the country, either to do
business or to attend the Passover. Nothing
therefore could be more accidental than this
meeting — But how much in his history de-
pended upon it ! We cannot help thinking he
was a secret disciple of Jesus; and seeing
him thus suffering, and ready to sink, he be-
trayed his sympathy and regard by his looks
and words. This was enough for the soldiers,
and the rude rabble, who setting up a laugh
exclaimed, " Well, since the negro pities him,
he shall help him." And so " on him they
laid the cross, that he should bear it after
Jesus." In another place it is said they
" compelled" him ; but this regards their en-
forcement of the thing ; for it is obvious he
made no resistance. Had he been an unre-
lenting Jew, an enemy to Jesus and his doc-
trine, he would have railed and cursed; and
the Priests and Scribes would have interposed
for him, and desired the soldiers not to make

a laughing-stock of one of their fellow-citizens.
Or if for a moment he discovered a little re-
luctance, he soon felt enough not only to
make him willing to yield, but to enable him
to rejoice that he was counted worthy to suf-
fer shame for his Name.

And is not the same thing required of usl
Has not Jesus said, "Whosoever doth not
bear his cross, and come after me, cannot be
my disciple ]" We too at first may be ready
to shrink back ; but further information and
experience induce us cheerfully to deny our-
selves, and to go forth to him without the
camp bearing his reproach. We see him be-
fore us — dignified and holy — enduring the
curse for us — and leaving us only " this light
affliction, which is but for a moment, and
which worketh out for us a far more exceed-
ing and eternal weight of glory" —

" We tread the path our Master trod,
We bear the cross he bore ;
And every thorn that wounds ©ur feet,
His temples pierced before-

" O patient spotless Lamb!
My heart in patience keep ;
To bear the cross so easy made.
By wounding thee so deep."

APRIL 5.

" And there followed him a great cmnpany of peo-
ple^ and of women, which also bewailed and
lamented him. But Jesus turning unto them
said, Daughters of Jerusalem, weep not for
me, but weep for yourselves, and for your chil-
dren. For, behold, the days are coming, in the
which they shall say. Blessed are the barren,
and the loombs that never bare, and the paps
which never gave such. Then shall they begin
to say to the mountains, Fall on us ; and to the
hills, Cover us. For if they do these things
in a green tree, what shall be done in the dry ?"
— Luke xxiii. 27 — 31.

Only six days before he had descended into
Jerusalem from Bethany, by the Mount of
Olives, when the multitude spread their gar-
ments in the way, and cried, Hosannah!
Blessed is he that cometh in the name of the
Lord ! Many of the same people are now fol-
lowing him as he goes to Calvary to be cru-
cified. As it was now a festival, there was
an immense concourse of people ; this would
readily increase the number of spectators.
But a public execution always collects a
a crowd. There must be something exceed-
ingly attractive and interesting in such a
sight, or so many would not repair to it ; for
they go voluntarily ; and tliere have been in-
stances in which a reprieve has disappointed
their expectation, and led them to murmur
that they had taken so much trouble in vain.
Yet a public execution might be rendered
morally impressive and useful. " The way
of transgressors is hard." See there what
an evil and bitter thing sin is. See the de-
gradation of our common nature. That crim-

APRIL 6.

123

inal may be less guWty than myself He may
have had tew of my advantages. If left in
the same circumstances he was, what might
I have been ] —

Our regard for the sex makes us lament that
so many females always attend such scenes
as these. They have certainly more compas-
sionateness than men ; but they have also in
their nature a principle of curiosity, and a love
of excitement, which sometimes carry them
away. Here were many women lining the
sides of the road by which Jesus was to pass,
some leadmg their children, and some carry-
ing their babes. But they did themselves
honour ; for while others insulted, they " la-
mented him." Perhaps some of them had
been healed by him. Perhaps some of them
had heard him preach. Were any of the
mothers here whose infants he had taken in
his arms and blessed ] Was the widow here
whose son he had raised from the dead 1 Was
the woman here who had washed his feet
with her tears ? Coitld Martha and Mary be
here] Or Mary Magdalene and the other
Mary ? — These seeing him as he came oppo-
site them — m this piteous plight — bleeding —
exhausted — pausing and panting — the execu-
tioners savagely goading him on — and the
populace mocking at his grief ; could refrain
no longer, but strongly, as the word implies,
expressed their sorrow, by cryings, and tears,
by wringing of their hands and striking their
breasts. This required courage as well as
tenderness. It showed an interest in the
supposed culprit : it seemed a censure of his
suffering as unjust and cruel. And persons
were severely forbidden to indulge in public
condolence with offenders the Sanhedrim had
condemned — But " love is strong as death ;
many waters cannot quench love, neither can
the floods drown it."

Our Saviour's kindness and presence of
mind are here seen. The nearness of his
execution, and his present anguish do not ab-
sorb him in selfish feeling, but he turns to
these daughters of Jerusalem, and says,
" Weep not for me* but weep for yourselves
and your children." Some suppose that he
blamed these tears, because he knew they
sprung from ignorance of the cause and de-
sign of his death. Others supposed he blamed
them because he did not deserve these tears,
as he was a guilty sufferer, the Lord having
laid upon him the iniquity of us all. The
former surmise is ill founded, the latter ab-
surd. The fact is he did not blame them at
all, but would intimate. That if they knew
what was ready to befall them, their sorrow
would be more required for themselves than
for him. It was an expression of his pity,
excited by a view of the dreadful calamities
which would desolate their city and their
country, when even Jewish mothers, who so
valued oflfepring, would hail the childless ; and
others envy the happiness of those who would

be buried alive ! " For, behold, the days are
coming, in the which they shall say. Blessed
are the barren, and the wombs that never
bare, and the paps which never gave suck.
Then shall they begin to say to the moun-
tains. Fall on us ; and to the hills. Cover us."

Of these judgments he intimates the cause,
in a question drawn from a proverb : " For if
they do these things in a green tree, what
shall be done in the dry ]" The green tree
refers to himself, the dry to the people of the
Jews. Surely wood full of sap is less inflam-
mable than wood withered and dead. If I
suflfer who am innocent — how will the guilty
escape — and who are adding my death to all
their other crimes'? It shows us that sin is
danger, and prepares us for the wrath of God ]
" Fury is not in me. Who would set the
briers and thorns against me in battle? I
would go through them, I would burn them
together." And there are degrees of peril
and of punishment. If the ignorant are de-
stroyed for lack of knowledge, what will be-
come of those who possess and abuse it '\ If
they escaped not who refused him that spake
on earth, how much more shall not we escape
if we turn away from him that speaketh from
heaven? If the children of ungodly parents
perish, what will be the doom of those who
have been trained up in the nurture and ad-
monition of the Lord? If Moses and Aaron
were so severely chastised for a single ofience
to which they were greatly provoked at the
w^aters of strife ; what have they to expect
who sin constantly and without excuse ] If
he deals thus with friends, how will he treat
enemies 1 " Behold, the righteous shall be
recompensed in the earth, how much more
the sinner and the ungodly !" " The time
is come that judgment must begin at the
house of God: and if it first begin at us,
what shall the end be of them that obey not
the gospel of God? And if the righteous
scarcely be saved, where shall the ungodly
and the sinner appear 1"

APRIL 6.

" But one of the soldiers with a spear pierced his
side, and forthwith came thereout blood and
water^ — John xix. 34.

This incident is recorded by none of the
other evangelists. But John more than suf-
ficiently attests it. The fact is very striking
and improvable ; and perhaps we are not in-
structed in it as we ouglit to be.

The ancients enlarge much on this wound,
and some of the moderns are not far behind
them. One makes it an allusion to the man-
ner in which Adam obtained his wife, and by
which he was a figure of him that was to
come. While the Lord from heaven was
sleeping the sleep of death, his side was open-
ed, and from thence his Church was taken, to

124

APRIL 7.

whom he has espoused himself. Another
makes it the cleft of the rock into which God
puts us, as he did Moses, when he passes by
and proclaims his goodness. A third repre-
sents it as a window made in his body by
which we can look into his heart and see his
love. Herbert in his Temple calls it a letter-
bag into which we may put any of our re-
quests, and which shall be thereby safely con-
veyed to God.

It is painful to think what freedoms have
been taken with the Scriptures ; and what
silly and profane conceits have been indulged
on subjects at once the most sacred and
awful. And yet many affect to wonder at
the impression made by such improprieties
upon the minds of the young, and the edu-
cated, and the sceptic, and the scoffer ! We
are not answerable for the dislike men feel
to the truth itself ; but we should distinguish
between the offence of faith, and the oftence
of folly.

The occasion of the event was this. The
Jews, because it was the preparation, that the
bodies should not remain upon the cross on
the Sabbath-day, for that Sabbath was an
high day, besought Pilate that their legs
might be broken; and that they might be
taken away. The worst of men are often
anxious about the external and ceremonial
parts of religion. Conscience as well as de-
cency requires something; and forms and
rites are not difficult, and they leave the
state of the heart untouched. What a mix-
ture was here ! What superstition and wick-
edness ! What regard to the Sabbath and the
passover and what swiflness to shed blood !
The tender mercies of the wicked are cruel.
Why do they not dispatch the sufferers at
once, instead of only hastening their death
by addition to their anguish? The violence
and the pain probably produced the most
dreadful outcries. In this barbarous manner
the soldiers came and brake the legs of the
first, and of the other which was crucified
with him. One of these was the penitent
thief He had prayed to be remembered
when Jesus came into his kingdom, and had
received the assurance that he should that
very day be with him in paradise; and the
promise would now be fulfilled. Yet this
does not exempt him from the same usage
endured by his impenitent companion. All
things come alike to all. But though out-
wardly treated alike, what a difference was
there between them in their feelings and in
their end — one passing from torture into tor-
ment— the otlier rejoicing that all his suffer-
ing was for ever ended, and he should instant-
ly enter into the joy of his Lord !

Jesus had now breathed his last. Was it
owing to the greater sensibility of his mind,
and delicacy of his body, that he expired
sooner than his folio w-sufierers ? Rather we
see here the voluntariness of his death. He

had said, No man taketh my life from me ; I
lay it down of myself. As he was the sacri-
fice, so he was the priest, and through the
eternal Spirit he offered himself without spot
to God. He did not die therefore from a
mere exhaustion of nature. He cried with a
loud voice, and gave up the ghost : and Pilate,
as a thing perfectly unusual, when informed
of it, marvelled that he was already dead.
When therefore they came to Jesus, and
saw that he was already dead, they brake
not his legs : but " one of the soldiers with
a spear pierced his side, and forthwith came
thereout blood and water." From hence we
see that our Saviour had not been long
dead; for had the flesh been cold, and the
fluids coagulated, the effusions would not
have taken place. Those who understand
anatomy, and are aware of the membraneous
bag which contains the heart, can easily ac-
count for the flowing of water as well as blood.

But we have something of more importance
here than any physical reflections. Let me,
O my soul, consider the fact as — an instance
of the indignity to which the Saviour sub-
mitted for my sake — as a confirmation of the
reality and certainty of his death — as a sym-
bol of the manner of my recovery by him —
and as a display of Providence in fulfilling
the Scriptures. Take your own thoughts
first upon these remarks, and then read the
illustrations in the following exercise.

" O the sweet wonders of that cross
Where God my Saviour fjroan'd and died!
Her noblest life my spirit draws
From his dear wounds, and bleeding side."

APRIL 7.

"Owe of the soldiers with a spear pierced his
side, and forthwith came thereout blood and
water.'''' — John xix. 34.

Let us view this fact as an instance of the
indignity and insult to which the Saviour
submitted. When we consider not only the
pre-existence, but the original greatness of
the Lord Jesus; and read all the magnificent
things the sacred writers have said of him ;
how surprising do his grace and condescension
appear ! He took not on him the nature of
angels — then they could not have pierced
him ; but because the children were partakers
of flesh and blood, he likewise himself took
part of the same. Yet he did not assume our
nature in any of its higher forms or condi-
tions. Some are rich ; but he had not where
to lay his head. Some are admired and ca-
ressed ; he was despised and rejected of men.
Some are nobles and princes ; he made him-
self of no reputation, but took upon him the
form of a servant, and became obedient unto
death, even the death of the cross. The
death was not only a scene of pain, but of
shame : and to render it the more ignomini-
ous, he was numbered with the transgressors,
and crucified between two thieves. He was

APRIL 7.

125

also insulted when dying — and mangled v/hen ]
dead. O my soul, was all this humiliation for i
me ■? And shall 1 deem any thing too dear to i
resign, or too trying to endure for himl How (
was that precious body prepared for him by
the Holy Ghost treated ! How was his whole
frame agonized when his sweat was as it
were great drops of blood falling to the
iround ! How was his flesh ravaged by the
^courge when the ploughers ploughed upon
lis back, and made long their furrows ! How
vere his temples lacerated with the crown
)f thorns ! How was his face marred when
hey plucked off the hair! How were his
lands and feet pierced with the nails — while
he soldier's spear pierced his side ! And how
hall I regard all this ! The wounds of a
•eneral who bleeds in the defence of his coun-
ry are deemed not disgraceful, but scars of
onour ; and are viewed with emotions of ten-
erness, admiration, and praise. Jesus dis-
layed much more than such memorials. He
stained them after his resurrection. When
e appeared to the Apostles, " he showed them
is hands and his feet." Thomas was not
len present, and continued incredulous, not-
ithstanding the testimony of ten witnesses
-To him he also appeared ; and said, " Reach
ither thy finger and behold my hands ; and
»ach hither thy hand and thrust it into my
de, and be not faithless but believing." He
ears them now. John saw him as a lamb
lat had been slain. He will wear them for
;er, and the view of them will serve to ex-
te the renewed praises of his people —
Let us view it as a confirmation of the re-
ity and certainty of his death. It could
)t be said he was only in a swoon ; or half
;ad; or that his resurrection was nothing
ore than a recovery of suspended animation,
is enemies were concerned to know that he
id expired; and they fully ascertained it.
he very act of wantonness in the rufRan
Idier demonstrated it. He could not have
rvived the wound, had it been given him in
rfect health. It penetrated the pericardi-
II, and transfixed his vitals. But what is
is to us ] Every thing. Without his death
e whole gospel is a cipher, and all our hopes
2 a delusion. He died for us. And he died

■ us not only or principally to confirm his
ctrine, or to be our example ; but to bear
r sins in his own body on the tree ; and by
' one offering up of himself to perfect for

r them that are sanctified. He made
ice by the blood of his cross. He died too

a testator : he made a new will, the lega-

s of which were invaluable ; but it could
ver have become valid without his death :

or where a testament is, there must also

' necessity be the death of the testator. For

■ estament is of force after men are dead :
' erwise it is of no strength at all while the

tator liveth." What therefore establishes
' faith in his death is beyond expression im-
11*

portant. If it be false, T am left to all the ef-
fects of the Fall. If it be true, my triumph
is complete — It is all my salvation and all my
desire.

Let us view it also as a symbol of the man-
ner of our recovery by him. Hear what the
reporter of the fact has said concerning it in
his epistle : " This is he that came by water
and blood, even Jesus Christ; not by water
only, but by water and blood." It would be far
short of the Apostle's meaning to consider the
allusion as sacramental, looking only at Bap-
tism and the Lord's Supper. The reference
regards the double efficiency of the Lord's
death — to satisfy and — to sanctify. Blood to
redeem and water to cleanse. The one to
remove the curse of sin, the other the love
of it. Neither of these blessings is to be
found unless in the cross. But they are both
to be derived from a dying Jesus : and there-
fore iniquity need not be our ruin if we apply
to him. He is a Prince and a Saviour. He
gives repentance and remission of sins.

Let us be convinced of our need of both ;
and combine both in our creed and our expe-
rience. It is a defective view of the death
of Christ, to look to it for comfort only : he
died not only to atone, but to purify : " he
loved the church, and gave himself for it,
that he might cleanse it by the washing of
water by the word." The water and the
blood were not severed in their effusion ; nei-
ther can they be divided in their application.
Happy they who value both ; and can say, " In
the Lord have I righteousness and strength."

Lastly, we may view it as a display of
Providence in the fulfilment of the Scrip-
ture. Hence John immediately adds, " And
he that saw it bare record, and his record is
true : and he knoweth that he saith true, that
ye might believe." Believe what? That
Jesus was the Messiah, by the correspondence
between him and the prophecies going before.
Observe those he mentions: First, says he,
" For these things were done, that the Scrip-
ture should be fulfilled, A bone of him shall
not be broken." Referring to the language
of David, " He keepeth all his bones : not one
of them is broken." This was not only fore-
told of him in words ; but also prefigured in
type. He was our Passover. Now of the
Paschal Lamb it was said, " Neither shall ye
break a bone thereof" — This could not have
been verified had the soldier fractured his
legs. Nor would another have been accom-
I plished had he not pierced his side. "Again
another Scripture saith, They shall look on
. him whom they pierced :" referring to the
: language of Zcchariah, " They shall look
> upon me whom they have pierced." Thus
• the eye of prophecy, ages before the accom-
; plishment, saw this soldier piercing him per-
! sonally and literally ; and the Jews by means
5 of him: and therefore he adds, "and they
■ shall mourn for him." And some of them

126

APRIL 8.

after they had crucified him, were brought to
repentance, and sorrowed after a godly sort.
And others of them, yea all Israel will do
this, when the veil is taken from their heart.
It is also now realized in every penitent who
mourns for his sins as the cause, whoever
were the instruments of the sufferings and
death of the Saviour.

But how true is it that " the Scripture can-
not be broken !" And how wonderfully does
God accomplish it — by friends — by foes — by
the righteous — by the wicked — by what is
casual — by what is criminal — Nothing was
further from the thoughts of, this unfeeling
soldier than the end answered by his brutali-
ty— but he was God's instrument, and acted
an important and indispensable part in proving
his omniscience and veracity.

APRIL 8.

" They shall look on him whom they pierced^
John xix. 37.

It is added in the prophecy from which
these words are taken — "And they shall
mourn for him." And who is not ready to
say, " Nothing could have been more becom-
ing in those who were chargeable with the
deed, when they reflected that they had cru-
cified an innocent being, a being who only
went about doing good, a being made higher
than the heavens — surely they ought to have
mourned for him ' as one mourneth for his
only son, and to be in bitterness for him as
one that is in bitterness for his first-born.' "
JBut suppose we should have been consenting
unto his death] Suppose we should have
been the cause of it 1 Suppose his persecu-
tors and murderers were only the instruments
we employed 1 Then our resentment will
operate nearer home, and our grief will rend
our own souls. And this is the case with a
real penitent. By faith he perceives and re-
alizes his own bloodguiltiness in this awful
scene ; and says,

" And now the scales have left mine eyes,
Now I begin to see ;
Oh! the ciirs'd deeds my sins have done,
What murderous things they be !

" — 'Twere you that pull'd the vengeance down
Upon his guiltless head ;
Break, break, my heart ! oh! burst, mine eyes,
And let my sorrows bleed"—

And there is no true repentance but what
flows from the sight of the cross.

Yet they are not only to look upon him
with godly sorrow, but also with enlivening
hope. For he was not only pierced by them
but for them ; and by his stripes they are
healed. Strong consolation is necessary to
meet true conviction of sin. And here it is
to be found, and here only. Every other re-
fuge will be found a refuge of lies ; every
other comforter a miserable comforter. But
that which satisfies the righteousness of God

I may well satisfy the alarmed and afflicte
conscience of the sinner. We have redemj
tion through his blood ; and this blood cleans
eth us from all sin. We oppose to the nun
ber and heinousness of our oflTences the inf
nite value of the sacrifice. We are recor
ciled unto God by the death of his Son. Thi
death we plead, and are accepted in the B(
loved ; and we joy in God through our Lor
Jesus Christ, by whom we have now receive
the atonement.

We look on him also, and derive submij
sion from the sight. The Apostle tells us t
"consider him" as a suflferer, lest we "b
weary and faint in our minds." His cross i
the tree by which the bitter waters in th
wilderness are healed. His death has re
deemed us from the curse of the law; am
nothing penal is left in any of our trials. Th
most painful of them are only the medicine
of our heavenly Physician: the correction
of a loving Father. They are blessings h
disguise. Are we tempted to despond or coin
plain at our afflictions 1 What are our en
durings compared with his 1 —

We look on him also to excite and inflami
our zeal. Many • motives to obedience an
mentioned in the Scriptures, and therefore i
cannot be improper to be influenced by them
Yet the purest and the most powerful motivf
is drawn from the grace of our Lord Jesui
Christ. And the first Christians owned anc
felt it. The love of Christ, says Paul, con
straineth us to live not to ourselves but t(
him that died for us and rose again. Th(
divinity is equal to the poetry when the bare
of night sings —

" — O bleeding Calvary,
The true morality is h)ve of thee."

Hear Hervey — In a letter dated Weston-
Favell, May 6th, 1748, he writes thus to e
person he had befriended. " With regard tc
the little assistance which I have contributed

and which Mrs. thinks worthy of hei

acknowledgments; I beg of her to observe
that it is owing, wholly owing to her adored
Redeemer. To him, to him alone, she it
obliged — if there be an obligation in the case
for this friendly donation. He has beer
pleased to command this instance of my grati-
tude for his unspeakably tender mercies tc
my soul. He has been pleased to declare
that he will look upon such a piece of kind-
ness as done to his own blessed self! Thif
makes me, this makes all believers glad if
embrace every such occasion of showing oui
thankfulness to our infinitely condescending
gracious Lord. The action which Mrs. — -
calls generous does not arise, as she expresses
it, from any innate nobleness of mind. I re-
member the time when this heart was as hard
as the flint, and these hands tenacious ever
to avarice. But it is Jesus, the quickenins
Spirit, and the lover of souls, who has made

APRIL a

127

mr friend to differ from his natural self. If
e flinty heart is melted into compassion, it
melted by a believing- consideration of his
ost precious blood. If the avaricious hands
e opened and made ready to distribute, wil-
ig to communicate, they are made so by the
ee grace of our Lord Jesus Christ. There-
re not unto me, but unto the great and good
edeemer, are all the returns of gratitude

APRIL 9.

Joseph of Arimathea^ (heing a disciple of Jesus,
hut secretly for fear of the Jews,) besought Pilate
that he might take away the body of Jesus'' —
John xix. 38.

We may consider this man in connexion
ith prophecy. Though all the prophets
.ve him witness, no one so specially testified
the sufferings of Christ, and the glory that
3uld follow, as Isaiah. Observe the whole
the fifty-third chapter — But it is the ninth
rse that bears upon our subject Bishop
will's rendering has been universally deem-
an improvement — " And his grave was ap-
inted with the wicked, but with the rich
la was his tomb." Here it is clearly inti-
ited that tliere would be an instance of
erruling providence. Had the common and
tural course of things taken place, he w^ould
ve been buried with other malefactors in
' Igotha, the place of a skull. There were
' own the bodies of the two thieves — but had
; been thrown there, the prediction could
; : have been verified. But the word was
j le out of God's mouth, and was firmer than
i iven and earth. And if we turn from the
Mphecy to the history, we shall see how,
1 lUgh his grave was likely to have been with
1 ! wicked, yet with the rich man was his
I lb. " When the even was come, there
I ne a rich man of Arimathea, named Joseph,
' 0 also himself was Jesus' disciple : he went
1 Pilate, and begged the body of Jesus. Then
. ate commanded the body to be delivered.
. d when Joseph had taken the body, he
' apped it in a clean linen cloth, and laid it
i liis own new tomb, which he had hewn out
i the rock : and he rolled a great stone to
1 door of the sepulchre, and departed." Let
1 5 induce and enable us to confide in the
^ rd of God more fully and more firmly. It
i tried word. For near six thousand years
i las been continually put to the test; and it
1 always been found faithful — " The Scrip-
t e cannot be broken."
*Ve may consider Joseph of Arimathea in
r 3rence to his rank in life. He was " a rich
r n." How hardly shall they that have riches
e er into the kingdom of God ! Yet we here
s the camel drawn through the eye of the
r dle: for what is impossible with men is
p sible with God. He was " an honourable
c nsellor." Not many wise men after the

flesh, not many mighty, not many noble are
called. Have any of the rulers believed on
him 1 Suppose they have not] Is all good-
ness or sense confined to them 1 The com-
mon people gave much better proof even of
their wisdom and taste than those who des-
pised them ; " the common people heard him
gladly" — But we answer, yes ; some of the
rulers have believed on him : witness Joseph
of Arimathea ; and Nicodemus. The wife of
Herod's steward followed Jesus ; we read in
the Acts, of honourable women not a few ;
and in the Epistles of saints in Csesar's house-
hold. We find Abraham rich and powerful
enough to furnish from his own family four
hundred armed men. Godliness once rode in
the second chariot of Egypt : and led Daniel,
the prime minister of one hundred and twenty-
seven provinces, to retire three times a day
for praise and prayer : and in all ages there
have been some instances of piety in the high-
er walks of like. There have indeed been
few enough to show that the cause of Christ
has not depended on them, while they have
been numerous enough to confute the preju-
dice that religion is only suited to the ignorant
and vulgar.

We may also view this man in connexion
with his infirmity and imperfection. The
Jews had passed a decree that if any man
confessed Christ, he should be put out of the
synagogue. Hence many who believed on
him, yet feared to confess him. Tliis was for
some time the case with Joseph. He was " a
disciple of Jesus, but secretly, for fear of the
Jews." " The fear of man bringeth a snare."
It is this that leads many to ask, not whether
such a thing be right ; but what will people
think and say of me if I adopt it ? It is this
that keeps many from following their convic-
tions, and acknowledging what tliey know to
be the truth. But we ought faithfully to ad-
here to the dictates of conscience ; and not
only be Christians, but appear such, confess-
ing with the mouth, as well as believing with
the heart ; and remembering that if we are
ashamed of Christ, he will be also ashamed of
us. We do not therefore justify Joseph in
this part of his conduct. Yet let us remem-
ber— That some individuals, owing to their
stations and connexions, have difficulties in
religion to contend with which others know
nothing of, or they would feel and pray for
those they are now perhaps only disposed to
censure and condemn — That grace operates in
various degrees — and that between the begin-
ning and the progress of its work in the soul
there may be as great a difference as between
the mustard seed and the mustard tree. And
— That we may hope the Lord has more dis-
ciples than we are aware of, only they are
kept back from our observation by things
blamable in themselves, yet compatible with
sincerity. Little did Elijah think when he
said I am left alone that there were seven

128

APRIL 10.

thousand men who had not bowed the knee to
the image of Baal. Little did the Apostles
imagine their Lord had a secret yet real dis-
ciple in Joseph of Arimathea.

Therefore again observe this man in the
increase and development of his Christian
principle. For he now shows himself openly,
and acts a noble and distinguished part. The
effect was owing to the death of Jesus — This
did more than his miracles and preaching —
This does every thing to purpose in the divine
life — Hence our strength as well as comfort
— " I, if I be lifted up from the cross, will
draw all men unto me." — Prudence would
have said, Forbear. You will involve yourself
in trouble and expence. You will draw upon
yourself suspicion. You will excite preju-
dice. You will injure your usefulness — Be-
sides he is now dead, and what good can you
do his remains 1 But Joseph confers not with
flesh and blood. It required no little zeal and
courage to own a regard for one that had been
judicially executed under the charge of blas-
phemy and sedition — to come forward and
publicly ask for his body — to give it an hon-
ourable interment in his own garden and
his own tomb, which had never yet been used.
This was more than identifying himself with
the malefactor ; it was doing him honour to
the utmost. It was far surpassing his Apostles :
they had all forsaken him, and disowned their
master dying and dead. But this man goes
forth to him without the camp, bearing his
reproach and braving every danger; for he now
feels that perfect love that casteth out fear.

Let us not decide upon the character of
persons too soon. Let us not give them up
because of some present weaknesses, much
influenced perhaps by peculiar circumstances.
Let us not despise the day of small things.
We have often seen, in the experience of the
bruised reed and the smoking flax, judgment
brought forth to victory : and we are confident
of this very thing, that he who hath begun a
good work, will perform it until the day of
Jesus Christ. The path of the just is as the
shining light, that shineth more and more
unto the perfect day. How delightful to see
persons proving better than our fears, and far
surpassing all our hopes ! What changes in
our views and feelings sometimes render us
a wonder to others, and perhaps also to our-
selves ! How unlike may the present be to the
future ! In the days of Queen Mary, when
so many were put to death for denying the
doctrine of transubstantiation — that Moloch
at whose shrine so many victims have been
immolated, a poor man was convicted and sen-
tenced to be burnt alive. In his way to the
place of execution he was very pensive and
depressed. But when he came in sight of the
stake, overpowered for the time with fear, lie
involuntarily exclaimed, " Oh ! I cannot
burn ! I cannot burn !" Some of the priests,
supposing he wished to recant, immediately

approached and addressed him. This how
ever was not his design ; but he wanted mor
of that confidence and consolation whicl
would enable him to endure becomingly thi
fiery trial. He was left some minutes to him
self, during which in great earnestness ani
agony of spirit, he prayed that God wouL
manifest himself more clearly to his mind-
When God so shone ui upon his soul, tha
raising and clapping his hands, he cried witl
a loud voice — " Now 1 can burn — Now I cai
burn."

APRIL 10.

" Because I live, yc shall live aZso." — John xiv. 19

We are seldom sufficiently struck with in
dividual importance. We are all in a stat(
of connexion with, and dependence upon eacl
other, like the members of the human frame
in which one part cannot say to another,
have no need of thee ; and where even thost
members which seem to be more feeble an
necessary to the welfare of the whole Ixxiy
But there are persons who seem to be thi
very life of the cause or the community t
which they belong. Place them in a state ol
danger and you awaken a thousand sympa
thies and anxieties. Remove that monarcl:
and the extensive empire founded by his val
our and skill is crushed at once, or crumble
by degrees to nothing. Remove that ministei
and the congregation he has by his talents a1
tracted and formed, is divided, diminished an
dispersed. Remove the head of that familj
and two tender relations are immediately pn
duced, the widow and the fatherless, and bot
reduced to perplexity and distress ; it may b
to want and oppression. Yet in all these ir
stances the dependence is not absolute, an
the consequences admit of much exceptio
and limitation. Empires have flourished whe
monarchs have fallen. Congregations hav
continued when ministers have finished the:
course. Families have been provided ft
when the husband and the father have bee
taken away — But here is a Being upon whoi
hangs all the glory of his Father's house. H
is indispensably and infinitely necessary to
multitude which no man can number. Is h
alive or dead 1 If he be dead we are for ev(
undone. If he be alive we are safe, we ai
happy, we are made for eternity ! And wht
is his own language 1 " Because I live, j
shall live also."

By his life here, though spoken of as pre
ent, because of its nearness and certainty, 1:
means his life after his resurrection ; and i
this the Apostle refers when he says,
when we were enemies, we were reconcile
to God by the death of his Son, much mor
being reconciled, we shall be saved by h
life." Of this life we think comparatively t(
little, not considering — that it was expediei
for Its that he went away — that he not on

APRIL 11.

129

died for iis but rose again — that he is exalted
to be a Prince and a Saviour — that he is car-
rying on in heaven the same cause that
brought him down to earth. There will be
indeed a close to this at the end of the econo-
my, when he will deliver up the kingdom to
God, even the Father, and God shall be all in
all : but at present he is leading not only a
life of glory but of office, and will continue
applying on the throne, the redemption he
procured on the cross, till he shall appear the
second time without sin unto the complete
salvation of his people. It would be easy to
show how the life of his people in their justi-
fication, sanctification, and glorification de-
pends on the living Saviour ; but we see also
that their life is insured and secured by his —
'* Because I live, ye shall live a/so."

The certainty of the result is founded in
three principles. First, the union subsisting
between him and them. Secondly, the claim
he has to urge on their behalf, having suffered
and died for them. And Thirdly, the all-suf-
ficiency he possesses to meet all their exi-
gences. We cannot infer the safety and wel-
fiire of a person merely from the regard of
his friend ; for however intensely his friend
may love him, he may be unable to succour
and defend him. But the ability of the Sa-
viour is equal to his readiness to help us. His
love passeth knowledge, and has the com-
mand of unbounded resources — he is mighty
to save — able to save to the uttermost those
that come unto God by him. Jacob supposed
loseph was dead, but he was alive, and the
prime minister of Egypt, and all the stores
Df the realm were at his disposal ; and be-
cause he lived his family lived also. And we
have an intercessor for us, an advocate with
ohe Father, a relation who loved us so as to
aleed and die for us, who has power over all
flesh, who has all power in heaven and in
3arth, and is head over all things unto the
Dhurch, which is his body. How can we
lerish for want while in him all fullness
iwells "? In what perils can his defence fail
js " Fear not," says he, " I am the first and
he last ; I am he that liveth, and was dead ;
md, behold, I am alive for evermore. Amen ;
Hid have the keys of hell and of death."

" How can I die while Jesus lives,
Who rose and left the dead ?
Pardon and grace my soul receives
From mine exalted Head."

APRIL 11.

"Got? mdketh my heart sofV — Job xxiii. 16.

We may consider God's soflening the
eart three ways. There is a sofl heart de-
ived from constitution — Thus he makes the
eart sofl as the God of nature. There is a
3fl heart derived from affliction — Thus he
lakes the heart sofl as the God of Provi-
ence. There is a sofl heart derived from
R

renovation — Thus he makes the heart soft as
the God of grace.

Let us now attend to the first of these.
We are fearfully and wonderfully made ; and
while there is a general sameness, there ia
also a remarkable variety in the human race
naturally. It seems strange that any should
deny this, and endeavour to account for every
variation and inequality from the operation
of causes subsequently to birth. Events and
circumstances have unquestionably a mighty
influence in forming the character; and in
elevating or depressing, in rousing or check-
ing the powers of the individual : but surely
there is some difference previously to the ex-
istence or want of excitement and develop-
ment. We cannot suppose that any similar
mode of training would have made Johnson
Shakspeare, or Shakspeare Johnson. Some
are naturally bold, forward, and loquacious.
Others are timid, retreating, and slow of
speech. The meal out of which some are
kneaded seems leavened with laudanum ;
while mercury seems infused into the very
frame of others, and they are all vigour and
motion. How unimpressiblc are some! It
matters not where they are, all places and all
scenes are nearly the same to them ; they are
insensible to every thing that can strike the
senses, imagination, and passions. But — and
you may see it in children — take others and
you find their curiosity is awakened, their
fear excited, their hope inflamed, according
to the quality of what comes in contact with
them ; and their feelings respond to every
pleasing or painful occurrence.

We are not able to determine physically
the cause of this constitutional sensibility ; it
requires far more knowledge than we possess
or can probably acquire. Neither is it neces-
sary to attempt absolutely to decide whether
this soflness of heart be upon the whole de-
sirable or advantageous. We must not in this
case arraign the sovereign pleasure of God,
any more than in our form or our stature, by
saying, Why hast thou made me thus ? Nor
should we forget that religion adapts itself to
every peculiarity of natural formation and
complexion. It has scenery for the imagina-
tive, secrets for the inquisitive, depths for the
profound, argument for the reasoning, and
facts for the busy and simple ; it has active
engagements for the daring and zealous ; and
retirement and gentleness for the meek; it
allures some, and some it saves with fear.
There is nothing also in the world purely
natural, but the Maker of all things has,
so to speak, balanced or qualified ; levying
some tax upon what is admired and envied,
and connecting some redeeming quality, or
some power of compensation with every dis-
advantage. Certain states or qualities there-
fore abstractedly considered cannot prove
how much the subjects of them actually suf-
fer or enjoy.

130

APRIL 12.

The tenderness of which we are speaking
certainly gives a quickness to the sensations
of the individual, so that he admits more mis-
ery than another ; but he feels also more hap-
piness. Such a man incurs indeed many a
pang by his sensibility, but then he is capable
of a thousand pleasures which others know
not of. He has indeed less peace, but more
enjoyment ; and his exquisite indulgences,
with the alternations of sadness — in. which
too he often feels a strange kind of satisfac-
tion and luxury, are far better than the stag-
nant pool, or the dull unvarying level of dull-
ness and unfeeling sameness. I would rather
be a sensitive plant than a fungus. Who
would as a traveller, be cased from head to
foot in leather, to escape the inconvenience
of a few gnats and briers, and lose the liberty
and gratifications of the journey!

All must allow that this sensibility renders
the possessor amiable. Men are commonly
ashamed of being seen in tears. But true
greatness is always tender and sympathetic.
Homer, that just observer of nature, makes
no scruple to represent Ulysses — his best of
men ; and Achilles — his bravest of men, fre-
quently weeping. Jonathan and David were
the most heroical young men of the age ; yet
they wept on each other's neck, till each ex-
ceeded. Yea we read that the Lord of all
wept at the grave of Lazarus. What can
equal beauty in tears 1 The moment a female
appears devoid of tenderness, she wants an
excellence so essential that nothing can atone
for in her ; and though she may possess talent,
and retain the dress of the sex, she forfeits
the honourable and endeared name of woman.

It will also be acknowledged that this sen-
sibility prepares persons for usefulness. In
numberless cases where the relief and com-
fort of our fellow-creatures are concerned,
many are not excited and constrained to act,
because they do not feel.

APRIL 12.
" God maketh my heart soft" — Job xxiii. 16.

There is a soft heart derived from afflic-
tion— Thus God maketh the heart soft as the
God of Providence.

To this Job immediately refers. " For God
maketh my heart soft, and the Almighty trou-
bleth me, because I was not cut off before the
darkness, neither hath he covered the dark-
ness from my face."

Man is born to trouble as the sparks fly up-
ward. But we shall not enlarge upon the
multitude and variety ; the sources, kinds, and
degreed pf human sufferings in this vale of
tears. And we shall turn away as soon as
possible from those who seem insensible un-
der their trials, and despise the chastening of
the Lord. When God strikes them, they

strike again ; and repair in their calamity to
places of sin or dissipation, to drown all sense
of sorrow. Of this temper were those of
whom Jeremiah complained: "Thou hast
stricken them, but they have not grieved;
thou hast consumed them, but they have re-
fused to receive correction : they have made
their faces harder than a rock ; they have re-
fused to return." The judgments of God
which befall some men are like blows inflict-
ed upon wild beasts, which instead of taming,
enrage them the more. Isaiah describes some
incorrigible rebels as saying, in their pride
and stoutness of heart, " the bricks are fallen
down, but we will build with hewn stones ;
the sycamores are cut down, but we will
change them into cedars." And we read that
Hiel, the daring rebuilder of Jericho, not
only disregarded the threatening of Joshua,
but even when one half of it was fulfilled, he
went on still in his trespasses, and having
" laid the foundation thereof in Abiram his
first-born, set up the gates thereof in his
youngest son Segub." Thus many if not ver-
bally yet practically express a determination
to proceed in an evil course, notwithstanding
obvious and repeated discouragements and
checks thrown in their way. Ahab was re-
duced very low, "yet in the time of his dis-
tress did he trespass yet more against the
Lord." And God brands him with infamy,
that all future ages may know that this was
the desperate wretch who, when the Edom-
ites, and the Philistines, and the Assyrians
were upon him, even then he provoked a
greater adversary than all, and would fight
against God — " This is that king Ahab." And
is even this a peculiar case ! Can nothing of
this kind deservedly stigmatize you 1 — "This
is the man who when desolated in his cir-
cumstances, bereaved of his connexions, and
more than once the subject of disease, instead
of humbling himself under the mighty hand
of God, waxed worse and worse, and pro-
ceeded from evil to evil."

But in a general way, when people come
into trouble, they feel, feel seriously and sof-
tened. But what is the result 1 It is three-
fold. First — It often wears off, and the effect
produced is like the morning cloud and early
dew that passeth away. Oh what a difference
has there frequently been between the same
persons in sickness and health! They
" howled upon their beds." " They poured
out a prayer when his chastening hand was
upon them." O " let my soul live and it shall
praise thee." And " spare me a little longer."
" I will not oflTend any more." And they added
to their prayer confessions, resolves, and
vows. But no sooner were they raised up and
set free, than they returned again to folly,
and endeavoured to drive from their minds the
remembrance of what could only charge them
witli inconsistency, and clothe them with

APRIL 13.

131

shame. Pharaoh aflei' every pla^e cried, I
have sinned ; entreat the Lord tor me ; but
when there was respite he hardened his heart.

Secondly — As this softening is frequently
transient, so it is sometimes fatal. It seems
indeed wonderful that those who know nothing
of the grace of God, should often bear their
troubles as they do ; and that they are not al-
ways driven by the heavy pressure of anguish
to distraction or despair. And so it is with
not a few. They droop and sink in the day
of adversity ; and are swallowed up of over-
much sorrow. They verify the words of the
Apostle ; " The sorrow of the world worketh
death" — It deprives them of reputation, sub-
jects them to contempt, deprives them of sup-
port, preys tipon their health, breaks down
their spirits : and the sufferer gradually drops
into the grave, or by self-destruction is hur-
ried from the evils of time into those of eterni-
ty— for whatever he endured here was only
tlie beginning of sorrows. Oh how desirable
is it when the heart is wounded to apply to it
the balm of Gilead ; and when it is softened to
give it the impression of heaven ! And

Thirdly — This is sometimes the case, and
the heart by suffering is softened to purpose,
and the man can say with David, " It is good
for me that I have been afflicted." As there-
fore when I see the smith putting a bar of
iron into the lire, I conclude he is going to
work upon it, and form it for some useful pur-
pose, which could not be done while it was
cold and hard ; so I always look prayerfully
and hopefully towards a man when the Lord
brings him into trouble. Manasseh in his dis-
tress sought the God of his father, and found
him. The famine made the Prodigal think of
home and he was starved back into a return.
The Grecian said, I should have been lost had
I not been lost. And there are those now
living who can say, I should have been poor
had I not been impoverished. The darkening
of my earthly prospects made me long after a
better country, that is an heavenly. Ah !
happy unkindnesses and treacheries, that said,
" Trust ye not in a friend, put ye not confi-
dence in a guide" — it was you that induced
me to say, " Therefore will I look unto the
Lord ; I will wait for the God of my salvation,
ray God will hear me." Ah ! vain world —

•' Your streams were floating: me along,
Down to the gulf of black despair;
And while I listen'd to your sonp,
Your streams had e'en convey'd me there.

" Lord, I adore thy matchless grace,
That waru'd me of that dark abyss ;
That drew me from those treacherous seas,
And bid me seek superior bliss.

" Now, from the shining realms above,

I stretch my hands, and glance mine eves ;
O for the pinions of a dove,
To bear me to the upper skies.
" There from the bosom of my God,
Oceans of endless pleasures roli —
There would I fix my last abode.
And drown the sorrows of my soul."

APRIL 13.

" The Lord maheth my heart soft.''^
Job xxiii. IG.

There is a soft heart derived from renova-
tion. Thus he makes the heart soft as the
God of grace.

Of this the Lord speaks in the new cove-
nant. " I will take away the stony heart out of
your flesh, and I will give you an heart of
flesh." There cannot be a greater contrast
than between these substances as to feeling —
but the heart before conversion is stone. And
after conversion flesh. Sin hardens the heart ;
and whatever tenderness there may be in it
with regard to other things, it has none
towards the things of the Spirit, till the re-
newing of the Holy Ghost. But when grace
makes the heart soft it will appear in the fol-
lowing effects.

It will melt with sorrow for sin. Many are
afraid of hell; but they are not affected'with
the sin that leads to it. Sin is the last thing
some people think of ; but it is the first thing
with the penitent — " My sin is ever before
me." And this is the case even in affliction ;
even then sin oppresses more than trouble.
This is the burden too heavy for him to bear.
After the loss of an only son, a good woman
once said, " Under this loss I have shed many
tears for my son, but many more for my sin."
Thus Ephraim was heard bemoaning himself;
and what was the subject of his complaint]
Not his sufTering — but his incorrigibleness un-
der it : " Thou hast chastised me, and I was
chastised as a bullock unaccustomed to the
yoke — I was ashamed, yea, even confounded,
because I did bear the reproach of my youth
— Turn thou me and I shall be turned, for
thou art the Lord my God." And what is the
divine promise? "I will pour upon the house
of David, and upon the inhabitants of Jerusa-
lem, the spirit of grace and of supplications ;
and they shall look upon me whom they have
pierced, and they shall mourn for him, as one
mourneth for his only son, and shall be in bit-
terness for him, as one that is in bitterness for
his first-born." And repentance never flows
so freely, and we never so much sorrow after
a godly sort as when we are led to the crosg
and view the Saviour dying not only by us but
for us.

When the heart is made soft it will be
pliant to the word of truth. An instance of
this is mentioned in the experience of Josiah.
" Because thine heart was tender, and thou
hast humbled thyself before the Lord, when
thou heardest what I spake against this place,
and against the inhabitants thereof; that they
should become a desolation and a curse, and
hast rent thy clothes, and wept before me ; I
also have heard thee, saith the Lord." It is
the general character of the subjects of divine
grace that they " tremble at his word." The

132

APRIL 14.

sinner sits before among the threatenings of
God, as Solomon sat between his twelve lions
unalarmed because they were dead. But faith
enlivens them and makes them roar ; and he
now cries, " What must I do to be saved V
Yet we are not to imagine that he feels the
divine menaces only ; the promises so exceed-
ing great and precious equally awaken his
apprehensions. Oh ! says he, if I miss them,
and come short at last ! How many feelings
will the reading of one chapter, or the hearing
of one sermon excite in the soul of such a
man ! The Bible is his only rule, and his only
judge. He dares not trifle with its contents ;
nor question its declarations. He yields him-
self to its authority without asking how can
these things be ; and receives with meekness
the engrafted word which is able to save the
soul.

if the heart be made soft we shall be com-
passionate towards others. Are our fellow-
creatures in penury ! We shall have bowels
and mercies ; and not say, Go in peace ; be
ye warmed, and be ye filled, while we give
them not such things as are needful for the
body. Are their souls desolate within them ]
We shall weep with them that weep. Are
they in ignorance ] In meekness we shall in-
struct them. Have they fallen ] In meekness
we shall endeavor to restore them; hating
the sin, but pitying the sinner. Have they
offended and injured us I We shall not be
revengeful or implacable ; but tender-hearted,
forgiving one another even as God for Christ's
sake hath forgiven us.

Such a heart is also very sensible of the
divine goodness. Tiie man instead of com-
plaining of what he wants, wonders at what
he possesses and enjoys. He feels that he is
unworthy of the least of all his mercies.
What claims have I upon him 1 I was a poor
blind creature, but he has opened mine eyes.
I was naked, and he clothed me. I was a
child of wrath, and he has made me an heir
of glory. What shall I render] Bless the
Lord, O my soul, and forget not all his ben-
efits.

A man whose heart God has made tender
will be alive to his glory. He will mourn to
hear his name blasphemed, and to see his
gospel despised. He will be sorrowful for
the solemn assembly, and the reproach of it
will be his burden. He will be holily fearful
lest he should grieve his Holy Spirit, or cause
the way of truth to be evil spoken of. His
glory will touch every spring of action in his
soul ; and he will be daily asking the Lord
what wilt thou have me to do ]

O what a blessing is such a heart as this !
It is better than thousands of gold and silver.
It prepares for all the manifestations of divine
love ; and it insures them.

Who feels a hard heart 1 The very feeling
shows some sensibility. Who longs for a soft
one ] Let him ask of God, who is more ready

to hear than we are to pray, and who " de-
spiseth not the prayer of the destitute."

APRIL 14.
« The God of all comfort:'— 2 Cor. i. 3.

How much, both as to duty and privilege,
depends upon the views we entertain of " Him
with whom we have to do !" And while bom
to trouble as the sparks fly upward, and pass-
ing through a vale of tears, and feeling even
in our best estate some heart's bitterness —
for " full bliss is bliss divine ;" what can be
more encouraging and delightful than to re-
gard him as " The God of all comfort ]"

And how well does he deserve this benefi-
cent title! Every comfort we have in the
creature is from him. If sleep comforts ua
when we are weary, or food comforts U3
when we are hungry, it is from his goodness.
If when he sendeth abroad his ice like mor-
sels and none can stand before his cold, ws
have houses to defend us, raiment to cover us,
fuel to warm us, it is from him. When the
spring returns. Whose sun calls us to go forth
into the fields and garden Who regales all
our senses ] Who charms the ear with these
melodies] the eye with these colours] the
smell with these perfumes'] and the appetite
witii these tastes ] Who gives us those benign
and joyous and grateful sensations which we
feel when the lambs sport themselves ] and
the apple-tree is dressed among the trees of
the wood ] and the hay appeareth ] and the
full com waves in the ear ] and the reaper
fills his hand, and he that bindeth sheaves
his bosom] and the little hills rejoice on
every side] and the year is crowned with
his goodness ]

Who has not by accident or disease been
confined to the chamber of weariness and
pain ; and who by the sympathies, attentions,
and soothings of the tenderest friendship has
comforted you upon the bed of languishing,
and made all your bed in your sickness?
And w^ho when the graves were ready for
you, and you said, I shall behold man no
more with the inhabitants of the world. Who
comforted you by the return of ease, the
re-glowing of health, the renewal of your
strength, the resumption of your liberty— so
that all your bones said, " Who is a God like
unto Thee ]"

Has a friend like ointment and perfume
rejoiced your heart by the sweetness of his
counsel ] or has a minister been the helper
of your faith and joy ] The Lord gave him
the tongue of the learned, that he should
know how to speak a word in season to him
that is weary. God comforted you by the
coming of Titus.

The heathens made idols of every thing
that afforded them relief and comfort; and
thus they loved and served the creature more

APRIL 15.

133

than the Creator. Let us not resemble them ;
bat remember that whatever may be the me-
dium of our comfort, God is the only source
of it. Thus tlie instrument instead of se-
ducing- us from God, will be a conductor to
him ; and the stream will lead us " to the
fountain of life." God will not give his glory
to another ; and we cannot affront him more
than by substituting any thing in the place
of him. This will provoke him to strike the
idol that robs him of his praise out of the
way: or cause him by disappointing us in
the moment of application to say, " Am I in
God's stead? If the Lord help thee not,
whence should 1 help thee ?" If we will not
make him our trust, he will make that where-
on we lean to smite us. He can take com-
fort out of all our possessions and enjoyments,
30 that in the midst of our sufficiency we shall
be in straits, and with cheerfulness on every
side walk in silence and sadness, like a ghost
iraong the tombs. What Job calls his friends,
■'physicians of no value," "miserable com-
forters," will apply to all our dependences
md expectations separate from God. Even
n laughter the heart will be sorrowful. Our
successes, like the quails of the Jews, will
x)ison us while they gratify : our prosperity
.vill destroy us : and at the end of our days
he fool and the wretch will acknowledge the
ruth of Jonah's confession, " They that ob-
«rve lying vanities torsake their own mer-
ges ; salvation is of the Lord."

True comfort is to be found in God only ;
n the hope of his mercy ; in the evidence of
lis friendship ; in the freedom of his service ;
n the comforts of the Holy Ghost. But they
vho seek it in him shall not be confounded.
ie has insured to those who flee for refuge
0 this hope strong consolation, by a promise
:onfirmed by an oath ; and what he promises
le is able to perform. Nothing is too hard
or the Lord. No depth of distress is below
lis reach. He can create comfort when
here is nothing to derive it from. He can
extract it out of the most unlikely materials.
ie can bring order out of confusion, strength
'Ut of wealmess, light out of darkness.

Sufferer ! thmk of Him I It is his preroga-
ive and delight to " comfort them that are
ast down." Why should you faint or de-
pond? Are the consolations of God small
vith thee ? Does not He say " /, even 7, am
e that comforteth thee 1"

Lord, I believe; help thou my unbelief

Thou, which hast showed me great and sore
roubles, shalt quicken me again, and shalt
ring me up again from the depths of the
arth. Thou shalt increase my greatness,
nd comfort me on every side."

APRIL 15.
Cast me not away from thy presence ; and take
TWt thy holy Spirit frmn me."' — Psalm li. IL
We may see what David prized by what
12

he deprecates. There were many calamities
at the thought of which his heart might have
trembled. He could remember how God for
his disobedience had punished his predecessor
Saul, and had rent the kingdom from him.
He knew how God by Nathan had threatened
himself; and he could not help feeling the
announcement, that the child should die and
the sword never depart from his house. Yet
he does not say, O let me escape the rod — do
not deprive me of my throne — or involve my
family in trouble and disgrace. This is what
many would have implored. But David prays,
" Cast me not away from thy presence ; and
take not thy holy spirit from me." They that
are after the flesh do mind the things of the
flesh ; and thus it is with men of the world ;
they are satisfied as long as their friends and
health, their corn and wine abound. Tell
them of the hiding of God's countenance, and
the loss of the comforts of the Holy Ghost,
and they know not your meanino-, and are
ready to treat you with scorn or pity. They
judge of every thing by a fallacious stand-
ard. " Evil men understand not judgment :
but they that seek the Lord understand all
things." They weigh every claim in the
balance of the sanctuary. They walk by faith
and not by sight. * No evils therefore appear
to them like those which regard the welfare
of the soul and eternity.

And their judgment is founded in truth.
The most awful evils are spiritual evils. And
these are more peculiar to the dispensation
under which we live. Temporal judgments
were common under the law, when offenders
were often punished immediately, sensibly,
visibly. We see this in the case of Lot's
wife, Miriam, Uzzah and many others record-
ed in the Old Testament. But under the
gospel, inflictions are more spiritual. Here
men are given up to a hard heart, a reprobate
mind, a seared conscience ; to vile affections ;
to strong delusion; to believe a lie. The
spirit of slumber falls upon them. The word
and ordinances of religion become barren and
unprofitable. By the fascinations of error
they are so bewitched that they cannot obey
the truth. Yet they are easy. For these are
judgments that do not alarm ; it is the very
nature of them to stupify. Oh ! it would be
a thousand times better to lose all your sub-
stance and beg your bread from door to door ;
a thousand times better to be robbed of health,
and never enjoy another hour of ease, than
for God thus to punish you. And though you
will not and ought not to pray for sufferings
absolutely, if you are like-minded with David
you will be willing that God should deal with
you in any way rather than say, " He is joined
to idols, let him alone" — And this will be
your most earnest prayer : " Cast me not
away from thy presence; and take not thy
holy Spirit from me."

But was David in danger of this 1 We do

134

APRIL 16.

not like to get rid of an apparent difficulty by
denying a revealed truth. And such appears
to us the doctrine of the final perseverance
of the saints. We are therefore confident of
this very thing, that he who has begun a good
work in them will perform it until the day of
Jesus Christ. Yet first, the effect deprecated
may take place in a measure and degree.
God was provoked to leave Hezekiah in the
business of the ambassadors of Babylon, and
it showed what was in his heart. And God
may be so grieved as to suspend the comforts
of the Holy Ghost, and all joy and peace in
believing. And secondly, by yielding to tempt-
ation a partaker of divine grace may be re-
duced to such a state of darkness and horror
and anguish, as to apprehend God's entire
abandonment of him for ever. This was
David's case. His fall had broken his bones,
closed his lips, deprived him of the joy of
God's salvation, and made him fear that he
was cut off" from before his eyes.

Such an evil and bitter thing is it to sin
against God. So surely will our backslidings
reprove us. If his children walk not in my
judgments, then will I visit their transgres-
sion with the rod. Nevertheless my loving-
kindness will I not utterly take from him, nor
suffer my faithfulness to fail. The way to
walk comfortably is to walk consistently. I
am always sorry to see some professors so
calm and happy as they are. With their
levity of temper, and vain conversation, and
worldly conformities, and neglect of the
means of grace — were they the Lord's peo-
ple, surely he would show that they are not
walking so as to please him. Them that
honour me, I will honour. Blessed is the
man that feareth always.

APRIL 16.

" Ye were as sheep going astray.''^ — 1 Peter ii. 25.

The words seem to be, if not a quotation
from, yet an allusion to the language of Isaiah
— " All we like sheep have gone astray ; we
have turned every one to his own way." If
there be truth in this supposition, two things
are asserted by the prophet which are not re-
peated by the Apostle. The one is, the uni-
versality of the charge — All we like sheep
have gone astray. There is no difference be-
tween Jew and Greek. The Scripture has
proved all under sin. The other is, the di-
versijication of the depravity — We have turn-
ed every one to his own way. Though all are
guilty, each has some particular iniquity to
which he is attached, by his constitutional
complexion or his outward circumstances.
And here it is that many are deluded. They
flatter themselves by comparison, and are sat-
isfied because they are free from some crimes
chargeable upon others ; not considering that
they also are wanderers, only in another road.

A straight line is always the same ; but there
are millions of crooked ones. There was only
one ark by which any could be saved ; but
there were numberless abysses in which they
could be drowned. Nothing, says a good
writer, is more lamentable, than to hear peo-
ple who are all wrong disputing among them-
selves which is right. Yet this is common.
But the lover of pleasure and the lover of
gold ; the profligate and the pharisaical ; the
open oflTender and the close hypocrite; the
superstitious Papist and the formal Protestant,
are all in the same condition with regard to
their safety. Let us remember that the Scrip-
ture is our only rule of judgment, and that it
matters not what we think of ourselves, or
others think of us — if we are destitute of
faith in Christ and true holiness. " He that
believeth not the Son hath not life :" and
" without holiness no man shall see the Lord."

The words are a metaphor ; a metaphor
often used by the sacred writers, and there-
fore just and pertinent. Indeed nothing can
be more significant of the danger and misery
of a sinner than a strayed sheep. The wel-
fare of the sheep depends on the care of the
shepherd. If they wander beyond his protect-
ing arm, they are liable to be destroyed by
beasts of prey; or if they leave his pasturage
they are likely to perish for want of food : for
though they can go astray of themselves, they
cannot defend themselves, nor provide for
themselves, nor of themselves find their way
back. They are therefore lost unless sought
afl;er. The metaphors of the Scripture, how-
ever, though strong in their allusion, are ofi;en
only partial. But they are more forcible by
being limited ; for by stretching a comparison
to reach every thing, we weaken it as well
as render it ridiculous. Sheep in going astray
are not guilty, but they would be criminal
and deserving all they suffered, if they were
possessed of reason, and afl;er having been
under the superintendence of the kindest
shepherd, and allowed to want no good thing,
they should knowingly abandon him, and wil-
fully incur every kind of peril and wretched-
ness. And is not this the emblem of our con-
duct 1 Did not God make man upright 1 Did
not the inspiration of the Almighty give him
understanding 1 Was he not placed in a con-
dition of safety, peace, and happiness ? Was
he not fenced in by divine commands ? Ap-
prized of the consequences of going astray 1
And warned against them? — Yet astray he
went !

And thus we reach the fact whicli the
words were intended to express — the natural
state of men as alienated from the life of God
— They are as sheep going astray. They go
astray from their duty to God. Thus they for-
sake him as their Lord and owner. As he
made them, and gave them all their powers,
possessions, and enjoyments, they are bound
to serve and obey him : but they prefer their

APRIL 17.

135

Dwn will to his authority, and live in the vio-
ation of his laws which are all holy and just
ind good. They go astray from their happi-
less in God. Thus they forsake him as tlieir
aortion, following after rest and satisfaction
ipart from the supreme good. All wish for
fiappiness ; but where do they naturally seek
it ] In the pleasures of sm, in the dissipations
3f the world, in science, fame, riches, power,
friendship. They do not seek it in the favour,
the image, the presence, the service of God.
rhey wish to be happy without God. They
ask " Who will show us any good ]" but do
not pray, " Lord, lift thou up the light of thy
countenance upon us" — If ever they go to
God, it is when fear or affliction urges them.
Do they delight themselves in the Almighty ?
Do they always call upon God ? They go
astray from their recovery by God. Thus
they forsake him as their Saviour ; who in-
stead of abandoning them when they departed
from him, remembered them in their low es-
tate, and provided means the most suitable
and adequate for their restoration. He spared
not his own Son, but gave him up as a propi-
tiation for their sms. He sends them the gos-
pel ; beseeches them by his ministers ; and
urges the message by a thousand motives —
But they make light of it : they turn away
from him that speaketh, and neglect so great
salvation. Yea they oppose it ; and if ever
they thmk of returning to God, it is by a way
of their own devising in preference to his.
They go about to establish their own right-
eousness instead of submitting themselves to
the righteousness which is of God ; and act
in their own strength instead of being strong
in the grace that is in Christ Jesus ; thus
frustrating him in his greatest delight, and
robbing him of his highest glory.

Reliect upon each of these : and remember,
Christian, this was once your own state. Look
back; and acknowledge that ye yourselves
also were once foolish and disobedient. But
after this the loving kindness of God our Sa-
viour towards you appeared. If you are jus-
tified you were once condemned : if alive you
were once dead : if found you w^ere once lost.
How happy tliat you can be addressed as
those who were once going astray, but are
now returned to the Shepherd and Bishop of
your souls !

APRIL 17.

^He that sanctifieth and they who are sanctified."
Heb. ii. 11.

The Apostle here speaks of Christ and of
Christians as concerned in the same work,
but differently concerned. He is the agent,
they are the subjects — He sanctifieth, and
they are sanctified. We are not however to
suppose that in this work they are passive ;
or that he acts upon them as a mechanic

operates upon stone and wood which are in-
sensible and unconscious of the process. He
does not sanctify them without their know-
ledge, and consent, and choice, and exertion.
According to his good pleasure he works in
them to will and to do. He makes them the
instruments as well as the subjects ; and so
engages them, that the work is represented
as their work as well as his. Hence it is en-
joined, as well as promised, and we are called
upon to cleanse ourselves from all filthiness
of flesh and spirit ; and are assured that he
who has the hope of Christ in him purifieth
himself even as he is pure.

But there is no inconsistency here. W^e
believe, but he enables us to believe. We ex-
ercise repentance, but he gives us repentance
unto life. We bear the fruit, but it is the
fruit of the Spirit, and in him is all our fruit
found — and therefore we are called trees of
righteousness, the planting of the Lord that
he may be glorified.

To sanctify admits of two imports. The
first is separation or setting apart from com-
mon to sacred use. Thus the tabernacle and
all the vessels of the sanctuary under the law
w'ere sanctified. No change took place in
their qualities, but only in their appropriation
and use — They were sanctified by consecra-
tion. And there are some who contend that
in this sense only are we sanctified by the
purpose of God. To plead for a real change
of nature, for a growth in grace, or for any
thmg in ourselves, though not derived from
ourselves, is legal, genders to bondage, and
obscures the glory of the gospel. So it was
always. Jude tells us of ungodly men who
turn the grace of our God into lasciviousness:
and James mentions those who relied on a
faith without works, and which was dead be-
ing alone. This sense of sanctification indeed
applies to the people of God, but it involves
another. " The Lord hath set apart him that
is godly for himself" " God hath from the
beginning chosen them to salvation, through
sanctification of tlie Spirit, and belief of the
truth."

The second meaning therefore is renova-
tion— Hence we read of being renewed ui
the spirit of our minds ; of bemg made par-
takers of the divine nature, having escaped
the pollutions of the world through lust.
There is a real operation in all the subjects
of divine grace which delivers them from the
power of darkness ; and destroys the love of
sin ; and renders true holiness their delight
and pursuit, Paul therefore says, "Be ye
transformed by the renewing of the mind,
that ye may prove what is that good, and ac-
ceptable, and perfect will of God — The latter
depends upon the former. We cannot be con-
secrated to God till we are renovated. The
reason is that by nature we are depraved, and
have no love to God or concern to please him.
But when this divine change takes place.

136

APRIL 18.

then what God purposed is actually exempli-
fied, and we dedicate ourselves to him, con-
sidering ourselves as no longer our own, and
using all we are, and all we have to his ser-
vice and in his praise.

Hence sanctification is more than natural
amiableness, outward reformation, and mere
morality. Morality does not include holiness,
but holiness includes morality, and makes
provision for it in the surest and noblest way.

Sanctification too is not confined to any
particular faculty, but extends to the whole
nature of man. We read of being sanctified
wholly, body, soul, and spirit. The work is
not finished in any part, but it is begun in
every part. There is a difference between
the operations of art and of life. The pro-
gress of the former is successional, the latter
simultaneous. The painter or the sculptor
while advancing one part of the picture or
the statue leaves for a time the rest: but in a
flower and a tree the whole goes on at once
towards maturity. The child is not a man,
but he has all the lineaments and faculties,
and though they are imperfect, they grow to-
gether to manhood in due time — So it is with
the Christian.

How defective are they in their religious
views and concerns who do not look to the
Lord Jesus as the Sanctifier as well as the
Redeemer ! If I wash thee not, says he, thou
hast no part in me. Without holiness no man
shall see the Lord.

APRIL 18.
** Casting all your care upon Atrn." — 1 Peter v. 7.

To understand this injunction two remarks
will be necessary.

First, the Apostle refers to cares pertaining
to the life that now is. As to the affairs of
the life to come, we are not only permitted
but required to be careful. Yea we are com-
manded to "seek first," that is, before all
other things, "the kingdom of God and his
righteousness." And it is to enable us to pur-
sue these objects in a manner becoming their
importance, that other cares are forbidden.
Yet,

Secondly, The Apostle does not design,
even in temporal interests, to dispense with a
wise use of means and a strict attention to
duty. For these are encouraged in other parts
of Scripture, and every word of God is pure.
"The hand of the diligent maketh fat."
"The prudent man foreseeth the evil and
hideth himself ; but the simple pass on and
is punished." " Go to the ant, thou sluggard ;
consider her ways, and be wise : which hav-
ing no guide, overseer, or ruler, provideth
her meat in the summer, and gathereth her
food in the harvest." Hence also the general
caution. " Let thine eyes look right on, and
let thine eyelids look straight before thee.

Ponder the path of thy feet, and let all thy
ways be established." If professors of religion
therefore, under a notion of casting all their
care upon the Lord, neglect exertion, refuse
opportunities of improving their condition,
and in their expenses exceed their income,
they are tempting God but not trusting in
him. And Paul, a very compassionate man,
made no scruple to enjoin, " If any will not
work, neither should he eat. For we hear
that there are some which walk among you
disorderly, working not at all, but are busy-
bodies. Now them that are such we command
and exhort by our Lord Jesus Christ, that
with quietness they work, and eat their own
bread. But ye, brethren, be not weary in
well doing." Jacob had to meet his brother
Esau who was coming towards him in the
fury of revenge. But what does he? He
does all that his means would admit, or his
prudence could dictate. He divides his com-
pany, sends forward a present, studies a sofl
answer which turneth away wrath ; and then
retires and casts all his care on him who
cared for him, and made even his enemy to
be at peace with him. Why did not his father
and mother throw Moses into the river at
once ? God could have easily preserved him,
and the deliverance would have been the
more remarkable. But as if every thing de-
pended upon their diligence and precaution,
they hide him as long as possible, and then
build a little ark, and pitch it within and with-
out, and when the vehicle is left in the flags,
the sister is stationed to watch any favourable
issue : and in doing this they cast all their
care upon him who cared for them, and turn-
ed the shadow of death into the morning.
Miracles were never mere displays of power;
nor ever were they needlessly performed, or
excessive in their degree and extent Thus
our Lord prepared a fish to furnish money for
the temple-tax ; yet he did not supematurally
transport it through the air and lay it upon
the table ; but ordered Peter to go to the sea
and cast in his hook. And when the angel
had done what was really out of Peter's pow-
er, opened the iron gates and loosened his
fetters, he yet told him to put on his sandals
and mantle, and follow him : for this he covJd
do ; and why should the angel carry hhn forth
in his arms or on his shoulder 1

But though you are not to cast your work
upon the Ix)rd, you are to cast your care.
For though duty is yours, events are his.
But when you have diligently and properly
used the means, you are not to be of a doubt-
ful mind, or to yield to fretfulness and impa-
tience ; but to commit your way unto the
Lord, and leave the concern with him. If we
go forward into the world of imagination, and
busy ourselves about contingencies, we invade
the Lord's province, and weary ourselves for
very vanity. Who by taking thought can
add one cubit unto his stature? But he can

APRIL 19.

137

lake away one. He can injure himself though
he cannot benefit. The sin brings its own
punishment along with it. Our anxiousness
hurts our health, our temper, our peace of
mind, our fitness for duty and devotion.
What a wretched burden it is ! Well what-
ever makes up the depression, " Cast thy bur-
den upon the Lord, and he shall sustain thee."
But how is this to be done ? We are to cast
all our care upon him two ways. First, by
prayer. " Be careful for nothing, but in every
thing, by prayer and supplication with thanks-
giving,^ let your request be made known unto
God." Is any afflicted] Let him pray."
Oh what a relief!

Secondly, by faith — A firm and influential
belief of his providential agency in all our
concerns ; a persuasion that all his ways to-
wards us are mercy and truth ; an assurance
that all things work together for good to
them that love God. " Thou wilt keep him
in perfect peace whose mind is stayed on
thee, because he trusteth in thee." But
who has faith enough for this ] Lord, I believe,
help thou mine unbelief

APRIL 19.

" For he carethfor you.''^ — 1 Peter v. 7.

Whatever the world may think, religion
is wisdom ; and requires nothing of its fol-
lowers but " a reasonable service." The priv-
ileges of a Christian are not baseless fancies ;
his repentance is not an ignorant sorrow ; his
trust in God is not a blind presumption. He
is able to give a reason of the hope that is in
him ; and he can justify his practice as well
as his expectation. How simple and satisfac-
tory is the motive or argument here adduced
to enforce the duty enjoined : " Casting all
your care upon him— /or he careth for youy
Our affairs cannot be left to negligence and
uncertainty — Some one must manage them;
and care for us. Now opposed to our own
care is the care of God ! And how much bet-
ter is the one than the other ? Our care is un-
availing and unprofitable. And how little can
we add to it from any relative resource ! A
friend is indeed born for adversity : and such
a benefactor by counselling us in our doubts,
comforting us in our sorrows, and relieving
us in our necessities, is one of the greatest
blessings heaven can bestow. Yet how lim-
ited as well as uncertain is human friendship !
All reliance on creature help is leaning on a
broken reed, or hewing out broken cisterns
that can hold no water. But " blessed is the
man that trusteth in the Lord, and whose
hope the Lord is. For he shall be as a tree
planted by the waters, and that spreadeth out
her roots by the river, and shall not see when
heat Cometh ; but her leaf shall be green ;
and shall not be careful in the year of drought,
neither shall cease from yieldmg fruit"
S 12=^

Here is a divine friend and helper. He
careth for us — Here is the case of a God en-
gaged for us — That is of a Being possessed
of infinite perfections. Here is a care at-
tended by unerring knowledge ; by almighty
power ; by a goodness, a kindness, a tender-
ness, a patience, a fidelity that knows no
bounds. Surely all these advantages com-
bined in him who careth for us, must render
his care all-sufficient for every purpose, and
discharge our minds from every solicitude.

But what evidence have we that he does
care for us] The fact is certainly astonishing ;
and when we reflect upon God's majesty and
holiness, and our meanness and unworthiness,
we may well exclaim with David, " Lord,
what is man that thou art mindful of him,
or the son of man that thou visitest him !"
Or with Job, " W^hat is man that thou
shouldest magnify him ; that thou shouldest
set thy heart upon him ; that thou shouldest
visit him every morning, and try him every
moment !" Yet nothing is more true. It is
involved in the first essential principle of re-
ligion, and upon which all its duties are
founded: for "he that cometh to God must
believe that he is, and that he is a rewarder
of them that diligently seek him." We are
commanded to pray to God ; but for what pur-
pose if he takes no interest in our concerns'?
W^e are required to bless and praise him ; but
for what reason, if he dispenses our blessings
by accident, and not from disposition and de-
sign ] He also takes care for oxen. He giv-
eth to the beast his food, and to the young
ravens that cry. He openeth his hand and
satisfieth the desire of every livmg thing.
Now we may reason from the less to the
greater — And hence the Saviour says to his
disciples, " Ye are of more value than many
sparrows." " Behold the fowls of the air : for
they sow not, neither do they reap, nor gather
into barns; yet your heavenly Father feedeth
them. Are ye not much better than they ]"
" Consider the lilies of the field, how they
grow ; they toil not, neither do .they spin :
and yet I say unto you, that even Solomon in
all his glory was not arrayed like one of these.
Wherefore, if God so clothe the grass of the
field, which to-day is, and to-morrow is cast
into tlie oven, shall he not much more clothe
you, O ye of little faith ]" The relations in
which he stands prove the same. If he pro-
fesses himself to be the Shepherd, the King,
the Husband, the Father of his people, will he
not care for his sheep, his subjects, his bride, his
offspring ] His promises are exceeding great
and precious, and adapted to all our wants
and fears. " The eyes of the Lord are upon
the righteous, and his ears are open unto their
cry." " When thou passest through the
waters, I will be with thee ; and through the
rivers, they shall not overflow thee; when
thou walkest through the fire, thou shalt not
be burned; neither shall the flame kindle

138

APRIL 20.

upon thee." " I will never leave thee nor
forsake thee." Is not this the language of
one that careth for us] Review his doings
for proof of this ; for as we have heard so
have we seen in the city of our God. What
says the history of his people in all gene-
rations 1 Who cared for Noah when the
deluge was coming on, and said, Come thou
and all thy house into the ark ! Who cared
for David, and appeared for him in all his
dangers and tribulation 1 Who restrained the
lions and the flames that they should not
touch Daniel and his companions'? Whose
angel stood by Paul in the storm, and said.
Fear not, Paul, when all hope that they
should be saved was taken away 1 And what
says your own experience 1 Has he not cared
for you from the womb 1 In childhood 1 In
youth ] In manhood 1 In every period of life 1
In every condition? In every difficulty? In
every distress 1 And having cared for you so
long, will he abandon you now 1 Having
sought you when enemies, will he forsake
you now he has made you friends ? Having
not spared his own son, but delivered him up
for you; will he withhold any good thing
from you?

" But if he cared for us, why are we so af-
flicted ?" This instead of being an objection
fiirnishes a proof Your trials evince his care.
You are children under discipline — And if
you endure chastening, God dealeth with you
as with sons ; for what son is he whom the
father chasteneth not "If ye be without
chastisement, whereof all are partakers, then
are ye bastards, and not sons." The hus-
bandman prunes the vine because he cares
for it, and wishes it to brmg forth more fruit.
The artificer puts the gold into the furnace
because he values and wishes to improve it.

How enviable is the portion and experience
of Christians ! The world indeed knoweth
them not. They can only see their outward
condition ; and because this is often poor and
afflicted, they are ready to think that they
are miserable and melancholy. But how dif-
ferently would they think if they could see
tlieir inward security and composure — If
they could see how they rise above those
changes which ruffle and terrify others — If
they could see how, while the men of the
earth fret and turmoil and are devoured by
the sorrow of the world that worketh death,
they have, even in this vale of tears, an asy-
lum where the wicked cease from troubling,
and wliere the weary are at rest, and the
peace of God which passeth all understanding
keeps their hearts and minds through Christ
Jesus.

But alas! we often hold forth Christians
as they ought to be, rather than as they are.
It is lamentable that they do not more fully
improve their resources, and live up to their
privileges. Hence, that care which they are
allowed and commanded to resign, and which

their heavenly Father and Friend is more
than willing to take u[ion himself, they retain
and even cherish to the spoiling of their com-
fort: and instead of their dwelling at ease,
and being in quiet from the fear of evil, they
are ingenious at self-vexation, and suffer in
imagination more than in reality ! Lord,
humble us — and forgive — and teach us to
profit — and lead us in the way that we should
choose.

APRIL 20.
" Consider the lilies,^ — Matt. vi. 2^

Some persons seem to have no relish for
the works of nature, and therefore, " seeing
many things, they observe not." Others
have a taste for every thing that is fair and
inviting and enchanting in the seasons of the
year, and the scenery of the earth, and are
never weary of walking in the forest, the
meadow, and the garden. For they believe
and feel that "God made the country, and
man made the town." And all applaud the
judgment and sensibility they discover in
distinction from those mechanical beings
who are only struck with what is factitious
and artificial.

Yet even here one thing more is desirable
and necessary. It is that while we are
pleased we should be instructed ; it is that
while our senses are charmed our graces
should be exercised ; it is that wonder should
be followed with adoration, and the Christian
be added to the man.

It is thus the sacred wTiters perpetually
send us to the animal and vegetable creation
for impression and improvement. And thus
our Saviour addressed his hearers and said,
"Consider the lilies." There were many
other flowers equally worthy of notice with
the lilies: but he selected these as specimens,
and probably because they were near him and
in sight, for he was sitting on the side of a
hill, and he mentions not the cultured lilies,
but lilies "of the field:'

Consider the lilies as productions of God's
creating skill. All his works praise him ; and
what distinguishes his works so much from
the operations of men is that they will bear
examination, and that the more they are ex-
amined the more will they display the wisdom
of the author. Nothing can be added to them,
nothing can be taken from them — " His work
is perfect." Take an artificial flower ; it shows
ingenuity and deceives the eye at a distance.
But bring it near ; observe it ; compare it —
and where are the life, the growth, the open-
ing bud and blossom, the freshness, the colours,
the fragrance of the living one ? We some-
times admire articles of dress. The rich man
was clothed " in purple and fine linen." They
that are in king's houses " wear soft raiment"
How exquisitely wrought are some kinds of

APRIL 21.

139

numan manufacture : and yet when you sur-
vey tliem through the microscope they appear
in the rudeness and roughness of sackcloth.
But the green and the white of the lily chal-
lenge the inspection not only of the eye, but
of the glass, and compel you to exclaim, " This
is the finger of God." If those versed in
mathemaliccfl science remark that they cannot
go far without meeting with something in-
finite, how much more must this be the case
with every reflecting mind at every step he
takes among the wonders of creation !

Again. Consider the lilies as objects of his
providential care. This was the peculiar aim
of our Lord in the admonition. He would free
the minds of his disciples from all undue soli-
citude respecting their temporal subsistence.
Therefore, says he, "Take no thought for
your life, what ye shall eat, or what ye shall
drink ; nor yet for your body, what ye shall
put on. Is not the life more than meat, and
the body than raiment ]" He then refers, in
his own inimitable way, to each of the neces-
saries of life, food and clothing — " Behold the
fowls of the air : for they sow not, neither do
they reap, nor gather into barns; yet your
heavenly Father feedeth them. Are ye not
much better than they? And why take ye
thought for raiment ] consider the lilies of the
field, how they grow ; they toil not, neither
do they spin : and yet I say unto you, that even
Solomon, in all his glory, was not arrayed
like one of these. Wherefore, if God so clothe
the grass of the field, which to-day is, and to-
morrow is cast into the oven, shall he not much
more clothe you, O ye of little faith ?" How
simple yet convincing is the inference ! God
does not love the birds and the flowers as he
loves you. He has not bought them with an
infinite price. He has not put his Spirit
within them. They are not partakers of the
divine nature. They are not to endure for
ever. Will he take care of the less and over-
look the infinitely greater?

Consider also the lilies as emblems. First
as emblems of Christ. The image indeed
comes very far short of his glory, but it will
help our conceptions, and serve to remind us
a little of his purity, his meekness, his loveli-
ness, and " the savour of his knowledge :"
therefore, says he, " I am the rose of Sharon,
and the lily of the valleys." Secondly as em-
blems of Christians. In all things he must
have the pre-eminence, but his people are held
forth in the Scripture by the same resemblan-
ces : for there is not only a union but a con-
formity between them. They have the same
mind which was in him. They have the image
of the heavenly. And therefore to express
their residence in the world, and how he values
them above others, he adds, "as the lily
among thorns, so is my love among the daugh-
ters."

Let us conclude with the words of the
Church : " My beloved is gone down into his

garden, to the beds of spices, to feed in the
gardens, and to gather lilies.'" Thus he
comes into our congregations and families,
and takes to himself our dear ornaments and
delights. We miss them, and sigh over the
loss of pious connexions. The friend who was
as my own soul, the child of my bosom, the
desire of mine eyes, the guide of my youth, is
taken away — and the place that once knew
them, knows them no more — But He taketh
away, and who can hinder him 1 The whole
garden is his ; and he has a right to do what
he will with his own. He saw them meet for
the change ; and they are unspeakable gainers
by the removal. Other lilies when gathered
fade and die ; but these shall bloom for ever
and ever.

APRIL 21.

" That we may he fellow-helpers to the truth.''^
3 John i. 8.

Co-operation supposes others engaged al-
ready in the same cause. Who these were
we learn from the preceding words. They are
called " brethren and strangers." Yet they
were not private Christians, but preachers,
evangelists, missionaries who travelled to
spread the savour of the Redeemer's know-
ledge in every place — "Because for his
name's sake they went forth, taking nothing
of the Gentiles." The labourer is worthy of
his hire ; and God has ordained that they who
preach the Gospel shall live of the Gospel :
but these men waived their right, as. Paul
had done while in Corinth, that they might
not seem mercenary or prove burdensome.
These Gentiles too might have been indis-
posed to afford them reception and support.
Such a readiness to come Ibrward can hardly
be expected from persons before they have
heard the word, so as to understand the im-
portance of it. People do not make sacrifices
for a thing they do not value ; and they are
not likely to value what they do not feel they
need. We have seen infants at the funeral
of a mother, instead of being affected with the
scene, amusing themselves with the emblems
of mortality ; but nothing can be more affect-
ing than this ; and we have been ready to ex-
claim, Ah ! ye dear babes, you little know the
loss you have sustained, but as you grow up
you will learn it from experience. Does the
maniac ask our pity and help? He scorns
them. He sings in his confinement — it is his
palace — he deems himself a king. But is he
not the more entitled to our compassion on this
very account? So here.; none arc so worthy
of our merciful regard as those who are per-
ishing for lack of knowledge, but are unaffect-
ed with their condition: and it must be our
concern to make them sensible of their want.
In the first instance they will not come to us
— we must go to them — and we must seek, if
we would save, that which is lost. They will

140

APRIL 22.

not be at the charge of our messengers ; others
therefore must support them. And on whom
are we to call for assistance but on those who
have tasted the good word of life, and know
by experience that the Gospel is the power of
God to salvation. " We ought therefore,"
says John, " to receive such, that we might
be fellow-helpers to the truth."

And such was Gaius. He was not one of
those that went forth to labour among those
who could not or would not entertain and sup-
ply them : but when these teachers travelled
that way, he accommodated them in his house ;
he forwarded them on their journey after a
godly sort ; he furnished them with what was
needful in their work ; and encouraged them
to apply to him in their exigences. In this,
some may resemble him expressly by atten-
tions and kindness to our evangelists at home ;
and as to our missionaries at a distance, and
to whom we can have no immediate access,
all can countenance and aid them by helping
those societies which engage them and are
responsible for their support. To do this is a
duty. When persons are drawn in the militia,
if they go not themselves they must procure
substitutes. All cannot go forth among the
Gentiles, but we should all contribute to those
who do. We should consider them as our
agents labouring for us — for the work is ours
— a/id the command is binding upon ws, " Go
ye into all the world, and preach the gospel
to every creature." Nothing is to be done
even in the cause of God without pecuniary
aid. What an honour is conferred on proper-
ty that it should be employed in the salvation
of souls ! Who would waste any of his re-
sources ] Who would not deny himself, to be
able to become a fellow-helper to the truth that
has so helped him, and can so help others ?
Mordecai told Esther that if she refused to ex-
ert herself for the deliverance of her people,
enlargement should come from another quar-
ter ; but then she would lose the honour and
blessedness of the instrumentality ; and not
only so, but be destroyed herself God allows
us to act in his cause ; but let us not mistake
the principle : he employs us for our sake, not
his own. His resources are infinite : and if
we decline the work, the work will not be
abandoned : but we shall lose the glory and
the happiness of the achievement. And who
could endure the thought that in this divine
undertaking he had never had any concern ?
But this is not all. There is danger as well
as loss. Our inaction is guilt We neglect
the use of the finest opportunity for useful-
ness. We hide our talent in the earth. Our
indifference is rebellion to the call of God.
"Who will rise up for me against the evil
doers'? Who will stand up for me against the
workers of iniquity ?" " Curse ye Meroz, said
the angel of the Lord, Curse ye bitterly the
inhabitants thereof, because they came not to

the help of the Lord, to the help of the Lord

against the mighty."

APRIL 22.
" Jf God were your Father ye would love me."
John viii. ^ %

Some are so full of self-conceit and self-suffi-
ciency, that they seem to consider themselves
the standard of all worth and excellency ; and
are disposed to judge of others principally if
not only, by their regard to them. If you dis-
like them, you are worthless ; but just in pro-
portion as you esteem and admire them, you
rise in value. And such is the injustice of
our fallen nature, that we are pleased with
commendations which we know we do not
deserve; and court praise for abilities and
qualities which we are sure we do not possess.

It was not so with Christ. He was meek
and lowly in heart ; and if he spoke highly of
himself, it was not from pride and vainglory,
but from the necessity of the case. He knew
himself ; he knew his importance to us ; and
he knew that we ought to be acquainted with
it. Therefore he said, "Come unto me" — "I
am the light of the world" — " I am the bread
of life" — " I am the way, the truth, and the
life" — " This is life eternal, to know thee, the
only true God, and Jesus Christ whom thou
hast sent." He knew that God's relation to
us could only be determined by our regard to
himself, and therefore he was authorized and
required to say, " If God was your Father you
would love me." There can be no doubt of
this ; for he that belongs to God will resemble
him ; he will love peculiarly what God loves
peculiarly; and he will love supremely what
God loves supremely : and " this," says he,
"is my beloved Son, in whom I am well
pleased." " Mine elect in whom my .soul de-
lighteth." " The Father loveth the Son, and
hath given all things into his hand."

It is a great thing to have God for our father
— not by creation, in which sense all mankind
are his offspring ; but by adoption and regene-
ration. What an honour ! What a blessed-
ness ! To be the sons and daughters of the
Lord Almighty ! To have free and invited
access to him ! To share in all the love and
pity of his heart ! To be authorized to de-
pend upon him for instruction, and correction,
and defence, and support ! To be heirs of
God, to an inheritance incorruptible and un-
defiled, and that fadeth not away, reserved in
heaven for us !

But how are we to ascertain this privilege?
By our regard to Christ — if God is our Father
we love him. Now this love, though not a
passion, is a real, powerful, influential princi-
ple ; and it is tlie mainspring of action in the
Christian life. There are two modes of de-
termining our love to him. The First is to

APRIL 23.

141

consider him relatively, and observe how we
are affected towards those parts of him, so
to speak, with which we are constantly com-
ing more immediately into contact. There
is " the Lord's day" — Do I love this ; and can
I call the Sabbath a delight ? There is " the
word of Christ"— Can 1 say "Thy words
were found, and I did eat them; and thy
word was unto me the joy and the rejoicing
of my heart ]" He has a house for his name
— Can I say, " I have loved the habitation of
thy house, and the place where thine honour
dwelleth]" He has a seed to serve him — Do
I pray, " Remember me with the favour thou
bearest unto thy people 1" They are " the ex-
cellent of the earth" — Is all my delight in
them ] If J love him, I shall love every thing
that is his.

The Second is to consider how our attach-
ment to any other object affects us. If I love
an object, I naturally, unavoidably, frequent-
ly, pleasantly think of it. Can I love Christ
and not have him much in my thoughts ] If
I love an object, I am led to speak of it : I
cannot help referring to it, and recommending
it : out of the abundance of the heart the
mouth speaketh. What reason have I to con-
clude that I love Christ, unless he often en-
ters my discourse ; and I feel myself at home
while talking of his glory ] If I love a
friend, I shall desire nearness to him and com-
munion with him. And how can I love
Christ, unless I mourn his absence, and long
afler intercourse with him, especially in his
ordinances — " Tell me, O thou whom my soul
loveth, where thou feedest, where thou
makest thy flock to rest at noon If I love
a benefactor, I shall inquire how I can make
suitable returns for his kindness ; I shall be
afraid to grieve him; I shall be anxious to
please him ; I shall be willing to make sacri-
fices for his sake. Do I discover the same
disposition towards Christ?

This yields a dreadful reflection with re-
gard to some. They are those who do not
love Christ — God is not their Father. Tiiey
are the children of the devil. And the lusts
of their Father they will do, and with him
and his angels, and all who " cannot love,"
they will have their portion for ever — " If any
man love not the Lord Jesus Christ, let him
be Anathema Maran-atha."

APRIL 23.

" Howbeit for this cause I obtained mercy, that in
me first Jesus Christ might show forth all
long-suffering, for a pattern to them which
should hereafter believe on him to life everlast-
ing."—I Tim. i. 16.

The Lord Jesus never acts without de-
sign ; and his purposes are worthy of himself
When we consider its capacity and duration,
the evils from which it is rescued, and the

blessings to which it is advanced, the salva-
tion of one soul is a work infinitely greater
than the deliverance of a whole country from
civil bondage ; and therefore there is joy in
the presence of the angels of God over one
sinner that repenteth. Yet in the conversion
of Saul of Tarsus his aim did not terminate
in his salvation, all-important as it was. He
looked far beyond, and intended that it should
bear influentially on the recovery of others to
the end of time.

And thus we see the greatness of his be-
neficence. Men wish to have their goodness
known ; but it is from self-love, and not from
kindness. It is to gain applause, and not to
excite and bring others to their door. And
therefore they sometimes enjoin those they
relieve to say nothing of their bounty, not
from humility but economy, lest applications
should be too numerous. But the Lord Jesus
knows his resources ; and is not afraid of mul-
tiplied importunity. He wishes hisfavoursto
be known, that others may come and be re-
lieved ; for he delighteth in mercy.

How many principles are involved in the
design here expressed! — The subjects of di-
vine grace believe on him to life everlasting.
— A succession of these believers will arise
from age to age. — They will find it no easy
thing to believe on him, and will feel their
need of strong consolation. — Encouragement
is necessary ; for nothing can be done without
hope and confidence. — The Saviour is con-
cerned to furnish the relief — And in doing
this he produces actual examples of the free-
ness and fullness of his grace. Facts strike ;
they furnish us with sensible -evidence. A
debtor frankly forgiven an immense sum
when going to prison, and having nothing to
pay, shows forth most impressively the clem-
ency of the creditor. The goodness of a
prince appears in pardoning the greatest
crimes against him. This indeed is rarely
done among men. In all acts of grace, some
exceptions are made. The ringleaders are
excluded. Their impunity would seem a con-
nivance at rebellion, and would endanger the
safety and welfare of the state. But he saves
sinners, says the Apostle, of whom I am chief.
Here the ringleader of the persecutors, who
gave unity to their counsels, and stimulus to
their zeal, is laid hold of, not to be punished
but pardoned — laid hold of too for this pur-
pose in the very act of rebellion and treason
— and made a pattern of mercy to encourage
others to trust in him.

We know what effect tliis kindness had
upon himself It changed his mind. It melt-
ed his heart. It softened the lion into the
lamb. Behold, he prayeth — prayeth to him
whom a moment before he had abhorred —
" Lord, what wilt thou have me to do ?" And
from that moment the love of Christ con-
strained him to live to him that died for him
and rose again.

142^

APRIL 24.

What effect has it upon us 1 Do we con-
tinue in sin that grace may abound ] God
forbid. " No man can quicken his own soul.
We cannot chang-e our own heart. The Bible
is a sealed book till we are enlightened. It
is useless for us to pray without the Spirit.
If we belong to his people he will call us in
due time" — This is the devil's reasoning ; and
it is not the better for employing the language
of Scripture, or of perverted orthodoxy. And
what a proof is it that we are not yet sensible
of our lost condition — If we were we could
not sit still, and thus argue or cavil. We
should resemble a man who found himself in
a house on fire — he must move — he could not
avoid striving to escape, thou|-h at first per-
haps not by the right passage. What a proof
is it that we are not really desirous of salva-
tion ! else we should say, " I have read Paul's
case. It meets my condition. I am unwor-
thy ; so was he. But he obtained mercy ; and
why should I be refused ?"

This is the proper use of it — T see in this
model his power and his compassion — I will
go to his footstool, and cry, " Lord, save, I
perish ;" " God be merciful to me, a sinner."

It should equally encourage us with regard
to others. Despondency chills our zeal, and
prevents our efforts to save others. But why
should we cease to pray, and use all the
means within our power 1 Duty is ours ; and
none of our fellow-creatures are beyond his
reach who called by his grace a Saul of Tar-
sus.

Blessed Jesus ! Thou art fairer than the
children of men ! But while we admire thee
we would also resemble. May thy mind be
in us ! Art thou so long-suffering towards us,
and shall we bear with nothing in our bre-
thren ? Art thou so ready to forgive, and
shall we be revengeful 1 Didst thou when
rich for our sakes become poor, and shall we
be masses of pure selfishness, and never deny
ourselves to promote the welfare of others f

APRIL 24.

" And Abram went up out of Egypt, he, and his
wife, and all that he had, and Lot with him,
into the South. And he went on his journeys
from the South even to Beth-el, unto the place
where his tent had been at the beginning, be-
tween Beth-el and Hai ; unto the place of the
altar, which he had made there at the first :
and there Abram called on the name of the
LorJ."— Gen. xiii. 1, 3, 4.

In this movement of Abram two things are
noticed — whence he came— and whither he
went.

" He went up out of Egypt." But how
came he there 1 He was driven by famine.
Skin for skin, yea all that a man hath will he
give for his life. Abram therefore was justi-
fied in going thither. Wc are not to starve

if we can obtain subsistence lawfully. We
tempt God if we do not avail ourselves of the
means and opportunities of relief and assist-
ance which he affords us in the course of his
providence. For though we are to cast our
care, we are not to cast our duty upon the
Lord ; and it is only in the way of duty that
we can trust in him. But we may be found
in places and conditions at the call of duty or
necessity in which we are not to abide. Na-
omi and the Shunamite who had fled to Moab
in the dearth, returned like true Israelites
when they heard that the Lord had visited
his people with bread. And Abram did not
settle in Egypt, but only sojourned there. He
had succeeded while there, so as to increase
in wealth, and Egypt was at this time the
most famous country on earth : but it had
been to him a place of temptation ; it was
irreligious ; and Canaan was the land which
the Lord had shown him — the land of prom-
ise. And what is this world to u* if we are
the children of Abram by faith, but a tempo-
rary residence 1 It is not our home — it is not
our rest. And we must arise and depart
hence now, in thought, affection and pursuit;
and by a readiness to leave it actually when-
ever our change comes. If we are the heirs
of promise, Canaan will draw us out of
Egypt.

" And he went on, even to Beth-el." There
he had dwelt before. It is affecting to return
to a place where we formerly resided. Who
can help reflecting upon his sins there ? (for
wherever we have lived we have proved
ourselves to be sinners,) and the blessings he
enjoyed there ; and his trials ; and the
changes which have taken place, and the pro-
gress of his time since ! But Abram had not
only dwelt at Beth-el, but dwelt there as a
man of faith, piety, and prayer. What a dif-
ference is there between returning to a place
where we lived without God in the world;
and to one where we loved and served God,
and walked with him, and said of many a
spot, " This is none other than the house of
God, and this is the gate of heaven !"

Observe how pleasingly and significantly
this is expressed with regard to Abram — He
came " unto the place where his tent had
been fro?n the beginning, between Bcth-el
and liai ; unto the place of the altar which
he had made there at the first — and there
Abram called on the name of the I^ord."
Thus we see his devotion here was not a nov-
clly — it had been a constant usage. As soon
as he had pitched a tent for himself, he rear-
ed an altar for God. Where he resided, he
sacrificed and worshipped with his household.
And they who would be the children of Abra-
ham must walk in his stops, and be concerned
to keep up the service of God with their fam-
ilies. Family-worship is no recent thing. It
is the good old way in which even the Patri-
archs walked. I pity as well as condemn the

APRIL 25.

143

nan who has a " tent," but no " altar." God
hreatens to pour out his fury upon the fami-
ies that call not upon his name. Therefore
ays Solomon, " The curse of the Lord is in
he house of the wicked ; but he blesseth the
labitation of the just."

— Abram thus called upon the name of the
Lord, notwithstanding- the character of his
leighbours; for the chapter tells us "The
Danaanite and the Perizzite dwelled then in
he land." And they were idolaters, and
I'icious to a proverb. They would therefore
oppose and laugh and ridicule — But Abraham
kvas not ashamed of his glory — Yea, as he
ivas the more bound, so he was the more dis-
x)sed and determined to confess him before
nen. And " them that honour me," says God,
•I will honour; and they that despise me
shall be lightly esteemed."

APRIL 25.

'■Drink no longer water, but use a little wine
for thy st07nach^s sake and thine often infirmi-
ties:'—! Tim. V. 23.

It ma'y at first seem strange that Paul
should only have recourse to ordinary means,
5uch as any other person would have used on
:he same occasion — that he should advise and
prescribe as a friend, instead of employing
:he powers he possessed as an Apostle. But
IS the working of miracles was a delegated
prerogative, so it was limited. It was con-
fined to particular moments and subjects.
Otherwise John, instead of wishing above all
things that his beloved Gains was in health,
would have healed him : and Paul would not
have left his companion Trophimus at Mile-
tum sick. Simon Magus wished to obtain
the gift of working miracles for the purposes
of vanity and gain. It is easy to see, from
the disposition of the people to worship Paul
and Barnabas when they had healed the crip-
ple at Lystra, what a source of honour and
emolument the ability would have become,
had it been at the option of possessors. Even
good men, being imperfect while here, might
have been tempted to pervert it, or have
sometimes used it with respect of persons, in-
fluenced by natural or partial affection. The
effect therefore depended entirely upon the
pleasure of the Almighty. How useful was
Timothy ! How highly did the Apostle think
of him — how strongly was he attached to him
— how peculiarly was he concerned for his
welfare! yet though he had performed so
many wonders and signs, he can only, with
regard even to him, sympathize and pray and
admonish — " Drink no longer water, but use
a little wine for thy stomach's sake, and thine
often infirmities."

But here we see the importance of health.
Of all natural blessings, it is the most per-
Eonal, and the most prized. It is not so much

an ingredient in human happiness, as tlie
foundation of it. With the Grecians, it was
a goddess. The Lycaonians worshipped the
image of health, and the women oflered to it
their hair, which is their glory — That is,
they sacrificed ornament to health — Some fe-
males have sacrificed health to ornament.
Have we ever looked into the wards of an
hospital or an infirmary 1 Have we ever
visited the sick-chamber of a friend or neigh-
bour?— what confinement ! what restlessness !
what disrelishes ! what loathings ! what days
of languishing ! what wearisome nights !
Health is never so valued as when it brings
a letter of recommendation from sickness.
Have we been the subject of ill What were
then a well-spread talDle, an elegantly fur-
nished room, the aspects of the garden and
field, the charms of the favourite author!
Cowper and Milton with their heavenly harps
sing their songs to a heavy heart. But health
is important, not only as to enjoyment, but
usefulness. The discharge of almost all the
duties of life depends upon it. How much is
suspended upon the indisposition of a minister
whose lips feed many — How much upon the
illness of a wife, a mother, the mistress of the
family, the centre, the eye, the hand, the soul
of the domestic system ! It is only at such a
time and in such circumstances her utility
can be ftilly felt. Health too has its spiritual
bearings. In all the works of religion the
body is the companion of the soul, but in
many it is the instrument. We cannot read,
or hear, or sing, or go to the house of God,
without it. Many of what good people call
their temptations, and doubts, and fears, are
only physical effects. The frame is disordered
through which they see and feel. Hence
they are affected even in their intercourse
with God ; and when they consider, are afraid
of him. How many privileges too, in the
means of grace, arc they deprived of while
they are the prisoners of sickness, the re-
membrance of which draws forth their tears.

Here we see that very good men and very
useful men may be the subjects of bodily af-
fliction. Timothy had a weakly, sickly con-
stitution, and Paul speaks of his "frequent
infirmities" or indispositions. Many other
excellent individuals mentioned in the Scrip-
ture were exercised in the same way. And
so it has been in every age of the Church.
We are acquainted with the biography of
many eminent servants of God in modern
times, who prosecuted the duties of their
callings under weaknesses and pains, a hun-
dreth part of which would keep many pro-
fessors of religion from the sanctuary of God,
by the month or the year. — But let not the
weak and sickly suppose that what has be-
fallen them is not common to men — The same
afflictions have happened to their brethren
who were before them in the world. And if
we knew all, we ehould cease to wonder at

144

APRIL 26.

such dispensations. The Lord's love to his
people is great, but it is wise ; and he regu-
lates his measures not by their wishes, but
their welfare. There is a "needs-be" for
every ailment, and every pain. While he
chastens, he teaches us out of his law. The
tender mother overlooks none of her ofi-
spring : but the breathless tread, the pillowed
couch, the knee, the bosom, the indulgence,
are for the little invalid endeared by the pain
he suffers, and even by the care he creates —
And what says God 1 " As one whom his mo-
ther comforteth, so will I comfort you." —

We learn also that we may err on the side
of excess as well as deficiency. There are
always two extremes : yet in going from the
one, we rarely consider that we are in any
danger from the other. But wisdom leads in
the way of righteousness; in the midst of the
paths of judgment: and it becomes us, with
regard to all our concerns and movements, to
hear the word behind us saying, " This is the
way, walk ye in it, when we turn to the right
hand, or when we turn to the left." We
may fail as to the spirit we are of, not only on
the side of a bold and firm temper, but on the
side of a tender and candid one. A man is
required to be diligent in business, but he
must not entangle himself in the affairs of
this life. He ought to be economical and
frugal, but he may run into closeness and
meanness. Even temperance, so useful and
commendable, may become a snare ; and
there have been instances of persons under a
religious motive, injuring themselves by self-
denial and abstinence. Timothy was in dan-
ger of this. He had to this time used water
only, but he was following this abstemious-
ness too exclusively and too long : his system
now required something more generous, and
restorative, and strengthening : and therefore
says his friend, " Drink no longer water, but
use a little wine for thy stomach's sake, and
thine often infirmities."

As there was nothing in Paul enthusiasti-
cal, or leading him to the neglect of means
and rational means, so there was nothing in
him favouring of superstition. He withholds
a Christian from no creature-comfort. He
knew of none of those prohibitions, " Touch
not, taste not, handle not," which have pro-
duced such results in the church of Rome,
unless to foretell and condemn them : " in
the latter times some shall depart from the
faith, giving heed to seducing spirits, and
doctrines of devils; forbidding to marry, and
commanding to abstain from meats, which
God hath created to be received with thanks-
giving of them which believe and know the
truth. For every creature of God is good,
and nothing to be refused, if it be received
• with thanksgiving: for it is sanctified by the
word of God and prayer." David observes,
that God bringeth forth out of the earth
**wine that maketh glad the heart of man,

and oil to make his face to shine," as well ai
" bread that strengtheneth man's heart.'
And his son makes no scruple to say to i
good man, " Eat thy bread with cheerfulness
and drink thy wine with a merry heart, foi
God hath accepted thy works."

But we have here laid down the rules W(
are to observe in the use of natural refresh
ments. They are two ; and they contain al
that is necessary upon the subject. The firsi
is moderation — " Drink a little wine." W(
should fear danger, especially in an article of
indulgence. The evil steals upon us by de-
grees, and therefore insensibly. Who evei
became intemperate at once 1 or without res
olutions to the contrary ] " Nature," sayj
Hall, " is content with little ; grace with less.'
The second regards our design — "for th)
stomach'' s sake, and thine often infirmities.''
That is, we are to use these good things, nol
for the mere gratification of appetite, but tc
fit us for our stations, and to enable us tc
serve God. The former within proper bounds
is a lawful use ; the latter is a pious one. Ic
the first, the creature only appears; in the
second, the Christian is seen. Some live tc
eat and drink; some eat and drink to live.
The former are the disgrace, the latter are
the glory of human-kind. Even in commoE
things the partakers of divine grace are a
peculiar people — Their motives distinguisli
them.. This turns a natural action into s
spiritual duty. This also enlarges the prov-
ince of their religion to the extent of all theii
concerns ; keeps them waiting upon God ali
the day long ; and enables them, whethei
they eat, or drink, or whatever they do, to d(
all to the glory of God.

APRIL 26.

" Willing rather to he absent from the body, ano
to be present with the Lord." — 2 Cor. v. 8.

It seems impossible to read these wordj
and not admit that Paul and his companion:
believed three things — That they were com'
plex beings, and had spirits which could b(
present with the Lord when absent from th(
body — That there was an intermediate state
between death and the resurrection, so thai
as soon as they were absent from the bodj
they were present with the Lord — And thai
their being present with the Lord was tlie
completion of their happiness and their hope

Hence their wish. It was not an absolute
desire, but a preference. Their state here
under the influence of divine grace admittec
of comfort, and demanded gratitude. But tc
depart to be with Christ was far better
They were therefore "willing rather to be
absent from the body, and present with the
Lord."

This seems to have been very much in the
begmning of the gospel a common experience

APRIL 27.

145

Hence we read of looking for that blessed
hope; waiting for his Son from heaven; lov-
ing his appearing ; hastening unto the coming
of the day of God ; and crying, Amen ; even
90 come,' Lord Jesus. Those also who were
called by divine grace at the reformation in
Germany, and at the revival of evangelical
religion, in our own country, seemed familiar
with death ; were not shocked to be remmded
of their age and infirmities ; and loved to talk
with each other of going home.

Yet all, yea many cannot receive this say-
ing. Even the subjects of redemption are
3aid to be, through fear of death, all their life-
time not actually in bondage, but subject to
it The desire of death cannot be natural ;
nature must abhor its own dissolution. Yet
what is impossible to nature is possible to
^ce. We commonly find more of this will-
ingness to leave the world among the poor
md afflicted of the Saviour's followers : they
lave much to wean, as well as to draw:
heir consolations correspond with their suf-
ferings ; and the Lord is found a very present
lelp in trouble. When the love of life can
iubserve no important purpose, it declines;
md the fear of death commonly diminishes as
he event approaches. Thousands who often
rembled before, have at last been joyful in
riory, and shouted aloud upon their beds.
Clouds and darkness have obscured their
lay ; but at eventide it has been light.

All believers have cause enough, if they
mew it, to make them long for their removal,
''or to die is gain, unspeakable and everlast-
ng gain. They then exchange faith for
ight ; and hope for possession ; and that
vhich is in part for that which is perfect

And the apprehension of many of the
jord's people regards the manner of their
ieparture rather than the effect. The part-
ng scene ; the pains, the groans, the dying
trife; the separation of soul and body, and
he consignment of the flesh to corruption
nd worms; all this leads them to say, with
:ood Dr. Conyers, I am not afraid of death,
ut of dying.
And indeed all real Christians must long
Dr the consequences; in being fully like
heir Saviour ; and able to serve him ; and to
njoy him completely. But they resemble
he man whose beloved family is abroad. He
/ould rather therefore be there than here —
lut while he feels the attraction, he shudders
t the sea and the sickness. Watts represents
ie believer as loving the Canaan beyond,
ut dreading the Jordan between.
^ Well, if you really love the heaven of the
'hristian, that is, a heaven derived from being
resent with the Lord ; fear not, but thank God
nd take courage. Either you will have, like
le Israelites, a dry-shod march across the
iver ; or if, like Bunyan's pilcfrims, you wade
irough, your feet shall feel the bottom, and
our eyes shall see the shining ones ready to
T 13 ^

receive you on shore. Your passage will be
safe and short; and the issue an abundant
entrance into the joy of the Lord.

" 'Tis pleasant to believe his grace,
But we would rather see;
We would be absent from the flesh,
And present, Lord, with thee."

APRIL 27.

" The Lord that delivered me out of the paw of
the lion, and out of the paw of the hear, he will
deliver me out of the hand of this Philistine.''*
1 Sam. xvii. 37.

These are the words of David, when he
would justify himself from presumption in
fighting with Goliath, who was defying the
armies of the living God. It is observable
that he acknowledges the Lord to be his de-
liverer. He delivered me; he will deliver
me. " Salvation belongeth unto the Lord."
To him it belongeth supremely, and in a sense
only. For though we have many deliverers,
they only deliver us instrumentally. The
means he employs often conceal his agency,
but they should lead us to it : for instrument-
ality implies and requires agency. Adapta-
tion is not efficiency. However suitable a pen
is to write, it is nothing without a hand to use
it — Hence the question, " Who then is Paul,
and who is Apollos, but ministers by whom
ye believed, even as the Lord gave to every
man ?" In a state of nature, men are a kind
of atheists : whatever be their speculative be-
lief, they are practically without God in the
world ; God is not in all their thoughts. In
conversion they are awakened from this dread-
ful insensibility and indifference ; and are led
to inquire after God. And they not only seek
him, but find him ; and not only find him, but
hold communion with him ; and hold commu-
nion with him, not only in his word, but in
his works, not only in his ordinances, but in
his dispensations. They connect him with the
events of life, and this gives them a sacred im-
portance. They connect him with their trials,
and this softens them. They connect him
with their comforts, and this sweetens them.
And thus life becomes a continued walking
with him towards that world in which " God
is all in all."

David reviews his former agency — The
Lord delivered me out of the paw of the lion,
and out of the paw of the bear. This hap-
pened when he kept his father's sheep. Each
of these fierce and dreadful creatures took a
lamb out of the flock. And he went after
them. The peril was mqst imminent. When
he forced them to drop the prey, they rose
against him ; but he caught them by the
beard and smote them and slew them. He
well therefore speaks of their paw, for it was
actually upon him ! This, it will be allowed,
was a deliverance little less than miraculous.
We have nothing, perhaps, so extraordinary

146

APRIL 28.

to review, yet we have had our deliverances,
and some of them remarkable, at least to our-
selves, if not to others. We have had our
bears and lions ; but we have not been given
over a prey to their teeth. We have had
spiritual deliverances. We have been saved
from the curse of the law ; from the power
of Satan ; from the tyranny of the world ;
from the dominion of sin. We have had tem-
poral deliverances. Some of these have been
visible, but many more have been invisible :
and it is owing to our having obtained help
of God, that our lives, and families, and sub-
stance, and all our outward estate, have been
preserved. And if at any time our comforts
have been invaded and injured, it has been
for a moral benefit ; and he has enabled us to
say, " It is good for me that I have been af-
flicted."

David hopes for his future agency — " He
will deliver me from this Philistine." For af-
ter the beasts of prey, here is another, and
more formidable foe. We must always re-
joice with trembling; and never boast our-
selves of to-morrow, for we know not what a
day may bring forth. Because some storms
have expended themselves, we must not reck-
on upon perpetual sunshine; the clouds re-
turn after the rain. When we have slain the
lion and the bear, we may be called to en-
counter Goliath — Well — and we may meet
him undismayed if the Lord be with us. He
who has delivered will deliver. And like
David —

We should draw confidence from reflection.
We have not only his promise to encourage
us, but our experience ; and because he has
been our help, therefore under the shadow of
his wing should we rejoice. We cannot cer-
tainly infer what men will be from what they
have been, or what they will do from what
they have done. They are variable ; but the
Lord changeth not. They may become una-
ble, if their intentions are the same ; but in
the Lord Jehovah is everlasting strength.
Neither should a sense of our unworthiness
weaken our expectation from him : we were
unworthy when he first took knowledge of
us; and he deals with us, not according to
our desert, but his own mercy and grace.

Wherefore let us observe the loving-kind-
nesses of the Lord, and treasure them up in
our minds. We know not what occasions we
may have for the use of them. But in every
tendency to depression, let us not yield to our
infirmity, but remember the years of the right
hand of the Most High.

APRIL 28.

"/So that I might finish my course with joy.""
Acts XX, 24.

Does this imply any apprehension as to
the event 1 It is no more than he enjoins

upon others: "Let us therefbre fear, lest, j
promise being left us of entering into his rest
any of you should seem to come short of it'
It certamly expresses great desire and grea
anxiousness. He deemed nothing too mucl
to do or to suffer for such a privilege.

But how is it to be understood ] We maj
take two views of it. We may consider th(
Christian as finishing his course with joy U
others, and with joy to himself The lattei
is principally intended. But did you evei
stand by the side of a dying bed, and, wher
your connexion was suffering severely, am
all hope of recovery was taken away, have
you not been glad when the struggle was
over] Yes. You rose above selfishness; anc
could say, " Our loss is his gain. Shall wt
weep at his deliverance from sorrow, tempta^
tion, and sin ] and his entering into the joj
of his Lord ] If we loved him we should re>
joice, because he said, I go unto the Father.'

And when he finished well, have you nol
hailed him on another account? "Well, th)
sun is gone down without a cloud. I fearec
for thee, but the danger is now over. Thot
hast had to go through a defiling world, bul
thou hast kept thy garments clean. Thoii
hast had fears witliin and fightings without,
but thy heart has not turned back, neithei
have thy steps declined from his way. We
crown thee now. Servant of God, well done."

But when the Christian finishes his course
with joy, it mainly refers to himself, and re-
gards his dying experience. There is a great
difference in the departure of believers. Some
reach heaven, so to speak, in a kind of wrecked
state ; they get safe to land, but on planks and
broken pieces of the ship. Others, in full sail,
enter the desired haven; and have, as the
Apostle Peter calls it, " an abundant entrance
into the kingdom of their Lord and Saviour,"
Some die perplexed with doubts, and depress-
ed with fears; others have the full assurance
of hope : they are joyful in glory, and shout
aloud upon their beds ; and their dying cham-
ber is none other than the house of God, and
the gate of heaven. " With "gladness and re-
joicing shall they be brought : they shall en-
ter into the King's palace," This joy does
not depend upon outward things ; for in com-
mon, God's poor and afflicted people have the
greatest degrees of it. Neither is it according
to previous confidence, for many who have
been all their life-time subject to bondage
through fear of death, have been filled at lasl
with all joy and peace in believing. Now wt
lay no stress upon the want of this dying con-
fidence and comfort, as an evidence against
the safety of a man, when his life has been
godly and consistent ; for we know not how
far it may be the effect of temperament oi
disease. Yet it is very desirable to enjoy it
We shall need all the comfort we can get
when heart and flesh fail us, and friends can
afford us no assistance, and the enemy ol

APRIL 29.

147

souls may be particularly busy, knowing that
his time is short. It is also very useful. It
has often impressed the careless, confirmed
tlie doubting:, and encouraged tiie timid. And
how has it glorified God, by showing the
power of his grace, and recommending his
service ! Except for this, a Christian would
desire a sudden death, and escape " the pains,
and groans, and dying strife :" but he is more
than reconciled to bear them, if Christ is thus
magnified in his body by death, as well as by
life.

But this finishing his course with joy, takes
in the issue, as well as the conclusion. If it
ends with heaven, it ends well, whatever be
the experience immediately preceding. If
the Christian were to leave this world in dark-
ness and uncertainty, that darkness would be
instantly dispelled, and all would be quietness
and assurance for ever. Thus even Cowper
finished his course with joy, for the gloom
vanished in glory — and how ecstatic must
have been the surprise of his blessed spirit, to
feel itself in the possession of a boon it had
long despaired to find !

All who have gone before us at death
finished their course ; but many finished it
with joy. How will you finish yours ] The
Lord has appointed us bounds which we can-
not pass. We have an allotted course of ser-
vice and suffermg ; and the end is sure — and
the end is nigh. Mark the perfect man and
behold the upright, for the end of that man is
peace. He shall enter into rest ; and be for
ever with the Lord. But how will you end ]
will you be defeated or crowned ? will you be
clothed with shame, or shine forth as the sun
in the kingdom of our Father ? O let it be
your prayer and care to realize this final
blessedness ; and endeavour to judge of every
thing now as it will affect you at last.

Even a Balaam could admire the tents of
Jacob, and the tabernacles of Israel ; and was
compelled to exclaim, " Let me die the death
of the righteous, and let my last end be like
his." Yet he died fighting against the peo-
ple he had blessed and envied. Such a differ-
ence is there between conviction and practice ;
and so absurd is it to look for the end without
the way.

Blessed are the dead that die in the Lord.
But if you die out of him, unpardoned and un-
renewed, you must finish your course with
grief — Grief to others, to ministers, to Chris-
tians, to godly friends and relations. — Grief to
yourselves. The sorrows of life may be divert-
ed by company, by amusements, by the hur-
ry of business. A man may drink and forget
his sorrow, and remember his misery no more.
But your drinking days will be then over, and
you will be near a state where you will call
in vain for a drop of water to cool your tongue.
Your associates will then forsake you, or be
fovind miserable comforters. If they are cruel
eaofegh to jest about religion then, you will

not be able to relish it, while fearing that all
may be true which you have treated as false.
Nature will have then closed the doors against
every worldly diversion. You can no more
attend the playhouse and the race-ground.
All that before was vanity, will now be vexa-
tion of spirit. Riches profit not in the day
of wrath. What is a man profited if he should
gam the whole world, and lose his own soul,
or what shall a man give in exchange for his
soul ] But should you have no time for re-
flection ; or be incapable of exercising reason ;
or conscience be unawakened : should you
through the power of delusion have no bands
in your death, and your strength be firm;
should you fall asleep like a lamb, you will
awake with the devil and his angels. There
is no peace, saith my God, unto the wicked.

APRIL 29.

" Who comforteth us in all our tribulations**
2 Cor. i. 4.

This reminds us of the nature of the Chris-
tian life. It is " neither clear nor dark." It
partakes both of tribulation and comfort. The
tribulation endears the comfort; and the com-
fort relieves and gilds the tribulation.

Paul does not say he comforts us by keep-
ing us out of all tribulation. He could do
this ; but it accords not with the wisdom of
his mercy. Therefore many are the afflictions
of the righteous, and through much tribula-
tion they must enter the kingdom. But ii)hile
in the world they have tribulation, in him
they have peace — and he comforts them in
ALL THEIR TRIBULATION. And he does this
four ways. First, by deliverance. This is
perhaps the most pleasmg way to our natural
feelings : and these feelings are in a measure
allowable. For tribulation is not to be pre-
ferred for its own sake ; neither are we to
consider ourselves unsubmissive, though we
are led to say, " Father, if it be possible, let
this cup pass from me ;" provided we can add,
" nevertheless not my will, but thine be done."
And the Lord knoweth how to deliver. If he
does not find a way, he can make a way for
our escape. Of old he appeared for his ser-
vants ; and often constrained even their ene-
mies to acknowledge the finger of God. Ob-
serve Joseph in Egypt, Jonah in the whale's
belly, Daniel in the lions' den, and Peter in
prison. " But these were miracles." They
were. "And miracles are not to be expected
now." They are not. But he who performed
them is not far from any one of us — He is a
very present help in trouble — and able to
make good the word upon which he has
caused us to hope ; or miracles would be seen
again. Nothing is too hard for the Lord ; all
hearts are in his hand ; all events are at his
control ; and even now " he turneth the
shadow of death into the morning." He does

148

APRIL 30.

not always deliver us according to our wishes
and expectation ; and hope deferred maketh
the heart sick; and the eagerness and de-
spondency of impatience may lead us to com-
plain, " O when wilt thou comfort me But
the vision is only for an appointed time ; at
the end it shall speak ; neither will it tarry a
moment beyond the season our welfare re-
quires— " For the Lord is a God of judgment ;
blessed are all they that wait for him."

Secondly, by compensation. Philosophers
have remarked how all through the natural
world there are indications of a system of
counterbalancings ; so that a deficiency in
one thing is remedied by some advantage in
another. We see this also in human life ; so
that persons in their trouble are, so to say,
recompensed by something which lessens the
impression of their trials, and after which if
they are wise they will look, for the purpose
of submission and thankfulness. Hannah was
barren and reproached by her fruitful rival ;
but she was consoled by the greater love of
her husband, and who "was better to her
than ten sons." Mephibosheth while an in-
fant was lamed on both his feet ; but owing to
this accident his life was preserved when the
other princes of the house were destroyed.
Thus bodily deformity is sometimes relieved
by superior endowments of mind. Thus a
man is compelled to labour: but this gives
soundness to his sleep, and appetite to his
food, and vigour to his health, to which the
easy and indulged are strangers. Paul suf-
fered unto bonds, but the word of God, which
was dearer to him than life, was not bound ;
and his confinement turned out rather to the
furtherance of the gospel. The thorn in the
flesh was continued ; but instead of the re-
moval, he had the assurance of all-sufficient
grace under it ; and he was more than satis-
fied with the compensation — yea, he gloried
in it ; and said, " When I am weak then am
I strong." Ah ! I dreaded, says the Christian,
as I entered the affliction, and was laid on a
bed of languishing : but prayer was made for
me ; a force and a tenderness of friendship
were displayed of which I was not aware be-
fore— and Oh! how kind was that "Friend
who sticketh closer than a brother" — >" Thou
drewest near in the day that I called upon
thee ; thou saidst unto me. Fear not."

Thirdly, by sanctification. A man may be-
saved in his affliction when he is not saved
out of it. Affliction is a scene of great moral
danger, and the enemy of souls will endea-
vour to turn to account what it yields in a
way of temptation. It is mentioned with won-
der that in all the evil that had come upon
him, " Job sinned not, nor charged God fool-
ishly." A Christian is sometimes " afraid of
all his sorrows" — afraid lest he should sink —
afraid lost he should sin in the day of adver-
sity— afraid lest he should not suffer well, and
glorify the Lord in the fires ; but dishonour

his religion by unbelief, and discontent, and
murmuring. This leads him to pray ; and the
Lord hears him, and keeps him in the evil
day. He aflfords him also the supply of the
Spirit of Jesus Christ, which confirms his
faith, and strengthens his patience, and ena-
bles him to bear the rod. Some in their dis-
tresses have cursed God and died. Others
have spoken unadvisedly with their lips ; or
they have been vengeful towards the instru-
ments of their sufferings, or they have em-
ployed unlawful means to obtain relief, or
they have attempted self-destruction. Have
you been preserved "? Has the furnace only
severed the dross from the gold? Has the
pruning-knife only lopped off" the suckers that
robbed the vine '? Can you say with David,
" It is good for me that I have been afflicted ;
before I was afflicted I went astray, but now
have I kept thy word" — Has the Lord for-
gotten to be gracious to you ]

Fourthly, he does it by discovery. " The
word of the Lord came unto Jeremiah the
second time, while he was yet shut up in the
court of the prison, saying : Call unto me,
and I will answer thee, and show thee great
and mighty things which thou knowest not."
This is no more than he does to other suflfer-
ers ; it is in the hour of trouble he peculiarly
fulfils the promise, " I will manifest myself
unto him." " I will allure her," says he, " and
bring her into the wilderness, and there will
I speak comfortably unto her" — or as it is in
the margin, speak to her heart — so speak to
her as to " give her her vineyards from thence^
and the valley of Achor for a door of hope,
and she shall sing there as in the days of her
youth, and in the days when she came up out
of the land of Egypt." Oh ! if he says to the
soul, " I am thy salvation ;" if he " shows you
his covenant ;" if he convinces you that none
of your trials are casual or penal ; if he as-
sures your consciences that you are redeemed
from the curse, and that you only feel the rod
of a father, who uses it in kindness and ten-
der mercy ; if heaven be opened to the eye
of the mind, and like Stephen you see Jesus
ready to receive you, and wipe away all your
tears ; if you are assured that your afflictions
will work out for you a far more exceeding
and eternal weight of glory — then, though
you will not be deprived of feeling, you will
be raised above despondency and depression
— Then, though troubled on every side, you
will not be distressed — Then, though sorrow-
ful, you will be always rejoicing — And not
only so, but you "will glory in tribulation
also."

APRIL 30.
" The desire of all nations" — Haggai i. 7.
That this refers to tlie Messiah is unques-
tionable. Yet there seems some necessity for

MAY 1.

149

explaining the title given him, as it apparently
disagrees with the language of other parts
Df Scripture, and with fact. Is he not de-
spised and rejected of men 1 He was in the
world, and the world was made by him ; and
:he world knew him not. He came unto his
)wn, and his own received him not. How
Jien can he be called the desire of all na-
ions ] The character is justified five ways.
First, by the general expectation that pre-
ailed in the world previously to his advent,
t is well known that there was such a look-
Dg out for some great deliverer and benefac-
or as nigh at hand. Divines have collected
iiany testimonies from heathen authors, and
lave peculiarly remarked a little poem of
^irgil's, written a few years only before the
irth of Jesus, and which contains a kind of
rophecy, foreshowing that some extraordi-
ary personage would shortly come, and re-
tore the peace and plenty and blessings of
16 fancied golden reign. The sentiment had
een conveyed down by tradition, but it was
riginally derived from a divine source, the
irly and repeated promise of "him that
lould come."

Secondly, by the need all mankind had of
ich a Saviour as he was to be. The whole
orld was lying in wickedness. Darkness
)vered the earth. They knew not the su-
■eme good. They found only vanity and
;xation of spirit in their pursuits and attain-
ents. They had no support under the trou-
es of life. Their uneasinesses arising from
lilt, death, and futurity, made them often
illing not only to offer thousands of rams,
id rivers of oil, but to give the first-bom for
eir transgression, the fruit of their body for
e sin of their soul. But no remedy could
ey find to remove the doubts and fears of
eir consciences — The Lord Jesus meets the
'ndition they were in ; and therefore though
ey had no revelation of him, yet they were
•oping ignorantly after what alone he could
ipart ; and therefore he deserves to be call-
the desire of all nations, just as a physi-
m, able and willing to cure all diseases, is
e desire of all patients.
Thirdly, by being entirely attractive in
mself, so that all would actually long after
m if they knew him. He has every excel-
acy in his person, every perfection in his
aracter. There is nothing in creation that
U afford a proper image of his glory. All
^ lovelinesses of men and angels shrink
>m a comparison with his charms — " How
eat is his beauty !"— " Yea, he is altogether
''ely." Do we esteem riches 1 His riches
3 unsearchable. Do we admire friendship!
3 is a friend that sticketh closer than a bro-
3r. Do we applaud benevolence ] His love
sseth knowledge. He comes down like rain
the mown grass, as showers that water the
ftlt A bruised reed will he not break, and
'okmg flax will he not quencL He delivers
13*

the needy when he crieth, the poor also and
him that hath no helper —

" His worth if all the nations knew.
Sure the whole earth wouUl love him too."

Fourthly, by his having had admirers in
every country. Wherever believers have
been found, they have been all distinguished
by the same convictions and dispositions with
regard to him. Abraham in Canaan rejoiced
to see his day, saw it and was glad. Job in
the land of Uz said, I know that my Redeemer
liveth. Moses in Egypt esteemed his reproach.
Wise men came from Persia and paid hiin
homage. Devout men from every nation un-
der heaven came to the temple at Jerusalem,
and joined in the ceremonies and sacrifices of
which he was the substance and the end.
And John heard his praise from a multitude
which no man could number, out of all nations,
and kindreds, and people, and tongues. For,

Lastly, he is so named, because in due
time he will be prized and gloried in by all
the ends of the earth. To him, said the dy-
ing Patriarch, shall the gathering of the peo-
ple be. He is the salvation, says Simeon, pre-
pared before the face of all people; a light
to lighten the Gentiles, and the glory of his
people Israel. All kings shall fall down be-
fore him : all nations shall serve him ; all na-
tions shall call him blessed.

But let me not lose myself in general re-
flections. How does this desire of all nations
appear to me 1 Has he been revealed in me
the hope of glory ] Is he all my salvation and
all my desire 1 Can I count all things but
loss for the excellency of the knowledge of
Christ Jesus my Lord ] Do I love the people
who resemble him ] Do I value the ordi-
nances in which I can enjoy communion with
him "? Will it complete my happiness to be
like him and see him as he is l

MAY 1.

'■^ Judas saith unto him, {not Iscariot,) Lord, how
is it that thou wilt manifest thyself vnto us,
and not unto the world ?" — John xiv. 22.

Judas Iscariot had already sold his mas-
ter, and was now busy in betraying him into
the hands of his enemies. We are sometimes
ready to wonder by what potency of diabolical
agency he could be carried to such a degree
of wickedness. But when we are informed
that he was covetous, the mystery is ex-
plained. Then we have a cause fiilly ade-
quate to any effect : " for the love of money
is the root of all evil."

But there was another Judas among the
Apostles. He was the brother of James ; the
author of the last inspired epistle of the New
Testaments ; and a faithful follower of Jesus
— He was the present inquirer. We may be
good and happy under any name. Yet there
are names that seem ominous and odious. It
must have been painful for this excellent man

150

MAY 2.

to be called by the name of the infamous
wretch who had sold his Lord for thirty pieces
of silver. John therefore distinguishes him.
We should learn from his example to be care-
ful, in relating- facts, not to confound persons.
For want of an attention to this, what is only
true of one individual is applied to another ;
and not only mistake, but mischief frequently
ensues. You can never talk safely after some
people : they are sure to suppress, or omit, or
perplex. How little is circumstantial truth
'attended to !

It is not always easy to determine the prin-
ciple of an action. We commonly look for a
single cause, when perhaps several excite-
ments have operated though not equally. A
late popular senator, Mr. Whitbread, often
said, no man ever acted from a single motive.
Whence sprang the question of Judas !

Was it the language of grateful surprise ?
" How is it that we should be selected ? and
thus honoured and indulged 3" This is the
disposition of the subjects of divine grace.
They do not think more highly of themselves,
because they are made to differ from others.
Not unto us, O Lord ; not unto us. Who am
I, O Lord God, and what is my father's
house ?

Or was it the language of doubt ? He seems
to question whether the Lord could come and
manifest himself to them without others
seeing and knowing it. If he really thought
so, it was very weak and foolish ; but he spake
in haste, and without reflection. He might
easily have known the possibility, in a thou-
sand cases, of communicating ourselves to a
friend while every one else remains ignorant
of the transaction. And if others could not
do it, was it becoming in Judas to measure
the Saviour by their capacity ? What is mar-
vellous in their eyes is not marvellous in his.
It was enough that he had said it. He never
promises what he is not able to perform — And
never should we ask, after any of his declara-
tions, " How can these things be?"

Or was it the language of curiosity ? He
might have admitted the reality of the thing,
but wished to know the circumstances, and
the mode of the manifestation. There is too
much of this tendency of mind in all of us, so
that we leave what is plain and useful, to pry
into what is dark and unprofitable ; and wish
to explore the secret things which belong unto
God, instead of being satisfied with those
which are revealed, and which are for us and
for our children. Thus time is wasted, the
attention is drawn off from the main concern,
the temper is injured by dispute, and the
words of the Apostle verified, " Knowledge
puffeth up, but charity edifieth." Jesus there-
fore would not gratify the inquirer after the
number of the saved : and when Peter asked
him after the destiny of John, he reproved
him, saying, " What is that to thee ? follow
thou me :" and when his Apostles would dive

into prophecy, he said, " It is not for you t(
know the times and the seasons which tbf
Father hath put into his own power."

But let us always take things in their mos'
charitable construction. Perhaps it was th(
language of allowable desire. He felt the
condescension and kindness of Jesus : he con
sidered the privilege as an inestimable favour
but having little acquaintance with it, h(
wished to know more of it, to regulate him
self accordingly, so as not to lose, but secun
and improve the privilege. This is the mor<
probable, as our Saviour does not blame him
but gives him an answer. This he would no
have done had Judas spoken superciliously o
impertinently ; and not in the spirit of a learn
er. He did not answer Pilate ; nor indulg*
Herod ; nor suffer those to remain in the roon
who laughed him to scorn when he raised th(
ruler's daughter. But he favours and satisfie
Judas : " Jesus answered and said unto him
If a man love me, he will keep my words
and my Father will love him, and we wil
come unto him, and make our abode wit!
him."

Hence, while we oppose a doubtful, curious
and speculative turn of mind, we should no
repulse humble and useful inquiries. Then
are difficulties of an experimental and a prat
tical nature with regard to duties and privi
leges which it is possible and desirable to re
move. And there is no one to whom we caj
carry them so proper as he to whom this in
quirer addressed himself— and not in vain.

MAY 2.

" Ye tcere a curse.'''' — Zech. viii. 13.

When Elihu asked Job, with regard to thi
Supreme Being, " If thou sinnest, what does
thou against him ?" He adds ; " Thy wicked
ness may hurt a man as thou art." The in
jury one man is capable of doing to anothe
is incalculable ; and it will never be knowi
in this world what a curse the sinner ha
been. The corrupt always become, as Isaial
calls them, "children that are corrupters'
They are concerned to bring others into th<
same course and condition with themselves
and as, owing to the depravity of our nature
we are much more accessible to evil than t(
good, they are rarely successless in their en
deavours. In addition to their invitations an(
enticings, and, if they have power, thei
frowns and menaces ; how impressive is th(
force of example ! and how does the presence
of vice familiarize it to the mind, and weaker
the restraints of fear and shame ! " One sin
ner destroyeth much good."

It seems hard that the wife and childrer
of Achan should have been stoned and burn!
with himself And nothing could have beer
more affecting than the sight and cries of these
victims of his guilt, especially if he had an)

MAY 3.

151

jeling, to the man himself. And the Deist
ere rages against the Bible. But the Bible
rily records the fact ; and the Deist is perpet-

ally meeting with similar things in his own
ook of nature. He sees what his Omnipotent
loodness does not interfere to prevent, — one
uffering from the vileness of another. He
ees the wife and children reduced to want,
•eggary> infamy, disease, death ; by an idle,

runken, stealing, licentious husband and
ather. — This should be one of the greatest
)reventions of sin, that it always injures, not
inly ourselves, but others : and it would be
0, if we had any ingenuous, noble, relative
eeling. But what filial affection has that
'outh who can break a mother's heart, and
iring down the gray hairs of a father with
orrow to the grave ? Whatever be his poli-
ics, what real patriotism has he who endea-
ours to arm Providence against his country,
nd promotes " that sin which is a reproach to
ny people " I cannot exercise a better
harity towards others," says Adam of Win-
ringham, " than by avoiding all sin myself"

As the wicked are " a curse" by injurious-
less, so they are also by execution. How
nany suddenly curse their habitation ! How
re they cursed often by those who are ruined
y their pride, luxury, and speculations ! How
till children when they meet their ungodly
•arents rise up against them in the judgment,
nd cause them to be put to death ! How in
he world of torment will the seduced exe-
rate the seducer'? the murdered the mur-
erer 1 and the pupil of infidelity the wretch
hat led him into the paths of the destroyer ?
low dreadfully did the writer of this article
•nee hear a fine young man, while dying, ex-
laim, again and again, " O curse you. Vol-
aire !" — Angels curse them : " Curse ye
Vieroz, said the angel of the Lord, curse ye
)itterly the inhabitants thereof" — The Judge
»f all will curse them — He " will say unto
hem on his left hand. Depart, ye cursed" —

And, Christians, were you ever in.danger
'f this ] Were yon ever once a curse your-
elves] How humbling is the review ! What
fodly sorrow does it call for ! It seems
inough to make you weep, if possible, tears
'f blood, to think that there are some in hell,
nd others going thither, whom you have led
5tray and encouraged ! You, surely you,
an never forgive yourselves ! But if God has
jrgiven you, you ought to love mucli ; and be
oncerned, as you have been a curse, to be-
ome a blessing.

MAY 3.

" Ye sJiall he a hlessing." — Zcch. viii. 13.

What a difference is there between the state
)f nature and grace ! The transition from
he one to the other verifies and explains the
vords of the prophet : " Instead of the thorn,

shall come up the fir tree ; and instead of the
brier, shall come up the myrtle tree." Hence
says God — " As ye were a curse" — " Ye shall
be a blessing."

For the change afl^ects them not only per-
sonally, but relatively. It begins with them-
selves, but it extends to others ; and a zealous
concern for the salvation of their own souls is
always accompanied with a benevolent anxi-
ety for the salvation of their fellow-creatures.
Their exertions for this purpose are indeed
oflen ungratefully received ; and they are re-
proachfully desired to keep their religion to
themselves. But this is enjoining upon them
an impossibility. They cannot but speak the
things which they have seen and heard — If
these should hold their peace, the stones would
cry out — The fire must bum — The spring
must rise up. Others are not only excused,
but commended — even if they err in the man-
ner, who strive to heal the sick, to clothe the
naked, and to feed the hungry : but Christians
are called intermeddlers when they would
exercise the noblest charity of all, which is
spiritual mercy. Not that they neglect the
body — Jesus himself did not. But he that
converteth a sinner from the error of his ways
shall save a soul from death, and shall hide a
multitude of sins.

David therefore said, " I will teach trans-
gressors thy ways, and sinners shall be con-
verted unto thee." What a blessing was An-
drew to his brother Peter ! and Philip to his
friend Nathanael ! and the woman of Samaria
to her fellow-citizens ! — " Many believed on
him for the saying of the woman." In this
way God carries on his cause. He makes us
the subjects of his grace, and then the me-
diums and the instruments. He could call
fifty at once in a village. But what is com-
monly the case? One is called first. He
soon pities the condition of others; and he
goes to the minister by whom he was awaken-
ed, and informs him of the ignorance of his
poor neighbours, and says, " Come over and
help us." He goes ; and a number believe and
turn unto the Lord. A single grain of corn
will produce several ears ; these ears will
produce many ears more ; and the increase in
time will be sufficient for the semination of a
field, a province, a country — So says God of
his people, " I will sow them in the earth."
Thus churches are raised. Thus kingdoms
are evangelized.

Why are good men called " the chariots of
Israel and the horsemen thereof]" "The salt
of the earth ?" " The light of the world ?"
" A dew from the Lord ]" But to express the
advantages others derive from them. And
who can tell the extent of the benefits produ-
ced by their prayers, example, and influence?
We are persuaded that none of them are use-
less : and he who has been the means of the
salvation of one soul, has done more than the
hero who has delivered a whole empire from

152

MAY 4.

civil bondage — for " there is joy in the pre-
sence of the angels of God over one sinner
that repenteth" — But what blessings have
some individuals proved ! Think of Howard
in his journeys of compassion — of Thornton
and Reynolds in the diffusions of their bounty
— of Luther in the work of the reformation —
of Watts in his psalms and hymns — of Whit-
field in his preaching — of a father and mother
who bring up a family of children in the fear
of the Lord — of the two or three individuals
that brought Christianity to this favoured coun-
try— of the few missionaries who landed in
the South-Sea Islands, and induced whole
communities to turn from dumb idols to serve
the true God, and to wait for his Son from
heaven ! !

But they are made a blessing not only as
they bless others, but as they are blessed by
them. With regard to Joseph's offspring, the
dying patriarch " blessed them that day, say-
ing, God make thee as Ephraim and as Man-
asseh." What did Balaam but bless them,
though he was employed to curse, when he
said, " How goodly are thy tents, O Jacob,
and thy tabernacles, O Israel" — "The Lord
his God is with them, and the shout of a King
is among them" — " Let me die the death of
the righteous, and let my last end be like
his." And thus their very enemies are in-
wardly constrained to admire and extol those
whom they pretend to despise, and in words
even revile. But how cordially are they
blessed by those to whom they have been
useful ! With what satisfaction does Job
speak of this — " When the ear heard me it
blessed me" — " The blessing of him that was
ready to perish came upon me." " Blessed be
my mistress," says a servant : " I was igno-
rant as a heathen when I entered her family ;
but she has led me into the way everlasting."
" Blessed for ever be my precious mother,"
says many a child, " whose easy and gentle
endeavours brought me up in the nurture
and admonition of the Lord." Their fellow-
christians bless them as their brethren, com-
panions, and helpers. Ministers say, "The
blessing of the Lord be upon you : we bless
you in the name of the Lord." " And their
seed shall be known among the Gentiles, and
their offspring among all people : all that see
them shall acknowledge them that they are
the seed which the Lord hath blessed" — For,
" Come," will the Judge say, " Come, ye
blessed of my Father, inherit the kingdom
prepared for you from the foundation of the
world."

MAY 4.

" And they worshipped him, and returned to
Jerusalem with great joy : and were continually
in the temple, praising and blessing God.
ilmc/i." — Luke xxiv. 52, 53.

This was the consequence of the affecting

transaction recorded in the preceding verses.
" He led them out as far as to Bethany, and
he lifted up his hands, and blessed them. And
it came to pass, while he blessed them, he
was parted from them, and carried up into
heaven" — Upon this four things are recorded
of these blessed disciples.

First, their adoration of him — "They
worshipped him." Full of astonishment, and
straining their eyes to follow him in his trace-
less flight, they were standing when he had
ascended : and hence the angelic messengers
said, " Why stand ye gazing up into heaven 1"
They then kneeled, and prostrated themselves
upon the ground — and "worshipped him."
And what was this worship 7 It was nothing
less than Divine. It was addressed to a be-
ing now absent, and whose senses therefore
could not advertise him of the homage : lor
they not only worshipped, but worshipped
him. The enemies of the present truth are
embarrassed with the case of Stephen. They
cannot deny that he prayed to Christ, when
he said, " Lord Jesus, receive my spirit ;"
and " Lord, lay not this sin to their charge."
But they reply, that he saw Christ " standing
on the right hand of God :" and therefore ad-
dressed him ; conceding that to have address-
ed him in this manner, had he been absent
and invisible, would have been no less than
idolatry. Yet not to observe that the peti-
tions themselves were very strange ones, to
offer to a creature, even if present and in
sight, we find prayer addressed to him when
he was undeniably invisible and absent. Paul
speaks of " all who called upon the name oi
the Lord Jesus." In his own prayer for the
Thessalonians he mentions him, even before
the Father. "Now our Lord Jesus Christ
himself, and God, even our Father, which hath
loved us, and hath given us everlasting con-
solation and good hope through grace, com-
fort your hearts, and stablish you in every
good word and work." And the disciples
here w/)rshipped him after "he was carried
up into heaven."

Secondly. Their obedience— " And they
returned to Jerusalem." We call this obe-
dience, because he had expressly enjoined it
" Tarry ye in the city of Jerusalem until ye
be endued with power from on high." "Be-
ing assembled together with them, he com-
manded them that they should not depart
from Jerusalem, but wait for the promise of
the Father." It was all along foretold that
the Christian dispensation was to commence
from the metropolis of Judea. "The Lord
shall send the rod of his strength out of Zion."
" Out of Zion shall go forth the law, and the
word of the Lord from Jerusalem." There
Jesus died and rose a^in. There the Apos-
tles were to open their commission ; and the
Holy Spirit was to be poured down to qualify
them to preach the Gospel to every creature.
At this time Judea was the centre of the

MAY 5.

153

;no\vn world ; for America was not yet dis-
•overed, and probably not inhabited. It was
he most surrounded and the most accessible
situation ; and therefore when the Lord made
he feast unto all people, he spread it upon
his mountain ; the table was in the middle of
he room. It would be an evidence in favour
if Christianity that it was published immedia-
ely on the spot where the facts were alleged
0 have occurred. And it would show the
•ompassionate disposition of the Founder, that
:e would have repentance and remission of
in in his name to be published first at Jeru-
alem. Hence he required their return
hither. And they, instead of fleeing or con-
ealing themselves, repaired back to a place
ull of danger — a place where lately they had
:illed their master, and would be still more
ikelytohate and persecute themselves. This
I'ould be a great trial of their obedience,
^hey were going like lambs into a lair of
►'olves. But they had nothing to do with
vents. They knew his order for their con-
uct ; and the path of duty is the path of
afety. Yea, we see,

Thirdly, their gladness ; for they not only
aturned, but " with great joy." This seems
jrprising. He is a bad relation, we say, that
! not missed. How we feel the removal of
friend or a minister who has been nseful to
s ! and not to feel, would be a criminal in-
3nsibility. What a loss then did the disci-
les sustain when deprived of their Lord and
aviour who had always guided, preserved,
od comforted them ! Accordingly, when the
itimation was first given, sorrow filled their
earts. But we here see the advantage of
Qowledge. For he had opened their under-
andings, and explained to them the Scrip-
ires: and they now saw — That though he
as going to leave them as to his bodily pres-
ice, he would be with them spiritually —
'hat his departure would result in his ovvn
saltation and glory — That it was also expe-
lent for themselves that he went away —
'hat he would appear in the presence of God
r them, and be their advocate with the Fa-
ler — That he would be able to make all
lings work together for their good — That
3 would prepare a place for them, and come
^in and receive them unto himself, that
here he was they might be also. And what
)uld they want more to induce them to re-
>ice] But,

Fourthly, they were as grateful as they
ere joyful — " And were continually in the
mple praising and blessing God." 'That is,
ey constantly repaired thither at the sca-
ns of devotion. For we read that " when"
>on their return to Jerusalem " they were
me in, they went up into an upper room,
lere abode both Peter, and James, and John,
d Andrew, Philip, and Thomas, Bartholo-
9W, and Matthew, James the son of Alphae-
, and Simon Zelotes, and Judas the brother
U

of James. These all continued with one
accord in prayer and supplication with the
women, and Mary the mother of Jesus, and
with his brethren." But their private engage-
ments did not keep them from the public ser-
vices of the sanctuary as often as they re-
turned. We are not to forsake the house of
our God : and we are to " enter his gates
with thanksgiving, and his courts with praise."
It is easy to see what was the cause of their
excitement, and which led them to magnify
the Lord, and to exalt his name together.
They blessed and praised him for all his mer-
cies, but above all, for his unspeakable Gift —
That he was delivered for their offences and
raised again for their justification — That he
ever lived to make intercession for them —
That he had taken possession of heaven on
their behalf— and that in him they were bless-
ed with all spiritual blessings in heavenly
places. Let us cherish the same disposition,
and follow their example. And let our grati-
tude be real and practical. Let us show forth
his praise, not only with our lips, but in our
lives. " God is the Lord, which hath showed
us light : bind the sacrifice with cords, even
unto the horns of the altar."

MAY 5.

" Let us eat and drink ; for to-morrow we die."
1 Cor. XV. 32.

When Isaiah had foretold the invasion of
Judea by the Chaldeans ; " And in that day
did the Lord God of hosts call to weeping,
and to mourning, and to baldness, and to gird-
ing with sackcfoth : behold joy and gladness,
slaying oxen, and killing sheep, eating flesh,
and drinking wme — let us eat and drink ; for
to-morrow we shall die." If we quote the
Wisdom of Solomon, it is not because we
consider it inspired Scripture, but as evidence
to support the common prevalence of this
wretched sentiment at the period it was writ-
ten: "For our time is a very shadow that
passeth away : and after our end, there is no
returning: for it is fast sealed, so that no
man cometh again. Come on therefore, let
us enjoy the good things that are present:
and let us speedily use the creatures like as
in youth. Let us' fill ourselves with costly
wine and ointments : and let no flower of the
spring pass by us. Let us crown ourselves
with rosebuds before they be withered. Let
none of us go without his part of our volup-
tuousness : let us leave tokens of our joyful-
ness in every place : for this is our portion,
and our lot is this." This indeed in all ages
and countries has been the manual of devo-
tion for those worshippers whose god is their
belly, who glory in their shame, and mind
earthly things.

It admits a fact too clear to be qiiestioned.
The living know that they shall die. The

154

MAY 6.

very men before us confess it ; yea, they ac-
knowledge that the event is not only certain,
but near — " To-morroiv we die." And this
was true ; for death is always near in possi-
bility ; and is never far off in reality. Yet,
instead of saying, as we must die shortly, and
may die soon, therefore we ought to be pre-
pared for the event, they make it a motive to
encourage licentiousness — " Let us eat and
drink, for to-morrow we die." What a
proof have we here of the truth of the Fall !
" The heart of the sons of men is full of evil,
and madness is in their heart while they live."
We could as soon believe that God made
fiends as that he made the human race what
they now are. " God made man upright, but
they sought out many inventions."

But how stands the truth of the charge
with regard to us? Let none imagine that
they are innocent because they have never
uttered the sentiment in so many words.
Your temper and actions speak louder than
words — And what is their language] Does
it not say unto God, " Depart from us, for we
desire not the knowledge of thy ways?'
Does it not seem to avow that nothing shall
disturb your carnality and carelessness 1 and
that if life be short, you are resolved it shall
not be sad 1

But is the reasoning or excitement such a
monstrous perversion of every thing right as
it appears 1 Let us place it on two grounds.
Are you believers in Revelation 1 Do you ad-
mit that there is really an eternal world, and
that you are always on the brink of it ] You
are then worse than infidels, not as to your
creed — this is truth, but as to your practice,
which is inconsistent and senseless beyond all
the power of language to express. But if
you are unbelievers, if you deny a future
state, and think that we are mere masses of
matter, that we perish like the beasts, and
nothing survives death; you are but acting
consistently with your belief, and you may
then well say, " Let us eat and drink, for to-
morrow we die." The present is all the
happiness you know, and you would be fools
not to make the most of it — Therefore we
would say to you. Go on — only remarking
two things. First, be sure, perfectly sure, of
your premises. But you cannot demonstrate
that there is no world to come, no judgment
after death. The utmost you can reach is
probability. If a doubt remains in a case of
such tremendous import, it must be enough
to break all your repose whenever it recurs,
and to stamp your conduct with insanity.
Probability would be sufficient to justify a
man on the other side, the safe side, the side
on which, if we are mistaken as to our main
expectation, we must be gainers upon the
whole, and present gainers ; but nothing less
than absolute certainty can justify you. When
Thistlewood the traitor was ascending the
drop, he said to his companions, referring to

the doubtfulness of an existence after death,
" We shall soon know the great secret."
And so they would. Yet what madness and
wretchedness to leave it undetermined till the
discovery could be of no advantage, and the
truth of the condemnation was proved by the
execution of the sentence, and hell was seen
and suffered at once ! " Rejoice, O young
man, in thy youth ; and let thy heart cheer
thee in the days of thy youth, and walk in
the ways of thine heart, and in the sight of
thine eyes : but know thou, that for all these
things God will bring thee into judgment."

Secondly, even admitting the truth of your
premises, your conduct is not rational unless
intemperance and luxury were the truest and
highest enjoyments of life. But it would be
easy to prove that they are not. It is worthy
of observation that Epicurus himself, though
he contemned religion in every form, and ex-
cluded a future state, and contended that
pleasure was the great end of life, yet recom-
mended the practice of universal virtue, and
thought the virtues were to be cherished not
on their own account, but for the sake of
pleasure. He was himself the most plain
and temperate of men, lived sparingly, and
on the plainest food, always attesting that
this was best not only for health, but pleasure;
and employed it as a maxim, " That he lived
most pleasurably who lived most temperately."
We have better authority than this ; and we
are sure that good men have not only a thou-
sand enjoyments of a nature which others
know nothing of; but as to those kinds of
pleasure which the men of the world value
(unless the pleasures of sin), the pleasures of
time and sense, they have by far the pre-emi-
nence. Godliness is profitable unto all things ;
it has the promise of the life that now is, as
well as of that which is to come. Others
may possess more, but we know who hath
said, " the meek shall inherit the earth."
" Go thy way, eat thy bread with joy, and
drink thy wine with a merry heart ; for God
now accepteth thy works. Let thy garments
be always white ; and let thy head lack nc
ointment."

MAY 6.

" And he said unto them, Which of you shall have
a friend, and shall go unto him at midnight
and say unto him. Friend, lend me three loaves ,
for a friend of mine in his journey is come to
me, and I have nothing to set before him'l
And he from within shall ansioer and say.
Trouble me not : the door is now shut, and my
children are toith me in bed ; I cannot rise and
give thee. I say unto you. Though he will noi
rise and give him, because he is his friend, yet
because of his importunity he tcill rise and giv(
him as many as he needeth. And I say untt
you. Ask, and it shall be given you ; seek, ana
ye shall find; knock, and it shall be openea
unto you. For every one that asketh receiveth ,

MAY 7.

155

and he that seeketh Jindeth ; and to him that
knocketh it shall be opened:'— Lnke xi. 5 — 10.
Never man spake like this man. He
taught as one having- authority, but not as the
Scribes. This applies to the manner as well
as the subject of his preaching. He had
nothing of otlicial parade and unfeeling se-
verity ; but was gentle and affectionate, and
came down as the rain on the mown grass.
One thing cannot be overlooked — It was the
easy and familiar mode in which he delivered
the most important doctrine. Here were no
dry definitions, no logical subtleties, no ab-
stract reasonings, no lengthened argumenta-
tions, no abstruse allusions parading the eru-
dition of the speaker, but darkening counsel
with words without knowledge to the multi-
tude— In his ministry the poor had the gos-
pel; the common people heard him gladly.
He commended himself to every man's con-
science by a simple manifestation of the
truth ; and always reached the heart by ap-
peals the most touching and tender, and by
images the most natural, conclusive, and in-
teresting. I have read treatises on repent-
ince, but I never derived half the instruction
md impression from them all that I have
found in the parable of the prodigal son. We
liave had lectures on humility. But when
lis disciples were disputing for pre-eminence
n his empire, " He called a little child unto
lim, and set him in the midst of them, and
aid, Verily I say unto you, except ye be con-
/erted, and become as little children, ye shall
lot enter into the kingdom of heaven. Who-
oever, therefore, shall humble himself as this
ittle child, the same is greatest in the king-
lom of heaven." Here he is teaching them
o pray — but while he informs he excites and
mcourages. He argues from the less to the
^eater, and makes the contrast conduce to
lis aim as well as the comparison. A man
ndisposed to the thing itself, and even com-
)laining of the application, may grant a re-
[uest to importunity — How much more may
ve hope to succeed with God, whose good-
less like his power is infinite !

But O the execution that is done in the
illing up of the representation ! It intimates,
irst, that in prayer we may go to God in the
haracter of " a friend." And how pleasing
nd mviting is it to view the Supreme Being
3 standing in such a relation to us, and to
:now that we have not only a real but a per-
3Ct, yea, a divine friend, who is nigh unto
s in all that we call upon him for. Secondly,
lat we may come to him at any season, even
lough it be " at midnight." He never slum-
ers or sleeps; never complains of surprise
r interruption. We are allowed, we are
ommanded to pray without ceasing. David
lys, "Morning, and evening, and at noon
^11 1 pray and cry aloud :" and " at midnight
will rise and give thanks unto thee, because

of thy righteous judgments." Never wait
for a more convenientor favourable period —
go to him immediately — in the midnight
gloom of thy experience or condition — He
can turn the shadow of death into the morn-
ing. Thirdly, that we are allowed to ask of
him largely — " Send me, not a loaf, but three
loaves." Fourthly, that we need not be
ashamed to tell him our destitute and strait-
ened condition — " I have nothing to set be-
fore him." Fifthly, that we must be earnest
and persevering in our addresses. " Asking,"
" seeking," " knockmg," are not a mere repe-
tition, but an emphatical gradation. Impor-
tunity is not necessary to move God ; but it
is necessary to evince our sincerity, and to
prepare us to enjoy his undeserved favours
with improvement and praise. lastly, that
none who ask, and seek, and knock, shall be
refused — "For whoso asketh receiveth, and
he that seeketh findeth, and to him that
knocketh it shall be opened." We often talk
of holding a man by his word ; and if he be
an honest man, we have nothing by which
we can hold him more firmly. Here we
have the assurance of truth itself. . He can-
not deny himself Let us therefore take Him
at his word, and relying on his engagement,
whoever we are, whatever be our character
and condition, draw near in full assurance of
faith, and be filled with all joy and peace in
believing, that we may abound in hope through
the power of the Holy Ghost.

MAY 7.

" / am pacijied toward thee:'' — Ezekiel rvi. 63.

There can be no pacifying without pre-
vious offence and provocation. Sin rouses
the displeasure ef God. Therefore he says,
" O do not that abominable thing which I
hate !" He is of purer eyes than to behold
iniquity. The wicked shall not stand in his
sight. It is no trifling thing to provoke a
fellow-creature. Every one is able to injure
us: but some possess larger influence and
power. It is spoken of as a great disadvan-
tage in contention, to " be as one that striveth
with the priest:" and it is said, "the wrath
of a king is as the roaring of a lion." But to
fall into the hands of the living God ! Man is
mortal, and soon dies. And as the injury he
inflicts is temporary, so it is limited. At
most he can only kill the body — there is no
more that he can do — But there is One " who,
after he hath killed, hath power to cast into
hell." Do we provoke the Lord to jealousy ?
Are we stronger than he ] Hast thou an arm
like God, or canst thou thunder with a voice
like his 1 As sinners therefore, we lay entirely
at his mercy, and he could easily and righte-
ously have destroyed us, " and tliat without
remedy." But he was not revengeful or ini-

156

MAY 7.

placable. He was not only willing to be paci-
fied, but even devised means for tiie purpose —
for by grace are we saved.

This pacification is to be viewed three
ways : in the cross : in the gospel : and in
the conscience. In the cross it is accomplish-
ed. Though God is good and merciful, he
must maintain the honour of his law, defend
his truth, and display the rectitude of his gov-
ernment. Hence he set forth his Son, " to be
a propitiation — to declare his righteousness —
that he might be just, and the justifier of him
which believeth in Jesus." Hence also we
are told that Christ " made reconciliation for
the sins of the people." His death was infi-
nitely valuable, not only from his innocency,
but his divinity ; and was " an offering and a
sacrifice to God of a sweet-smelling savour."
Thus while sin is condemned it is pardoned ;
and God is glorified while we are redeemed.
There is now no hindrance to a sinner's re-
turn on the part of God ; and " we have bold-
ness to enter into the holiest of all by the
blood of Jesus." What do people mean when
they talk of making their peace with God ?
If such peace can be made, it was made by
the blood of the cross. If our tears, and con-
fessions, and performances, could have accom-
plished the work, God would have spared his
own Son an immensity of needless suffering.
If without shedding of blood there is no re-
mission, Christ has been sacrificed for us, or
we are yet in our sins.

In the gospel it is revealed. In vain the
work had been eflfected unless it had been
made known. But now the righteousness of
God without the law is manifested, being
witnessed by the law and the prophets : and
whatever obscurity attaches to any other sub-
ject in the Scriptures, the light of life shines
on this subject with peculiar lustre. The
Peacemaker himself came and preached
peace : and sent forth also his servants to
publish it everywhere, and upon the house-
tops. The gospel ministry is called the min-
istry of reconciliation ; that is, that God was
in Christ reconciling the world unto himself,
not imputing their trespasses unto them:
upon which ground, says the Apostle, " we
are ambassadors for Christ, as though God did
beseech you by us : we pray you in Christ's
stead, be ye reconciled to God." How blind
must that guide be, who does not show unto
men this way of salvation ! What a physi-
cian of no value is he who does not employ
this balm of Gilead in the cure of souls ! — By
his stripes we are healed.

In the conscience it is realized. In vain is
it not only procured but published, if it be re-
jected or disregarded. It must be applied by
faith. Then we receive the atonement ; rely
upon^it; plead it; and have access with con-
fidence. By believing we enter into rest;
and being justified by faith we have peace
with God, through our Lord Jesus Christ;

not only peace above, but peace within. And
it is a peace which passeth all understanding.
For he is pacified perfectly, and for ever.
Who can describe the blessedness of the man
to whom the Lord will not impute sin 1 and
who is able to say, " As far as the east is from
the west, so far hath he removed our trans-
gressions from usl" God's frown darkens
the universe : but when he smiles every thing
rejoices. Eternity has no dread. Death has
no sting. Affliction has no curse. " In that
day," therefore, says the Church, " O Lord, I
will praise tliee : though thou wast angry
with me, thine anger is turned away, and
thou comfortedst me."

Nor is this experience unfriendly to holi-
ness, and good works. Yea, it is necessary
to them : and believers are witnesses of these
things. The people of the world may think
that their liberty is licentious ; but they run
in the way of his commandments when God
hath enlarged their heart. The joy of the
Lord, instead of weakening their motives to
duty, is their strength. The comforts of the
Holy Ghost, instead of being opiates, prove
cordials, and give them life more abundantly.
The promises cleanse them. Hope purifies
them. What says the Apostle? "How much
more shall the blood of Christ, who through
the eternal Spirit offered himself without spot
to God, purge your conscience from dead
works to serve the living God 7" What says
God in the words before us ] " That thou
mayest remember, and be confounded, and
never open thy mouth any more because of
thy shame, when I am pacified toward thee
for all that thou hast done." The apprehen-
sion of wrath not only terrifies, but repels.
We hate those we dread. We cannot love a
Being while we view him as an enemy to our
happiness.

Till I knew God as the God of peace, my
heart could no more bleed than a stone. But
when I saw his glory in the face of Jesus
Christ, when I saw his abundant mercy, and
the exceeding riches of his grace, not only in
sparing me so long, but in being willing to
receive me afl;er all my offences ; and espe-
cially in having, not only without my desert,
but even desire, provided a Saviour in whom
I have righteousness, and strength, and all
spiritual blessings in heavenly places; and
was enabled to realize the whole by faith-
then the stone became flesh — then I cried,
God be merciful to me a sinner — then I sor-
rowed after a godly sort. The prodigal could
view the evil of his conduct in the misery to
which it had reduced him ; and he had some
sense of his shame when he resolved to re-
turn and say, " I have sinned against Heaven,
and before thee, and am no more worthy to
be called thy son ; make me as one of thy
hired servants"— But he felt it a thousand
times more when his father fell upon his neck
and kissed him. O how did he repent and

MAY 8, 9.

157

condemn himself for having grieved such a
parent ! O how did he weep when they put
on the best robe ; and ushered him into the
room of festivity prepared for the occasion —
" Yes, tears of joy !" — Nay, but tears of in-
genuous sorrow too !

MAY 8.

•' Even he shall huild the temple of the Lord ; and
he shall bear the glory." — Zeeh. vi. 13.

We need not ask, of whom speaketh the
prophet, when the words immediately preced-
ing tell us that he is " the man whose name
IS the Branch," who should " grow up out of
lis place" — " He," says Zechariah, " shall
Duild the temple of the Lord" — And to fix
)ur attention to it the more, he repeats the
;entiment with a striking addition — "Even
le shall build the temple of the Lord ; and he
ihall bear the glory." Let us observe the
CEMPLE ; the BUILDER ; and the glory.

The TEMPLE means the church of God.
The Scripture often holds it forth under this
mage. The allusion was peculiarly natural
n a Jewish writer, considering the import-
.nce attached to the house of God in Jerusa-
em. The name is founded on three reasons.

First, consecration. A temple is a place
ppropriated to sacred uses: and the people
f God are separated from the world, and
edicated to his service — " The Lord hath set
part him that is godly for himself" This is
one by his eternal purpose, and by effectual
ailing. The former is realized and discover-
d in the latter, when they who were his by
hoice become his by surrender, each of them
■lying, " Lord, I am thine, save me. Lord,
/hat wilt thou have me to do"?" And they
hould remember that all they have, and all
ley are, is now the Lord's ; and that to take
ny thing pertaining to a temple is not only
Dbbery but sacrilege. Let them think of this
rhen they would use their time, their sub-
.ance, or any of their talents as their own,
igardless of the will of God. Holiness be-
Dmes God's house for ever ; and therefore it
Bcomes them. Our Saviour was offended
5cause they made his Father's house a house
'merchandise, and drove out the buyers and
illers, and hallowed it for holy purposes,
nd says Paul, " If any man defile the tem-
e of God, him will God destroy ; for the
mple of God is holy, which temple ye are."
ow vile and dreadful was it in Manasseh to
ke the image of Baal and place it in the
imple, opposite the mercy-seat, the very
irone of the God of Israel ! Beware of pro-
ne mixtures: "What aorrecment hath the
mple of God with idols 1" Christians, main-
in your sacredness. Keep yourselves pure
om all filthiness of flesh as well as spirit.
What 1 know ye not that your body is the
■mple of the Holy Ghost which is in you,
14

which ye have of God, and ye are not your
own ? For ye are bought with a price : there-
fore glorify God in your body, and in your
spirit, which are God's."

Secondly, residence. A mansion is a dwell-
ing for a nobleman, a palace for a king, a
temple for a God — and the church is called
the temple of the Lord, because he occupies
it : " Ye are the temple of the living God
as God hath said, " I dwell in them, and walk
in them." He is everywhere essentially, and
it would be well for us always to remember
that God seeth us : but he is in his Church by
a special presence ; and in a way of grace,
and influence, and operation. This at once
secures and dignifies it : "I will be a wall of
fire round about her, and the glory in the
midst of her." " This," says he, " is my rest
for ever : here will I dwell ; for I have de-
sired it." What are numbers, or fine build-
ings, or imposing ceremonies, to communion
with the living God 1

Thirdly, devotion. He is served and wor-
shipped in them as a temple. And he receives
homage and adoration nowhere else according
to his own requisition ; " God is a Spirit : and
they that worship him must worship him in
spirit and in truth." His worship therefore
is a reasonable service. The offerings pre-
sented to him are not gross, but spiritual sa-
crifices. They are prayers, and praise, and
alms, and a broken heart, and a contrite spirit
— and though all these are imperfect and de-
filed, they result from principle : they aim at
the glory of God ; and being offered through
the Mediator, and with his much incense,
they are accepted in the Beloved, and the
worshipper has the testimony that he pleases
God.

" Remember me, O Lord, with the favour
that thou bearest unto thy people."

MAY 9.

" Even he shall luild the temple of the Lord ; and
he shall bear the glory." — Zech. vi. 13.

We have seen the building, let us turn to
the Builder, " Even he shall build the temple
of the Lord." In another view he is the
foundation ; and the only foundation laid in
Zion. No image can do him justice. The
sacred writers therefore are reduced to three
things — They strip images of all their imper-
fections, and apply them to him in their com-
plete state — They ascribe to these images
properties which they do not naturally pos-
sess : thus they speak of him as " a living
stone ;" for

" N.ltnre, to make his bnauties known,
Must mingle colours not her own.''

And — They join several of these images to-
gether : thus he is not only the way, but the
leader in it ; not only the physician, but the

158

MAY 10.

remedy itself: not only the master of the
feast, but the provision too — not only the
foundation, but the builder also.

But how is he the builder 1 He is the only
one — "Neither is there salvation in any
other." Yet are not Christians required to
build ? Does not Jude say, " Build up your-
selves in your most holy faith ?" But this is
to remind us that we are not only subjects
but instruments in this work. He does not
believe and repent — We are the believers
and the penitents. But he makes us such:
he works in us to will and to do ; and though
we are the boughs that bear " the fruits of
righteousness," " in me," says the Lord, " is
thy fruit found ; and therefore it is called " the
fruit of the Spirit." Are not Christians re-
quired to build up others'? Yes, says the
Apostle, " edify one another ;" and " seek to
excel to the edifying of the Church." And
of himself he says, " As a wise master-build-
er, I have laid the foundation, and another
buildeth thereon." But even ministers only
build instrumentally. He employs them, and
all their success is from him. Paul and Apol-
los are only ministers by whom we believe,
even as the Lord gives to every man. They
often begin too insensible of this, and are like
Melancthon, who supposed, in his fervour, he
should convert all who heard him : but they
must learn — and cannot learn too soon, that
it is not by might, nor by power, but by the
Spirit of the Lord. He builds this temple
three ways.

First, He purchases all the materials. These
consist of believers. Other temples are built
of lifeless substances, but this of living stones :
and he procures them, and with no less a
price than his own blood : " He gave his life
a ransom for many."

Secondly, he prepares them. The mate-
rials for building a common temple are not
found fit, but made so : and Solomon probably
in allusion to his own great undertaking, says,
" Prepare thy work without, and make it fit
for thyself in the field ; and afterwards build
thine house. The wood must be felled, and
come under the operation of the axe, the saw,
and the plane. The stones must be dug out
of the quarry, and hewn and polished : and
we are commanded to "look to the rock
whence we were hewn, and to the hole of the
pit whence we were digged" — that is, to re-
member our condition by nature. But he does
not leave us where he finds us, or what he finds
us. He renews us in the spirit of our minds,
and forms us a people for himself, to show
forth his praise.

Thirdly, He unites them. He assigns them
their proper places ; gives them one heart and
one way ; and by " faith and love, which are
in Christ Jesus," they are bound more firmly
together than any human ties could attach
tliem — The union is for ever — And the Sa-

viour addressing his Father, says, " They ai
one even as we are one."

The parts of a temple are different, but the
are all necessary. The door cannot say to th
window, or the wall to the roof, I have n
need of thee. Some parts are more near, an
some more remote, some more conspicuoui
and some more concealed ; but they all sal
serve their appointment : they have all a re
lation to each other : and by their junctio;
form one whole — " We are all one in Chris
Jesus" — "in whom all the building fitl;
framed together, groweth unto an holy tern
pie in the Lord."

Art thou found, O my soul, among those t
whom the application can be made"? "Ii
whom ye also are builded together for ai
habitation of God through the Spirit."

MAY 10.

" Even he shall build the temple of the Lord; ant
he shall bear the glory.'' — Zech. vi. 13.

It is supposed that a glory will resul
from the building; and to whom can this
glory belong but to the builder? A man's
works praise him in the gates. Some hav(
immortalized themselves by military achieve-
ments ; some by voyages of discovery : some
by scientific improvements ; some by the com-
position of a book ; and some by the structure
of an edifice — But what building ever re-
dounded so much to the glory of the builder
as this temple of the Lord 1 It would be easy
to prove, or rather to exemplify this.

Observe the badness of the materials. The
worse and the more unsuitable these are, the
more praise is due to the workman that bends
them completely to his purpose. But there
never were such materials as this builder had
to work upon: so that it was necessary to
change, not their form only, but their very
nature ; and from earthly, sensual, and devil-
ish, to make them heavenly and divine.

Then see the excellency of the workman-
ship— " His work is perfect," The more we
examine an instance of human agency, the
less admiration we feel. We can generally,
by examination, soon perceive some super-
fluity or deficiency ; some possibility of alter-
ation for the better ; or at least, we find the
whole is within our grasp, and the extent of
the art can be comprehended. But when we
turn to the Lord's doing, this is marvellous in
our eyes, in proportion as we explore it. By
every research we seem to detect fresh indica-
tions of design ; we feel ourselves always on
the verge of infinite : we exclaim, " This is
the finger of God." So it is with all his works
— He doth all things well : but he hath mag-
nified his word above all his name: and in
the salvation of his people he excelleth in
glory.

MAY 11.

159

Look at the magnitude of the work. A
mrk is sometimes estimated by the length of
ime employed in the execution of it. Forty
md six years, said the Jews, was this temple
n building : but here the structure has been
roing on for near six thousand years, and is
'ar from being accomplished yet. A work is
estimated by the number of workmen en-
gaged, and the abundance of scaffolding re-
■uired. Here millions of hands have been
cordially employed, and countless multitudes
ilso, who will derive no advantage from it.
Scholars, merchants, kings, heroes, tyrants,
lave laboured for this cause, without knowing
t : and the world itself, as soon as the work
s finished, will be removed and burnt up.
The estimate is also taken from the duration.
Plan's work, like himself, is perishing. Solo-
non's temple was burnt by the Chaldeans,
nd Zerubbabel's temple by the Romans; and
lot a fragment remained, a few ages only af-
er their erection. But, says the Saviour,
■ Upon this rock will I build my church, and
he gates of hell shall not prevail against it."
Phe defections of heretics, and the apostasies
f professors, do not affect it : " the foundation
f God standeth sure." The most remarkable
tructures for permanence are the pyramids
f Egypt; but though it is probable they may
each the last day, they must then fall in the
/reck of all things. But from the ruins of
in he has made his people an eternal excel-
3ncy, the joy of many generations.
And how glorious to himself is the manner
1 which he carries it forward to its comple-
on ! Difficulties insuperable to man attend
very part of the work. It is opposed by all
le powers of darkness. But their attempts
nly serve to display the Saviour's wisdom
nd power. Nothing is too hard for him. He
5 not driven from his post, he is not compelled
) pause. He will accomplish the plan pre-
isely according to the design, and to a mo-
lent of the time appointed. The angels will
ot pass by the partially erected edifice and
ly, He began to build, but was not able to
nish — " The hands of Zerubbabel have laid
le foundation of the house : his hands shall
Iso finish it. Who art thou, O great moun-
lin 1 before Zerubbabel thou shalt become a
lain ; and he shall bring forth the head stone
lereof with shouting — Grace, grace unto

Such is the determination of God — " even
3 shall build the temple of the Lord, and —
e shall bear the glory." Every thing in the
"onomy of salvation therefore is so arranged,
lat he who glories must glory in the Lord,
'herefore every sentiment incompatible with
lis, is an erroneous sentiment ; and every
sposition adverse to this, is an unrighteous
isposition. And in the minds of his people,
le proud looks are humbled, and the lofty
|oks laid low ; and the Lord alone is exalted,
'hey now readily exclaim, *' Not unto us, O

Lord, not unto us, but to thy Name give
glory, for thy mercy and thy truth's sake."
How much more will this be the case, when
he will come to be glorified in his saints, and
admired in all them that believe ! — when they
will cast their crowns before the Throne;
and it will be their business and their delight
to exclaim, " To him that loved us, and wash-
ed us from our sins in his own blood, and hath
made us kings and priests unto God and his
Father; to him be glory and dominion for
ever and ever. Amen.

O may I bear some humble part

In that immortal song ;
Wonder and joy shall tune my heart.

And love command my tongue."

MAY 11.

" / have learned hy experience.''^ — Gen. xxx. 27.

There is no spiritual meaning in these
words. They are only the language of Laban
acknowledging the benefit he had derived un-
der God — for even he could talk piously, from
his son-in-law Jacob ; " The Lord hath blessed
me for thy sake." But the way in which he
says he had learned this — " I have learned by
experience," will apply to a Christian in
speaking of his acquaintance with divine
things ; and afford us an occasion to notice a
very interesting subject. Experiments are
processes of trial to determine some thing not
sufficiently known or admitted. Experience
is tlie knowledge derived from the trial ; and
this knowledge is very distinguishable from
mere report or opinion. A medicine is an-
nounced as a specific for some malady ; but
when I have taken it, and have been cured by
it, I have learned the excellency and efficacy
of it by experience. Much of the philosophy
of former times was little better than learned
affectation. The vouchers of it were not will-
ing to own their ignorance, and place them-
selves upon a level with the vulgar, and so
they conjectured and theorized ; but their hy-
potheses could not abide the test. Of late
years a wiser course, recommended by Bacon,
has been pursued, and people have been
taught to found science on fact, to reason from
inductions, and to take nothing for truth with-
out trial.

Now this is what we wish with regard to
the noblest of all subjects. Why cannot re-
ligion be tried"? Why cannot prophecy be
compared with events I Why cannot miracles
be examined by any given standard of evi-
dence ] Why cannot we take what the
Scripture says of the state of human nature,
and go into the world, and see whether it is
borne out by history and observation 1 Yes,
says the Christian, the wickedness and de-
ceitfulness of the heart is not a notion with
me — I have learned it by experience in my
unthankfulness under mercies, incorrigible-
ness under corrections, unprofitableness un-

160

MAY 12.

der vows and professions. I know that there
is such a Saviour as the gospel proclaims, for
I have made application to him, and I have
proof of his ability, suitableness, and willing-
ness to save in my own salvation — " He that
believeth hath the witness in himself" The
Word says, " He that walketh uprightly,
walketh surely," and I have learned this by
experience. I have always suffered when I
have turned aside to crooked and selfish
policy ; but I never had reason to repent
when I have acted in simplicity and godly
sincerity, and been willing to deny myself for
the Lord's sake. In the same way I can at-
test the influence and usefulness of prayer —
It has calmed my fears — it has revived me in
the midst of trouble — I have learned by ex-
perience, that it is good for me to draw near
to God.

And verily this is the best way in which
we can become acquainted with divine truth.
Our knowledge of it without this will be
mere speculation. We read of " a form of
knowledge" as well as " a form of godliness :"
and what is the value of the one more than
of the other, without " the power thereof]"
The knowledge of some thmgs is injurious
rather than useful without it. When persons
take up the sovereignty of God from a mere
doctrinal system, we commonly find them
heady, and contentious, and censorious : but
when they learn it from experience, and are
constrained to own that by his grace they are
what they are, he having begun with them,
instead of their beginning with him ; it makes
them humble, and grateful, and candid, and
tender.

It is a good thing for the heart to be
established with grace ;" and this mode of
learning confirms the judgment, and renders
a man safe against error. He is not to be
ridiculed or reasoned out of his conviction. In
vain would any one tell you. If you have
tasted them, that gall is not bitter, or honey
sweet.

The heart also, as Solomon remarks, teach-
eth the lips, and we derive a great advantage
from experience in dealing with others. We
shall be able to speak with more confidence,
and more earnestness, and more feeling ; be-
cause we do not deal in untried advantages,
but declare that which we have seen, and
heard, and handled of the Word of life.
" Lo this, we have searched it, so it is ; hear
it, and know thou it for thy good." It is
thus we gain the tongue of the learned, and
know how to speak a word in season to him
that is weary: it is thus we can comfort
others with those comforts wherewith we
ourselves are comforted of God.

Christians therefore should study their ex-
perience. It is one of their best books ; and
as to some of them it has become now no in-
considerable volume. They should remem-
ber how differently things have frequently

appeared in prospect, and in review. The
should observe how diflTerently they have fel
and acted in various periods and condition
of life : especially they should examine wha
were the workings of their hearts under tho&
afflictive dispensations which are called trials
because intended to be moral probations.

It is natural that Christians should commu
nicate of their experience ; for out of thi
abundance of the heart the mouth speaketh
But here w^isdom is profitable to direct. W*
are not to give that which is holy to th*
dogs; neither should we cast our pearls be
fore swine. In a general way it will b<
proper to follow the example of David, wh(
said ; " Come unto me, all ye that fear God
and I will declare what he hath done for m}
soul" — They alone can understand and relisl
the communication. And with regard t(
them, we are not to speak without distinc-
tion. We are not to bring forward the deep
things of God to those who cannot bear then
now. Neither should we dismay the timid
and doubting, by displaying before them qui
confidence and ecstasies. We may talk with
some out of the eighth of the Romans, bul
with others we must quote out of the seventh,
It will often be better to talk of divine things
at large without referring to our own expe-
rience. And we must always remember thai
we had better never speak of our experienc?
at all, unless it be accompanied with suitable
practice : for it is always of the nature of
personal evidence, and therefore will onlj
aflTect the hearers in proportion as they con
fide ui us.

MAY 12.

" Hold up my goings in thy paths, that my fool
steps slip noty — Psalm xvii. 5.

Religion is principally an intercourse main
tained between God and us. And in th(
thought of it there is something very won
derful and striking. When we consider hi
greatness and glory, and our vanity and vile
ness, we are led to exclaim, " Lord, what i
man that thou art mindful of him, or the soi
of man that thou visitest him?" But so it is-
And as he visits us, so he allows us to visi
him — and while he addresses us, we addres
him. He addresses us in his Word, and W(
address him in prayer.

How much they lose who are strangers t
this duty, this privilege ! It is our light ii
darkness; our solace in affliction; our sancti
fication in prosperity. We cannot be wise
or happy, or even safe without it Let mi
observe David's course, and his concern re
specting it ; and learn to pray as he prayed
" Hold up my goings in thy paths, that m;
footsteps slip not."

First, his course. He speaks of his "go
ings." Religion does not allow a roan to si

MAY 13.

161

still. Under the influence of it he believes,
knows, feels, speaks : but all these are vain
unless they result in practice — unless he is,
so to speak, set a going — unless he says, with
David, " I will walk in thy truth." To walk
is to be active and advancing-. It stands for
the whole of our conduct: and upon this it is
that the Scripture lays such stress, requiring-
as as we have received Christ Jesus the Lord
iO to walk in him ; and to walk worthy of the
vocation wherewith we are called.

He speaks of his g-oing-s *' in God's paths."
These are three-fold. — The path of his com-
nands. "O let me not wander from thy
•ommandments." "Make me to go in the
)ath of thy commandments ; for therein do I
elight." His commands are to be found in
.is word ; and faitli in Christ is one of them,
nd necessary to our obeying- all the rest;
)r "this is his commandment, that we be-
eve in the name of his Son Jesus Christ."
-The path of his ordinances. Pious minds
live to the authority of God who has ap-
Dinted them, and believing- the promise that
ley who wait upon the iLord shall renew
leir strength, and feeling their need of spir-
ual supplies and succour, can never neglect
le means of grace. They will value retire-
ent for reading the Scriptures, and medita-
)n, and prayer. They will love the con-
Tsation of the godly. As they have oppor-
nity they will repair*to the sanctuary, and
in in the solemn assemblies in public devo-
»n, and in hearing the word preached, and in
rrounding the table of the Lord. Others may
leed occasionally or even frequently attend
on religious institutions, but not as spiritual
)rshippers who use them as mediums of
mmunion with God, and channels of com-
inication from him. — The path of his dis-
nsations. Nothing in our condition hap-
as by chance. Events are the movements
' his providence : and where others disregard
■ or view them only in connexion with
natures — for God is not in all their thoughts,
1 levers acknowledge him in their con-
3 "cions, their losses, their gains, their com-
1 ts, and their trials. Thus Job said, " The
ird gave and the Lord hath taken away;
1 ssed be the name of the Lord." And Da-
^ says, " I will sing of mercy and of judg-
int; unto thee, O Lord, will I sing." Such
1 3 his course. Observe,

Secondly, his concern respecting it —
* old up my goings in thy paths, that my
i steps slip not." It is the language of con-
^'ion. He knows the injury that would re-
8 . from a fall or even a slip in religion —
I w it would dishonour God, cause the way
0 truth to be evil spoken of, harden the
^ ked, scandalize the weak, distress the
P ng, injure his own usefulness and peace,
a bring upon himself those trials by which
h wickedness should correct him, and his
b kslidings reprove him. It is the language !
V 14*

of apprehension. He knew his footsteps
were prone to slide. How can a man be ig-
norant of this who reflects on the malice and
power of his adversary the devil, and the al-
lurements of the world, and the corruption
of his nature ; and has seen the errors and
falls of others far superior to himself! It is
well to be sensible of our danger ; and it is
only grace that can enable us to say —

" Prone to wander, Lord. I feel it.
Prone to leave the God I love — "

It is the language of weakness. He knew
not only his exposure, but his inability to help
himself. This a Christian learns not only
from faith in the testimony of the Word, which
everywhere assures us that we are without
strength in ourselves, but from experience
also. He sees how little he can depend upon
his persuasions however clear, and his reso-
lutions however firm — How often have they
given way, and filled him not only with grief
but astonishment ! Year after year has told
him that he who trusts in his own heart is a
fool ; and that he is not wise who trusts in
his own grace — It is not thy grace, says the
Saviour, "but my grace that is suflicient for
thee. It is the language of confidence. He
hopes in God while he renounces all self-de-
pendence. The one is as necessary as the
other. And it is as well founded. O that
we could keep them equally balanced in the
mind — That while we avoid presumption, we
may also avoid despondency — That while we
are humble we may also be cheerful — That
while we are cautious we may also be cour-
ageous ; knowing that while we cannot stand
of ourselves, he is able to keep us from fall-
ing, and has said, I will never leave thee nor
forsake thee ; so that we may boldly say,
The Lord is my keeper, I will not fear —
Hold THOU me up, and I shall be safe.

MAY 13.

" Behold my hands and my feety — Luke xxiv. 39.

His suflierings and death were not only
wonderful, but all-important : and he showed
them his hands and his feet ;" because these
contained the effects and proofs of them.
The wounds were indeed now closed, and
this was as miraculous as his resurrection it-
self: for the parts had been so lacerated and
torn by the large nails that fastened him to
the cross and sustained the whole weight of
his body, that many weeks would have been
required to heal them naturally. But the
marks remained, and fully ascertained him
to be the sufferer who died on the crossL
All the disciples now present saw them ; and
Thomas who was absent saw them a few days
after, and was no longer faithless, but believ-
ing. And these signs of his passion our Lord
retained, not only after his resurrection, but
also after his ascension. John, in his visions,

162

MAY 14.

saw an image of him, as a lamb that had
been slain ;" that is, the lamb appeared with
the wool gored, and the neck gashed. He
eVer liveth to make intercession for us, and
is our advocate with the Father, by present-
ing his humanity and pleading the sacrifice
he offered on earth : for he entered into the
holy place, there to appear in the presence
of God for us, not with the blood of bulls and
of goats, but with his own blood, the blood of
sprinkling, which speaketh better things than
that of Abel. The Father beholds his hands
and his feet, and is well pleased for his right-
eousness' sake, and says, " Ask of me now,
and I shall give thee the heathen for thine
inheritance, and the uttermost parts of the
earth for thy possession." The angels behold
them, and though he has not saved them,
they know that he has saved us, and their
benevolence leads them to exclaim, with a
loud voice, " Worthy is the Lamb that was
slain to receive power, and riches, and wis-
dom, and strength, and honour, and glory,
and blessing." The saints behold them, and
sing " a new song, saying. Thou art worthy to
take the book, and to open the seals thereof :
for thou wast slain, and hast redeemed us to
God by thy blood out of every kindred, and
tongue, and people, and nation."

Christians, to this same sight you are hast-
ening ; for yet a little while, and you will be
like him, for you shall see him as he is. But
you have no reason to look for such a real
and sensible sight of him here. Some indeed
seem persuaded that they have actually seen
him ; but their mistake obviously appears
from the manner of the sight. He could ren-
der himself corporeally visible ; but if he did
this, he would give us a true representation
of himself These good people have always
seen him upon the cross : but he is now in
his glory. If he showed himself at this mo-
ment, we should not see his hands and feet
bleeding; but his body would be a glorious
body, as Saul of Tarsus saw it, and shining
above the brightness of the sun. The case
seems to be this. These persons, of lively
apprehensions and feeling, in the depth of
their anguish and terror, obtained relief from
a dying Saviour, by believing, which is men-
tal sight, and took the impression of faith for
a sensible reality.

But there is still a spiritual exhibition of
himself, in which he says, " Behold my hands
and my feet." They are to be seen. First, in
the Scripture of Truth ; in its types, prophe-
cies, history, doctrine. Secondly, in the min-
istry of the Gospel, which is called "the
preaching of the cross." Thirdly, in the
teachings of the Holy Ghost, who takes of
the things of Christ, and shows them to us;
so that we see the Son and believe on "him.
And, Fourthly, in the ordinance of the Lord's
supper, where, by emblems and memorials the
most simple and significant, before our eyes,

Jesus Christ is evidently set forth crucified
among us.

And what should the sight remind us of?
Beholding his hands and his feet, we should
think of the evil of sin, that required his suf-
fering and death to put it away — And of tiie
justice of God, that spared not his own Son
when he became a surety for us — And the
grace of our Lord Jesus Christ, in his kind-
ness towards us. We hear of benefactors:
but how rarely do they exercise self-denial,
or make personal and painful sacrifices ! We
talk of love ; and greater love hath no man
than this, that a man lay down his life for his
friends. But while we were enemies Christ
died for us —

MAY 14.

" And the Lord showed me four carpenters.^
Zech. i. 20.

" The heaven, even the heavens, are the
Lord's : but the earth hath he given to the
children of men." And it is given them not
only to possess and enjoy, but to cultivate.
Carelessness, and ignorance, and sloth, stalk
over many rude and barren spots, which skill
and diligence could render beautiful and pro-
ductive. It is the same with the Scripture.
Many passages as they are now read seem to
have no meaning, and yield no information,
yet they really contain much of the wisdom
that is from above. " All Scripture is given
by inspiration of God, and is profitable for
doctrine, for reproof, for correction, and for
instruction in righteousness ; but they are
addressed to us as rational creatures, and we
are commanded to search them. We must
therefore not only read them, but remark,
and examine, and compare, and apply them.
And if we do this with seriousness and prayer,
we shall be amply rewarded for our endeav-
ours, and the good ground will yield»" some
an hundred fold, some sixty, and some thirty."

Zechariah had seen four horns, and had
said to the angel that talked with him, "What
be these 1" And he answered him, " These
are the horns which have scattered Judah,
Israel, and Jerusalem." Then the Lord

SHOWED HIM FOUR CARPENTERS. And Upon

his inquiring, "What come these to do 3" he
received for answer, "These are come to
fray them, to cast out the horns of the Gen-
tiles, which lifted up their horn over the land
of Judah to scatter it."

It is not perhaps possible to determine who
those " four horns" were, or whether they are
to be viewed as so many individuals or na-
tions— they were evidently hostile powers.
The same may be said of these " four car-
penters." Some have supposed they were
Zerubbabel, and Joshua, and Nehemiah, and
Ezra. In each case a definite number seema
to be used for an indefinite.

MAY 15.

165

But we see from it — that the friends of
Zion are as numerous as her foes ; that her
defence is equal to her danger ; and that as
the state of his people requires it, the Lord
will seasonahly raise up means and instru-
ments for their succour and deliverance —
This is the doctrine of the text. And the as-
surance may be derived from four principles
— The love of God — The power of God —
The faithfulness of God — The conduct of
God. In the first we see that he must be in-
clined to appear for them, as they are infi-
nitely dear to him. In the second we see that
he is able to do it. In the third, that he is en-
gaged to do it, and his promise cannot be
broken. In the fourth, that he always has
done it, Scripture, history, and experience
being witness —

" Then let the world forbear their rage,
The Church renounce her fear ;
Israel must live through every age,
And be the Almighty's care."

MAV 15.

♦* And she said. Oh ! my lord, as thy soul liveth,
my lord, I am the woman that stood by thee
here, praying unto the Lord. For this child I
prayed ; and the Lord hath given me my peti-
tion which I asked of him^ — 1 Sam. i. 26, 27.

Here we see the meekness of wisdom, and
the wisdom of meekness. Hannah does not
bring the former scene to the remembrance
of Eli by his improper carriage towards her
— " O my lord, I am the woman you called a
drunkard, and treated as a daughter of Belial.
What do you think of her now 1 And what
do you think of yourself and your false, vile,
and cruel censure 7" Little minds always re-
tain a sense of an injury received : but it is
the glorj' of a man to pass by a transgression ;
and we are not to be overcome of evil, but to
overcome evil with good. We question the
sincerity of a man who says, I forgive but I
do not forget. We are sure he does not re-
semble the Father of mercies, who says.
Their sins and their iniquities will I remem-
ber no more. Good men are not to be up-
braided with their miscarriages and mistakes.
They have long ago mourned over them ; and
have condemned them more than others have
done — Let them be buried in oblivion for ever.

Here we behold one of those transitions
which often take place in human life. We
may compare it with another afifecting change
of a very different quality, and which also
befell a pious woman. When Naomi returned
with her daughter-in-law Ruth from the coun-
try of Moab, to which she had been driven
by famine, and had reached her native vil-
lage, the people of Bethlehem came around
her, saying, " Is this Naomi 1" And she said,
" Call me not Naomi — Call me Mara, for the
Lord bath dealt very bitterly with me. I had

substance — I am now poor. I had a husband
— I am now a widow. I was a mother — I am
now childless. 1 went out full, and the Lord
hath brought me home again empty. Why
then call ye me Naomi, seeing the Lord hath
testified against me, and the Almighty hath
afflicted me ]" But what a difference is there
between Hannah's former and present cir-
cumstances and experience. Then she was
a petitioner — now she is filled with thanks-
giving, and has the garment of praise for the
spirit of heaviness. Then she presented her-
self at the temple in the bitterness of her
soul ; then she sowed in tears — now she reaps
in joy ; then she went forth weeping, bearing
precious seed — now she returns again with
rejoicing, bringing her sheaf with her. " Oh
my lord, you may have forgotten the case, but
/ have not. I who am now so favoured and
honoured am the very woman who was here
at such a time, drunk indeed with grief ; but
he has made darkness light before me: he
has turned the shadow of death into the
morning — Oh my lord, I am the woman that
stood by thee here praying unto the Lord."

Here we learn the importance of prayer.
Whoever undervalues it, says Hannah, I can
extol and recommend it. I have found it good
to draw near to God — For this child I prayed ;
and the Lord hath given me my petition
which I asked of him. Time employed in
prayer is not spent in vain. Prayer is the
richest traffic in the world ; the merchandise
of it is better than the merchandise of silver,
and the gain thereof than fine gold. By in-
tercourse with God we are impressed, and
made to resemble him, as the face of Moses
shone when he came down from the commu-
nion of Horeb. How are we refreshed by the
exercise when our spirits are weary and
ready to famt ! How it enables us to leave
our fears and cares at the footstool of divme
grace ; and go away as Hannah did, with our
countenance no more sad, and our heart feel-
ing the peace of God which passeth all un-
derstanding! Trouble is the dreary path
which in this vale of tears all will sooner
or later tread : and to enter without a guide ;
to go on without a comforter, to meet death
at the end without support or hope — if any
man be reduced to this, " I say, an untimely
birth is better than he." But let us not limit
the subject, or suppose with some that the
worth or usefulness of prayer arises wholly
and merely from the influence of the per-
formance. The labour of the husbandman in
the field is beneficial to him by the exercise,
and conduces to health and strength : but he
looks also for a crop ; and goes forth and sees
first the blade, then the ear, and after that
the full corn in the ear. So it is with us.
The very action of prayer benefits and im-
proves us: but if there be any meaning in
the Scripture, we may rely upon answers of
prayer. This woman obtained her request;

164

MAY 16.

and the time would fail us to tell of all those
recorded in the word of God who could ac-
knowledge that he had given them the bless-
ings which they asked of him.

Hannah observes the answer to her peti-
tion. Prayer is sometimes answered imme-
diately, and sometimes it is delayed. It is
sometimes answered in the very thing de-
sired, and sometimes in a way of exchange —
while sometimes, by strange and even terri-
ble things in righteousness, the Lord answers
his people. Wisdom therefore is here neces-
sary in discerning, and caution in judging.
We should not indeed subtilize too much;
nor be distressed if we cannot ascertain what
is in answer to prayer. We have always
enough to encourage us to continue in the
exercise, and should impress our minds with
the conviction that our seeking cannot be in
vain in the Lord. Yet as prayer is answered,
it is proper and important to attend to it ; and
whoso is wise and will observe these things,
even he shall understand the loving-kindness
of the Lord. It is more than trifling with the
Supreme Being, it is even insulting him, to
awaken his attention when we never mean to
regard his benefits. Yet thousands never
think more of their prayers when they have
once offered them. They knock, but never
stay to see whether the door of mercy is
opened. They send an address, but never
wait for the reply, or read it when it comes.
And will God remember prayers which we
ourselves forget, or regard prayers which we
ourselves despise 1 On the other hand, how
desirable is it to know that he has not forgot-
ten to be gracious, or turned away our prayer
from him ! How confirming is it to our con-
fidence to be able to say, with Moses, " The
Lord heard me at that time also." What ex-
citement to praise and prayer does David de-
rive from this persuasion ; " I love the Lord,
because he hath heard my voice and my sup-
plications."

Hannah not only observes the regard of
God to her case, but acknowledges it. So
should we. We should not hide his right
eousness within our heart; but declare his
faithfulness and his salvation. Many stand in
need of encouragement, and under a sense
of their unworthiness and guilt are ready to
conclude that the Lord will not hear them,
Be his witnesses. Testify to them from your
own experience. I have tried the freeness
and fullness of his grace. I never trusted in
him and was confounded, never sought him
and was disappointed. Tell it to his own peo-
ple. It will not excite their envy ; the hum-
ble shall hear thereof and be glad. They
have prayed for you : call upon them to aid
your praise : O magnify the Lord with me,
and let us exalt his name together. I sought
the Lord, and he hoard me, and delivered me
from all my fears. Come and hear, all ye that
fear God, and I will declare what he hath

done for my soul. Yea, like Hannah, tell it
to Eli — Ministers personally need such com-
munications ; and they can also improve them
for the good of others, both in their private
intercourse and in their public services.

What a place will heaven be when we as-
cend to that Shiloh ! What developments
shall we have to make from our history and
experience ! What answers of prayer, what
deliverances, what blessings to acknowledge I
What mutual congratulations shall we have
to receive ! What praises shall we have to
offer!

MAY 16.

Therefore I have lent him to the Lord ; as long
as he liveth he shall be lent to the Lord.^^ —
1 Sam. i. 28.

This must have been an exercise of great
self-denial in Hannah, to resign so dear a
child for ever. But it was only an act of
fidelity to religious engagement : it was the
condition of her prayer : she vowed a vow,
and said, " O Lord of Hosts, if thou wilt in-
deed look on the affliction of thine handmaid,
and remember me, and not forget thine hand-
maid, but wilt give unto thine handmaid a
man-child, then I will give him unto the
Lord all the days of his life, and there shall
no razor come upon his head." Distress will
often gender purposes and resolutions, be-
cause we then feel our weakness and depend-
ence; but when the danger is removed, or
the blessing obtained, and the hour of per-
formance is arrived, we resemble the lepers
who, when healed, returned not to give glory
to God. How many have howled upon their
beds, and poured out a prayer when God's
chastening hand was upon them! But the
vows of sickness have been violated by re-
newed health, and their iniquities, like the
wind, have taken them away. Even Heze-
kiah, affected as he was by the divine good-
ness, so that he composed a writing to fix
and perpetuate the sentiment, and said, " The
living, the living, he shall praise thee, as I do '
this day: the father to the children shall
make known thy truth: The Lord was ready
to save me : therefore we will sing my songs
to the stringed instruments all the days of our
life in the house of the Lord :" yet after all
this he rendered not according to the benefit
done him. So it was with Jacob. When,
going from home a forlorn youth, he was in-
dulged with the vision at Bethel, and alluding
to the divine intimation so suited to his cir-
cumstances of distress, he " vowed a vow,
saying. If God will be with me, and will keep
me in this way that I go, and will give me
bread to eat, and raiment to put on, so that I
come again to my father's house in peace;
then shall the Lord be my God : and this
stone, which I have set for a pillar, shall be

MAY 17.

165

God's house : and of all that thou shalt give
me I will surely give the tenth unto thee."
Yet when he returned, multiplied and en-
riched, he passed year after year, compara-
tively in the neighbourhood, forgetful of his
engagement, till God said to him, " Arise, go
up to Beth-el, and dwell there: and make
there an altar unto God, that appeared unto
thee when thou fleddest from the face of Esau
thy brother." Then, and not till then, " Ja-
:ob said unto his household, and to all that
were with him. Put away the strange gods
,hat are among you, and be clean, and change
rour garments: and let us arise, and go up
0 Bethel ; and I will make there an altar
into Grod, who answered me in the day of my
listress, and was with me in the way which
went."

We do not much recommend vowing ; we
vould rather urge praying : but if vows are

0 be made, let them be made in the strength
f divine grace ; and let them not be trifled
Ath, but fulfilled. " When thou vowest a
ow unto God, defer not to pay it ; for he hath
□ pleasure in fools : pay that which thou hast
owed. Better is it tliat thou shouldest not
ow, than that thou shouldest vow and not
ay." How noble was the conduct of David
pon his deliverance ! " I will go into thy
ouse with burnt-offerings : I will pay thee
ly vows, which my lips have uttered, and
ly mouth hath spoken, when I was in trou-
e." In the same manner Hannah acts when
le brings her little Samuel to Shiloh, and
idicates him to the Lord — " As long as he
I'eth he shall be lent to the Lord" —

And was she a loser by this surrender?
id he cease to be hers because he was the
ord's ? She would feel a new and a pecu-
ir interest in him, in consequence of his re-
tion to the sanctuary. There she knew the
tie Levite would be safe, and happy, and
srnified. There he would grow up to be the
rht of Israel, the prophet, the ruler, the
dge of his country. And she would make
ra a little coat, and bring it to him year by
■ar, when she came up with her husband to
'er the yearly sacrifice. And while her fin-
rs were employed in the needlework, her
irit would hold communion with him ; and
e would look forward to a state in which
e would possess him for ever —
Was she a loser by this resignation? Im-
idiately her tongue was loosed, and became
the pen of a ready writer : " My heart re-
iceth in the Lord ; mine horn is exalted in
3 Lord ; my mouth is enlarged over mine
emies ; because I rejoice in thy salvation."
lere is nothing meritorious in our perform-
ses; but with such sacrifices God is well
'ased. Them that honour me, says God, I
11 honour. When we follow our convictions,

1 1 show that we hold nothing too dear to part
' th at his call, he gives us the testimony of
i approbation, and fills tlie mind witli peace

and joy. ■ When the Eunuch was baptized, he
went on his way rejoicing. What is the reason
that some are strangers to the liberty and
comfort of the Gospel ? Is it not, some known
duty neglected ? or some idol adored ? Are
the consolations of God small with thee ? Is
there no secret thing with thee ] Throw the
head of the traitor to our Lord the King over
the wall ; and Joab retires, and peace is re-
stored— O that thou hadst hearkened to my
commandments ! then had thy peace been as
a river, and thy righteousness as the waves
of the sea.

Was she a loser by this sacrifice 1 " AnJ
the Lord visited Hannah, so that she conceiv-
ed, and bare three sons and two daughters."
For one child given, behold five added ! " And
Amaziah said to the man of God, But what
shall we do for the hundred talents which I
have given to the army of Israel ? And the
man of God answered, The Lord is able to
give thee much more than this." "Then
Peter said, Lo, we have left all, and followed
thee. And he said unto them, Verily I say
unto you. There is no man that hath left
house, or parents, or brethren, or wife, or
children, for the kingdom of God's sake, who
shall not receive manifold more in this pres-
ent time, and in the world to come life ever-
lasting."

MAY 17.

" The son of consolation.''^ — Acts iv. 36.

This is spoken of a man who was a Levite.
His ancestors had retired from Judea to the
country of Cyprus. We know not for what
purpose; but there he was born. His first
name was Joses. But after his conversion to
Christianity he was surnamed by the Apostles
Barnabas, which is, being interpreted, the son
of consolation.. Two reasons have been as-
signed for this denomination ; both very con-
sistent with each other, and both very probable
in themselves. First, because by his proper-
ty— for he had substance, he succoured and
solaced the poor and miserable. And Se-
condly, because by his preaching he comfort-
ed the people of God, and encouraged sinners
to come to the Saviour for deliverance.
Ministers may differ considerably from each
other. Some may be called Boanerges, or
sons of thunder, not only as they are bold in
their manner, but as the severe seems to be
their element, and they deal much in the
alarming. Others are Barnabases ; and have
given them, the tongue of the learned, that
they may know how to speak a word in season
to him that is weary. Let us not oppose the
servants of Christ to each other, thereby in-
flating one, and running down another, be-
cause of their diversities. Let us view them
all in their commission, and their suitableness
to their appointments. Their stations, their

166

MAY 18.

natural dispositions, their gifts, their graces
are not the same : but we need them all ; and
they are all useful. Let one plant, and
another water ; let one lay the foundation, and
another build thereon ; let one be set for the
defence of the gospel, and another abound in
the application of it ; each is alike respectable ;
and each shall receive his own reward ac-
cording to his own labour. Beware, says the
Apostle, in his address to the Corinthians,
that you fall not into spiritual babyism ; or
walk as men. "While one saith, I am of
Paul ; and another, I am of Apollos ; are ye
not carnal ? Who then is Paul, and who is
Apollos, but ministers by whom ye believed,
even as the Lord gave to every man To
him let us look, and say, not formally, but
sincerely, " Lord, send by whom thou wilt
send." If we attempt to make the favourite
a substitute " in God's stead," we shall pro-
voke the Most High to remove him, or to
withhold his blessing by him ; thereby to re-
prove our idolatry ; and to convince us that he
will not give his glory to another. Happy
they whose strength is in Him ! They are
most likely to succeed, both in hearing and
m preaching, who are most imbued with the
conviction; "Not by might, nor by power,
but by my Spirit, saith the Lord."

MAY 18.

" Who of God is made unto us wisdom, and
righteousness, and sanctijication, and redemp.
tionr—1 Cor. i. 30.

Here are four articles. The first is wis-
dom—He is made of God unto us wisdom.
He is the true excellency of the under-
standing. In knowing him, we know all that
is necessary to be known. Especially we
know God — No man hath seen God at any
time ; the only begotten Son who was in the
bosom of the Father, he hath declared him.
He is the author of our spiritual illumination ;
he is the prophet of his church, and leads us
into all truth by his word and Spirit. As the
sun can only be seen by his own rays, so he
is only known by his own revealing. He
therefore says, " I will manifest myself unto
him." The second is righteousness — He is
made of God unto us righteousness. • That is,
he delivers us from guilt and condemnation,
and makes us just before God. The Apostle
tells us how it is accomplished : he hath made
him who knew no sin to be sin for us, that we
might be made the righteousness of God in
him. This righteousness, derived entirely
from himself, regardless of our worthiness or
works, is called the righteousness which is
of faith, because it is only apprehended, and
made ours, and pleaded, by faith. The third
is sanctification— He is made of God unto us
sanctification. This is as much from him as
righteousness, only not in the same way. He

is the one to us by imputation, he is the other
by communication. By the one he changes
our state, by the other our nature. By the
one he entitles us to life, by the other hf
makes us meet for it. But though the blesS'
ings are distinguishable, they are not separa-
ble. He came by water, and by blood. Whotr
he justifies he renews. And this sanctifica'
tion is more than a reformation of manners, oi
mere morality. A man may be moral withou
being sanctified, but he cannot be sanctifiec
without being moral. When he sanctifie;
us he puts a new spirit within us, delivers ui
from the dominion and the love of every sin
and enables us not only to obey God, but t(
delight to do his will, and to dedicate all W(
have to his service and glory. The fourth i;
redemption — He is made of God unto us re
demption. To ascertain the meaning of which
we must observe that it is distinguished firon
the foregoing benefits. But if it were takei
for redemption from the curse of the law, i
would coincide with his being our righteouE
ness, and if for emancipation firom the serv;
tude of sin, it would be comprised in his be
ing our sanctification. It is also mentione
after wisdom, righteousness and sanctificatior
To which we may add an appeal to othe
passages of Scripture where the same termi
used. Thus Paul says to the Ephesiani
Grieve not the Holy Spirit of God whereb
ye are sealed unto the day of redemptioi
And to the Romans, We groan within oui
selves, waiting for the adoption, to wit, th
redemption of the body. Here the import (
the term must mean the resurrection to ete;
nal life. And there is a peculiar propriety i
applying the word to this conclusion of th
Christian's recovery from the effects of th
Fall, not only because any great deliveranci
regardless of price, is called redemption i
the Scripture, but also because it is the effec
of the purchase of the cross. Christ has rar
somed the bodies as well as the souls of h;
people, and therefore God's covenant also ;
with their dust. Their bodies will not onl
be raised, but infinitely improved, and wi
bear not the image of the earthly but of th
heavenly Adam. The sacred writers there
fore, in speaking of the happiness of believeri
go forward at once to the glory of the last da
— not to the denying or undervaluing of a
intermediate state, but because their salvf
tion will then, and not till then, be perfectl
achieved. This consummation is all his ow
work and honour — " To them that look fc
him will he appear a second time without si
unto salvation.'" " We look for the Saviou
the Lord Jesus Christ; who shall change ou
vile body, that it may be fashioned like unt
his glorious body."

And is he made of God unto us wisdorr
and righteousness, and sanctification, and re
demption ? — Then we learn what is our cor
dition by nature : we are destitute of all these

MAY 19.

167

id can never derive them from ourselves. —
hen we see the importance and value of the
ord Jesus. He is not something only, but
^ ery thing to them that are lost. In him we
re blessed with all spiritual blessings. — Then
e need not wonder that he is the substance
f revelation, and that the Scriptures every-
here should testify of him. — Then he should
e the theme, the only theme of preaching ;
nd every mmister, faithful to his commis-
on or usefulness, like Paul, should determine
ot to know any thing, save Jesus Christ,
nd him crucified. — Then we may judge of
le happiness of Christians who can realize
im in all these glorious blessings as their
vvn ; and infer, how resigned, and glad of
eart, and thankful they should always live.
-And what says the subject to those who
espise or neglect him 1 What do they lose !
Vhat will be their doom ! How intolerable !
low unavoidable ! And yet how righteous !

Let me therefore be wise enough to choose
his good part, and seek after an interest in
im. If ever I am saved, he must be all my
alvation — May he be all my desire. May a
nion with him be not only my supreme, but
Timediate concern — knowing that the gra-
ious opportunity afforded me is short and un-
ertain, and — that I cannot be happy too soon,
le who has the Son has life ; and is prepared
or — every thing !

. MAY 19.

I •* Noah walked with God."— Gen. vi. 9.

The same thing is testified of Enoch ; and
vill be exemplified in every partaker of divine
frace. Two questions may be asked concern-
ng it : the one regards the nature, and the
)ther the excellency, of this walk.

Now as to the former of these, walking
vith God includes the following things. It
supposes that we are on terms of concord and
friendship — " How can two walk together,
except they be agreed]" Here we see the
necessity of a mediator. By the Fall we had
'evoked from God, and our access to him was
zni off. But Christ once suflfered for sins,
:he just for the unjust, that he might bring
JS unto God. He made peace by the blood
if his cross ; and we are accepted in the Be-
'oved. But it is not enough that God is thus
reconciled to us ; we must also be reconciled
;o God ; reconciled to his nature, to his law, to
lis gospel, to his government. As sinners
we have no sentiments of affection, gratitude,
or obedience towards God, but feel a spirit
of enmity against him — How then can we
walk with him, till this alienation and aver-
sion be subdued '? This change is effected by
the Holy Spirit. The love of God is shed
abroad in the heart, and then our desire is to
his name. What we dreaded to part with
before, we then resign with ease : and what
was once irksome in the performance, be-

comes delightful. His commands are not
grievous; his yoke is easy, and his ways
pleasantness and ease. — It also implies near-
ness. If you walk with any one, he must
be with you. God is not far from any one
of us : he is about our path and our bed, and
is acquainted with all our ways. And as
God is present with us, so we are present
with him — " I am continually with thee."'
By faith and reflection we bring ourselves
consciously under his eye ; feel, wherever we
are, Hagar's impression, " Thou God seest
me ;" and upon every temptation to sin, how-
ever secret, say with Job, " Doth not he
know my ways, and count all my steps?" —
It also takes in communion. We do not
walk with God as a madman with his keeper,
or a servant behind his master, or as a stran-
ger in the distance of reserve. God is our
father and our friend ; and when we walk in
the light as he is in the light, we have fel-
lowship one with another. Many a conference
passes between us. Sometimes he begins.
He addresses the soul, and the soul replies —
"When thou saidst, Seek ye my face, my
heart answered. Thy face, Lord, will I seek."
At other times we begin. We have much to
divulge and much to implore. And we are
allowed to deal freely and familiarly with
him ; yea, we are required in every thing by
prayer and supplication with thanksgiving, to
make known our requests unto God. — It also
expresses mutual progress in the same direc-
tion. When we walk with another, we re-
cede and advance together ; we move towards
the same place or object. When therefore
we walk with God, we pursue the same end
with himself. And what is this end, but his
own glory? This is his aim, in all his works,
and in all his dispensations. And the Chris-
tian has the same bias and the same move-
ment ; and whether he eats or drinks, or what-
ever he does, he does all to the glory of God.
Hence one moral maxim serves as a short
and sufficient rule to govern his conduct —
He will follow wherever the Lord goes, for
he cannot lead him astray : but he will not
be found where the Lord refuses to accom-
pany him, or he cannot consistently invite his
presence to go with him. Let us pass from
the nature to the excellency of this course.

In walking with God there is honour. It
is the dignity of man, that he alone of all
creatures in this world, is capable of it : but
the Christian only actually enjoys it. In con-
sequence of this, the righteous is more ex-
cellent than his neighbour. He is raised up
from the dust and the dunghill, and placed,
not only among princes, but in company with
God himself. How would the poor deem
themselves honoured if permitted to walk at
liberty with their sovereign ! But such honour
have all the saints — They walk with the
blessed and only potentate, the King of kings»
and the Lord of lords.

168

MAY 20.

In walking with God there is safety. Woe
unto us, if our adversaries find us away from
him, for without him we can do nothing. But
what confidence and courage should not his
presence inspire ! He is not only for me, but
with me ; he is at my right hand, therefore I
shall not be moved. If the enemy assails
me, it is in sight of my almighty helper.
Yea, if I walk through the valley of the
shadow of death, I will fear no evil, for he is
with me. When I first fled to him breath-
less, from a thousand dangers at my heels, he
fcjaid to me, as David to Ahimelech : " Abide
with me, for he that seeketh thy life seeketh
my life ; but with me thou shalt be in safe-
guard."

There is pleasure in walking with God.
For with him is the fountain of life, and in
his light we shall see light. If the journey
would prove discouraging, our intercourse
with him relieves the tediousness of the road,
prevents weariness, revives our droopings,
and renews our strength. With him we can
dispense with things, the loss of which would
otherwise destroy all our peace and comfort.
When the fig-tree does not blossom, and
there is no fruit in the vine, we can rejoice
in the Lord, and joy in the God of our salva-
tion. In all our personal and relative trials,
his presence opens a retreat; and we enter
where the wicked cease from troubling, and
where the weary are at rest.

There is profit in walking with God. Where
is the believer who cannot acknowledge, " It
is good for me to draw nigh to God The
mind is powerfully affected by the objects
with which we are very familiar. He who
is much engaged in ignoble pursuits will soon
be debased : but we are elevated in the pres-
ence and contemplation of greatness and sub-
limity. The things of earth tend to sensual-
ize us ; but when we are with God, the in-
roads of the world are checked ; we stand on
holy ground ; impure desires and vain thoughts
fall off. Our attention is fixed upon the per-
fections and blessedness of Jehovah, and we
admire, and adore, and love, and resemble
him. We feel the transforming views of his
character, and are changed into the same
image, from glory to glory, as by the Spirit
of the Lord. People take knowledge of us
that we have been with Jesus ; and our profit-
ing appears unto all men. And as the nearer
the fountain the purer the stream, and the
nearer the centre the more powerful the at-
traction ; so, the nearer we are to God the
more will all our religious principles be in-
fluenced, the more we shall grow in grace,
the more will our conversation be in heaven.

Let us not then sacrifice our highest wel-
fare in disregarding this attainment. The
vessels of mercy are afore prepared unto
glory. We must be made meet for the in-
heritance of the saints in light. What would
many find heaven, if they were admitted into

it, but a melancholy and miserable state
Could they enjoy the perpetual presence oj
God who cannot endure even the occasions
thought of him 1 How wise as well as merci
ful is the scheme of God in the Gospel ! H(
never advances us without making us capabk
of the promotion ! A king may elevate a slave
to a superior station, but he cannot give hia
the suitableness and sufficiency for it. Bu
God, when he changes our condition, change;
our nature too. Before he brings us to hea
ven, he makes us heavenly : he draws fortl
our desires after it, and enables us to deligh:
in the elements and beginnings of it — Wc
walk with him in a way of grace, in toker
of, and in preparation for, our walking wit!
him in glory ; according to the promise, " Tim

SHALL WALK WITH ME IN WHITE, FOR THE\
ARE WORTHY."

MAY 20.

" There standetk one among you^ whom ye kmu
not."— John i. 26.

This was the language of John at Beth-
abara beyond Jordan, where he was baptizing.
It was addressed to many of the Jews whc
were assembled before him, among whora
were Priests and Levites from Jerusalem,
sent to inquire who he was. After disclaim-
ing that he was any thing more than " the
voice of one crying in the wilderness," he in-
timates the arrival of a personage on the spot,
very superior to himself, and for whom he was
unworthy to perform an office the most me-
nial— " There standeth one among you, whom
ye know not."

It is needless to mention who this wonder-
ful Being was — But we see that our Lord had
nothing in his outward appearance to distin-
guish him from others. As to his character,
he was fairer than the children of men, and
altogether lovely : but he was " clothed in a
body like our own ;" and " in all things" was
"made like unto his brethren." Had we
passed him upon the road, we should have
taken him for a common man. No rays of
glory encircled his head. No surprising
beauty marked his features — " His face was
marred more than any man's, and his form
more than the sons of men." Least of all
would he have been distinguished by a par-
ticular garb. His coat was indeed seamless,
woven from the top throughout ; but this was
no observable thing. Wisdom is an enemy
to aflTectation and eccentricity; and real
greatness is never anxious for show, being
satisfied with the consciousness of its own
claims without the acknowledgments of
others.

There is much excellency in the world
that is unknown. In nature there is many a
rich vein of ore concealed beneath a rude
surface ; and many a flower that blooms un-
seen in the woods, and sheds its fragrance

MAY 21.

169

•on the desert air." Learning and genius
re otlen buried in obscurity. The same may
le said of moral and religious qualities. We
re not to measure or number the instances
if godliness by our personal observation. God
las his hidden ones. Who has not been surr
irised as well as delighted in travelling to
iscover frequently individuals walking in the
ruth in situations the most unlikely and un-
iromising 1 Abraham said of Gerar, " Sure-
V the fear of God is not in this place ;" but
le found it there. Elias said, "I am left
lone ;" but there were " seven thousand who
lad not bowed the knee to the image of
iaal." " Who," says the Church, " has be-
otten me these ?" " These, where have
hey been ?"

From hence Christians need not wonder at
be little notice frequently taken of them,
^hey are princes, but in disguise. The day
f their manifestation is coming; and then
hall the righteous shine forth as the sun in
le kingdom of their Father. But now they
re seen poor, and afflicted, and despised ; and
ttle do the multitude imagine that they are
eirs of God ; the charge of angels ; the
hariots of Israel and the horsemen thereof ;
le salt of the earth, and the light of the
•orld. And herein the members are only
Dnformable to the head. " He was in the
■orld, and the world was made by him, and
le world knew him not"' — " Therefore the
■orld knoweth us not, because it knew him
ot."

There are many, we have reason to fear,
'ho are in the same condition with John's
:tendants. Jesus is "among" them. And
9 is " standing" among them — a posture of
:tention — and a posture of readiness to de-
irt. But they " know" him " not." They
3ad of him, and hear of him ; but they do
Dt " see the Son, and believe on him." They
*e not spiritually and savingly acquainted
ith him. If they were, they would put
leir trust in him ; they would love him ;
ley would obey him ; they would count all
lings but loss for the excellency of his know-
•dge ; and be changed into the same image,
cm glory to glory, as by the Spirit of the
ord. Now this ignorance is very deplorable ;
id the reason is because of the unspeakable
iiportance of the object. We may be igno-
int of many things, and yet be safe and hap-
/ : but to be ignorant of Christ is as if the
irsued inanslayer of old had been ignorant
' the city of refuge ; or as if a dying patient
as ignorant of the only remedy that could
ire him — People perish for lack of this
lovvledge. It is also criminal. Hence Paul
ys to those who are destitute of this know-
dge, " I speak this to your shame." Their
norance could only be their shame, as it was
eir sin ; and it could not have been their
n unless it had been avoidable. The know-
dge therefore is attainable. Happy they
W 15

who possess it, and can say, " We know that
the Son of God is come, and hath given us
an understanding, that we may know him
that is true, and we are in him that is true,
even in his Son Jesus Christ ; this is the true
God, and eternal life. But why should any
despair ] The blind man could not open his
own eyes : but the Saviour was passing by ;
and he cried, " Jesus, thou Son of David, have
mercy on me :" and " straightway he received
sight, and followed him in the way." You
must be taught of God ; and it is the Spirit
alone that can guide you into all truth. But
" if any man lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraid-
eth not ; and it shall be given him,"

MAY 21.

" And from thence we came to Philippic
Acts xvi. 12,

" I SAY unto you, that there is joy in the
presence of the angels of God over one sin-
ner that repenteth." Nothing can more pow-
erfully imply, or express the importance of
conversion, than this declaration of the Sa-
viour, the faithful and true witness. How-
ever lightly or contemptuously conversion
may be thought of among men, celestial be-
ings, proverbial for their wisdom, and incapa-
ble of mistake, always behold it with wonder
and delight. With them, the improvements
of art, the discoveries of philosophy, the ex-
ploits of heroes, the revolutions of empires,
are comparatively nothing to the salvation of
a soul. In their view, the release of Israel
from the land of Egypt and the house of bond-
age, and their march through the wilderness
to the land of Canaan, was a sight far less
glorious and impressive, than the deliverance
of a sinner from the power of darkness, and
his translation into the kingdom of God's dear
Son. At the first creation, the morning stars
sang together, and all the sons of God shout-
ed for joy : but they sing a new song, and
with peculiar rapture, at the second, when old
things pass away, and all things become mor-
ally and spiritually true.

Luke the historian was like-minded. He
here speaks of his coming with Paul and Silas
to Philippi. Philippi was built by Philip, the
father of Alexander. From the beginning it
had been noted : but within comparatively a
recent period it had been rendered exceed-
ingly remarkable, by the two great battles
which the Romans fought in its plains. In
the one Julius CjBsar vanquished Pompey. In
the other Octavius Augustus defeated Brutus
and Cassius. Though every battle of the war-
rior is with confused noise, and garments roll-
ed in blood, and produces so much misery, it
is painful to think what a power it has always
had to excite and interest the attention.
What traveller tliat has passed through

MAY 22.

Waterloo has been able to forbear speaking
of the 16th of June ! But Luke says nothing
of the work of Philip, of the prowess of
Csesar, of the fortune of Augustus ! — But he
mentions what would immortalize the place
in the annals of the soul and eternity — The
conversions of two individuals — Lydia and
the jailer. Lydia was amiable and moral ; a
proselyte to the Jewish religion ; and a wor-
shipper of the true God. The jailer was a
heathen ; an idolater ; vicious in his disposi-
tion ; as rude and savage in his soul as in his
office. The conversion of the one was in an-
swer to prayer, gentle, gradual, imperceptible
in the progress, but obvious in its result. The
conversion of the other was sudden, extraor-
dinary in the circumstances, and accompa-
nied with terror and anguish. She was over-
come by the smiles of mercy, and drawn by
the cords of love. He, with the arrows of
the Almighty sticking fast in him, and with a
wounded spirit which he could not bear, was
dragged to the judgment-seat, looking only
for the sentence of condemnation. Her heart
the Lord opened, as the sun opens a flower
in spring. His heart was stormed like a cita-
del, where the strong man armed kept his
palace and his goods in peace.

Hence we see by what various methods di-
vine grace operates upon different persons ;
and learn how improper it is to lay down any
one of them as a rule from which there is no
exception. Let us not judge of the reality
of the religion of others by an invariable
standard ; or draw a conclusion against our-
selves, that we are strangers to a work of
grace, because we have not been led in the
same way with others. The Saviour may
come in the bosom of the storm : but his pres-
ence and agency are no less real, in the still
small voice. Samuel was called by grace as
well as Manasseh : and Watts was saved by
grace as well as Bunyan. " There are dif-
ferences of administration, but the same Lord.
And there are diversities of operations : but
it is the same God which worketh all in all."

The surest and best way to judge is not by
the manner in which the change has been ac-
complished, but by the effects produced and
remaining. And happy they who are able,
whatever that is curious or minute may per-
plex them, to say. One thing I know, that
whereas I was blind I now see ; whereas I
was once dead I am now alive.

MAY 22.

"He shall stand and feed in the strength of the
Lord, in the majesty of the name of the Lord
his God." — Micah v. 4.

If it be asked, of whom speaketh the
prophet this ? the words immediately preced-
ing will furnish an answer ; for they announce
the birth of our Saviour in Bethlehem, and

call him the ruler in Israel, whose goings
forth have been from of old from everlasting.
Micah refers to him under the implied char-
acter of the Shepherd of his people, and ex-
presses his work —

He shall "/eed." The term is not to be
confined to his furnishing his flock with food ;
but to be taken as including the discharge of
the pastoral office in all its parts — his causing
them to rest — his leading them — his restoring
them when they go astray — his healing them
when wounded or sick — his defending and
securing them. But observe the manner in
which he is to perform his work.

He is to do it diligently and attentively—
He shall stand and feed. We read of shep-
herds who lie down, loving to slumber. And
even the most dutiful and sedulous shepherd
sometimes unbends; he must have his mo-
ments and hours of relaxation and repose,
during which his vigilance is suspended. But
Jesus is always in a posture of observance
and care ; his sheep graze or repose beneath
his look ; he withdraweth not his eyes from
the righteous. H^e that keepeth Israel neither
slumbers nor sleeps.

He is to do it ably and powerfully — He
shall feed in the strength of the Lord. On
earth he had power to forgive sins, and heal
all manner of diseases, and call by his word
whom he would, and they came unto him.
He said to Zaccheus in the tree. Make haste
and come down ; and to Matthew at the re-
ceipt of custom. Follow me ; and immediately
they obeyed him. Has he less power, now he
is in heaven 1 He has power given him ovei
all flesh, that he should give eternal life to at
many as the Father hath given him. It is
their happiness to know that they are undei
the charge of one who is mighty to save ; abk
to save unto the uttermost. Their weakness
requires this ; their condition requires it
They are surrounded with enemies. Many of
them are visible ; but if our eyes were openec
to see the invisible, we should be convincec
that we could not be for an mstant safe bu'
as we are kept by the power of God. David
reminded of his inequality to the foe he wai
willing to fight, said unto Saul ; " Thy ser
vant kept his father's sheep, and there Cam*
a lion, and a bear, and took a lamb out of th(
flock : and I went out after him, and smoti
him, and delivered it out of his mouth : am
when he arose against me, I caught him bi
his beard, and smote him, and slew him.'
And what said the Saviour! " My sheep hea
my voice, and I know them, and they foUov
me, and I give unto them eternal life, an(
they shall never perish, neither shall an;
pluck them out of my hand." His people di
not always apprehend this ; their fears ari
often great because their faith is small ; am
they draw the conclusion that they shall om
day perish. At other times they can realize
it ; and then they feel secure, though in thi

MAY 23.

171

midst of danger, and can say with Paul — " I
know whom I have believed, and am per-
suaded that he is able to keep that which I
have committed to him against that day."

He is to do it with grace and dignity — He
shall feed in the majesty of the name of the
Lord his God. It does not refer to a temporal
md worldly majesty. This he did not possess.
He was bom in a stable and laid in a manger.
He was a man of sorrows. He was crucified
is a slave and a malefactor. Thus he had no
arm nor comeliness, nor any beauty, that
:hey should desire him. Yet even then there
A'ere those who beheld his glory, the glory as
)f the only begotten of the Father, full of
Trace and truth. One of these could say,
' We were eye-witnesses of his majesty" —
He refers peculiarly to his transfiguration,
Nheu. his face did shine as the sun, and his
•aiment became white and glistering, and
Moses and Elias appeared in glory talking
vith him, and a voice from heaven cried,
This is my beloved Son, hear ye him. Com-
)ared with this, how poor, how mean is the
x)mp of a king on the most splendid of his
;ourt days! His kingdom was not of this
vorld.

Action is graceful when art is concealed,
ind ease and nature seem only to appear,
^nginus admires as an example of the sub-
ime, the sentence, " Let there be light, and
here was light :" and nothing can be more
triking than the immensity of the effect
oined to the simplicity of the cause. How
ar was Jesus from parade and effort in all his
niracles ! With what facility did he accom-
)lish his mighty works — yet with what amaz-
ng gentleness and tenderness too !

Majesty is here connected with strength.
r*ower is not always dignified in the posses-
iion or the display. Some, conscious of their
brce, are concerned for nothing else. They
mly think of coercion : they delight to in-
imidate : they would rather be feared than
oved. These are vulgar and base spirits,
^aul speaks of the excellency of the power
vhich is of God. And had not Jesus this very
)ower ] How mildly, how kindly he exerted
limself ! He came down like rain upon the
Down grass. He broke not the bruised reed ;
lor quenched the smoking flax. He paused
0 hear the cry of a beggar by the way-side,
^nd commanded him to be brought to him.
ie raised the widow's son, and presented
lira to his mother. Grace was poured into
lis lips. Oh! to have heard the tone with
vhich he said, " W^oman, thy sins are forgiv-
:n thee" — " Come unto me, all ye that labour
Jid are heavy laden, and I will give you
est" Y^es, the world might have seen that
)eity was come down in the likeness of men.
vVhat could be before them but the image of
he invisible God ?

But " with God is terrible majesty." This
ilways Jesus displayed. His day is called the

day of vengeance of our God : the great and
terrible day of the Lord. W' ho, asks Malachi,
shall abide the day of his coming, and who
shall stand when he appeareth ] He detected
hypocrisy. He separated between the right-
eous and the wicked. He denounced Chora-
zin, Bethsaida, and Capernaum, because they
repented not. He doomed Jerusalem to war
and desolation, because she knew not the day
of her visitation. And never will he fail to
show that he is not to be insulted, or even
neglected with impunity. He is holy as well
as patient ; just as well as merciful. Nothing
is represented so dreadful as the wrath of the
I iamb : " For the great day of his wrath is
come ; and who shall be able to stand

MAY 23.

" Peace, peace to him that is far off, and to him
that is near.'''' — Isaiah Ivii. 19.

Here is the proclamation of the Gospel —
Peace, peace. From this lovely word the
Gospel derives its name and its character : it
is called " the Gospel of Peace." Peace is
sometimes used in the Scripture for well-
being, or happiness at large : but here it is to
be taken in its most appropriate signification,
as holding forth the idea of reconciliation.
Reconciliation with whom 1 With God,
through the mediation of him who loved us,
and gave himself for us — " God was in Christ
reconciling the world unto himself, not im-
puting their trespasses unto them." We had
offended and provoked him, and he could
righteously have destroyed us : we had no
claims upon his pity ; and had we been told
that he was forming a purpose concerning us,
and was about to send a special messenger,
yea, even his own Son, into the revolted
province, what would have been the fore-
bodings of our guilty consciences ! " But God
sent not his own Son into the world to con-
demn the world, but that the world through
him should be saved." And it is not the lan-
guage of vengeance we hear from his mes-
sengers, War, war ! — but " Peace, peace !"
He does not w-ait for our repentance and sub-
mission, but of his own will he forms and ac-
complishes the plan. There were difficulties
in the way of our restoration to his favour ;
these he removes : a sacrifice was necessary ;
this he provides — He spared not his own Son,
but delivered him up for us all. He made
him to be sin for us w^ho knew no sin, that we
might be made the righteousness of God in
him. And thus having opened a new and
living way into the holiest by the blood of
Jesus, he arrays himself as the God of love,
and comes and invites us to return. We
were hid among the trees of the garden,
whither fear had urged ns, and the voice of
thunder would have driven us further in ; but
the small still voice of pardon, assuring ua

172

MAY 24.

that with the Lord there is mercy, and with
him plenteous redemption, draws us forth to
his feet, and we are accepted in the Beloved.

Too well we know, from observation and
experience, the evils of war. Who has not
felt the wretchedness of discord 1 Who has
not tasted the bitterness of alienation ? And
who has not relished the luxury of restored
sentiments of kindness, tenderness, and friend-
ship ? — Let him judge of the joy and peace
of believing- ! Yet what is peace with a bro-
ther, a friend, a father, a king, compared with
peace with God ! In his favour is life. Who
can describe or imagine the calm after such
a storm ! It is a peace which passeth all un-
derstanding. It is angels' food — It is more.
They never felt a certain fearful looking-for
of judgment, and fiery indignation. They
never knew a wounded spirit and the anguish
of despair, upon which descended, with heal-
ing under its wings, a hope full of immortality.
But the Christian, throwing the arm of faith
around the cross, can say, " We joy in God
through our Lord Jesus Christ, by whom we
have now received the atonement." "O
Lord, I will praise thee : though thou wast
angry with me, thine anger is turned away,
and thou comfortedst me."

But to whom is it addressed 1 " Peace,
peace to him that is far off", and to him that
is near.'" This immediately regards the Gen-
tiles and the Jews, as we are assured by the
Apostle, who, speaking expressly of these
parties, says, "He is our peace, who hath
made both one, and hath broken down the
middle wall of partition between us ; and
came and preached peace to you which were
afar off, and to them that were nigh." The
Jews were a people nigh unto him, not as to
his essential presence, but his special and
gracious. He resided among them ; they had
his oracles, his house, his ordinances, his ser-
vants. The Gentiles were far ofi^ because
they were strangers to all these privileges,
and without God in the world. But Chris-
tianity knows no outward distinctions ; it re-
gards men as creatures in the same fallen
condition, and brings them health and cure.
"The Scripture saith. Whosoever believeth
on him shall not be ashamed. For there is no
difference between the Jew and the Greek :
for the same Lord over all is rich unto all
that call upon him."

By a parity of reasoning, this distinction
will include other classes. They who are far
off, and they that are nigh, represent persons
possessing certain privileges, or destitute of
them. Some are nigh— That is, they were
bom of godly parents ; they were piously
educated : from children they have known
the Holy Scriptures. Others are far off—
That is, they are the children of irreligious
parents, who teach them to swear, but not to
pray ; and lead them into sin, but never go
one step before them in the way everlasting.

Some are nigh — They are moral in thai]
lives, amiable in their tempers, teachable ii
their disposition ; they seem as free from pre
judice as from vice, and only require inform-
ation and decision. Of such an one, ouj
Saviour said, " Thou art not far from the kino-,
dom of God." Others are far off— They are
grossly wicked and abandoned, despisers of
those that are good, profaners of the Sabbath
swearers, drunkards, and seem beyond the
reach of reformation.

Some are nigh — They are the young,
whose lives are free from care and trouble,
whose understandings are not yet filled with
error, whose consciences are not yet seared
as with a hot iron, whose hearts are not yel
hardened through the deceitfulness of sin,
whose memories are retentive, and whose af-
fections are tender and lively. Others are far
off— They are the old, whose indispositions are
inveterate, whose vices are deep-rooted, whose
habits of evil have become a second nature—
" Can the Ethiopian change his skin, or the
leopard his spots ]" " With man it is imposfii-
ble ; but with God, all things are possible."

We could enlarge the number of cases.
There are many who have advantages which
others are denied. Some are rich, and others
are poor — But the unsearchable riches of
Christ are accessible to all. Some are learned,
and others illiterate — But none can know di-
vine things without a Divine teacher: and
under his teaching, the wayfaring man, though
a fool, shall not err therein.

The proclamation of the gospel is therefore
addressed to all, without exception. And
there is the greatest propriety in this : for if
its language was not universal ; if there were
any exclusions or omissions, awakened souls,
sensible of their desert, would be sure to ap-
propriate them, and conclude that they had
no part nor lot in the matter. But they can-
not question whether they are sinners; and
Jesus Christ came into the world to save sin-
ners. They cannot question whether they
have been spending their money for that
which is not bread, and their labour for that
which satisfieth not : but these are invited to
hear, that their souls may live. The Gospel
affords a complete warrant for every man to
believe on the Son of God. We are surely
nigh or afar off : but the command is, " Look
unto me, and be ye saved, all the ends of the
earth."

MAY 24.

" Where the Spirit of the Lord is, there is
liberty."— 2 Cor. iii. 17.

This is mentioned for two purposes. First,
to characterize the Gospel. It is therefore
called in the preceding verse, " the ministra-
tion of the Spirit." Secondly, to describe the
Christian. Natural men have not the Spirit,
and if they make a profession of religion, it is

MAY 24.

173

inly the form of godliness without the power
-But Christians possess the Spirit. The
Apostle takes this for granted in his Epistle

0 the Galatians, and therefore inquires not
ohether they had received the Spirit, but how
hey had received it : " Received ye the Spirit
ly the works of the law, or by the hearuig of
aith ?"

But how is it to be ascertained whether we
ire made partakers of the Holy Ghost ? Ob-
erve the reason mg of David; "That thy
Vame is near, thy wondrous works declare."
ie proves the presence of God from the agen-
•y of God. We are to do the same here.
The residence of the Spirit is to be determined
ly the influences and operations of the Spirit.
The Spirit makes those in whom he dwells
spiritual" — They " live in the Spirit" — and
walk in the Spirit" — and " worship God in
lie Spirit." " Where the Spirit of the Lord
5, there is the fruit of the Spirit ;" and the
ruit of the Spirit is in all goodness, and
ighteousness, and truth. " Where the Spirit
f the Lord is — there is liberty."
Christians rejoice " in hope :" and there is
blessedness reserved for them in heaven
ailed "the glorious liberty of the sons of
rod." But this is future : and the Apostle
lys where the Spirit of the Lord is — not
lere shall be — but there is, liberty. What
berty 1 A freedom from sin. A freedom in
Qty.

A FREEDOM FROM SIN. There is something

1 the very sound of slavery, that offends the
ir and revolts the heart. Hence when our
lOrd spoke of making them free, the Jews
aswered, " We were never in bondage to
ay man ; and how sayest thou then ye shall

2 made free !" Yet their whole history
lowed that they had been in vassalage to all
le nearer, and to many of the remoter pow-
rs ; and were even then a province of the
^man empire, paying tribute unto Ccesar.
Jid thus men are unwilling to own that they
re naturally enslaved. There is nothing they
) glory in as their freedom. They despise
r pity the sfodly as captives under the most
lelancholy and mortifymg restraints; and
lerefore say, " Let us break their bonds asun-
er, and cast away their cords from iis" —
With our lips will we prevail, our tongues
re our own, who is Lord over us?" But
hile they use great swellmg words of vanity,
ley themselves also are the servants of cor-
iption : for of whom a " man is overcome,
' the same he is brought into bondage." He
lat committeth sin, is the servant of sin ; and
' all w'retches in the world, he serves the
'orst tyrant, and is employed in the vilest
rudgery. Sometimes, like a madman, he
inces and sings in his chains. But this is
ot always the case. The hypocrite may
)ast of pleasure which he never feels; but
lere is no peace unto the wicked. The way j

of transgressors is hard, as well as the end of
these things death. Many effects, the natural
produce of his miquity, often make him groan
inwardly. Stung with remorse and shame,
he sometimes says, I will be such a slave no
more — I will be free. And he resolves, but
it is in his own strength. He is therefore
overcome, and bound faster than before : and
frequently the result of these short-lived re-
formations, put off as long as possible, resorted
to with reluctance, and hated in the perform-
ance, is, that the latter end is worse than the
beginning. At best, he only exchanges one
sin for another ; and while he gives up gross-
er transgressions, he comes under the power
of more " spiritual wickedness," pride, self-
righteousness, and unbelief But if the Son
makes him free, he is free indeed — For where
the Spirit of the Lord is, there is liberty.
Thus the Apostle says to the Romans; " Ye
were the servants of sin, but have obeyed
from the heart the form of doctrine which was
delivered you." And "now being made free
from sin, ye became servants unto God."
" For he that is dead is freed from sin." He
does not mean, freed from the very being of
it — This would contradict the language of
the Scripture at large, and make those sad
whom God has commanded us to make mer-
ry. For what is the painful experience of
every believer ? He finds a law, that when he
would do good, evil is present with him : he
feels the sin that dwelleth in him : he groans,
" O WTetched man that I am ! who shall de-
liver me from the body of this death ]" But
he is freed from the rule of it. It reigns
in others, in their mortal bodies; and they
obey it in the lusts thereof: but from this,
Christians are delivered, and against the re-
turn of it they are secured ; " Sin shall not
have dominion over you, for ye are not under
the law, but under grace."

They are also freed from the love of it.
Persons may avoid that which is evil, and not
abhor it. While inclmation urges, authority
may restrain, or the fear of consequences may
deter. Many wish they could indulge them-
selves freely and safely in their criminal pas-
sions and pursuits ; and therefore hate the
law that forbids and threatens them. But
Christians are not held back from sin against
their wills ; they are mortified to it They
are dead to sin. They have seen the evil of
it in the cross. Is it possible that a mother
could ever love the murderer of her child?
But there is no love like that which the saved
sinner bears to the Saviour. Can I ever be
reconciled to that which made him bleed and
die ] Can I ever cherish that which grieves
and dishonours him who loved me and gave
himself for me ]

" Furnish me, Lord, with heavenly arms,
From grace s masazine ;
And 1 11 proclaim eternal war
With every darling ein."

174

MAY 25.

MAY 25. ■ '

(

" Where the Spirit of the Lard is, there is

liberty y — 2 Cor. iii. 17. \

A FREEDOM IN DUTY. There are some who \
dislike the word duty, though it is a word by
no means unevangelical ; for it entirely ex-
cludes the idea of merit : as that which is due
cannot be meritorious. And are persons, in
proportion as they are favoured, without obli-
gations] Do not benefits gender claims to
service "? " Know ye not," says the Apostle,
" that ye are not your own 1 for ye are bought
with a price ; wherefore glorify God in your
body, and in your spirit, which are God's."
David acknowledges this ; " O Lord, truly I
am thy servant, thou hast loosed my bonds :"
that is, thou hast loosened me to bind me —
loosened me from disease and destruction, to
bind me to love and serve my deliverer and
benefactor. Those who dislike the word
duty, it is to be feared, dislike the thing itself ;
and resemble Ephraim, who loved to tread
out the corn, yet not to break the clods. But
" the spiritual" can say, " his commandments
are not grievous." They consider religious
duties as privileges, and feel them such when
the Lord is with them ; for " where the Spirit
of the Lord is, there is liberty." To this
David refers when he says, " Then shall I run
in the way of thy commandments when thou
shalt enlarge my heart." The heart is en-
larged for obedience, when it is exempted
from the influence of carnal considerations.
When Paul received his trying commission,
immediately, says he, I conferred not with
flesh and blood. Flesh and blood are sad
counsellors in the work of God ; and it is easy
to imagine what advice they would have
given him. Some persons are not at liberty
to pursue the way that they should choose.
They feel restraints arising from their repu-
tation, or connexions, or worldly advantage.
They could easily decide whether the thing
was true or right in itself ; and this should be
the only question ; but before they act, they
must know what people will think and say
of them. Whether they shall not be charged
with hypocrisy '? or enthusiasm 1 or provoke
an enemy ? or lose a friend 1 or suffer in trade 1
Thus they are checked by the fear of man,
which bringeth a snare. What snare The
danger of drawing back, or turning aside, in-
stead of going forward and abounding in the
work of the Lord ; the danger of concealing
or denying their principles, and conforming
to the place and company they are in, instead
of confessing the Saviour before men, and de-
claring themselves on the Lord's side. Now
the grace of God delivers us from these pre-
ventions : it sets us free to follow the calls of
duty ; it induces us only to ask, " Lord, what
wilt thou have me to do'?" And what a
blessed liberty does a man then feel ! Thus
the bird that rises high and flies along is free

from obstruction ; and can move straight and
quick : while the bird that keeps near the
ground must make many a zigzag m his
course, to avoid trees, and houses, and towers,
and hills. A timid animal starts or creeps
aside continually ; but " the lion" keeps on in
his march, " and turneth not away for any."
And " the path of life is above to the wise."
And " the righteous is bold as a lion." Con-
viction is a great source of courage, but affec-
tion is a greater. There is no fear in love,
Perfect love casteth out fear. Love is strong
as death : many waters cannot quench love,
neither can the floods drown it. What then
will be the effect of the love of God shed
abroad in the heart 1 " We cannot," said Pe-
ter and John, " but speak the things which
we have seen and heard." Bunyan very
wisely makes Mr. Greatheart the conductor
of the pilgrims. How would they have been
let and injured without him ! But where he
was, there was liberty.

The Christian is also enlarged for obedi-
ence by deliverance from formality. We
may well talk of the dullness and deadness of
formality. The effect of it in duty is to
make our souls like Pharoah's chariots with
the wheels off" : we drag on heavily. But
holy fervour makes us " like the chariots of
Amminadib." Sails are useful, but what are
they if there be no breeze ] Nothing con-
tracts and obstructs like the want of spiritual-
ity in religion. We sometimes complain of
darkness; and darkness confines; but the
rising sun releases the prisoners of night,
and they go forth to their work and to then-
labour till the evening. We feel coldness;
and coldness confines. The frost binds up the
stream ; but the melting causes it to flow.
The winter holds back the powers of nature,
and keeps barren the fields and the garden ;
but the warmth of spring sets free the prin-
ciples of vegetation, and all is life and fer-
tility. Such a difference is there in our de-
votional exercises, whether retired or public ;
between our frames, when we are left to our-
selves, and when the Spirit helps our infirmi-
ties : and the preparation of the heart, and
the answer of the tongue, are from the Lord.

We may add, that nothing more prepares
for and aids us in the work of obedience than
a discharge from the dread of condemnation.
" The blood of Christ purges the conscience
from dead works to serve the living God."
By dead works the Apostle means sins, which
produce spiritual and deserve eternal death.
The purging of the conscience from these
does not here refer to sanctification, but to
the effect of justification, in freeing us from
a sense of guilt, and giving us peace and joy
in God through our Lord Jesus Christ, by
: whom we have received the atonement.
, And this grace wherein we stand is not only
! the most delightfiil privilege, but according
! to the Apostle it is necessary to our serving

MAY 26.

175

Jod. For liow can we pursue our work to
dvantage while we are pressed down with a
lurden too heavy for us to bear ] How must
ve be labouring in the fire, and wearying
-urselves for very vanity, while we are think-
ng of atoning for our lives, or gomg about to
■stablish our own righteousness ] Believers
lave nothing to do here — Their sins are expi-
ted ; the righteousness in which they appear
lefore God is provided. They therefore cease
rom their legal and tormenting drudgery, and
:nter into rest, and are made free indeed —
nd free to attend entirely to their grateful
jid pleasant work of pleasing and serving
Jod in the Spirit of his Son — There is no-
hing servile in their obedience, and therefore
t is not partial and constrained ; but full, and
f a ready mind — They are upholden by his
•free Spirit." They are sons that serve
lim : for they have not received the spirit of
'ondage to fear, but the Spirit of adoption,
^^hereby they cry, Abba, Father. Not that
hey indulge in a careless, presumptuous
lanner in dealing with God ; but they feel
heir relation to him, and knowing that God
J not only pacified towards them, but that
!iey are accepted in the Beloved, and are
ow not only reconciled but infinitely dear to
im, they have boldness and access with con-
dence by the faith of Jesus ; and can draw
ear in full assurance of faith. They feel
leir unworthiness, but they know they are
welcome — welcome to approach his gates —
welcome to enter his house — welcome to sit
own at his table — welcome to hang upon his
rm — welcome to lean on his bosom — wel-
ome at all times and in all circumstances to
pread their wants and cares before him with

certainty of relief— For where the Spirit
f the Lord is, there is liberty !

While we believe the importance of the
ossession, and know that if any man have
ot the Spirit of Christ he is none of his ; let
s rejoice that our heavenly Father will give
is Holy Spirit to them that ask him ; and
lat he giveth more grace. Let us therefore
e enlarged in our desires ; and not only have
le Spirit, but be filled with the Spirit.

MAY 26.

Looking diliffently lest any man fail of the grace
of Godr—Heh. xii. 15.

We are here admonished not to " fail of
le grace of God." There is a diflTcrence be-
•yeen faQing of the grace of God, and failing
rom it. We are persuaded the Scripture
ives no real countenance to the doctrine of
dling from grace. The certainty of the
nd includes the necessity of the means ; and
lerefore we can, with consistency, make use
f every warning and motive against declen-
on and apostasy, while yet we believe that
le righteous shall hold on his way, and are

confident of this very thing, that he which
hath begun a good v/ork in us will perform it
until the day of Jesus Christ. When the
angel had announced the safety of all on
board, and the apostle believed God that it
should be as it had been told him; yet he
made no scruple to say to the Centurion and
the soldiers, when the mariners were meanly
leaving the vessel, "Except these abide in
the ship, ye cannot be saved." Dr. Owen,
no mean critic, contends that the word here
rendered to fail, signifies always to want, to
come short; and never, to fail from actual
possession. We say, the trees this year will
fail of a crop : we say to a racer, see that you
fail not of the prize, and to a warrior, see that
you fail not of the victory ; and in all these
instances we intend not the loss of a thing
when obtained, but the not obtaining it. The
meaning therefore is, take heed that you miss
not the grace of God ; or, as it is expressed in
an earlier part of the Epistle, " Therefore fear,
lest, a promise being left you of entering into
his rest, any of should seem to come short of
it:'

The caution implies importance, acquira-
bleness, and danger.

It implies importance — It is as much as to
say, your supreme concern should be to se-
cure the grace of God — This is the principal
thing —

"Sufficient in itself alone.
And needful were the world our own."

Even the devil is good authority here ; he
knows the worth of what we neglect and
despise ; all his aims and devices are to keep
us from seeking after it. The grace of God
is — The only source of relief under conviction
of sin — The only principle of true obedience
— The only safeguard of prosperity — The
only support under trouble — The only de-
liverance from death — The only meetness for
heaven — the evidence, the earnests, the fore-
tastes, the beginning of eternal life.

It implies acquirableness. The admonition
would be futile unless the grace of God were
within our reach. It is impossible to read
the Scripture, and not perceive that the ines-
timable blessing is not only revealed to our
view^ but proposed to our hope, and pressed
upon our acceptation. We are commanded
to be "renewed in the spirit of our minds;"
and to be " filled with the Spirit :" but the
command, or it would be absurd, involves the
possibility of the thing. Grace is laid up in
the Mediator for this very purpose. It
pleased the Fatiier that in him should all
fullness dwell for our use. "He received
gifts for men, and even for the rehelUons
also, that the Lord God might dwell among
them." We have also the promise; "Ask,
and it shall be given you ; seek, and ye shall
find." The invitation also is universal:
" Whosoever will, let him take of the water
of life freely." " Look unto me, and be ye

176

MAY 27.

saved, all the ends of the earth." We can
appeal to actual instances. How many in
heaven, how many also on earth, who by na-
ture were all children of wrath, even as
others, and in whom was no good thing, are
now the partakers of the grace of God in
truth ! We are encompassed with a great
cloud of witnesses ; and each of them testifies
that he is good and ready to forgive, and
plenteous in mercy unto all that call upon
him.

— But it implies danger. Unless it was
possible, and very possible, that we should
come short of it, the Apostle would not have
expressed himself with such peculiar earnest-
ness— " Looking" — " diligently ;" nor have
extended the caution to all, whatever advan-
tages they have in their favour — " Lest any
man fail of the grace of God." You may fail
of the grace of God — Though you were born
in a Christian country, and were baptized in
your infancy — Though you were born of re-
ligious parents, and had a pious education —
Though you attend the means of grace, and
hear the truth as it is in Jesus — Though you
have a clear knowledge of the doctrines of
the Gospel — Though you receive into your
conviction and belief the faith once delivered
to the saints — Though you have spiritual
gifts, and can talk well and pray wisely —
Though your passions are sometimes pleas-
ingly and awfully excited — Though you have
undergone a great change and reformation in
your character and conduct — Though many
think you have the grace of God, and you are
admitted into the church, and admired while
you live, and extolled when you die, and the
funeral sermon and the magazine may speak of
you as having entered into the joy of your Lord
— Though you are persuaded yourselves that
you are possessed of it, and carry the confi-
dence to the very door of heaven, saying,
"Lord, Lord, open unto us: we have eaten
and drunk in thy presence, and thou hast
taught in our streets — But he shall answer,
I know you not whence ye are — "

Of the numbers that came out of Egypt
only two entered Canaan; though they did
all eat the same spiritual meat, and did all
drink the same spiritual drink.

Wherefore let him that thinketh he stand-
eth, take heed, lest he fall.

" Search me, O 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."

MAY 27.

" And Paul said, I would to God, that not only
thou, hut also all that hear me this day, were
both almost, and oltoffether such as I am, ex-
cept these bonds." — Acts xxvi. 29.

" Such as I aw." And what was Paul 1
He was an Apostle. But he does not refer to

this, or wish that his audience, like himself,
were called to an extraordinary misgion,
or could speak with new tongues, and dis-
cern spirits, and heal diseases, and foretell
things to come. He knew that official char-
acter and miraculous endowments were not
things that accompany salvation. Balaam
was a prophet, and Judas was an apostle.
But Paul was a Christian ; and to this his
desire alludes. For his exclamation is in re-
ply to the king's confession—" Then Agrippa
said unto Paul, Almost thou persuadest me to
be a Christian''' — And Paul said, Would to
God this was completely the case with thy-
self and this whole assembly — " Would to
God that not only thou, but also all that hear
me this day, were not only almost, but alto-
gether such as I am, except these bonds."

Thus therefore he not only shows a con-
sciousness of his Christianity, but the esti-
mation in which he held the privilege of his
state as a Christian. There was nothing he
could wish for others, by an infinite degree so
important and so valuable. For if they were
Christians, he knew — They would be safe :
for there is no condemnation to them that are
in Christ Jesus. He knew — They would be
honourable: the excellent of the earth, kings
and priests unto God, the sons and daughters
of the Lord Almighty, the charge of angels,
who are all sent forth to minister unto them
that are the heirs of salvation. He knew—
They would be happy: attaining what all
others seek in vain : happy in hope, happy in
fruition, happy in their comforts, happy in
their duties, happy in their trials. He knew
— They would be useful : not only being
blessed in themselves, but proving blessings
to others ; the best benefactors of the human
race, the chariots of Israel and the horsemen
thereof, the salt of the earth, the light of the
world —

But see his benevolence as well as wisdom.
The spirit that is in us lusteth to envy. We
love things to be exclusively our own. The
child is pleased when no none has a bauble
but himself The female is afraid that her
fashion should be known ; her mode would
lose half its value should the dress of another
be as new, and pretty, and fine as her own-
So it is with all ranks in life. But grace had
dethroned this spirit in Paul. See the be-
nevolence of his disposition in three things.
First— The extent of his wish. It reaches to
all. Yet some of his audience were not only
heathens and Jews, but his bitterest enemies.
Secondly, the degree of it— were not only
almost but altogether such as I am. It is well
to see people like the young man in the Gos-
pel, not far from the kingdom of God. It is
well to see them hearing the word, convinced,
reformed. But they may be hearers of the
word and not doers ; convinced and not con-
verted ; reformed and not renewed. It is sad
to go far, and come short at last— To be almost

MAY 28.

177

justified is to be condemned ; almost saved is
0 be lost. Thirdly, the exception — The chain
le then wore, and which confined him to the
wldier as a sufferer or a criminal, would be
leemed painful or reproachful, and tend to
scandalize Agrippa : he therefore says, except
hese bonds. This was a fine turn, and shovv-
'd Paul to be a man of education and address.
3ut it shows something more than his elo-
juence. He would not wish others to be tried,
■specially at first, as he was. / would bear
villingly all my afflictions, till he for whom I
ufifer is pleased to release me : but I do not
vish others to endure them. Let them have
ny privileges without my persecutions. Sure-
V the righteous is more excellent than his
ieighlx)ur ! What a noble soul was here !
jitlle and mean spirits can never rise to this,
f they wish others to be eqiial to themselves,
^ley cannot wish others above themselves,
'he Elder Brother could not bear the decree
f the Prodigal's reception — Thou never
avest 7ne a kid that I might make merry
ith my friends — Yet for him thou hast killed
le fatted calf. But angels rejoice when a
nner, by repentance, is brought into a con-
tion superior to their own. And we know
le grace of our Lord Jesus Christ, w^ho, when
-2 was rich, for our sakes became poor, that
e through his poverty might be rich.
But when Paul says, " luould to God,'''' that
lis was the case, it is to be considered as a
!al prayer, and shows not only his benevo-
nce in wishing their conversion, but his
'lief and acknowledgment of Divine agency
necessary to accomplish it. He owned this
ith regard to himself It pleased God to re-
!al his Son in me. He called me by his
ace. By the grace of God I am what I am
-not I, but the grace of God which was with
e. He owned it always with regard to
hers. Read what he says of the Ephesians :
God, who is rich in mercy, for his great love
herewith he loved us, even when we were
!ad in sins, hath quickened us together with
irist, (by grace ye are saved ;) for by grace
e ye saved through faith : and that not of
. turselves ; it is the gifl of God : not of works,
3t any man should boast. For we are his
Drkmanship, created in Clirist Jesus unto
od works, which God hath before ordained
at we should walk in them." How can
■ be otherwise] If in him we live and move
d have our being naturally, has the spirit-
1 life, called the life of God, any thing less
^n a divine source for its origin and sup-
rt? Hence the promise, " I will sprinkle
ian water upon them — I will put my Spirit
ithin them, and cause them to walk in my
itutes."

To him therefore for this influence let us
ay, not only for ourselves, but for others —
• our families, friends, neighbours, all man-
id. He is the God of all grace, and he an-
ers relative as well as personal praver. But
X

let one thing be remembered ; if our prayers
are sincere, it will appear in our exertions ;
for God uses means, and makes us the in-
struments of his agency. And he that con-
verteth a sinner from the error of his way
shall save a soul from death, and shall hide
a multitude of sins.

MAY 28.

" / have sinned ; what shall I do unto thee, O thou
'preserver of men ?" — Job vii. 20.

Here is a confession, and an inquiry.

The confession seems to have nothing very
discriminating in it. The manner in which
it is used, and the sentiments from which it
proceeds, can alone therefore evince the state
of mind in him who employs it. In true peni-
tence the confession will always be strictly
personal. We may often hear the expres-
sion, " God knows we are all sinners," but the
meaning of the exclaimers is to bring in others
for a share, rather than to condemn them-
selves; and the universality of transgression
is owned to extenuate the individuality. But,
says the real penitent, "Behold, / am vile,
what shall / answer ?" " My sin is ever be-
fore me." And he confesses not only the fact
of his sin, but the fault, the guilt, the desert —
" I am not worthy to be called thy son."
" Against thee, thee only, have I sinned, and
done this evil in thy sight : that thou might-
est be justified when thou speakest, and be
clear when thou judgest." And while he is
candid towards others, because he knows not
the extenuations which attach to their offences,
he will be severe towards himself, for he is
conscious of the aggravations of his own ini-
quities. And as sin is the transgression of
the law, and the law is spiritual, extending
to the state of his heart, and requiring his
principles and motives to be good as well as
his actions, and condemning omissions of duty
as well as positive crimes, witli his growing
knowledge, his sins enormously multiply in
number, and he only speaks the words of truth
and soberness when he says, " Mine iniquities
have taken hold upon me, so that I am not
able to look up ; they are more than the hairs
of mine head : therefore my heart faileth
me." True confession is also always accom-
panied with a broken heart and a contrite
spirit. Some speak of their sins, if not with
pleasure, yet with a kind of indiflerence.
But Ephraim bemoaned himself The publi-
can smote upon his breast. When Peter
tliouirht on his fall he wept bitterly. Of course
there is also a disposition to sacrifice the evil
deplored. Pharaoh and Sanl more than once
said, "I have sinned," yet went on still in
their trespass. But he that confesseth and for-
saketh his sin, shall find mercy. Ho there-
fore will say, with Ephraim, "What have I
any more to do with idols T' He will even

178-

MAY 29.

pluck out a right eye, and cut off a right hand,
and cast it from him. Thus it was with the
Ephesian converts. " Many that believed
came, and confessed, and showed their deeds.
Many of them also which used curious arts
brought their books together, and burned
them before all men : and they counted the
price of tiiem, and found it tifly thousand
pieces of silver." What a sum to lose !
Many would have sold these books ; but these
persons said, Though they have poisoned us
they shall not infect others, and threw into the
flames what might have yielded them ijear
two thousand pounds. This was bringing
forth fruit meet for repentance. A man, too,
when divinely wrouglit upon, will in his con-
fession acknowledge evils of which natural
conscience never accuses us, such as spiritual
pride self-righteousness, and the neglect and
contempt of the provision made for the recovery
of sinners, by which we frustrate the grace
of God, and make Jesus Christ to be dead in
vain. When therefore the Saviour says, the
Spirit shall convince of sin, he adds, because
they believe not on me. And no guilt will
affect such a soul like this. And till we are
led to the evil heart of unbelief, we overlook
the root and the spring of our ruin, and stop
only at the branches and the streams.

But here is also an inquiry — I have sinned ;
what shall I do unto thee, O thou preserver
of men ? It seems not at first view very in-
telligible. It may be taken two ways, re-
quiring \ery different answers. First, What
shall I do unto thee in a way of satisfaction
or reparation for the wrong I have committed ;
so as to prevent the consequences of my guilt,
and stop thy proceedings against me ? This
will be the immediate concern of the awaken-
ed sinner, and he will be able to give no sleep
to his eyes, or slumber to his eyelids, till he
finds a solution in his favour. Hence Micah
represents such a man as asking, " Where-
with shall I come before the Lord, and bow
myself before the high Grod ? shall I come be-
fore him with bumt-offerinsfs, with calves of a
year old ? Will the Lord be pleased with
thousands of rams, or with ten thousands of
rivers of oil ] shall I give ray firstborn for my
transgression, the fruit of my body for the sin
of my soul ?" In reply to this, it must be said,
we can do nothing, offer nothing. The very
attempt would be adding insult to injury.
But cannot we repair the evil by future good
works and obedience ] In the first place, we
can only obey in the strength of God, and not
in our own. Secondly, all the obedience we
can render is always due to God, and there-
fore can never be meritorious in expiation of
our ofl^ences : the payment of things present
will not wipe off the old score. To whicii also
we may add, that our obedience will be in-
complete, and therefore instead of recompens-
ing God any thing will fall short of his glory,
and require pardon for it defects. The man

soon sees this, and feels that he can make no
atonement himself, and that the redemption of
his soul must cease for ever, if it depends on
any ransom he can furnish. And thus he
would lie down in absolute despair, but for
the light of th^ Gospel, which breaks in and
shows him what in this case he can do. It is
not to go about to establish his own righteous-
ness, but to submit himself to the righteous-
ness which is of God. It is not to toil, but
believe — " To him that worketh not, but be-
lieveth on him that justifieth the ungodly, his
faith is counted for righteousness." His only
course therefore is to appeal ; to take with
him in the hand of faith the Surety of the
new covenant, and to say, " Look upon the
face of thine Anointed." " Let thy hand be
upon the man of the right hand, upon the son
of man whom thou mad est strong for thyself.
So will not we go back from thee : quicken
us, and we will call upon thy name." ]\othing
else will avail ; nothing else is necessary ; but
coming in his name, pleading his sacrifice,
you will be accepted m the Beloved as if you
had never sinned, and God will rejoice over
you with joy.

Then, secondly, you will ask, what shall 1
do unto thee in a way of duty and thankful-
ness ] And the inquiry thus made is not only
allowable but commendable, and as to the
feelings of the pardoned sinner unavoidable.
Though he has nothing to do unto God in
putting away sin, or bringing in a justifying
righteousness, he is infinitely indebted to his
goodness. He cannot discharge his obliga-
tions ; but he feels them, and therefore must
ask, " What shall I render to the Lord for
all his benefits towards me 1" What service
shall I present him, not as a peace-offering
but as a thank-offering ? How shall I obey
him, not as a slave, but a son 1 not as a mer-
cenary, but as one who is blessed with all
spiritual blessings in heavenly places in
Christ ] To him none of God's command-
ments are grievous. What he has to do all
the days of his life is to love his benefactor,
to fear to offend him, to pray that the words
of his mouth and the meditation of his heart
may be acceptable in his sight ; it is, by the
mercies of God to present his body a living
sacrifice, holy and acceptable ; and by him
only to make mention of his name.

MAY 29.

" Because ye are sons, God hath sent forth Hi
Spirit of his Son into your hearts." — Gal. ir. 6^

We have heard of benefactors ; and we
have seen a happy few who seem to value
their wealth only as the resource of kindness
and mercy ; and who make it the business of
then- lives to do good. But God is love ; and
all benevolence vanishes from a comparison

MAY 29.

179

with the exceeding riches of his grace in his
kindness towards us. None ever relieved
such numbers, succoured so freely, or gave so
richly. What are the greatest favours con-
ferred by human generosity I Survey the
gifts of God. Consider only two of them —
The Son of his love, and the Spn'it of his Son
— The one given for us ; the other to us —
The one peculiarly the promise of the Old
Testament ; the other of the New. Each of
these is equally necessary in the process of
our recovery. The Christian alike values
both : and of both the Apostle here speaks :
" When the fullness of the time was come,
God sent forth his Son, made of a woman,
made under the law, to redeem them that
were under the law, that we might receive
the adoption of sons. And " because ye are
sons, God hath sent forth the Spirit of his Son
into your hearts." Let us attend to the lat-
ter of these.

Who are the recipients 1 " Sons'^ — a name
often given to the people of God in the Scrip-
tures. They are subjects, and he is their
Sovereign, and they owe him obedience ;
they are servants, and he is their master, and
they owe him attendance — But these relations
do not go far enough : they are not sufficiently
affectionate, and near, and privileged, to ex-
press the state of Christians. Behold what
manner of love the Father hath bestowed up-
on them — They are called the sons of God.
And now are they the sons of God. And they
are so, not only or principally because they
are the creatures of his power, but the par-
takers of his grace. And two ways the title
is applied to them exclusively : adoption, and
regeneration. For they are not only taken
into the household of faith, but they are new
born, born again, born of God. Among men
these sources of filiation are never united.
A man does not adopt those who are begot-
ten.of him. And when he admits the off-
spring of others into family relation, and gives
them his name, he cannot convey to them
his qualities. He may be generous, and they
may be selfish ; he may be meek, and they
may be severe. He may indeed instruct and
admonish them, and exemplify his requisi-
tions in his own life : but this is all. But God
not only changes our state, but our nature.
He works in us to will and to do of his good
pleasure — He speaks ; he acts like himself—
" Behold, I create all things new."

What is the blessing ] " The Spirit of his
Son.'' There are several other places in
which the Spirit is held forth by this relation
to Christ. But wherefore ] Peter, speaking
of the prophets, siys, " the Spirit of Christ
which was in them,' testified beforehand the
sufferings of Christ and the glory that should
follow" — It was employed in bearing witness
to him from the beginning. Our Saviour
also said, " He shall glorify me : for he shall

receive of mine, and shall show it unto you."
He also personally possessed this Spirit, and
was always actuated by it. " And the Spirit
of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit of coun-
sel and might, the spirit of knowledge and
of the fear of the Lord. But the principal
reason of the name is, that he procured this "
Spirit for us by his suffermgs and death ; the
whole dispensation of it was lodged in his
hands ; and from his fullness all we receive,
and grace for grace. Therefore he said to his
disciples, "If I depart, I will send him
unto you." " I will send you another Com-
forter, that he may abide with you for ever."
And Peter reports the accomplishment in a
most signal instance : " Therefore, being by
the right hand of God exalted, and having re-
ceived of the Father the promise of the Holy
Ghost, he hath shed forth this, which ye now
see and hear." It is therefore derived from
him to us — " We have an unction from the
Holy One."

Where does it reside? "Because we are
sons, he hath sent forth the Spirit of his Son
into our hearts.'' Here God begins ; " he
shines in our hearts, to give us the light of
the knowledge of his glory in the face of
Jesus Christ." Here he places the riches of
his grace, and " a good man out of the good
treasure of his heart bringeth forth good
things; for out of the abundance of the heart
the mouth speaketh. The Lord looketh at
the heart. If this be for him, every thing else
will follow ; but all is nothing without this.
What is practice without principle, but a tree
without a root, or a stream without a spring !
But when the divine laws are put into our
minds, and written in our hearts, our obedi-
ence is not only rendered certain, but natural
and delightfiil. God of all grace ! fulfil thy
covenant engagement in my happy experi-
ence— " And I^vill put my Spirit within you,
and cause you to walk in my statutes, and ye
shall keep my judgments, and do them."
And may I " be filled with the Spirit."

We see from the whole the oneness there
is between Christ and his people. They are
predestinated to be conformed to his image,
that he might be the first-born among many
brethren. In all things indeed he has the
pre-eminence. He is the Son of God in an
unrivalled sense ; but they also are sons. He
had indeed the Spirit without measure ; but
they have it in degree ; for if any man have
not the Spirit of Christ, he is none of his —
and it is the sayne Spirit that resides in both
— " Because ye are sons, God hath sent forth
the Spirit of his Son into your hearts." This
conformity extends to their future condition
as well as their present character. " When
he who is their life shall appear, they also
shall appear with him in glory." As they
now " bear the image of tiie heavenly," in

180 MAY

having in them the mind tliat was in him, so
they will hereafter corporeally resemble him ;
for "he shall change their vile body, that it
may be fashioned like unto his own glorious
body" — " It doth not yet appear what we shall
be ; but this we know, that when we shall
appear, we shall be like him, for we shall see
him as he is."

MAY 30.

" Crying, Abba, Father^ — Gal. iv. 6.

Such is the effect of the divine communi-
cation here spoken of — " Because ye are sons,
God hath sent forth the Spirit of his Son into
your hearts, crying, Abba, Father.^'' Every
thing depends upon our possessing this Spirit ;
for " if any man have not the Spirit of Christ,
he is none of his ;" But " as many as are led
by the Spirit of God, they are the sons of God,
and if children then heirs." Hence it is
also called " the earnest of our inheritance."

We should therefore be anxious to ascer-
tain whether we have received the all-
important benefit. And it is possible to de-
termine this. For whenever the Spirit of
Christ takes possession of the heart, its resi-
dence will be evinced — It will operate there.
It finds us indeed in darkness, but it opens
the eyes of our understanding, and makes us
light in the Lord. It finds us earthly-minded
and cleaving to the dust, but it induces us to
seek those things that are above. The pre-
tensions of a man therefore are vain unless
he be made to differ from what he once was.
The influence of the Spirit is compared to
leaven in the meal, and leaven will work ; to
fire, and fire will burn ; to water, and the
spring will flow out in streams — If, says the
Apostle, " God hath sent forth the Spirit of
his Son into year hearts," it is not inactive or
silent there, but — crying, Abba, Father.
Let us observe the exercise, and the influence
that produces it.

The exercise intended is prayer; but the
representation is peculiar. It is not said what
they will pray for ; indeed it would be endless
to specify their wants and desires; and "for
all these things," says God, " will T be inquired
of by the house of Israel to do it for them."
But we are told how they pray — Crying,
Abba, Father. Does not this intimate the
simplicity of their prayer ] " Because," says
Solomon, " God is in heaven, and thou upon
the earth, therefore let thy words be few ;"
and how brief and free from every thing
studied and artificial are the prayers recorded
in the Scriptures, and which were offered by
persons under the most powerful and favoura-
ble impressions! "Ileal my soul, for I have
Binned against thee." " liOrd, save, I perish."
" God be merciful to me a sinner." " Lord,

30.

what wilt thou have me to do 1" — Such is the
language of feeling — So it is when the heart
speaks.

Does it not intimate the confidence with
which they pray ? Among the Persians there
was a law that whosoever presented himself
before the king, unless he was first called to
go in, should be put to death. We have no
such prohibition. The golden sceptre to us ig
always stretched forth. We have a general,
a universal invitation to draw near at all
times, and in all circumstances, in every
thing by prayer and supplication to make
known our requests unto God: and are au-
thorized to address him not as the Infinite, ,
the Eternal, the Almighty, the first cause
and the last end of all things ; but as our
Father, though he is in heaven. It is not the
spirit of bondage to fear, but the Spirit of
adoption, whereby they cry, Abba, Father.
It is not the address of a criminal to a judge; >
nor of a slave to a master : but of a child to a
Father, to whom he is most intimately related,
and who feels in him the claims of nature and
aflTection. " I write unto you, little children,"
says John, " because ye have known the
Father." Who is a child so likely to know
as his father 1 What is the first name he ut-
ters but "my father, or my mother?" Tc
whom is he so likely to flee in every danger 1
On whom in every distress will he call so
freely for relief 1 He relies upon his care; he
expects that he will teach him, and defend
him, and provide for him — And will not God
who stands in this endearing relation exem-
plify it 1 And fulfil it perfectly and divinely 1
Let this therefore encourage and embolden
us in our approaches to him.

Does it not also imply earnestness 7 The
word " crying" would express this alone, but
here is added to it the reduplication, " Father,
Father!" This surely marks eagerness and
fervency. The importance of such importu-
nity our Saviour illustrates in the manner of
him who spake as never man spake — " Which
of you shall have a friend, and shall go unto
him at midnight, and say unto him. Friend,
lend me three loaves; for a friend of mine in
his journey is come to me, and I have nothing
to set before him ? And he from within shall
answer and say, Trouble me not: the door is
now shut, and my children are with me in
bed ; I cannot rise and give thee. I say unto
you. Though he will not rise and give him,
because he is his friend, yet because of his
importunity he will rise and give him as
many as he needeth. And I say unto you,
Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto
you." He himself also was an example of this.
" In the days of his flesh with strong cryings
and tears he made supplications to him who
was able to save him from death :" and the
true condition, exigences, and dangers of his

MAY 31.

181

Uowers when realized and felt will urge
lem to pray in the same manner.
But does not this indicate the accordance
' their prayers ] Whatever distinctions pre-
lil among- them, the Lord gives them one
3art and one way. They all kneel before
16 same mercy-seat ; and address the same
od, the God of all grace. " Abba" signifies
ther ; but the word is Syriac ; and this was,
hen Paul wrote, the common language of
.8 Jews. The word rendered father is
ireek in the original. And thus we see that
le same Spirit would actuate the inhabit-
nts of every country; Jews and Gentiles
'ould appropriate the same relation. " Is he
16 God of the Jews only ? is he not also of
16 Gentiles'? Yes, of the Gentiles also."
For the Scripture saith, Whosoever believ-
th on him shall not be ashamed. For there
i no difference between the Jew and the
rreek : for the same Lord over all is rich
nto all that call upon him." What father,
!, in China, in Tartary, or among the Esqui-
laux, we know not : but he who made them,
nd gave his Son to die for them, understands
11 their dialects; and the hour is coming
'hen " the Lord shall be king over all the
arth : in that day shall there be one Lord,
nd his name one."

But we here see the source of all this — It
i the Spirit of God's Son in our hearts that
cries, Abba, Father." It is therefore called
the Spirit of grace and of supplication."
>nd we are said to " pray in the Holy Ghost."
: is he that shows us our state, and causes
9 to hunger and thirst after righteousness.
Likewise the Spirit also helpeth our infirm-
ies: for we know not what we should pray
)r as we ought : but the Spirit itself maketh
itercession for us with groanings which can-
ot be uttered." He enables us to belierve on
le Mediator, and thus gives us boldness and
recess with confidence by the faith of him.
[e makes us spiritually-minded, and renders
rayer our privilege ; and we feel that it is
cod for us to draw near to God. Hence we
re constant in the performance of it : for if
'e delight ourselves in the Almighty, we
lall always call upon God.
A weighty inference is derivable from
ence. We cannot say too much in recom-
lendation of prayer with regard to our trials,
tities, and improvements. Prayer is the life
f' religion — But what is the life of prayer 1
The Spirit of life in Christ Jesus." Where-
're, first, let us not grieve the Holy Spirit,
nd cause him to withdraw or suspend his in-
uences. And, secondly, let us pray for the
pirit, that we may pray with it. If there be
ny inconsistency in this, our Saviour has
inctioned it: "If ye then, being evil, know
ow to give good gifts unto your children :
ow much more shall your heavenly Father
ive the Holy Spirit to them that ask him ?"
16

MAY 31.

" That hy two immutable things, in which it was
impossible for God to lie, we might have a
strong consolation, who have fled for refuge to
lay hold upon the hope set before us" — Heb. vi.
18.

One of these two things was his promise,
the other was his oath. The Apostle ac-
knowledges that both of them were immuta-
ble. Why then was the latter added to the
former? Not to constitute, but to show the
immutability of his counsel. It was not to
bind himself ; but it was for our sakes, that
in the condescension of his kindness he might
remove from our minds all suspicion of his
veracity, by adopting the last mode of appeal
among men ; " For verily men swear by the
greater, and an oath for confirmation is to
them an end of all strife" — God therefore
swears, and because he could swear by no
greater, he swears by himself — "As I live,
saith the Lord, I have no pleasure in the
death of him that dieth" — Their sins and
their iniquities will I remember no more" —
" I will never leave thee nor forsake thee —
as sure as I am God." Four things result
from hence.

We First see how hard it is to comfort the
conscience, and to inspire us with " a strong
consolation," not only while we are fleeing
for refuge to lay hold on the hope set before
us, but even after we have fled. We have
a controversy with God, and we know that
he has much ground against us ; and a con-
sciousness of guilt makes us timid and sus-
picious. Under a sense of our unworthiness,
the very greatness of the blessing will aston-
ish us into incredulity : " It is too good to be
true, at least with regard to such a wretch as
I am." Men are frail and false, and we our-
selves are weak and changeable ; and in
judging of him insensibly transfer something
of this to God, if we do not think him alto-
gether such an one as ourselves. How natu-
ral and justifiable it seems to give up persons
after numberless provocations of higratitude
and vileness! Dark providences apparently
oppose the promises : deep and lengthened
afllictions depress and weaken the mind,
and betray us to think that God has
forgotten to be gracious. The blessing we
so much desire seems to recede as we ad-
vance after it ; and hope deferred maketh
the heart sick. We look at our work and
our danger ; and yet feel more of our igno-
rance and weakness. Experience can not
only attest all this, but also add much to the
representation. But here is enough ttrF de-
press and intimidate — and we may be assi-.-'ed
that God does nothing in vain — but he who
knows what is in man, judged it necessary,
not only to speak, but to swear : " that by two

182

JUNE 1.

immutable things" he might comfort and
establish our hearts.

We see, Secondly, How concerned he is
for the consolation of his people. He takes
pleasure in the prosperity of his servants;
and they never appear to such advantage as
when they walk in the light of his counte-
nance, rejoice in his name all the day, and in
his righteousness are exalted. It is then they
do honour to their religion, and commend the
ways of godlmess to others — " Here are peo-
ple who are happy in this vale of tears. What
we seek after constantly, and never come in
sight of, they have found. Their hearts are
at rest. How goodly are thy tents, O Jacob,
and thy tabernacles, O Israel ! Let me die
the death of the righteous, and let my last
end be like his." The joy of the Lord is
not only their ornament, but their strength.
It enlivens them in duty : they never run in
the way of his commandments so freely as
when God has enlarged their hearts. It em-
boldens them in their profession — It raises
them above the fear of man — It weans them
from the world — It bears them up under the
trials of life — It raises them above the fear
of death. He therefore that is infinitely con-
cerned for their welfare, and knows perfectly
wherein it consists, would have them not
only safe, but tranquil; not only holy, but
joyful ; not only walking in the fear of the
Lord, but in the comforts of the Holy Ghost ;
not only possessing real, but " strong conso-
lation."

We Thirdly perceive, What a foundation
is laid for the effectual solace of the subjects
of divine grace. What more could God have
done than he has done to meet their infirmi-
ties, and disperse all their discouragements?
— We have not only his word but his oath.
Surely he has not only given them " a good
hope through grace," but provided amply for
" the full assurance of hope unto the end."
Surely confidence becomes them as well as
self-abasement. Surely they ought to attain
a certainty of mind, and to be filled with all
joy and peace in believing. And why are
they not decided? Why do they yet walk
mournfully before the Lord ?

" Whence then should doubts and fears arise?
Why trickling sorrows drown our eyes?
Slowly, alas! our mind receives
The comi"orts that our Maker gives."

Lastly, we learn the perverseness and vile-
ness of unbelief There is nothing of which
men are more tenacious than their reputation
for truth. The least imputation thrown upon
their veracity, rouses them to demand satis-
faction for the unpardonable offence — though
it lij,^ only regarded their mere word, and not
thp_added solemnity and sanction of an oath.
What has God, who is conscious that he is
faithfulness itself, — what has he to bear with
from us ! Unbelief not only contradicts him ;
not only gives him the lie, but accuses him

of perjury — " I no more depend upon th
oath than upon thy word" — And yet the thuii
der stays !

What do we in our retirement 1 To hov
little purpose do we humble ourselves, befor
God, unless we principally grieve over ou
slowness of heart to believe? Every thin;
else will be hacking at the boughs with '
feather — We must " lay the axe to the roc
of the tree" — an " evil heart of imbelief l
departing from the living God." "Lord,
believe — help thou mine unbelief."

JUNE 1.

" Be thou my strong habitation, whereunto I ma
continually resort." — Psalm Ixxi. 3.

On what particular occasion this psalm wa
composed it would not be easy to determine
Neither is it necessary ; or perhaps even de
sirable. It is sufficient to see that David wa
in much affliction, but well knew that Goi
was his refuge and strength, a very presen
help in trouble. Therefore to him lie turn
with this pathetic language ; " Be thou in_
strong habitation, whereunto I may contint-
ally resort."

It is well to take advantage of our presen
feelings and circumstances to aid us in ou
communion with God. Many have suppose
that David was now suffermg from the rebel
lion of his son Absalom, If there be trot
in the notion, it is not difficult to imagine th
scene. Behold him greyheaded ; the fire o
youth that had heroically encountered th
lion, and the bear, and the Philistine, dampe
by the chillness of age ; his chief counsellc
betraying him ; the hearts of the people stole
fi"om him; his army inadequate to his d(
fence ; himself forced from his palace ; flee
ing from place to place, an exile in his ow
country; and full of uncertainty as to th
issue — at such a time how natural, and suit
able, and satisfying must it have been to r(
alize God as his hiding-place, resting-place
dwelling-place — the strength and the horn
of his heart !

What so pitiable as a homeless wretch
A Christian can never be in this conditioi
There is nothing for which we should be raor
thankful than domestic peace and comfort
and there are some whose abode abounds wit
every attraction and delight. But how diffei
ent is the state of others. They have bee
stripped of "lover and friend:" those wit
whom they " took sweet counsel together an
walked to the house of God in company, ar
no more:" their means of hospitality and er
joyment are reduced to straits and privation
or they feel some heart's bitterness know
only to themselves, and which they are nc
at liberty to divulge— Thus " thorns are i
their tabernacle," and they are ready to CT)
" O that I had wings like a dove, for the

JUNE 2.

183

rould I flee away and be at rest." But you
leed not flee from your condition ; rest may
le found in H — in the bosom of your God and
■Javiour. And the less happiness you have in
he creature, the more you should repair to
lis all-sutRciency. Your distresses are de-
igned to urge you to him ; and if they have
his effect, it will be good for you that you
lave been afflicted. Thus fine weather leads
IS abroad, and we sometimes take long walks :
lut clouds and storms hasten us homeward.

David would find and enjoy God, not only
s his habitation, but as his " strong" habita-
ion — such an habitation as would not fall
ty decay, nor be thrown down by violence,
lor be entered by any enemy ; in which the
nhabitant would not only be free from dan-
i-er, but feel himself secure. But every
■arthly strong-hold, however befriended by
lature, or indebted to art, is only a shadow of
he safety the believer finds in the perfections
nd covenant-engagements of God. No force,
10 stratagem of men or devils can prevail
0 destroy or injure him who has made the
jord his trust. He is kept by the power of
rod through faith unto salvation : and when
18 can realize it by faith, his soul dwells
t ease ; and he is in quiet from the fear of
vil.

He would also make use of him under the
haracter of his strong habitation — " Where-
;nto I may continually resort." Would he
fien want to repair to him always? Our ne-
essities, our work, our danger, require it con-
tantly. We are commanded to pray with-
ut ceasing. And if while we acknowledge
nd feel the obligation, we are renewed in
he spirit of our mind, we shall not lament it.
joving him as well as depending upon him,
/e shall find it good to draw near to God, and
elight ourselves in the Almighty. And we
hall never find him when w^e want him in-
ccessible. There is a way to our strong
abitation, and we know the way. There is
door, and we have the key. No sentinel
:eeps us back : the dwelling is our own ; and
t'ho dares to forbid us all its accommodations
nd contents 1

Kings, however disposed, cannot be always
pproachable. Owing to the multitude of
heir claims, and the limitation of their pow-
rs, and the importance of keeping up a sense
f their dignity, they are only accessible at
ertain times, and with stately formalities,
{ut the King of kings allows us to come bold-
/ to the Throne of grace ; and enjoins us in
very thing, by prayer and supplication, to
lake known our requests unto him. We can-
ot be too importunate, or by our continual
oming weary him.

Who is like unto thee among the gods?
'each and enable me to improve my privi- :
'ge. Thou art the God of my salvation ; on
lee do I wait all the day. i

JUNE 2.

" They went to Baal-peor, and separated them-
selves unto that shame." — Hosea ix. 10.

That is, to that shamefiil idol. Many seem
disposed to consider idolatry rather as a fool-
ish and harmless thing than as a serious evil.
But the Scriptures speak of abominable idol-
! atries, and always connect such worships with
the most infamous passions and vices. His-
tory attests the same fact; and the more
fully and faithfully the subject is exam.ined,
the more will idolatry appear to be nothing
better than evil personified, the devil deified,
and hell formed into a religious establishment.
What a force m.ust revenge, cruelty, drunk-
enness, and sensuality acquire when not only
exempted from punishment, but turned into
acts of devotion, and considered as services
which would render them acceptable to the
divinity adored ! We cannot enter into exem-
plifications— It were a shame to speak of
those things which were done of them m se-
cret. Who would not encourage missionary
exertions ! Who would not cry, day and night,
Let thy way be known on earth, thy saving
health among all nations !

But what is said of Baal-peor will apply to
any kind of transgression. When you addict
yourselves to sin, you separate yourselves to
shame. Hence, says God, "Thou shalt re-
member, and be confounded, and never open
thy mouth more, because of thy shame ;"
that is, thy sin. Sin is very properly called
shame, for it is the most scandalous business
in the world, and sooner or later will cover a
man with ignominy. It degrades every thing
pertaining to him, and makes him viler than
the earth. Indeed nothing else is truly shame-
ful. It is not shameful that you are obliged
to labour ; though it is shameful if you do no-
thing, or have nothing to do — I would rather,
says Seneca, be sick than idle. It is not
shameful that you are poor; unless your in-
digence is the offspring of vice. It is not
shameful to suffer, unless you are the martyrs
of Satan — But it is shameful to be a sinner.
Is it not shameful to go uncovered and naked ]
To possess reason, and play the part of an
idiot ] To be a coward, and flee when no man
pursueth? To have liberty at command, and
submit to be a slave? To be a thief, and a
robber of churches? To be a traitor to the
best of sovereigns ; a betrayer of the kindest
of friends ? To be admitted by a benefactor
to his table, and enjoy every supply and in-
dulgence; and then oppose iiim and endeav-
our to stab him to the heart? They who are
fiimiliar with the word of truth know that
these and many other images are employed
by the sacred writers to express the disgrace-
fulness of the sinner's conduct.

We may consider the shamefulnc.^s of sin
three ways. First, as a penal effect — Tiiis

184

JUNE 3.

is principally future. Of Israel we read,
" They shall never be ashamed or confounded,
world without end." And John tells us that
Christians will " have confidence, and not be
ashamed before him at his coming." But the
reverse is true of the wicked, and we are as-
sured that they will " rise to everlasting shame
and contempt." And no wonder — when they
find what they have sacrificed, and for what
they have parted with it; when they find
what they have incurred, and how they were
warned of it, and admonished against it, and
might have escaped it; when they find how
they are laid open from every disguise and
concealment, and their secret sins published
in the hearing of men and angels as well as
of the Judge — Then will they call upon the
rocks and mountains, not so much to crush as
to hide them from the scorn of the universe.
But the penalty begins here; even here a
a wicked man is loathsome, and cometh to
shame ; and when secured from legal inflic-
tions, he draws upon himself disgrace, and
has " many a curse."

Secondly, as a natural emotion. Thus,
when Adam and Eve had transgressed, they
hid themselves among the trees of the garden ;
so closely did shame tread on the heels of sin.
This class of feelings may in a great mea-
sure be subdued by continuance in sin, which
is of a hardening nature. We read of some
who " hide not their sin as Sodom." Jeremiah
says, " Were they ashamed when they had
committed abomination ] Yea, they were not
ashamed, neither could they blush." But
though shame is not a universal, it is a very
general sentiment ; and it is not easy, or per-
haps possible to get rid of it entirely. Before
their fellows men may profess what is very
inconsistent with their convictions alone : they
may pretend to laugh, and enjoy self-approba-
tion, while their understandings reproach
them as much as their consciences condemn.
Why do the wicked repair to corners and
elude observation, if they were not doing what
tended to their disparagement, for in many of
these cases they run no risk unless with re-
gard to their reputation. If not ashamed of
their practices, why attempt to deny or pal-
liate? why frame excuses and apologies?
why plead ignorance, mistake, surprise, tempt-
ation ? why ascribe their sins to necessity, or
weakness, rather than inclmation and choice,
unless they deemed them reproachful? —
Hence too the sinner cannot endure to be
alone ; and though naturally full of self-love
and admiration, he slips away from his own
presence, and shuns intercourse with his
greatest favourite, himself, because he can-
not bear reflecting upon his conduct. Hence
too after a while he renounces the moral
world, and mingles only with those of his own
quality, where mutual wickedness prevents
mutual accusation, and censure, and scorn.

Thirdly, as a penitential experience. This

is the result of divine grace. It regards no
so much the opinion of our fellow-creatures a
the judgment of God ; nol so much ou
character as our guilt ; not so much the pun
ishment as the pollution of sin ; not so muc)
its consequences as its odiousness and deseri
And this extends to every thing sinful. Fo
some sins are generally if not universal!-
oflfensive ; but all sin is the abominable thinj
which the soul of a true penitent hates
When a man is enlightened to see sin in thi
glass of the law, and in connexion witli tht
glory and goodness of God, and in the crog.
of our Lord Jesus Christ, what self-condemna
tion and reproach does he feel! The pub
lican " would not lift up his eyes to heaven
but smote upon his breast." David criee
" Mine iniquities have taken hold upon me
that I cannot look up." Ezra said, " 0 m]
God, I am ashamed to lift up my face to thee
for our iniquities are over our head, and ou;
trespass is grown up into the very heavens.'
Blessed experience ! If painful, it is salutary
It attracts the divine regard : it is a time ol
love in which he says unto us, " Live." " H(
looketh upon men, and if any say, I hav(
sinned, and perverted that which was right
and it profited me not; he will deliver hii
soul from going into the pit, and his lift
shall see the light." " I have surely hearc
Ephraim bemoaning himself thus ; Thou has"
chastised me, and I was chastised, as a buUocl'
unaccustomed to the yoke : turn thou me, am
I shall be turned ; for thou art the Lord m}
God. Surely after that I was turned, I re
pented ; and after that I was instructed, ]
smote upon my thigh : I was ashamed, yea
even confounded, because I did bear the re-
proach of my youth. Is Ephraim my dea)
son ? is he a pleasant child ? for since I spakt
against him, I do earnestly remember hin:
still: therefore my bowels are troubled foi
him; I will surely have mercy upon him
saith the Lord."

JUNE a

" W/io, when he came, and had seen the grace of
God, was glad.^^ — Acts xi. 23.

Grace means divine influence ; and is sc
called because it is derived from the free and
undeserved communication of God. But is
not this grace an internal principle ? How
then could Barnabas see it ? He could see it
only in the effects. We cannot see life in
itself ; but we can see the sparkling eye, and
the ruddy countenance, and the outstretched
arm, and the moving foot ! We need not cut
down a tree, and lay open the body, to see by
the grain of the wood of what sort it is.
There is another and a better way — It is
to judge by the bark, the leaves, the blos-
soms, the fruit ! " For a good tree bringeth not
forth corrupt fruit; neither doth a corrupt
tree bring forth good fruit For every tree is

JUNE 3.

185

mown by his own fruit For of thorns men
.0 not gather figs, nor of a bramble bush
father they grapes." God says, " I will put
iiy Spirit within you" — But how can this be
een I " And cause you to walk in my stat-
ites, and ye shall keep my judgments, and do
hem" — This is discernible enough. James
ays, "I will show thee my faith by my
vorks ;" this is, I will evince my creed in my
onduct, and my principles in my practice —
v.nd this is the most satisfactory mode of show-
tig them.

God determines to get himself glory by his
•eople in this world ; and therefore it is said,
all that see them shall acknowledge that they
re the seed which the Lord hath blessed." But
[ his grace is to be thus seen and ownetU in
hem, there must be something in them more
han experience. We are far from undervalu-
ig experience ; there is no real religion with-
ut it ; and it is from your inward dispositions
ou must chiefly assure your own minds
efore God : but as to others, they cannot read
our hearts — but they can read your lives;
nd therefore in your lives your godliness
lust appear. Therefore it is said " to the
risoners, go forth ; to them that are in dark-
ess, show yourselves : they shall feed in the
'ays, and their pasture shall be on all high
laces." And again : " Let your light so
line before men, that they may see your
cod works, and glorify your Father which is
1 heaven."

Much of the minds of persons may be dis-
wered, by the objects which awaken their
ttention and desires when they first enter a
lace. Some look after natural scenery,
ome after curiosities. Some after kinds and
lodes of trade. Some after machinery, and
iiildings, and libraries. They that are after
le flesh do mind the things of the flesh ; but
ley that are after the Spirit, the Spirit,
•arnabas, as soon as he came to Antioch,
KDked about for displays and instances of
ivine agency ; and when he saw the grace
' God "he was glad.^^ The sight would not
ive been pleasing to all. The enemy of
)uls would have been enraged at the pros-
'Ct. The elder brother would not go in to
lare the joy of the father and the family ;
id was offended at the Prodigal's return and
iception. So are Pharisees now —

" While the wide world esteems it stranjje,
Gaze and admire, and hate the change."

But salvation is " the pleasure of the Lord."
ngels, in the presence of God, rejoice over
le sinner that repenteth. And every con-
^rt may say, with the Royal Penitent,
They that fear thee will rejoice when they
'8 me, because I have hoped in thy truth" —
Love to God made Barnabas rejoice. What
every sinner called by grace, but an ac-
'ssion to his subject ; an enemy turned into
friend ; who shall show forth his praise by
ving to his glory, and by being a monument
Y 16*

of his mercy and power 1 " Instead of the
thorn shall come up the fir tree, and instead
of the briar shall come up the myrtle tree :
and it shall be to the Lord for a name, for an
everlasting sign that shall not be cut off."

Benevolence made him glad. And Barna-
bas was a good man, as well as full of the
Holy Ghost and of faith. What generous
mind can see without feelings of pleasure,
the hungry fed, the destitute clothed, the sick
recovered, the captive loosened from his
chains 1 But what is every other deliverance,
compared with salvation from the evil of sin ?
What is every other acquisition, to the gain
of that godliness which is profitable unto all
things, having promise of the life that now is
to come 1 He prospers whose soul prospers
and is in health. He is free indeed whom
the Son makes free. He is rich who has the
gold tried in the fire. And every subject of
divine grace is not only blessed in himself,
but is made a blessing to others. He is now
become one of those who, by their prayers,
example, and endeavours, are the greatest
benefactors of the human race. They are a
dew from the Lord ; as showers upon the
grass. " For them the wilderness and solitary
place shall be made glad, and the desert shall
rejoice and blossom as the rose." When we
see a sinner turned into the way of life, who
can imagine what he may become ? That
persecutor now asking. Lord, what wilt thou
have me to do ? may preach the faith that
once he destroyed. That profane tinker now
beginning to weep and pray, may become a
writer, and, by his Pilgrim's Progress and
Holy War, may charm and edify the Church
to the end of time.

Barnabas rejoiced as a minister. Some en-
ter the sacred calling, only looking after sup-
port, emolument, or fame. The salvation of
souls is nothing to them. But with " a man
of God" it is the end of his ofiice, the answer
of his prayers, the reward of his labours, his
best hire. Such a man has the spirit of his
function ; and among all his tribulations
nothing comforts him like success in the con-
version and edification of his hearers — he
lives if they stand fast in the Loid.

But Barnabas, though a minister, had not
been the means of producing the grace of
God which he saw; yet he was glad when
he saw it. Some cannot rejoice in the good
done by others, especially by tiiose who are not
of their own community. They would confine
the work of the Lord to the pale of their own
denomination ; and are grieved rather than
pleased when they see another casting out
devils in his name, because he walketh not
with them. But a Barnabas can say, not only,
" Let him alone," but, " Grace be with all them
that love our Lord Jesus Christ in sincerity."
Let God employ and bless what instruments
he pleases— Therein I rejoice, yea, and will
rejoice.

186

JUNE 4.

" O my God, my soul is cast down within me :
therefore mil I remember thee." — Psalm xlii. 6.

Afflictions are often in the Scriptures
called temptations and trials. The reason is,
because they serve to prove and evince our
principles, dispositions, and resources. It is
natural, and almost unavoidable for men in
difficulties and distresses to repair to some-
thing that promises to afford deliverance, or
at least to temper the bitterness of sorrow.
And as every creature is insufficient to suc-
cour them, their applications are various and
numerous, and none of them are available.
Therefore at last disappointed and confounded,
they class the comforts with the crosses, and
the good with the evil, and acknowledge, " all
is vanity and vexation of spirit."

The believer has only one resource ; but
this is an adequate, and an infinite relief
And therefore instead of running up and
down the earth, asking, " Who will show me
any good ]" he says, " Return unto thy rest,
O my soul, for the Lord hath dealt bountifully
with thee." It is not improper, as a brother
is born for adversity, to go to a dear and
valued connexion, and pouring our tears into
his bosom, say, O my friend, my soul is cast
down within me — But it is better for the eye
to pour out tears unto God ! Far better to
look upward and say, with David, " O my
God, my soul is cast down within me" —

David claims God as his God. And how
desirable is it when we address him, especially
in trouble, to be able to deal with him on the
ground of assured interest in him ! It is there-
fore promised ; " I will bring the third part
through the fire, and will refine them as sil-
ver is refined, and will try them as gold is
tried : they shall call on my name, and I will
hear them : I will say. It is my people : and
they shall say. The Lord is my God."

Yet his claim does not hmder his complaint.
Many are perplexed by what, if properly
viewed, might rather encourage them. They
exclaim, " If I am his, why am I thus ?" Not
considering that they are thus because they
are his. They are pruned because they are
vines; they are put into the furnace because
they are gold ; they are chastened because
they are sons — for what son is he whom the
father chastened not ] They think their de-
pressions are peculiar — But David was a man
after God's own heart, and had more experi-
mental religion than any individual before the
coming of Christ ; yet he was not only afflict-
ed, but his distress broke through to his mind,
and pressed it down to the ground— "My
Boul is cast down within me." While all is
calm and vigor within, the pressure of out-
ward calamity is easily borne. The spirit of
a man may sustain his infirmity; but a
wounded spirit who can bear ? — and who can
cure 1 Only the God of all grace, and the

God of all comfort Let us therefore go to
him. He alone can alter the state and frame
of our minds who has access to them, and do-
minion over them. When a watch is disor-
dered, to have it examined and rectified we
naturally take it to the maker, who knows all
its powers and movements : so God is the
former of our spirits, and he can set them
right again — " Therefore" says David, "I
will remember thee."

Such a resolution is not natural to us. God
deserves indeed our remembrance, and is per-
petually demanding it. He addresses us by
his word; he speaks to us by conscience—
but in vain. He endeavours to awaken our
attention and regard by a profusion of benefits
— but though the ox knoweth his owner, and
the ass his master's crib, we do not know, or
consider. He therefore tries a different ex-
pediency— " 1 will go and return to my place
till they acknowledge their offence and seek
my face ; in their affliction they will seek me
early." What we refused to see and hear
we are made to feel. His captivity led Ma-
nasseh to pray to the God of his father. The
famine made the prodigal think of his father's
house. What brought so many to our Sa-
viour in the days of his flesh but personal and
relative trouble 7 It is the same now. He
breaks up our earthly schemes, and then pre-
sents a better country to our pursuit. He
removes the human arm on which we leaned,
and then offering his own, says, "There-
take hold of my strength." He hedges up
our way with thorns, and makes a wall, that
we cannot find our paths while following
after our lovers ; so that we have only one pas-
sage open — and this is to go back — and back
we must return — if we would find him whom
we had forsaken — for he remains where he
was — and instead of rejecting us, cries, " Re-
turn, ye backsliding children, and I will heal
your backslidings."

And thus the same method which brin^
God to our remembrance at first is useful in
our after religious life for the same purpose.
For we are not already perfect. Our affec-
tions are sometimes chilled, and our minds
are often turned away from our portion by
other things. And there is peculiar danger
of this in easy and prosperous circumstances.
It is when our gourd flourishes, and we sit
under its shadow with delight, that we are
ready to say, " It is good for us to be here :"
and so "to forget our resting-place." But
God loves us too well to suffer us to take up
with any thing short of himself He does
not stand in need of us ; but he knows that
without him we are miserable. He therefore
brings us into conditions which show us the
weakness and wretchedness of the creature ;
and induce us to inquire, " Where is God my
maker that giveth gon£rs in the night ?" Then
we think of him — And whom can we think
of so properly and efficiently in tlie hour of

JUNE 5.

187

distress? When therefore our souls are cast
down within us, let us remember him. Let
us remember his power. Is any thing too
hard tor the Lord ! Let us remember his wis-
dom. He knows how to afflict ; and he knows
how to deliver. Let us remember his good-
ness. Our welfare is his aim in every dis-
pensation however trying. He spared not
his own Son. Let us remember his provi-
dence. He is always near us. He numbers
the hairs of our head. Let us remember his
holy covenant. What promises does it con-
tain ! It insures every thing we need. This
was all David's salvation, and all his desire —
This is my comfort in my affliction ; thy word
hath quickened me — And how many can say
after him —

" Hart not thy word been my delight.
When earthly joys were fled ;
My soul, oppress'd with sorrow's weight,
Had sunk amongst the dead."

JUNE 5.

^Set your heai-ts unto all the words icliich I tes-
tify among you this day.^^ — Deut. ±>cxii. 46.

All these words" were the language
which he had just ended, the histories w-hich
he had recapitulated, and the positive ordi-
nances and moral injunctions which he had
again laid before them. Now if Moses en-
joined the Jews to attend cordially to a por-
tion of Revelation comparatively small, how
much more does God require us to pay this
regard to the whole ! See then that ye refuse
not him that speaketh ; for if they escaped
not who refused him that spake on earth,
much more shall not we escape if we turn
away from him that speaketh from heaven —
And who is mw saying, " Set your hearts
unto all the words which I testify among you
this day."

Set your hearts to hear all these words.
When you are forbidden to be hearers only ;
it supposes that you are hearers really : and
when you are admonished to take heed what
you hear, and how you hear, the practice it-
self is enjoined in tlie very regulation of the
mode. Hearing is not only a duty, but a
privilege. And when we consider not only
the adaptation there is in preaching to produce
the effect, but the blessing of God that at-
tends iiis own institution, we need not wonder
that " faith cometh by hearing."

Set your hearts to read all these words.
We cannot be hearing always ; and there are
times when we cannot hear at all. In such
cases reading is a substitute for hearing ; and
in all others reading must accompany and
follow hearing. We cannot dispense with it
at the family altar, or in our private retire-
ment, without injury and sin. Hale could
say in one of his letters to his children, " If
I omit reading a portion of the Scriptures in

the mornmg, nothing goes well with me
tlirough the day."

Set your hearts to understand all these
words. " Let liim that readeth understand"
—Without this the perusal will be little
more than a mere mechanical exercise. We
should endeavour to obtain clear and con-
sistent views of the subject that comes under
our notice; we should pause, and reflect;
we should consider the design of the writer
in the paragraph ; observe the strain of his
language ; compare one part of the contents
with another; and pray for the Spirit that
leads into all truth.

Set your hearts to remember all these
words. " By which," says the Apostle, " ye
are saved, if ye keep in memory what I have
written unto you." Our memory should be
like the ark m which were kept the golden
pot of manna, and Aaron's rod that budded,
and the tables of the law. Nothing can af-
fect us morally when it is out of the mind.
Some, to excuse their recollecting so little of
what they read, and hear, complain of their
memory. Yet they recollect a multitude of
things without number — This shows the nat-
ural faculty is not wanting. "But we can
remember some things so much easier than
others." This adds to our censure. For what
things are they which you do remember most
easily ! Are they not "those with which you
are most familiar I to which you are niost
attentive and attached ] and which are most
suitable to your taste 1 And should not this
be the case with the things of God ? Can a
woman forget her sucking child ? Can a maid
forget her ornaments, or a bride her attire 1

Set your hearts to the practice of all these
words. It cannot be imagined that they are
WTitten only to amuse curiosity, or inform the
mind, or furnish materials for conversation
and controversy — What are its warnings un-
less we are cautioned by them 1 or its prom-
ises unless we embrace them 1 In vain it
shows unto us the way of salvation, unless
we walk in it. It cannot profit us unless it
be mixed with faith : and it works effectually
in them that believe. " If ye know these
thmgs, happy are ye if ye do them." " Bless-
ed are they that hear the word of God and
keep it"

Set your hearts to recommend and diffuse
them. Begin at home. " Thou shalt teach
them diligently unto thy children, and slialt
talk of them when thou sittest in thine house,
and when thou walkest by the way, and when
thou liest dowTi, and when thou risest up.
And thou shalt bind them for a sign upon
thine hand, and they shall be as frontlets be-
tween thine eyes. And thou shalt write
them upon the posts of thy house, and on thy
gates." Hold forth the word of life wisely
in your discourse, accompanied with every
holy and lovely temper. Furnish with a copy
those who are destitute. Feel an anxiety

188

JUNE 6.

that every human being may have a Bible.
For this purpose encourage and aid that glo-
rious institution whose godlike and only aim
is to spread the Scriptures at home and abroad,
till the earth is filled with the knowledge of
the Lord as the waters cover the seas. Thus
set your hearts unto all the words of this tes-
timony. It is the command of God ; and he
who lives in the neglect of it is a rebel as
much as a thief or a murderer. It is the
command of the great God who is able to en-
force it It is the command of the good God,
who has conferred so many benefits, and has
so many claims upon you. It is the command
of the only wise God, who knows what is
good for you, and only demands what is a rea-
sonable service.

— All these words too are divine — All Scrip-
ture is given by inspiration of God. The very
name of some authors would be enough to
induce you to purchase and devour a publica-
tion. On the back of my Bible is inscribed,
The works of God.

They are also all important. They are not
a vain thing, but our life. They are our stand-
ard. Our rule. Our medicine. Our shield.
Our sword. Our brcEid. Our water. Our
sun. The charter of our everlasting privilege
— Who can tell what it has done for number-
less individuals 1 For communities ? For na-
tions ? — Who can tell what it will do in the
ages to come ?

JUNE 6.

" And Jacob was left alone ; and there wrestled
a man loith him until the breaking of the day."
— Gen. xxxii. 24.

Jacob was now returning with a large
family and much abundance from Haran, and
the house of his infamous uncle Laban. Thither
he had fled from the face of his brother Esau,
till his fury should be abated. But his resent-
ment seems not to have yielded to time ; for
Jacob is informed of his approach, and four
hundred men with him, and no doubt with
murderous design. Here was an embarrass-
ment ! But God had said to him, " Return ;"
and he had also said, " I will surely do thee
good*" — This was his encouragement. But
what was his conduct 3 It equally expressed
prudence and piety. He sends forward a
present, with a soft answer, that turneth
away wrath; and then he has recourse to
prayer. For except the Lord build the house,
they labour in vain that build it; except the
Lord keep the city, the watchman waketh
but in vain. When we have arranged our
plans, and secured our means, and done all
that we can do, we must cast our care upon
him that careth for us, and say, » O Lord, I
beseech thee, send now prosperity." Jacob
found prayer not only his duty, but his privi-
lege. How pitiable are those in trouble who
cannot say from experience, " It is good for

me to draw near to God." In the perplexi-
ties, dangers, distresses of life; in the losf
of relations, the failure of friends, the insuf
ficiency of creature-helpers ; — how relievinc
to the burdened spirit is it to say, " There-
fore will I look unto the Lord ; I will wail
for the God of my salvation, my God wii;
hear me."

— Imagine Jacob's situation. He was lefl
alone. His family had been sent forward.
It was now past midnight. No noise was
heard. Perhaps no star was seen. He wai
kneeling on the ground in prayer, with his
eyes closed, or raised towards heaven — wher
he felt the fingers of some one, seizing and
grappling him — and he started up and closed
with his antagonist — and endeavoured tc
maintain his standing against him — There
wrestled a man with him until the breaking
of the day. Wrestling is a trying and close
combat, in which we can only engage per-
sonally, hand to hand ; it allows not of sec-
onds and helpers ; and the aim of each is to
throw the other upon the ground. Jacob's
opponent came as his friend ; but how could
Jacob think so at first, when instead of being
lulled to sleep, he was grasped and pulled to
and fro with violence 1 Though mercy bringB
him, the Lord's coming to his people is often
alarming in appearance and apprehension.
He works by unlikely means, and in a way
the most strange. He impoverishes in order
to enrich; wounds us in order to heal; by
legal despair he brings us into the hope of
the gospel; and by death leads us to life
eternal. Let us welcome him in whatever
manner he may appear. Job could say, " He
hath taken me by my neck, and shaken me
to pieces" — But he could say, " Though he
slay me, yet will I trust in him."

The affair was not a vision, but a real
transaction. We may however make two
inquiries. First ; who was this mysterious
personage that strove with Jacob ? Uosea
calls him the " the angel ;" he is here called
" a man" — yet the prophet says, Jacob " had
power with God :" and Jacob himself says,
" I have seen God face to face." What can
we do here, but have recourse to " the angel
of the covenant]" to him of whom Paul
speaks, when he says, " Being in the form of
God, he thought it not robbery to be equal
with God, but made himself of no reputation,
and took upon him the form of a servant, and
was made in the likeness of men:" to him
of whom John says, " In the beginning was
the Word, and the Word was with God, and
the Word was God ; and the Word was made
flesh, and dwelt among us." "His goings
forth were of old, from everlasting." " He
rejoiced in the habitable parts of the earth,
and his delights were with the sons of men."
Thus he often assumed a human shape, as an
emblem and earnest of his real incarnation in
the fullness of time. Secondly ; what was tlie

JUNE 7.

189

ture of this wrestling? It was partly cor-
real, as is undeniable from the injury he
ceived in his thigh ; and partly spiritual, as
: inspired expositor tells us that " he wept
id made supplication unto the angel."
hese are the severest trials in which God
once exercises both the body and the mind,
et it is no unusual thing for sickness and
raits in circumstances to blend with inter-
d conflicts — " Without," says Paul, " are
jhtings, and within are fears:" and, says
avid, "Heal me, for my bones are vexed ; my
.ul is also sore vexed : but thou, O Lord,
)W long 1"

It is from this exercise of Jacob's that
•ayer has been so frequently called wrest-
ig with God. Formalists know nothing of
e force of the image : but they know the
eaning of it, who feel their guilt, and are
•essed down by a sense of their imworthi-
Bss and imperfections; who are in earnest

1 to their object; and whose cry is nothing
ss than " Lord, save, 1 perish."

— We cannot determine how long the con-
st had lasted, but it seems to have been
iveral hours. During all this time, though
icob stood his ground, he got no advantage
itil the breaking of the day — Then the
;eDe changed, and relief was obtained. The
ord often tries the patience of his people ;

2 delays their desires, and under the suspen-
on, they sometimes are ready to say. Why
lould I wait for him any longer? Hope de-
■rred maketh the heart sick, but when it
)meth it is a tree of life ; and come it will in
od's own time, and will not tarry a moment
3yond it. " Weeping may endure for a night ;
it joy Cometh in the morning." What ap-
lies to any particular dispensation will ap-
iy to life itself— What is it but wrestling
ntil the breaking of the day 1 But the night

far spent, and the day is at hand.

JUNE 7.

And when he saw that, he prevailed not against
him^ he touched the hollow of his thish ; and the
hollow of Jacob's thigh icas ovt of joint as he
wrestled xcith him. And he said. Let me go.
for the day breaketh." — Gen. xxxii. 25, 26.

It is wonderful that Jacob was able to
laintain the contest as he did. Never was
lere such an unequal match. The wrestling
as between a poor worm and the Lord of
H. What would have been the consequence,
* things had taken their natural course, but
acob's overthrow ? How then did he stand 1
'^ot from his own sufficiency, but from the
ondescension and kindness of his opponent,
'ho instead of striving aofainst him with his
reat power, put strcno-th in him, and sus-
lined him in the encounter.

Yet the I^rd would remind him of his
'cakness. He therefore touched and dis-

jointed the hollow of his thigh. This was to
intimate that if he should gain the victory, he
was not, as he otherwise might have done, to
ascribe it to himself Good men in their attain-
ments and successes are in danger of self-ela-
tion ; and it is necessary to keep them from
their purpose, and to hide pride from them.
Paul after his revelations had a thorn in the
flesh, lest he should be exalted above measure.
All our honours and comforts must have some
alloy. In sailing, the ballast is as necessary
as the sails, and the one must be in proportion
to the other.

But does not Jacob yield now? No; he
keeps on wrestling, though in pain, and even
lamed, and therefore obliged to grasp the
closer and firmer to keep him from falling.
So we are to cleave to the Lord with purpose
of heart, and to pray and not faint. What-
ever discouragements we meet with, we are
not in our wrestling to give up; and when
we cannot pray as we would, we must pray
as we can, and not discontinue the exercise
because of infirmity and imperfections.

" Let me go," says the angel. Yet could
not he who by a touch only had disjointed
Jacob's thigh, have easily disengaged himself
from his hold ? And does he ask for permis-
sion to withdraw ? He gives intimation of his
departure, to excite the more earnest suppli-
cation for his continuance. When he was
with the two disciples at Emmaus he made as
though he would have gone further : he de-
signed to enter with them — but not without
pressing; and they constrained him, saying,
abide with us — and he went in to tarry with
them. So much do they love him, and so
necessary is he to his people, that a hint of
going is enough to throw them into alarm,
and induce them to cry, " Cast me not away
from thy presence, and take not thy holy
Spirit from me." But the motion is designed
to show the power of prayer. " The king is
held in the galleries." "I held him and
would not let him go." " The violent take it
by force." The might of earth and hell can-
not restrain God, but prayer can. Two blind
men, begging by the way-side, hearing that
he was passing by, cried, " Jesus, thou Son
of David, have mercy on us." The multitude
deemed them offensive interrupters, and or-
dered them to hold their peace. But Jesus
stood still, and commanded them to be brought
— The sun in nature once stood still to enable
Joshua to finish his victory : and now a much
nobler Being cnnnot take another step till he
has paused, and heard, and relieved the tale
of distress. When God, provoked by the
idolatry of the Jews at IForcb, threatened to
destroy them, Moses interposed, and held
back his arm ; and Omnipotence itself said,
" Now therefore let me alone, that my wrath
may wax hot against them, and that I may
consume them : and I will make of thee a
great nation." Who would not value prayer !

190

JUNE a

What an efficiency does it exert ! With God
all things are possible — and prayer has power
with God !

But the reason seems as strange as the re-
quest— Let me go, " for the day breaketh."
What are the distinctions of time to him ] Is
it not the same to the Lord whether he is
with his people by night or by day ? *' Dark-
ness and light are both alike to him." First,
the reason may respect the angel's unwilling-
ness that any should be spectators of the
scene. And so it tells us to avoid religious
notice ; and not, like the Pharisees, pray to
be seen of men — " The kingdom of God
Cometh not with observation." When we
enter our closet we are not to leave it open,
but to shut to the door. But, secondly, the
reason rather refers to Jacob and his circum-
stances— " The morning comes, and we must
separate for thy sake — Thou must pursue thy
journey ; thy cattle, servants, and family will
require thy presence and aid." Religion is
not to call us off from our relative duties, or
even secular business. Every thing is beau-
tiful in its season. We must sometimes ex-
ercise even spiritual self-denial. The privi-
leges of the Sabbath must give place to the
trials of the week. It would be more pleas-
ing to continue an hour longer in retirement,
reading the Scripture, with meditation and
prayer ; but the calls of the household and
the claims of our callings bid us break off—
And we must " stand perfect and complete in
all the will of God."

JUNE a

" And he said, I will not let thee go, except thou
bless me. And he said unto him, What is thy
name ? And he said Jacoh?'' — Gen. xxxii. 26, 27.

Jacob now, if not before, began to know
who his antagonist was; and is therefore un-
willing to separate without a blessing. He
looks for a blessing from one that had opposed
him, struggled with him, and disjointed his
thigh. So must we " turn to him that smi-
teth" us, and from the very hand that wounds
seek all our relief and deliverance. " Come,"
says the Church, " and let us return unto the
Lord : for he hath torn, and he will heal us,
he hath smitten, and he will bind us up,"
The blessing of the Lord maketh rich. It
can do all things for us. Creatures can only
wish us a blessing, but he commands and im-
parts it : and when he blesses none can re-
verse it,

Jacob uses no ceremony, but in reply to the
demand, " Let me go," abruptly says, " I will
not — except thou bless me." Was this a fit
answer for a servant to his Lord and Master ?
When we have a promise which gives us a
hold of him, we are to put him in remem-
brance, to plead with him, and to refuse to
take any denial. There is nothing more

pleasing to him than this holy violence : h(
loves to see us while trusting in his faithfu
Word, disregarding the discouragements ol
his Providence. The woman of Canaan was
sorely tried, first by his silence, then by hii
seeming exclusion and contempt of her — bu
she persevered in her application, and wa;
more than successful. " O woman, great v.
thy faith, be it unto thee even as thou wilt'
And when God had threatened not to go wit!
the people, was he offended with Moses, wh(
said, I will not stir a step further without th}
presence] No; but he yielded, and said
" My presence shall go with thee, and I wil
give thee rest." Prayer is nothing withou:
earnestness and resolution. We ask ant
have not, because we ask amiss ; we pom
forth words, but leave the heart behind. How
can we expect that God should regard suppli-
cations with which we are unaffected our-
selves 1 " If," says Bishop Hopkins, " the ar-
row of prayer is to enter heaven, we musi
draw it from a soul full bent." This is what
Paul means by " praying with all prayer,'
He, the very same Being, who here taughl
Jacob importunity in prayer, teaches us alsc
at this moment the value and necessity of it
" Which of you shall have a friend, and shall
go unto him at midnight, and say unto him.
Friend, lend me three loaves ; for a friend
of mine in his journey is come to me, and 1
have nothing to set before him 1 And he from
within shall answer and say. Trouble me not:
the door is now shut, and my children are
with me in bed ; I cannot rise and give thee.
I say unto you. Though he will not rise and
give him, because he is his friend, yet because
of his importunity he will rise and give him
as many as he needeth. And I say unto you,
Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto
you." " And he spake a parable unto them
to this end, that men ought always to pray,
and not to faint ; saying, There was in a city
a judge, which feared not God, neither re-
garded man : and there was a widow in that
city ; and she came unto him, saying, Avenge
me of mine adversary. And he would not for
a while : but afterward he said within him-
self, Though I fear not God, nor regard man ;
yet because this widow troubleth me, I will
avenge her, lest by her continual coming she
weary me. And the Lord said. Hear what
the unjust judge saith. And shall not God
avenge his ovra elect, which cry day and
night unto him, though he bear long with
them ?" — " Never man spake like this man."

Jacob specifies nothing in particular, but
only insists upon a blessing. His present con-
dition however would serve to explain his im-
mediate wish. And therefore, with a view to
this, the Lord said unto him, " What is thy
name ?" He could not ask to gain informa-
tion ; but upon the same principle that we
are required to confess our sins, and to spread

JUNE a

191

ur wants before him in prayer ; and which
i not to inform a Being who is perfectly wise,
ut that we may be affected with our condi-
on, and be prepared for the display of his
lercy. It is we who are changed by prayer,
ot he : the land is not drawn to the boat, but
le boat to the land — the result of the con-
ict is the same. The Lord well knew Ja-
ob's name, but he would know it from him-
elf ; and therefore he said, " Jacob"—" The
ime to whom thou saidst at Beth-el, when
eeing from the face of my brother, I will
eep thee in all places whither thou goest :
16 same to whom thou saidst, when leaving
ly uncle Laban, Return to thy kindred, and
will surely do thee good." We have the
irae advantage in the question when we go
) his mercy's door, and he asks who we are.
Lord, thou canst not be ignorant of me. I
m that swearer, that Sabbath-breaker, that
espiser of all that was good, whose feet thy
oodness turned into the path of peace, and
'hose lips it taught to show forth thy praise,
am that backslider thy mercy reclaimed. I
m that sufferer who called upon thee in the
ay of trouble, and was delivered — I have
ied thee too much ; and thou hast befriend-
i me too oflen, not to be acquainted with all
am"—

'• Dost thou ask me who I am ?
Ah, my Lord, thou know'st my name!
Yet the question gives a plea,
And supports my suit with Thee.

" Thou didst once a wretch behold,
In rebellion blindly bold,
Scorn thy grace, thy power defy ;
That poor rebel, Lord, was I.

" Once a sinner, near despair,
Sought thy mercy-seat by prayer;
Mercy heard and set him free,
Lord, that mercy came to me.

" Many years have pass'd since then,
Many changes I have seen.
Vet have been upheld till now;
Who could hold me up but thou ?

" Thou hast help'd in ev'ry need,
This emboldens me to plead;
After so much mercy past.
Canst thou let me sink at last ?"

JUNE 9.

And he said, Thy name shall he called no more
Jacob, but Israel : for as a prince hast thou
power toith God and with men, and hast pre-
vailed. And Jacob asked him, and said, Tell
me, I pray thee, thy name. And he said.
Wherefore is it that thou dost ask after my
name ? And he blessed him there." — Genesis
xxxii. 28, 29.

Thus he was knighted on the field. He
ad two names, and both of them were gain-
d by wrestling : the one by wrestling with
is brother in the womb ; the other by
'restling with the angel at Peniel. Jacob
gnifies a supplanter ; Israel means a prince

ith God — And the reason of the new name

was, that he had " power with God and with
men, and had prevailed." That is, he had
prevailed with God, and this was an assurance
that he would prevail with man — his brother
Esau, and every other foe. These go together.
If God refuses to hear us, creatures will help
m vain ; and if God be for us, who can be
against usf "When a man's ways please
the Lord, he maketh even his enemies to be
at peace with him." How much is it our in-
terest to secure his favour who has all events
at his disposal, and every heart under his con-
trol 1 Yet some, to engage the friendship of
mortals, will offend and provoke him who can
turn the wisdom of the wisest into foolish-
ness, and the strength of the strongest into
weakness.

We can hardly wonder that Jacob asked
and said, " Tell me, I pray thee, thy name."
Yet it appears to have been more curious
than wise. There is much of this tendency
in us all ; and it is a proof of our depravity,
that we are equally disposed to neglect what
is plain and useful, and to pry into things
which we have not seen, and which, if dis-
covered, could be of little avail to us. This
is a world of action rather than of science.
The humblest Christian will know more in a
moment after death than the most laborious
research can acquire now in months and
years. The Scripture therefore never in-
dulges a vam curiosity that would draw us
off from the one thing needful. Instead of
gratifying Peter when he inquired after the
destiny of John, our Saviour rebuked him :
" W^hat is that to thee ] Follow thou me."
And when the Apostles would become stu-
dents of prophecy; and asked, "Lord, wiJt
thou at this time restore again the kingdom
to Israel 1" he said unto them, " It is not for
you to know the times or the seasons, which
the Father hath put in his own power." He
therefore here said unto Jacob, " Wherefore
is it that thou dost ask after my name ? And
he blessed him there." This furnishes us
with an opportunity to remark two things.
The first regards our infirmities in prayer.
We often know not what we ask. The sec-
ond, God's method in answering us. He
grants us while he denies. If he refuses us,
he gives us something better in exchange,
something better in itself, and better also for
us. It is better to prepare us for his coming
at any time, or in any way, than to inform us
of it. It is better to inako us meet for the in-
heritance of the saints in light, than to make
us acquainted with the nature of it. With
regard to the thorn in the flesh, the Apostle
was more than satisfied with the manner in
which his prayer for the removal of it was
answered, when, though it continued, he had
the assurance of all-suflicicnt grace under it,
and that the Saviour's strength should be
made perfect in his weakness — " Most gladly
therefore," says he, " wil^ I glory in my in-

192

JUNE 10, 11.

firmity, that the power of Christ may rest
upon me." He withholds abundanee, but he
teaches and enables us to be content with
such things as we have. Let us leave our-
selves to his wisdom and goodness ; a wisdom
that is infinite, a goodness that spared not his
own Son. He would not tell .Jacob his name
— but he blessed him there.

JUNE 10.

^^And Jacob called the name of the place Peniel :
for I have seen God face to face, and my life is
preserved. And as he passed over Penuel the
sun rose upon him, and he halted vpon his
thigh. IVierefore the children of Israel eat not
of the sinew which shrank, which is upon the
hollow of the thigh, unto this day ; because he
touched the hollow of Jacobs thigh in the sinew
that shrunk."" — Gen. xxxii. 30 — 32.

Here we have some of the immediate con-
sequences of this singular event. It is obvious
that Jacob apprehended the personage to be
Divine. Hence he wonders at his preserva-
tion. Human nature is weak, and can only
bear a degree of impression. Flesh and blood
cannot inherit the kingdom of God : and " no
man," said God himself to Moses, " can see
my face and live." Jacob therefore could not
have seen him face to face, unless in the hu-
man form which he had assumed. Thus in
the gospel God is manifest in the flesh. And
thus through the veil, that is to say his flesh,
we are not only saved, but shall have com-
munion with him for ever. Jacob's humility
also filled him with surprise, that he should
have been not only so supported, but so sig-
nalized and dignified above all mankind.
When we are in a proper frame of mind, di-
vine favours abase as well as encourage.

That the event might not be forgotten, he
calls the place by a new name, significant of
the manifestation. For the same reason afl:er
a deliverance, Samuel had set up a stone, and
called it Ebenezer. And Joseph and Moses
had given their children names that would
serve to recall their trials and their mercies.
Nothing can affect us any longer than it is in
our thoughts ; we should therefore be careful
that we forget not all his benefits. Our grati-
tude and our confidence depend on remem-
brance.

Jacob knew that the best way to glorify
God is to serve him in the condition and cir-
cumstances wherein we are placed. He
therefore is not idle ; but as soon as the di-
vine visitant had left him, he went forward,
hastening to join his household, and to per-
form the duties of the husband, the father,
the master, and to prepare for the expected
interview. But as he passed over Penuel the
sun rose upon him, and he halted upon his
thigh. He could not have travelled at all un-
less he who had lamed iiim had re-jointed

him. Yet if not some pain, some weakness
was left ; and he limped for life. There wm
doubtless a contraction of the muscle or ten-
don, for it is said, " therefore the children of
Israel eat not of the sinew that shrank, whicl
is upon the hollow of the thigh, unto thif
day ; because he touched the hollow of Ja-
cob's thigh in the siiiew that shrank.'^ Was
this refusal founded in a superstitious con
ceit 1 It was rather the consequence of a di
vine appointment, analogous to a ceremonia
and sensible dispensation of religion ; or th(
disuse resulted from the veneration his po&
terity entertained for the patriarch, and theii
concern to memorialize this astonishing oc
currence. It would be saying. Our fathej
trusted in thee, and thou didst deliver him—
Say not to the seed of Jacob, Seek ye me ir
vain.

But what a night was here ! What £
morning was here ! With what confidence
and peace would he now go forward, assurec
of a safe and pleasant meeting with his bro
ther, and that goodness and mercy would fol
low him all the days of his life ! And oh
what a relation would he have to communi
cate to his company as soon as he had over-
taken them ! They would wonder to see hiir
halting as he approached ; but they woulc
marvel far more when he had told them of al.
that had happened unto him— of his wres-
tling ! and of his success !

And how much shall we have to announce
to our company who have crossed the rivei
before us, and are waiting to receive us intc
everlasting habitations, when we have reach-
ed them, not in a yet unfinished and trying
journey, but at home, in the rest that remains
for the people of God !

" There, on a green and flowery mount,
Our weary souls shall sit ;
And with transporting joys recount
The labours of our feet."

JUNE 11.

" And it shall come to pass, that when any shall
yet prophesy, then his father and his mothet
that begat him shall say unto him, Thou shali
not live ; for thou speakest lies in the name of
the Lord : and his father and his mother thai
begat him shall thrust him through when h.
prophesieth." — Zech. xiii. 3.

As in money transactions the sterling coin
gives rise to the counterfeit, so in religious
concerns, reality is followed by hypocrisy
From the beginning there were in Israel true
prophets. Hence also there were false ones,
wearing the attire, and assuming the man-
ners of God's own servants ; pretending to
communications which they had never re-
ceived ; exercising and encouraging idolatry;
and crying, Peace, peace, when there was no
peace. When therefore God intended mercy
to the country, he engages to sweep away

JUNE 12.

193

Dm the earth these emissaries of the devil,
id plagues and curses of the human race,
[n that day, saith the Lord of hosts, I will
it off the names of the idols out of the land,
id they shall no more be remembered : and
will caase the prophets, and the unclean
irits to pass out of the land." And so af-
cted would the people be, and even their
lations and their nearest relations, that
sing above the feelinj^s of nature, they
ould themselves execute the judgment
reatened : " And it shall come to pass, that
hen any shall yet prophesy, then his father
id his mother that begat him shall say unto
ra, Thou shalt not live ; for thou speakest
3S in the name of the Lord : and his father
id his mother that begat him shall thrust
ra through when he prophesieth." This
ould be very trying to flesh and blood ; but
e are to love God supremely, and creatures
ily in subordination to him. And this is no
ore than IVIoses required : " If thy brother,
e son of thy mother, or thy son, or thy
ughter, or the wife of thy bosom, or thy
end, which is as thine own soul, entice thee
cretly, saying. Let us go and serve other
kIs, which thou hast not known, thou, nor
y fathers ; thou shalt not consent unto him,
If hearken unto him ; neither shall thine
e pity him, neither shalt thou spare, neither
alt thou conceal him : but thou shalt surely
11 him ; thine hand shall be first upon him
put him to death, and afterwards the hand
all the people." It is no more than Levi
rformed in the slaughter of the idolaters in
e camp at Horeb : " He said unto his father
d to his mother, I have not seen him ; nei-
er did he acknowledge his brethren, nor
low his own children." How unlike this
IS the conduct of Eli, who when his sons
ide themselves vile, restrained them not,
t only gave them a gentle rebuke ! And
lat can we think of those parents who con-
*'e at the delinquencies of their children ;
d instead of opposing them with the au-
miy and influence they possess, can rather
.erish their inclinations, and accompany
air steps ] " He that loveth son or daughter
)re than me is not worthy of me."
As the words from the immediately pre-
ding and following context are allowed to
er to the evangelical dispensation, some
ve derived an argument fromthem in favour
compulsion and persecution in religion.
. t the Gospel sanctions nothing of this,
hen James and John would have called for
'3 from heaven to consume the Samaritans,
y- greatest schismatics of the age, and who
• i refused him a night's lodging, our Lord
:>uked them, saying, " Ye know not what
1 nner of spirit ye are of For the Son of
^ n is not come to destroy men's lives, but
'save them." Some therefore have solved
'' difficulty by applying tlie prophecy exclu-
' ely to the conversion of the Jews ; and
Z 17

supposing that when they become Christians
they will at first act according to their former
usages, just as at the beginning of the Gospel
they for a while strove to bring in with Christ,
circumcision, and the observance of meats and
seasons. But the conjecture is improbable;
and the confinement of the words to tiiis peo-
ple is groundless. The meaning is — that ef-
fects are here put for principles — Christians
should not indeed act in the same manner,
but have the same zeal the pious Jews had
when of old they showed themselves on the
Lord's side, and obeyed his commands, how-
ever expensive or painful the service — they
should display the most determined firmness
and fidelity in opposing error, and in spiead-
ing divine truth — holding nothing dear but
the glory of God their Saviour — and forsaking
all they have to be his disciples. It is there-
fore another of the many instances in the Old
Testament, in which things Christian are ex-
pressed by Jewish allusions. The Prophets
could only use their own language, and em-
ploy their own ideas and terms, even when
speaking of another and a future dispensation.
Nothing therefore can be more unwise, than
to build opinions and expectations upon so
weak a foundation as the names they often
give to persons, places, and objects taken from
their own economy. Surely if a Jewish pro-
phecy or promise be allowed to refer to Chris-
tian times, influences, and blessings, the phra-
seologies in which it is announced should be
taken, not in a Jewish, but in a Christian in-
terpretation. Admit the reverse, and we
should kill people, and think we did God ser-
vice from the words before us ; and fetch a
thousand absurdities fi*om other passages also.

JUNE 12.

" That we may he able to comfort them tchich are
in any trouble, by the comfort wherewith we
ourselves are comfoHed of Gody — 2 Cor. i. 4.

The Apostle mentions this as the purpose
for which God had comforted him and his
companions in all their tribulation. This is
very instructive and edifying. We see tlie
aim of God in the favours he confers upon us.
He means them not to terminate in ourselves,
but to extend to others, like the streams which
flow on andturn mill after mill, and refresh and
fertilize meadow after meadow. We are not
the proprietors, but only the stewards of the
manifold grace of God : and we are to con-
sider ourselves debtors, not only to him, but
to our fellow-creatures. If we are rich in
this world's goods, we are to be ready to dis-
tribute. If we are enlightened, we are to
arise and shine. If we are converted, we are
to strengtlien our brethren — and if we are
comforted, we are to be comforters.

W^e also see how the Lord employs human
instrumentality. He is the God of all com-

194

JUNE 13.

fort ; but though he is the source, we are the
mediums. He could dispense with our ser-
vices, but he wisely employs them ; as he
thereby secures our own improvement ; pro-
motes brotherly love ; unites the giver to the
receiver by pity, and the receiver to the giver
by gratitude ; shows us that there is a con-
nexion between all ranks and degrees in so-
ciety ; that there is no such thing as independ-
ence; that every man has something to re-
ceive to teach him humility, and that every
man has something to impart to keep him
from discouragement. " If the foot shall say.
Because T am not the hand, I am not of the
body ; is it therefore not of the body ? And
if the ear shall say, Because I am not the eye,
I am not of the body ; is it therefore not of
the body 1 But now are they many members,
yet but one body. And the eye cannot say
unto the hand, I have no need of thee : nor
again the head to the feet, I have no need of
you."

We therefore learn also, how free our
minds should be from that selfishness which
is satisfied with personal advantage and en-
joyment. "Look not," says the Apostle,
" every man to his own things, but every man
also on the things of others." And how well
does he exemplify his own admonition ! He
delights in the thought that the crown of
righteousness was secured for others as well
as for himself He wishes that all his hear-
ers had all his blessedness without his bonds.
And we here see how he prized the consola-
tions he had enjoyed, not because he had been
comforted by them in his sufferings, but be-
cause they would render him useful to others
who are in any trouble.

Such as are " in any trouble" have peculiar
claims upon us ; and we are " able to comfort
them with those comforts wherewith we our-
selves have been comforted of God," three
ways. First, by excitement — They dispose
and stir us up to exertion and communication.
Fear unnerves : despondence makes us slug-
gish : and the mourner sitteth alone and keeps
silence, like the stricken deer that leaves the
herd. But divine consolation enlivens, actu-
ates, and discovers itself : and the language
of the happy receiver is ; " Come and hear,
all ye that fear God, and I will declare what
he hath done for my soul. I cried unto him
with my mouth, and he was extolled by my
tongue." Silence would be enjoined in vain —
" If these sliould hold their peace, the stones
would cry out." " We cannot but speak the
things that we have seen and heard." Sec-
ondly, by qualification. The heart teacheth
the lips. They can speak, in dealing with
others, more surely, more earnestly, more
suitably, more wisely. Having laboured and
been heavy laden themselves, they can speak
a word in season to him that is weary. Hav-
ing found relief themselves, they can lead
others to the same place of succour. Thirdly,

by example. If nothing were said in word:
the fact itself would address others; an
evince what can be done, in showing wh?
has been done. Here is actual experience
Here are proofs that the Lord does not leav
his people comfortless ; that he is a very pre:
ent help in trouble ; that his grace is equall
free and powerful, that none who seek it sha
be disappomted, and none confounded th;
trust in it. When the Lord's people sustai
losses in their endearments, and yet say, Th
Lord gave and the Lord hath taken away
and blessed be the name of the Lord : whe
they receive the word in much affliction, wit
joy of the Holy Ghost : when, though wall
ing in the valley of the shadow of death, the
fear no evil, but rejoice in hope of the glor
of God ; how many thank God and take coui
age!

JUNE 13.

" Do not my words do good to him that walkel
uprightly ?"— Micah ii. 7.

They do evil and injury to many. Thoi
sands will curse for ever the hour they bf
came acquainted with the Scriptures; fc
they derive from them only an increase o
guilt and of condemnation. But this is nc
the effect of design or of natural tendenc
in them ; for the Bible is intended and adap!
ed to do us good only ; but is the accidentc
result of depravity : and therefore it is cor
fined to those who pervert it, abuse it, an
neglect it ; and thus turn the blessing into
curse. But his words do good to him ths
walketh uprightly. They do good indeed t
others, and are the means of the conversio
of sinners. But the prophet is not speakin
of what the Scriptures do in bringing us int
a religious state, but of the benefit they rer
der us when we are in it. Our Saviour, i
the parable of the sower, does not explain ho^
the ground is made good — this he has don
in other places ; but of the effect of the see
in bringing forth thirty, sixty, or one hundre
fold, when falling where it is already good-
in distinction from its unprofitableness whe
uniting with the way-side, and the stony an
thorny soil. The author of the origin of th
rain is another question ; but the Apostle i
speaking only of its influence according t
the subject imbibing it, when he says, tha
coming upon the garden it bringeth fort
herbs meet for them by whom it is dressec
and receives a blessing from God : but i
other places it calls forth weeds, and thornf
and briers, which are nigh unto cursing, an
whose end is to be burned. The Word o
God must operate according to the principle
and dispositions it finds in us. If it be fooo
it is nothing to the dead but to the living:
is milk for babes, and strong meat for meni
If it be a rule, the benefit is only to them tha

JUNE 14.

195

;alk by it. And we are never in so suitable
state to be benefited by it as when con-
;ience is awake, and we are sincerely de-
iroos of knowing the will of God, and are
3solved to follow it, whatever difficulties may
e in the way. Hence says James, " Where-
ire lay apart all filthiness and superfluity of
aughtiness, and receive with meekness the
igrafted word, which is able to save your
Duls." And thus Peter also. " Wherefore
lying aside all malice, and all guile, and hy-
ocrisies, and envies, and all evil-speakings,
s new born babes, desire the sincere milk of
iie word, that ye may grow thereby : if so
8 ye have tasted that the Lord is gracious."
For we are not to expect that his words
/ill do us good mechanically, that is, without
ur consciousness or activity ; or that they
/ill act in us as physical causes operate in
lie body, where the concoction of the food,
nd the circulation of the fluids go on, when
:e are asleep, as well as when we are awake,
eing independent of our volitions and
loughts. The Scriptures can only affect us
lorally, in a way of motive, in the exercises
f the mmd, and in the use of the means
'hich God has appointed. This does not su-
ersede divine influence, but is the way in
'hich it works, and in which alone we are
uthorized to look for it. If God's words are
) do us good, we must read them — we must
ear them — we must believe them — we must
nderstand them — we must reflect upon them
-we must speak of them — we must pray
ver them. But what is the benefit they will
len do us ] It would be endless to describe
. They are profitable unto all things.
, They will do us good in a way of informa-
on. And for the soul to be without know-
;dge it is not good. But there is no know-
!dge like that which is derived from the
criptures. It is so clear, so full, so import-
at, so blessed— it giveth life to them that
ave it —

" When once it enters to the mind,
It spreads such light abroad,
The meanest souls instruction find,
And raise their thoughts to God."

\ What an advantage, in every duty, in every
srplexity, to be able to go to these lively
■acles, to learn what God the Lord has to
ly concerning us ; and to hear a voice say-
ig, This is the way, walk ye in it !
They will do us good in a way of excite-
ent. We often grow dull and formal in
■ligion. We have a name that we live, but
•e dead ; or the things that remain are ready
die. But when our souls cleave unto the
1st, he quickens us according to his word;
id the effect endears it and enables us to
member it : "I will never forget thy pro-
mpts ; for with them thou hast quickened me."
They will do us good in a way of rebuke,
they deal truly with us— and they will
!ver flatter ; they will— they must frequent-

ly reprove us. And if we are concerned for
our real welfare, we shall not esteem them
our enemy, because they tell us the truth.
We shall cordially say, "Faithful are the
wounds of a friend ;" and falling in with their
wholesome severity, we shall fall upon our
knees and pray, Search me, O 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. How
improper is it to limit the benefit of the word
to encouragement; and to suppose that we
have never a good opportunity, as the phrase
is, when we attend upon it, unless it comforts
us ! What a blessing is it to be humbled, to
be emptied of self, to see more of our own
weakness and vileness, and to cry mightily
at the foot of the cross, " God be merciful to
me a sinner !"

Not that we undervalue comfort. The joy
of the Lord is our strength ; and these words
he has spoken unto us, that his joy may be in
us, and that our joy may be full. They there-
fore do us good, by inspiring us with ever-
lasting consolation and good hope through
grace. They relieve the wearied, oppressed
with a sense of grief and unworthiness, by
leadmg them to the Lamb of God, and giving
them access with confidence, by the faith of
him. They tell us what we are to do with
trouble ; and they tell us what trouble is to
do for us. Ah ! says the bereaved and deso-
late, unless thy law had been my delight, I
should have perished in mine affliction. Ah !
says the dying, I will fear no evil ; thy rod
and thy staff* they comfort me.

We talk of benefactors ! of a Howard ;
of a Thornton ! What good has the Bible
done ! What millions has it blessed ! And in
what countless instances has it blessed each
of them ! How much do I owe it ! Bless the
Lord, O my soul. Thanks be unto God for
his unspeakable gift ; and let the whole earth
be filled with his glory. Amen, and Amen.

JUNE 14.
" Adam, where art thou ?" — Gen. iii. 9.

The question regards not so much the
place as the state in which Adam now was.
And it is not to be considered as indicating any
proof of ignorance ; for who can hide himself
fl-om the view of Omniscience? But it im-
plies several things the result of knowledge.

It is the expression of surprise — " Adam,
where art thou V As if he had said, " Before,
when I came, thou wort ready to meet me ;
and my presence was thy delight. What in
so short a space of time has produced this
change? What have I done to cause tliis ali-
enation and flight from mo!" If this seems
an unbecoming representation of God, lot it
be remembered that he has himself furnished
it — " Be astonished, hearers, at this." " What
could have been done more to my vineyard

JUNE 15.

that I have not done in it? wherefore, when
I looked that it should bring forth grapes,
brought it forth wild grapes !" He cannot
indeed be imposed upon, but he has a right
to complain ; and speaks according to the
equity of the case. "Adam, where art thou'?"

It is the language of upbraiding. " Is this
the return thou hast made for all the favours
with which I have indulged theel Is this the
use thou hast made of the noble faculties with
which I have endowed and ennobled thee 1 Is
this thy kindness to thy friend ] Is this acting
the part of a faithful steward toward his pro-
prietor] of a dutiful child towards a good
father? of an obedient servant towards the
best of masters'? Did I envy thy welfare or
wish to abridge thy happiness ■? I only forbad
thee one tree in all the garden ; and even this
was forbidden for thy trial, and with a view
to thy honour and reward."

It is the lamentation of pity. He is not
only the just God, but the Saviour : he is not
only righteous in all his ways, and holy in all
his works, but full of compassion and slow to
anger. As, when our Lord, condemned by
the Pharisees for healing the withered arm
on the Sabbath-day, looked round upon his
audience " with anger, being grieved for the
hardness of their hearts;" and as, when he
looked upon the backsliding Peter, and dis-
solved him into godly sorrow, there was not
only surprise and upbraiding in the glance,
but mercy and readiness to forgive : so here,
in the voice that addressed Adam, there was
not only alarm, but tenderness ; not only ab-
horrence of the crime, but pity for the crimi-
nal— " Poor Adam, what hast thou done 1
What misery hast thou brought upon thyself!
I have no pleasure in the death of him that
dieth. How shall I give thee up*? Adam,
where art thou '?"

But the question admits of a universal ap-
plication; and we should bring it home to
ourselves ; and for three reasons. First, be-
cause of the relation there is between Adam
and ourselves. There is no other creature
with whom we are so intimately and influen-
tially connected. He was the father and the
natural head, and he was the representative
and the federal head of the whole human
race. " By one man's disobedience many
were made sinners." " By one man's offence
death reigned by one." " In Adam all die."
Secondly, because by personal transgression
we bring ourselves into the same state. All
sin is the same in its nature and tendency.
We sin and expose ourselves to danger —
Fear treads on the heels of guilt — Dread pro-
duces aversion — And we try to secure our-
selves instead of repairing to his feet, and im-
ploring mercy. In one respect we are worse
than Adam. He, after tlie first act of iniquity,
could not look God in the face ; while we go
on still in our trespasses ; often daringly enter
his presence and stand before him in his wor-

ship ; and seem to defy rather than endeavour
to elude him — So men are hardened through
the deceitftilness of sin! — Thirdly, because
the inquiry may lead us to examine our state,
and apprehend our doom. And what a bless-
ing is it to be apprized of our danger while it
is in our power to escape ! Would not a man
have reason to be thankful, if a person should
break his slumber, however pleasing, while
sleeping in a house just ready to bury him in
the ruins'? Conviction of sin may be painful,
but it is salutary, it is necessary. Without a
consciousness of the disease, a remedy will
neither be valued or applied — " They that be
whole need not the physician, but Ihey that
are sick." It was a blessed cry in tlie jailer,
when he exclaimed, " What must I do to be
saved]" It secured the direction and the
promise ; " Believe on the Lord Jesus Christ,
and thou shalt be saved, and thy house."

Nothing hinders our full relief as sinners
by the Gospel but our ignorant pride in reftis-
ing to submit ourselves to the righteousness
which is of God. " To this man will I look,
even to him that is poor and of a contrite
spirit, and that trembleth at my word."

JUNE 15.

" Ye are now returned unto the Shepherd and
Bishop of your souls.''^ — 1 Peter ii. 25.

For they were as sheep going astray — This
was their state by nature. But now they are
in a state of grace. And two things are ob-
served with regard to it. First, they enter it
by a return — Ye are returned. Grace never
leaves us as it finds us. It makes us the sub-
jects of a change — not a change from one
class of opinions to another, or from one de-
nomination to another — not a change from
mere gross vices to moral duties ; but a change
of mind, of heart, and of life ; and which em-
bodies the various representations given of it
in the Scriptures. It is a turning from dark-
ness to light, and the power of Satan unto
God. It is the renewing of the Holy Ghost
It is a new birth, a new creation. The work,
though always essentially the same, differs in
various individuals. The means also by which
it is produced are not the same in all instances.
In general, it is accomplished by the preach-
ing of the word ; but sometimes it is effected
by reading the Scriptures, by a good book, by
pious conversation, by afiliction — " Lo ! all
these things worketh God oftentimes witli
man, to bring back his soul from the pit, to be
enlightened with the light of the living."

But let us never suppose that the return is
owing to himself It is supposed the Apostle
designed to express this by the form of his
expression. It is in the passive voice — not
ye — returned, but ye are returned — that is,
as if he had said, ye have been caused to re-
turn. We would not however found a doc-
trine of such importance on a mere gram-

JUNE 16.

197

taticism. The truth is expressly asserted.
Not by works of righteousness which we
ave done, but according to his mercy he
ived us." " For by grace are ye saved
irough faith ; and that not of yourselves : it
the gift of God : not of works, lest any man
lould boast For we are his workmanship,
reated in Christ Jesus unto good works,
hich God hath before ordained that we should
alk in them."

Secondly, this return brings them to Christ
Ye are returned to the Sheplierd and
ishop of your souls," He is the personage
Kjken of ; and how well does he deserve the
ties — But observe, the grand thing in re-
11 is our being brought to Christ. There-
he himself said, "Come unto we;"
Every man therefore that hath heard and
arned of the Father cometh imto we." As

pleased tlie Father that in him should all
Uness dwell, " to him," it is said, " shall
en come." " To him shall the gathering
' the people be." It is with him we have

do immediately in the concerns of the
<u\. We want a mediator between God and
i ; but we want no mediator between Christ
id us — To him we must come as we are.
In the Lord have I righteousness and
rength."

Christians ! what gratitude becomes you !
e were darkness, but now are ye light in
e Ix)rd. Ye were in bondage, but are now

the glorious liberty of the sons of God.
'3 were destitute of all spiritual good, but
e now blessed with all spiritual blessings,
ow should your obligation to such infinite
)odness be discharged ? By a few languid
notions or formal acknowledgments ] A soul
deemed demands a life of praise.
Christians ! what confidence, what joy be-
'mes you ! All hail, ye highly favoured of
e Lord — " Ye were as sheep going astray,
it are now returned unto the Shepherd and
ishop of souls" — You are returned unto One
ho loved you from eternitj-, and always bore
)U in his heart — You are returned to one
!io saved you from a thousand dangei-s, and
eserved you by his providence till he called
)U by his grace — You are returned to one
hose power is Almighty, whose heart is
ade of tenderness, who never leaves you,
Jver slumbers nor sleeps — You are returned

one who, lest any hurt you, keeps you
ght and day, and has said, My sheep shall
'ver perish, neither shall any pluck them
it of my hand — You are returned to one
ho will feed his flock like a shepherd ; who
ill gather the lambs with his arm, and carry
em in his bosom, and gently lead those that
e with young — who will make you to lie
'wn in green pastures, and feed you beside
e still waters, and restore your souls, and
id you in the paths of righteousness for i
s Name's sake. Yea, though you walk
rough the valley of the shadow of death,
17*

you need fear no evil, for he will be with you,
his rod and his staff will comfort you. And
not only so, but he will bring you into Im-
manuel's land and the heavenly places, where
the Lamb that is in the midst of the throne
shall feed you, and lead you to living fountains
of waters, and God shall wipe away all tears
from your eyes.

JUNE 16.

" / was wounded in the house of my friends.'^

Zech. xiii. 6.
This seems literally the complaint of a
false prophet, who had been punished and re-
moved from his office. We cannot easily
perceive the relation between the treatment
of such a man and the suffering of the Sa-
viour. And yet the words both immediately
preceding and following can scarcely leave a
doubt of a reference to him. And of him the
complaint is true in every respect. True with
regard to the treatment he met with from the
Jews. He came to his own, and his own re-
ceived him not; but vilified and scourged
him ; crowmed him with thorns, and nailed
him to the tree. True with regard to his
treatment from his own Apostles. One of
them betrayed him with a kiss ; another de-
nied him with oaths and cursing ; and all for-
sook him and fled — He looked for some to
take pity and there w'as none, and for comfort-
ers but he found none. True with regard to
the professors of his religion in all ages. The
world is the house of his enemies. There his
day is profaned, his laws trangressed, his
name blasphemed, his truth denied, and his
followers contemned — There we look for
nothing else ; and though we censure and
condemn, we feel no surprise. But the
Church is the house of his friends : so he calls
them ; and it is their honour and privilege to
be such — yet here, even here, where he only
reckons upon behaviour becoming the rela-
tion, he is often dishonoured and injured —
"This is a lamentation, and shall be for a
lamentation."

But what is the conduct by which he is
aggrieved ? It is negligent conduct — when
they disregard the means of grace and the
institutions of religion. These he has es-
tablished. He has commanded us not to for-
sake the assembling of ourselves together.
He has promised to come unto us and bless us
in all places where his name is recorded.
What then can be more trying than to show
how little we regard his authority, or value
his presence ! and to suffer trifles to keep us
from our engagements with him tliat would
not detain us from an appointment with any
of our fellow-creatures ] It is selfish conduct
— when we cannot deny ourselves, or make
any sacrifices for the relief of his members,
and the support and spread of his cause ;
though we are often praying that his kingdom

198

JUNE 17.

may come, and that his word may have free
course and be glorified. It is distrustful con-
duct— nothing hurts us more than a want of
confidence, especially after long intimacy and
tried fidelity. He is truth itself, and loves to
see us taking him at his word, and depending
upon his promises as firmer than heaven and
earth. Nothing in a friend atones for dis-
tance and concealment, and our learning
things not by communication but by event.
The Lord loves to be consulted ; and when we
venture to act without taking counsel of him,
and bring ourselves into difficulties and em-
barrassments, he may well chide us — " You
should have committed your way unto me."
Hast thou not procured this unto thyself? It
is timid conduct — when instead of going forth
to him without the camp we are ashamed of
him and of his words ; when instead of being
bold as a lion we shrink back or turn aside in
the path of duty, at every intimation of dan-
ger. The fear of man bringeth a snare. But
perfect love casteth out fear. It is gloomy
conduct — when we walk mournfully before
the Lord, and hang down our heads like a
bulrush, and sink in the day of adversity. We
then depreciate and misrepresent his religion,
and lead people to think it is a course of
cheerlessness and melancholy. Whereas, by
learning in whatsoever state we are, there-
with to be content ; and in every thing giving
thanks ; and rejoicing evermore ; we speak
well of his name, we recommend his service,
vi^e invite others to seek him with us. It is
unholy conduct — when instead of putting to
silence the ignorance of foolish men, and
adorning the doctrine of God our Saviour,
and constraining others to glorify God by our
good works which they behold ; we cause, by
our miscarriages and falls, the way of truth
to be evil spoken of, and the adversaries of
the Lord to blaspheme. Woe to the world
because of offences. They harden the wicked ;
scandalize the weak ; distress the strong ;
weaken the hands of his servants ; and vex
and grieve his Holy Spirit, And though he
will not cast away his people whom he fore-
knew, their backslidings shall reprove them,
and he will make them know that it is not only
an evil but a bitter thing to forsake him. This
is the law of the house : "If his children for-
sake my law, and walk not in my judgments ;
if they break my statutes, and keep not my
commandments ; then will I visit their trans-
gression with the rod, and their iniquity with
stripes. Nevertheless my loving kindness
will I not utterly take from liiin, nor suffer
my faithfulness to fail. My covenant will I
not break, nor alter the tiling that is gone out
of my lips." Thus, because Moses and Aaron
did not sanctify him at the rock, he would not
suffer them to go over Jordan. And though
he put away David's sin in the guilt of it, yet
the effects of it attended him through life.
And if we turn from his history to his ex-

perience, in the fifty-first Psalm, we .shall see
that in addition to distressing events without
he had anguish enough within to induce hin
ever after to pray, Hold thou me up, and
shall be safe.

But while fear makes us prayerful, le
ingenuousness make us penitent. Let us be
wail the ingratitude and vileness of our con
duct towards such a benefactor. Let us hea
him say — Did not I suffer enough while oi
earth] Must I now not only be crucifiei
afresh and put to an open shame among others
but be wounded in the house of my friends
Who when rich for thy sake became poor
By whose blood wast thou redeemed ? L
whose righteousness art thou accepted 1 Wha
have I not done for thee '! And what have '
not engaged to do ] Have I not promised t ;
guide thee in all thy ways'? To keep thee ii t
all thy dangers 1 To supply all thy wants i
To make all things work together for th; i
good 1 And to receive thee at death to my
self, that where I am thou mayest be also

Is THIS THY KINDNESS TO THY FrIEND I

" Forgive my guilt, O Prince of peace,
I'll wound rny God no more ;
Hence from my heart, my sins, begone,
For Jesus I adore."

JUNE 17.

" And Jacob v)ent out from Beer-sheha, and wei,
towards Haran-'''' — Gen. xxviii. 10.

Esau's anger was fierce against Jacob fo
having deprived him of his father's blessing
His mother therefore advised him to flee t
her brother Laban, and tarry with him a fe\
days ; " until," said she, " thy brother's fur
turn away, and he forget that which tho
hast done to him ;" clearly intimating that lii
concern would be of short duration, and tha
levity would soon extinguish resentmen'
Whence we may learn that carnal men, fo
such this profane person strikingly represeiiti
can easily resign what a believer would nc
part with for a thousand worlds — The blessin
of his heavenly Father.

Dismissed by Isaac with admonition an
prayer, "Jacob went out from Beer-sheb;
and went toward Haran," Though the sin
plicity and manners of the age rendered :
travelling less formidable than it appears t ..
persons unaccustomed to it now, yet th
journey must have been very trying to Jaco :
— The distance was great — he was partin;
with his parents — he was young — he hai
been tenderly brought up, having been th ;
favourite of Rebecca — he had no beast t
carry him — he had no servant to attend hir
— no guide to direct him — no guard to pre
tect Iiim — no companion to cheer him b
communion. Thus he goes forward solitar
and pensive, ruminating upon his sad cond;
tion, and conflicting with those apprehension
which always attend untried and uncertai:

JUNE 17.

199

ivents. And "he lighted upon a certain
)lace, and tarried there all niglit, because the
;un was set." The road he travelled, if it
night be called a road, was in many places
avage and dreary ; uninhabited of men, and
nfested with wild beasts, which would now
)e roving abroad : " Thou makest darkness,
ind it is night : wherein all the beasts of the
brest do creep forth. The young lions roar
^fler their prey, and seek their meat from
}od. The sun ariseth, they gather them-
elves together, and lay them down in their
lens." Jacob's safety therefore prevents his
roing onward till the morning. Here there-
ore he must repose. But what will he do for
odgings ? There is no habitation near him.
\nd for want of materials he cannot pitch a
ent. He is therefore obliged to expose his
•ody to the moist air of the night : the sky is
lis tester ; the darkness his curtain ; th6 earth
lis bed : " and he took the stones of that place,
nd put them for his pillow, and lay down in
hat place to sleep." And could he sleep in
uch a condition 1 The sleep of a labouring
lan is sweet ; and he does not require del-
•ate accommodations — But this was not all.
le hereby showed his inward serenity and
onfidence. The wicked flee when no man
iirsucth ; but the righteous is bold as a lion,
'he Lord keeps in perfect peace the mind
•■ lat is stayed upon him. David, when the
■ Bbellion of his son raged around him, said,
' I will both lay me down in peace, and sleep :
f)r thou. Lord, only makest me dw-ell in
Ufety." And Peter, the night before his in-
! }nded execution, was sleeping so soundly
- etween the soldiers, that the angel, to awake
' im, was compelled to strike him. How
appy in trouble, and how^ safe in jeopardy
re those who have an all-sufficient Jehovah
) watch over them, and keep tliem by day
'nd by night !
There cannot be a better evidence of our
elonging to God than the resignation of cur-
sives to him in a way of providence. " How
lay I know I do so V We answer, by ac-
aiescing in his dispensations, and accommo-
iting yourselves to events. We find no
'urmuring in Jacob, notwithstanding the
ving circumstances he was in. The hope

■ an agreeable scene for the future reconciled
m toliis hard condition for the present. So
lould it be with us while we are travelling,
)t to Haran, but to heaven ; not to the house

■ a cruel Laban, but to the dwelling of a
acious Saviour. He will give us every
ling necessary for our journey, and a wel-
me and blessed reception at the end of it.
becomes us therefore in patience to possess
ir souls, and to go on our way rejoicing.
Jacob sleeps, but his heart waketh. It
ould be unwarrantable to conclude that
icob had held no intercourse with God diir-
g his journey. We have every reason to

suppose that what he had been reflecting upon
during the day continued to occupy and im-
press his thoughts at night ; and therefore that
God took advantage of it in dealing with him.
And though there w^as something extraordi-
nary in the affair before us, yet we are per-
suaded that if we were more with God when
we are aw^ake, we should be more with God
when we are asleep — for " a dream cometh
through the multitude of business."

Jacob dreamed. The generality of dreams
are frivolous and vain ; and it is strange that
many good people should lay such stress upon
them as they often do. But the circumstances
of Jacob's dream are worthy our attention;
because they have the signature of God upon
them. Observe what was

Seen. "Behold a ladder set upon the
earth, and the top of it reached to heaven."
Was this designed to intimate the providence
of God as observing all things, and keeping
up a perpetual correspondence between
heaven and earth 1 Rather read the language
of our Saviour to Nathanael : " Verily, verily,
I say unto you. Hereafter ye shall see heaven
open, and the angels of God ascending and
descending upon the Son of man." Here is
the true meaning of the ladder. And why
should this be deemed unlikely ] Was not he
ahvays the consolation of Israel ] Here w^ere
his divinity and humanity ; his humiliation,
and his exaltation ; the one extending to eartlj,
the other to heaven. He was a figure of the
medium of communications between the
upper and the lower world. He is tlie media-
tor between God and man. Every blessing
comes to us through his interposition ; and
therefore the ministry of angels. Hence,
" Behold the angels of God ascending and
descending on it." For through him these
celestial beings " are all ministering spirits,
sent forth to minister unto them who shall be
heirs of salvation." They rejoice when tlioy
are converted ; they encamp round about them
in their dangers, and deliver them ; they at-
tend their worshipping assemblies ; and at
last convey their departing spirits into Abra-
ham's bosom. These angels did not go up
and down the ladder after the manner of per-
sons amusing themselves : tliey ascended to
receive tlieir orders, and descended to execute
them. Tliough they excel in strength, they
do his commandments, hearkening unto the
voice of his word. He says to one, Go, and
he goeth ; to another Come, and he cometh :
and it is his pleasure they regard, and not the
nature of the employment; and if two of them
were summoned into his presence, and order-
ed, the one to govern an empire, and the other
to show some Ilagar a well, they would re-
pair to their posts with equal readiness and
delight — May his will be done on earth as it
is in heaven! What do we read further?
"And, behold, the Lord stood above it."

300

JUNE 18.

Standing was a posture of attention — He was
looking down to observe his weary-worn
pilgrim sleeping at the foot of the ladder, and
every way ready to appear for him. Observe
therefore what was

Heard. God repeats the covenant made
with his father, and ratifies it to himself, as-
suring him that the country in which he was
now reposing should be given to him and his
posterity for a possession ; that his offspring
should be numerous and illustrious ; and that
one of his descendants should prove a bene-
factor to all mankind : " I am the Lord God
of Abraham thy father, and the God of Isaac :
the land whereon thou liest, to thee will I give
it, and to thy seed ; and thy seed shall be as
the dust of the earth, and thou shalt spread
abroad to the west, and to the east, and to the
north, and to the south : and in thee and in
thy seed shall all the families of the earth be
blessed." But God is a very present help in
trouble ; he therefore accommodates his prom-
ise to his present situation and circumstances:
" And, behold, I am with thee, and will keep
thee in all places whither thou goest, and will
bring thee agam into this land ; for I will not
leave thee, until I have done that which I
have spoken to thee of" He was alone, and
God engages to be with him — He was ex-
posed, and God engages to keep him — He was
an exile, and God engages to bring him home
again — And all this issuing from faithfulness
itself, and more to be relied on than the con-
tinuance of heaven and earth ! What could
Jacob desire more 1

And what was the impression the whole
made upon him ? " Then Jacob awoke" —
Perhaps it was a short sleep, but it was long
enough. By the sweet dream attending it he
learned what he was ignorant of before he
slumbered ; namely, that God was there —
And he said, " Surely the Lord is in this
place, and I knew it not." How strikingly
does this ignorance represent, first, the igno-
rance of mankind in general. God is every-
where. He is about their path and their lying
down — But they do not know, they do not
consider, they do not realize it. If they did,
how differently would they speak, and act,
and live ! Secondly, the ignorance of the
people of God themselves. How prone are
they to forget their privileges and principles ;
and to imagine they are left of God in partic-
ular situations and difficulties. But they can-
not be left, especially in their afflictions : for
he has not only said, I will never leave thee,
nor forsake thee — but " I will be with thee
in trouble"— " When thou passest through
the ^yaters, I will be with thee ; and through
the rivers, they shall not overflow thee : when
thou walkest through the fire, thou shalt not
be burned ; neither shall the flame kindle
upon thee." Yet after ail this, divine mani-
festations often sur])rise us ; and we wonder
where we should only praise.

JUNE 18.

" And he was afraid, and said, How dreadful i
this place .' this is none other but the house o

God, and this is the gate of heaven." Grei

xxviii. 17.

Such was the exclamation of Jacob afte
his pleasing dream ; when he awoke fi-or
sleep and said. Surely the Lord is in thi
place, and I knew it not

It shows us that intercourse with God, m
stead of favouring levity of mind, produce
the most serious impressions. The man tha
felt no apprehension in the evening at lyin;
down in the open air, enveloped in darknes
and surrounded with danger, is afraid in thi
morning — at what 1 The thought of a preg
ent Deity. This was not indeed a slavish ter
rifying dread, like that of Belshazzar, whei
he saw the handwriting upon the wall, whei
the joints of his loins were loosed, and hi
knees smote one against another : but it wa
reverence and godly fear ; such as Peter an(
Isaiah and Job felt, at the manifestations ol
the divine glory ; and such as the angels fee
when they veil their faces before him. Le
this rectify the mistake of those who imagint
that the doctrines of grace and the work d
the Spirit lead people to a kind of carelea
and presumptuous freedom with God. Th(
experience of every believer gives the lie tc
this. The nearer he draws to God's seat, anc
the more intimately he deals with him, th(
more he sees of his perfections, and the mor(
he feels his own vanity and vileness. Anc
the Scripture assures us that God is great!)
to be feared in the assembly of the saints, anc
to be had in reverence of all them that art
about him.

Wherever God meets with his people, thai
place deserves to be considered as his house.
This is conformable to his own language :
" The heaven is my throne, and the earth h
my footstool : where is the house that ye build
unto me? and where is the place of my restl
For all those things hath mine hand made,
and all those things have been, saith the
Lord: but to this man will I look, even to
him that is poor and of a contrite spirit, and
trembleth at my word." Observe also our
Saviour's conversation with the woman of
Samaria. Her countrymen supposed that
God must be preferably, if not exclusively
worshipped on Gerizim ; while the Jews
thought the same of Jerusalem : but he re-
minded her that the worship of God did not
derive its excellency or acceptableness from
locality: "Woman, believe me, the hour
Cometh, when ye shall neither in this moun-
tain, nor yet at Jerusalem, worship the Father.
God is a Spirit : and they that worship him
must worship him in spirit and in truth."

God seldom receives any thing but formal-
ity from those worshippers, whose bigoted at-
tachment to any particular mode or building

JUNE 19.

201

leads them to say, " The temple of the Lord,
the temple of the Lord, the temple of the
Lord are M>e." Nothing makes a people dear
to God but their resemblance of him; and
nothing- makes any place sacred but the di-
vine presence — there can be no sanctity in
wood and stone — " TAis," says Jacob, of the
bare ground on which he had been lying,
having seen and heard God there; ''thisls
none other than the house of GoiV Our Lord
prayed and preached in private dwellings; in
the open air; on the side of a mountain ; by the
way-side ; and from a fishing-boat, as well as
in the synagogue and temple. So did his Apos-
tles. It was not till the end of the third cen-
tury that Christians had edifices expressly
reared for their public worship. In three
cases this remark may encourage us. First,
when by accident, disease, relative affliction,
Dr civil engagement, we are detained from
the courts of the Lord. If the heart be there,
md we are unavoidably prevented, the Lord
will make up the loss, and we shall see his
Dovver and glory as we have seen him in the
sanctuary. Secondly, if Providence should
ix our station where we have little or no ad-
vantage from the privileges of God's house.
Tohn was in the Spirit on the Lord's day,
hough in exile, and far firom the usual ap-
)endages of the Sabbath. " I will be," says
jod, " a little sanctuary to them in the midst
>f the heathen." Thirdly, in the intervals
•f public worship. We cannot be always, or
'ery frequently in the temple ; but we may
ender every object and every event a preach-
t; and —

" Where'er we seek him he is found,
Aud every place is holy ground."

Again, The experience of good men even
ere sometimes approximates them to the
rorld of glory. Jacob saw that he was not
1 heaven, but in such communion and with
uch manifestations, he thought it could not
e far off—" This," says he, " is none other
lan the gate of heaven.'''' Carnal men think
f heaven (if ever they think of it at all) as
place iar oft^ and to be reached by ascond-
ig up thousands of miles through the skies,
•ut, says our Saviour, " the kingdom of Gt)d
? nigh you. The kingdom of heaven is
'ithin you." And the believer's present ac-
uaintance with it and participations of it
3nvince him that heaven is a state rather
lan a place — He is the first-fruits of the
■pirit, the earnest of inheritance — He has
ime to the heavenly Jerusalem, and has
^^erlasting life. And we confine not tliis to
)me extraordinary enjoyments in his private
id public devotional engagements — in tribu-
•tion we have seen him "joyful in glory;"
id have heard him "shout aloud upon his
id" of painful sickness, and dying anguish.
Finally, the house of God and the gate of
3aven are related to each other ; and there-
re they are well mentioned together. Not

that the connexion between them is insepara-
ble ; or that all those who attend the one will
enter the other — Far from it. To some the
house of God will be the gate of hell, and
open to them a passage into greater misery ;
and the preaching of the Word will prove
the savour of death unto death. But this is
the effect of perversion or misimprovement.
The means of grace are designed and adapted
to awaken and secure our attention to the
thmgs which belong to our peace. In the
house of God many of his people are convert-
ed ; and all are comforted, improved, and es-
tablished. To them the Sabbath is an emblem
of, and a preparation for the rest that remains
when the busy week of life is over. They
are here learnmg and loving the song they
will sing for ever. The temple below only
precedes and introduces the temple above —
Thus the pious Philip Henry would otlen end
his " pleasant things" on the evening of the
Lord's day, by saymg— " Well, if this be not
heaven, it must be the way to it."

JUNE 19.
" / am Alpha and Omega.''' — Rev. i. 8.

Alpha and Omega are the first and last
letters in the Greek alphabet ; and therefore
stand for the commencement and termmation
of any concern in question — Therefore it is
here added by way of explanation, " The be-
ginning and the ending."

It is proper to observe that this is the way
m which God characterizes himself: "Thus
saith the Lord the King of Israel, and his re-
deemer the Lord of hosts ; I am the first, and
I am the last ; and beside me there is no God"
— This is very decisive. And yet the Lord
Jesus applies this title to hinnfself " I am
Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which
was, and which is to come, the Almighty" —
We arc not ignorant of the pretence of some,
that God the Father is here intended; but
nothing like evidence supports it ; while the
attempt itself betrays a concession that if the
words were the words of our Saviour, liis di-
vinity would be established. But read again :
" I am Alpha and Omega, the first and the
last : and. What thou secst, write in a book,
and send it unto the seven churclies which
are in Asia. And I turned to see the voice
that spake with mo. And being turned, I saw
seven golden candlesticks ; and in the midst
of the seven candlesticks one like unto the
Son of man, clothed with a garment down to
the foot, and girt aliout the paps witii a golden
girdle. And when I saw him, I fell at iiis feet
as dead. And he laid his right hand upon mo,
saying unto me. Fear not ; I am the first nnd
the last : I am he that livclh and was dead ;
and, behold, I am alive for cvormoro, Amen ;
and have tlie keys of hell and of dcatli." And

202

JUNE 20.

again : " It is done. I am Alpha and Omega, the
beginning and the end. I will give unto him
that is athirst of the fountain of the water of
life freely." "And, behold, I come quickly ; and
my reward is with me, to give every man ac-
cording as his work shall be. I am Alpha and
Omega, the beginning and the end, the first
and the last." Here he is undeniably the
speaker ; and equally is he so in our text.
Now if he had been thus called only in one
place, it would have been sufficient for our
purpose : but the frequency of the appropria-
tion of the title shows how necessary it is
that we always entertain proper apprehen-
sions of his greatness.

But what is the import of the title itself?
First, it regards his nature, and shows the
duration of it. It never began, and will never
end. Hence in another place he is said to be
" the same yesterday, to-day, and for ever."
And Paul holds forth this truth by comparing,
or rather contrasting him with the creation —
He was before the world appeared ; and he
will be when it is no more : Thou, Lord, in
the beginning hast laid the foundation of the
earth ; and the heavens are the works of
thine hands : they shall perish ; but thou re-
mainest ; and they all shall wax old as doth
a garment ; and as a vesture shalt thou fold
them up, and they shall be changed : but thou
art the same, and thy years shall not fail."
It is true that angels, and the spirits of just
men made perfect, and even their glorified
bodies, will be immortal. But they will not
continue like him. They are only streams,
he is the fountain of life. They are branches,
he is the vine that sustains them. In him
they will live, and move, and have their be-
ing for ever. If he should suspend his influ-
ence for a moment, they would return to their
original nothingness — " He only," therefore,
" hath immortality."

It also regards his agency — The continu-
ance and exclusiveness of it — That he is the
commencer and completer — That he is all in
all— In what ]

Let us look at creation. Modern science
has surprisingly enlarged our conceptions of
the magnitude and extent of the universe ;
but glorious and immense as it is — we use
only the language of Scripture : " All things
were made by him ; and without him was not
any thing made that was made." " By him
were all things created, that are in heaven,
and that are in earth, visible and invisible,
whether they be thrones, or dominions, or
principalities, or powers: all things were
created by him, and for him." Thus he is the
first cause, and the last end of the whole.

Let us look at providence. Preservation,
if it be not a continued creation, requires a
continual agency — "And he is before all
things, and by him all things consist." " He
upholdeth all things by the word of his pow-
er." How many creatures are there visible.

and what myriads of myriads more, that are
invisible, in the air, the water, and the earth !
And the eyes of all wait upon him. He open-
eth his hand and satisfieth every living thinaf.
He is the King of kings, and the Lord of
lords. He raises them up, and brings them
down, as he pleases : they fulfil his purposes,
and will appear at his tribunal. Empires are
formed or destroyed at his nod. All their
revolutions are connected with his cause;
and the kingdom and nation that will not
serve him shall perish. He is the head over
all things to the Church which is his body ;
the fullness of him that filleth all in all.

Let us look at redemption. He trod the
winepress alone ; and of the people there was
none with him. By himself he purged our
sins. When he died he said, It is finished.
And by the one offering up of himself, we are
assured he hath perfected for ever them that
are sanctified. And he is not only the Alpha
and Omega in obtaining eternal redemption
for us, but in the application of it. He saves
us by the washing of regeneration and the
renewing of the Holy Ghost. We live in the
Spirit ; we walk in the Spirit ; and this Spirit
is "the Spirit of Christ," and derived only
from him. The Apostle therefore calls him
" the author and finisher of our faith." He is
all that faith sees, lays hold of, relies upon,
rejoices and glories in. Whose blood but his
cleanses us from all sin ? Whose righteous-
ness but his can we mention in our approach
to God ? In whom alone are we free from all
condemnation 1 He only lives to make inter-
cession for us. He only is our advocate with
the Father. In him all fullness dwells. Nei-
ther is there salvation in any other ; for there
is no other name given under heaven among
men whereby we must be saved. He pro-
duces also the grace of faith : he maintains
it : he perfects it : and therefore the Apostles
addressed themselves to him, saying, Lord,
increase our faith. And the same, by a parity
of reason, may be said of all our religious
principles and dispositions. He is the author
and finisher of our hope ; the author and fin-
isher of our patience ; the author and finisher
of our humility, our peace, our joy. There-
fore on him all believers alone depend, and to
him alone they ascribe the praise and glory
of all they possess. " Of his fiillness have all
we received, and grace for grace.

JUNE 20.

"■And the Lord said unto Moses, Go on before
the people, a.id take with thee of the elders of
Israel ; and thy rod, wherewith thou smotest
the river, take in thine hand, and <to. Behold,
I will stand before thee there vpon the rock in
Horeb ; and thou shalt smite the rock, and
there shall come water out of it, that the people
may drink.^^ — Exodus xvii. 5, 6.
We should learn two things from this in-

JUNE 21.

203

erposition. The one re^rds the providence
»f God. The other the grace of our Lord
fesus Christ

It should teach us to rely on tlie providence
)f God in our difficulties and straits. The
rial was great — They pitched in Rephidim,
ind the people had no water to drink. Con-
iider how hidispensable this supply was, in a
Iry place, under a burning sun, and with
mch an immense multitude of men, women,
children, and cattle ! What lowings of the
lerds ! What piercing cries of the infants !
What anguish is parching thirst ! — God could
lave led them to a place where were wells
jf water, or have rained down showers upon
:hem ; but this would not have been so sen-
sible and striking a display of omnipotence,
is bringing water at once by a stroke out of
a rock, which, as we learn from two other
passages of Scripture, was a rock of flint ;
ind in such abundant effusions. " He brought
streams also out of the rock, and caused
waters to run down like rivers." What a
foundation for their hope in God ! Yet see
their unbelief We should have thought it
impossible for them, after such a proof of his
aJmightiness and all-sufficiency, to have ques-
tioned whether he could deliver or relieve
them: "yet they spake against God; they
said, Can God furnish a table in the wilder-
ness ? Behold, he smote the rock, that the
waters gushed out, and the streams overflow-
ad ; can he give bread also ? can he provide
flesh for his people ?" So it was with them.
But how was it with Moses, when God had
engaged to furnish the people with flesh for
1 month ] Moses said. The people, among
whom I am, are six hundred thousand foot-
men ; and thou hast said, I will give them
flesh, that they may eat a whole month. Shall
the flocks and the herds be slain for them, to
suffice them ? or shall all the fish of the sea
3e gathered together for them, to suffice
hem ? And the Lord said unto Moses, Is the
Lord's hand waxed short ? thou shalt see now
tvhether my word shall come to pass unto
:hee or not" How was it with our Lord's
)wn disciples 1 They had seen him from a
nost scanty supply feed a vast multitude, so
hat as distributors they had twenty-fold more
n their hands when they left off than they
)egan with : yet when they were in the boat,
hey began to despond, because they had but
me loaf! And has not this been still more
he case with us ? Are we not always limit-
ng the Holy One of Israel, and ready to say,
'There is no hope," especially when the
isual expedients fail us ? But we should rc-
nember that nothing is too hard for the I^rd ;
md that if he does not find a way for our re-
ease or relief, he can furnish one. Our ex-
remity is his opportunity. He docs not pre-
ent darkness ; but to the upright there
iriseth light in the darkness: and it is often
larkest before break of day. He turneth tJie

shadow of death into the morning. He loves
to appear to our joy, when all prospect that
we should be saved is taken away. Let us
remember that what is imiwssible to us is
easy to him. Who ordered the fish to bring
Peter the tribute-money ] Who multiplied
the widow's oil and meal ] Who brought
Elijah bread and meat in the morning and in
the evening J Who turned the rock into a
standing uater, the flint into a fountain of
waters ?

It will readily be conceded that we are not
to look for miracles now. But we are to look
for him who performed them, who is a very
present help in trouble, whose hand is not
shortened that it cannot save, and whose ear
is not heavy that it cannot hear. He has said,
and the Scripture cannot be broken, "Thy
bread shall be given thee, and thy water shall
be sure ;" and " They that seek the Lord sliall
not want any good thing."

But his work is perfect, his ways are judg-
ment. We do many tilings to accomplish one
purpose ; he accomplishes many purposes by
one thing. This interposition therefore not
only displays the Providential care of God,
and teaches us to trust in him in all difficul-
ties and exigences ; but it also furnishes an
emblem of the Saviour's grace. We love not
the spiritualizers of the Scripture. They give
it meanings which it never had, finding facts
in figures and figures in facts, just as it serves
their vain fancies, till sober-minded people are
tempted to think that it has no certain and
fixed sense in it But here we follow our in-
spired guide — "And did all drink the same
spiritual drink : for they drank of that spirit-
ual Rock that followed them : and that Rock
was Christ."

JUNE 21.

" And did all drirdc the same spiritual drinJc : for
they drank of that spiritual Rock that followed
them : and that Rock teas Christ." — 1 Cor. x. 4.

How was that Rock Christ 1 Not really,
but typically. How was it a spiritual Rock ?
Not by substance, but by signification : not by
its quality, but by its use. We should not
press a metaphor beyond its lawfiil bounds.
But the analogy in the case before us holds

With regard to the Rock itself. A rock is
remarkable for its solidity, strength, duration,
support shelter, and shade; and so is a just
and striking emblem of Christ, who is so often
expressed by the name. It holds also

With regard to the striking. The Rock
was smitten ; and Christ once suffered, the
just for the unjust. The Rock was smitten
publicly in the sight of the elders and of the
people ; and Christ sutTored at Jerusalem in
the presence of a similar multitude. Tho
Rock was smitten by Moses ; and the law,
of which he is the representative, inflicted
the death of Christ : lie redeemed us from

204

JUNE 22.

the curse of the law, having been made a
curse for us. Till the Rock was thus smitten
it yielded no supplies ; and Christ being made
perfect through suffering, became the author
of eternal salvation to all that obey him.
Who could have expected that the smiting
of a Rock would have furnished a flood of
living waters ] It was the Lord's doing, and
is marvellous in our eyes. And Christ cru-
cified was to the Jews a stumbling-block, and
to the Greeks foolishness ; but to them which
are called, both Jews and Greeks, Christ, the
power of God, and the wisdom of God. The
foolishness of God is wiser than men, and the
weakness of God is stronger than men —
Which things the angels desire to look into.
It also holds

With regard to the streams. What did
these serve to express I The blood of Jesus
which " is drink indeed" — The doctrines of
the Gospel, whose tidings to the distressed
conscience are like cold water to a thirsty
soul, and afford a refreshment and satisfaction
which no philosophy can furnish — The influ-
ences of the Holy Ghost, according to the
promise, I will pour water upon him that is
thirsty; and floods upon the dry ground; I
will pour my Spirit upon thy seed, and my
blessing upon thine offspring :" and the invi-
tation, "Ifajiyman thirst, let him come unto
me, and drmk — This spake he of the Spirit,
which they that believe on hira should re-
ceive."

One circumstance must not be overlooked.
The streams not only relieved their present
wants, but secured them future supplies ; for
it was in these, the rock followed them in
their journeys, so that they were constantly
refreshed by them. As long as we are in the
wilderness our spiritual w^ants will return ;
but the Saviour will never leave as : and as
our days so shall our strength be. Thus our
condition is softened ; and we can sometimes
sing the Lord's song in a strange land. But
soon the sun shall not light on us, nor any
heat, for the Lamb that is in the midst of the
throne shall feed us, and lead us unto living
fountains of water.

Let us read the Old Testament under the
extensions and applications of the New. It
was designed to furnish shadows of good
things to come ; but the body is Christ.

Let us bless him who was smitten that we
might drink of the river of his pleasure. The
rock in the wilderness was smitten uncon-
sciously ; but Jesus was exceeding sorrowflil
even unto death : and he knew the expen-
siveness of his interposition on our behalf:
yet he more than consented to the condition
— he delighted in the sacrifice.

"Oh," said David, "Oh that' one would
give me drink of the water of the well of
Bethlehem, which is by the gate !" And
three of his brave followers broke through the
garrison of the Philistines, and brought him a

supply. But, said he, " it is the price of
blood ;" and he was too generous to drink
what had endangered life in the procuring.
Behold how they loved him. But what was
their love to their sovereign, compared with
the Saviour's love to us ! He actually poured
out his soul unto death, that we might live
through him, and with joy draw water out of
the wells of salvation. This is indeed the price
of blood, of blood divine ! Yet he is charmed tc
see us partake of the costly privilege !

As from the gushings of the rock there was
more than a sufficiency for all the multitude;
so in Jesus there is enough for all, and to
spare ; for it hath pleased the Father that in
him should all fullness dwell.

As all were welcome to drink of the abun-
dance, so none are forbidden here. " The
Spirit and the bride say. Come. And let him
that heareth, say, Come. And let him that is
athirst, come. And whosoever will, let him
take the water of life freely."

We have met with a painting of this scene.
Some were represented as pressing close to
the fissures to catch the enlivening draught
Others as falling down upon their knees to
drink of the bubbling flow. Fathers and
mothers were eager to impart to their
parched children who stretched out their
eager hands and necks. Others were hasten-
ing to bear relief to the lame, the sick, the
dying — It is the eagerness for relief and grat-
ification which explains the allusion of Moses:
" He made them ride on the high places of
the earth, that he might eat the increase of
the fields ; and he made him to suck honey
out of the rock, and oil out of the flinty rock."
It was not oil or honey ; but it was as good-
it tasted as rich as oil — as sweet as honey.
And did we but thirst as they did, such would
be our longings after the Saviour, so precious
would be a participation of his benefits, so
eager should we be, not only to obtain sup-
plies for ourselves, but to communicate them
to others also.

How well do those who refuse these rich and
blessed streams deserve the place where in
vain they will call for a drop of water to cool
their tongue ! This is the condemnation — " Ye
would not come unto me, that ye might have
life."

JUNE 22.

" Now it came to pass in the fourteenth year of
Mng Hezekiah, that Sennacherib king of As-
syria came vp against all the defenced cities
of Judah, and took them. And the king of As-
syria sent Rahshakeh from Lachish to Jerusa-
lem nnto king Hezekiah icith a great army.
And he stood by the conduit of the upper pod
in the highway of the fuller's field.'' — Isaiah
xxxvi. 1, 2.

Here was a great danger. The enemy
was powerful. lie had subdued many other

JUNE 22.

205

iintries. He was now invading Judah ; and
rrying every thing before him. He had
•eady taken every strong-hold in his way,
d was now come to the very gate of Jeru-
lem. The Lord frequently does not appear

• his servants till all hope that they should
saved is taken away. Hence it has grown
:o a proverb, that our extremity is God's
[wrtunity — " In the mount it shall be seen."
He does not hinder our sun from gomg
vvn ; but he prevents the darkness we fore-
led, and at evening time it is light ! Thus
was with Hezekiah.

Observe under this alarming trial what he
t. " It came to pass, when king Hezekiah
ard it, that he rent his clothes, and covered
uself with sackcloth." So Job, that exam-
3 of patience, when he had heard the suc-
5sive messengers of woe, " arose, and rent
! mantle, and shaved his head, and fell
wn upon the ground, and worshipped." A
tural hardihood, a stoical insensibility, is
1, patience or submission; yea, it renders
; exercise of them impossible. There is no
ience in bearing what we do not feel, or
: ignation in giving up what we do not value.
' e grace of God keeps us from despising the
1 istening of the Lord, as well as from faint-
1 • when we are rebuked of him : and afflic-
1 IS only yield profit to them that are exer-
< ed thereby,

Dbserve also what he did. He betook
liself to prayer. It was his duty, it was
1 privilege. It distinguished him from men
( he world, who have recourse to suicide, or
uipation, or creature-assistance — God was
/ refuge and strength, a present help in
l ible. "He went into the house of the
] rd." No doubt he retired and poured out
1 soul before the Lord in his closet; but
<i is known in his palaces for a refuge.
1 nee he also sent a deputation to engage
t supplications of Isaiah the prophet :
' nd they said unto him. Thus saith Heze-
1 h. This day is a day of trouble, and of re-
l :e, and of blasphemy : for the children are
c le to the birth, and there is not strength
t bring forth. It may be the Lord thy God
^ 1 hear the words of Rabshakeh, whom the
!• g of Assyria his master hath sent to re-

I ach the living God, and wDl reprove the

* 'ds which the Lord thy God hath heard :
^ arefore lift up thy prayer for the remnant

I I is left." This shows the sense he had

0 lis own imperfections, and his confidence
t the fervent prayers of a righteous man
n ileth much. Nor was he disappointed.

)bserve what he gained — a complete de-

1 ranee. Who ever sought the Lord in
^ 1 ] How rearlily does he answer the cries
0 his people ! What wonders has prayer
a ieved ! Prayer is our best wea\X)n — Hez-
6 ih conquered upon his knees.

'he deliverance was not only in answer to
18

prayer, but it was foretold. " Isaiah eaid
unto them, Thus shall ye say unto your mas-
ter, Thus saith the Lord, Be not afi-aid of the
words that thou hast heard, wherewith the
servants of the king of Assyria have blas-
phemed me. Behold, I will send a blast upon
him, and he shall hear a rumour, and return
to his own land ; and I will cause him to fall
by the sword in his own land. Therefore
thus saith the Lord concerning the king of
Assyria, He shall not come into this city, nor
shoot an arrow there, nor come before it with
shields, nor cast a bank against it." By an-
nouncing a thing so improbable, the Lord not
only showed his foreknowledge, but afforded
Hezekiah an immediate ground of confidence.
He could have done all without promising it;
but the word would prove the trial of hig
faith. If he believed it, his fears would be
forthwith removed, and his mind be kept in
perfect peace, being stayed upon God.

The deliverance was also founded in a re-
markable reason. The reason is two-fold.
Fii-st, says he, "I will defend this city for
mine own sake." The foe has been blas-
pheming me, as if I were one of the gods of
the heathen, whose worshippers he has con-
quered, weak as they, and unable to save
those who trust in me. But I will display
my perfections, and vindicate the glory of my
name. Accordmgly Hezekiah had pleaded
this : " Incline thine ear, O Lord, and hear ;
open thine eyes, O Lord, and see : and hear
all the words • of Sennacherib, which hath
sent to reproach the living God. Of a truth,
Lord, the kings of Assyria have laid waste all
the nations, and their countries, and have cast
their gods into the fire : for they were no
gods, but the work of men's hands, wood and
stone : therefore they have destroyed them.
Now therefore, O Lord our God, save us from
his hand, that all tlie kingdomrs of tlie earth
may know that thou art the Lord, even thou
only." Secondly, I will do it " for my servant
David's sake." How honourable was this to
the character of the man after his own heart !
A similar allusion was often made to Abraham,
Isaac, and Jacob. From the beginning some
were blessed for the sake of others. It was
to show God's regard to righteousness; to
enforce religion from its relative influence
and advantages ; and to prepare for a belief
in the mediation of the Messiah, for whose
obedience unto death all the families of tlie
earth are blessed. The deliverance also was
supernaturally accomplislied : "Then the an-
gel of the I^rd went forth, and smote in the
camp of the Assyrians a hundred and four-
score and five thousfind : and when they arose
early in the morning, behold, they were all
dead corpses." Wliat a destruction was here !
And what an idea docs it give us of the power
of these messengers of God, who excel in
strengtli and do his coumiandnients ! How

206

JUNE ^3.

safe and liow happy are they who have the
Lord of hosts on their side ! If God be for us,
who can be against us ]

But woe to those who provoke a Being
whose word arms every creature against
them ! What will it be " when the Lord
Jesus shall be revealed from heaven with his
mighty angels, in flaming fire taking ven-
geance on them that know not God, and that
obey not the Gospel of our Ijord Jesus Christ:
when he shall come to be glorified in his
saints, and to be admired in all them that be-
lieve 1"

JUNE 23.

" Where tico or three are gathered together'''' —
Matt, xviii. 20.

There are circumstances which are not
essential to the nature, acceptance, and use-
fulness of divine worship. Two of tliese our
Saviour here mentions.

The first regards place — " Where'''' — let it
be where it will — in the sanctuary, or in the
private dwelling, or in the barn, or in the
field — " Where two or three are gathered to-
gether in my name, there am I in the midst
of them." " The hour cometh, says Jesus to
the woman of Samaria, " when neither in this
mountain, nor yet at Jerusalem, shall men
worship the Father;" that is, exclusively.
Thus he dwelleth not in temples made with
hands ; but wherever we worship him in
spirit and in truth we are accepted of him.
As to external sanctity, all places are alike to
him. It is his presence that confers sacred-
ness and dignity. And where has not this
been enjoyed 1 When Jacob on his journey
awoke in the morning, though there was no
edifice near, he said, " This is none other
than the house of God, and this is the gate of
heaven." Our Lord, in the days of his flesh,
not only worshipped in the temple, but in the
synagogues ; and preached by the side of the
mountain, and the way-side, and the sea-side,
and on board a barge: and he gives proof
now, that he is to be found wherever he is
sought. Where the King is there is the
Court : but some think more of the place than
of the king. Their prejudice and bigotry
would confine his regards. But while they
cry, " The temple of the Lord, the temple of
the Lord, the temple of the Lord are we ;" he
graciously says, " In all places where I record
my name, I will come unto thee, and I will
bless thee."

The second regards number — " Where two
or three are gathered together in my name,
there am I in the midst of them." It was not
without design, that our Lord, instead of a
multitude, which seems imposing and striking,
specifies such a few. It would rectify the
mistake of the Jews, who contended that
there must be always ten persons present, at

least, to give efficacy to social prayer,
would encourage his followers, both in cai
of choice and necessity. Some few may
disposed to meet together for prayer, readi
the Scripture, pious conversation, or to
range or execute plans of usefulness; a
why may they not expect that he will mt
with them 1 Did not he join the two dis
pies going to Emmaus, and made their hea
burn within them 1 Let us make him our si
ject, and he will become our comparji(
When two or three fellow-citizens happen
be in the same place abroad, they soon h
each other and become ac<piainted ; they i
sure to meet together and commune concei
ing the diflference between their present re
dence and their own country; and inqui
when they heard from home ; and when th
think of returning. How is it that Christiai
who are strangers and sojourners, do not <
tener "meet and mingle?" and compare t
vanity of this world with the worth of tht
own? and joyful, as the children of Zion
their king, talk of the glory of his kingdoi
and abundantly utter the memory of his gre
goodness 1

But there are cases in which only a fe
can meet together. Persecution formerly pr
vented or dispersed the worshippers ; and on
small parties, in places of concealment, and
the night, could assemble — Yet these we
distinguished seasons and services. Wht
the Gospel now first enters a town or villag
it frequently meets with opposition ; and fe
and shame restrain many from attendin
Yet let not the day of small things be despi
ed. Some of our most flourishing Churchi
arose from very inconsiderable beginnings-
few from time to time passed along unnotice
or reproached, to some poor apartment, whe)
they claimed the Saviour's promise, and four
it good to be there — And now the little or
has become a thousand — What has G(
wrought ! If the weather reduces the numbe
let us not, if possible, be absent ourselves-
The exertion and self-denial will not be i
vain — Them that honour him, he will hoi
our ; and they that despise him will be light)
esteemed.

This also teaches ministers. Popular e?
citement is pleasing. But multitude is n(
essential to usefulness. A sportsman has fire
into a flight of birds, and not killed one o
them ; and he has killed one when he has ha
only one to aim at. When tempted to excus
hiniself fi-om going, or to neglect preparatio
because there is such a handful of poor rut
tics, let the preacher remember the value ol
a soul — Let him remember that there is jo;
in the presence of the angels of God over OW'
sinner that repenteth — Let him remembc
that a much greater than liimself— the Lon
of all, will be there — " For where two or thre<
are gathered together in his Name, there ii;
he in the midst of them."

JUNE 24, 25.

207

JUNE 24.

"/« my Name:'' — Matt, xviii. 20.

We have seen that no stress is to be laid
■ the circumstances of the worship. But it
Dthervvise with the nature of it. The place
d the number of the assembly are nothing-
" where"' — let it be where it will ; " two or
•ee" — if there be no more—" are gathered
rather," it is enough — if they are " gathered
rether in his Name." But this is essential
Christian worship. What is the meaning
the requisition ?

We cannot do it in his Name unless we do
Dyhis authority. This import of the phrase
^,00 obvious to require proof or exemplifica-
n. Jesus is the Judge and the King in his
urch : his will is made known in his word :
this our appeal is to be made, in all spirit-
• concerns : it is the only rule by which we
; ! to walk. It matters not who enjoins it
: 16 forbids, or who forbids it if he enjoins —
' the law and to the testimony. Nothing
; )inding on the conscience without his sanc-
1,1 : but his followers must say, "All the
. rd commandeth us we will do" — And he-

< ise he commands it.

We cannot do it in his Name unless we do
i br his sake. When a speaker says, " in
1 name of reason and common sense ;" he
lans, by the respect which it is supposed
1 n are ready to pay to them. If in arguing
' ,h a rebellious child I was to plead " in the
1 ne of her who bore him," I should be un-

< stood to mean, by the affection he owed to
J iear a relation. And when our Lord speaks
( our " receiving a little child in his name,"
1 means from regard to himself — or because
' are desirous of serving and honouring him.
] always demands a supreme regard from
j disciples. He tells them that whoever
1 es father, or mother, or wife, or child, more
1 n himself, is not worthy of him. And he
( serves what he requires. And when we are
1 ught to know him, we shall feel no reluc-
1 ce thus to regard his dear Name. " How
1 ch do I owe him ! What has he not done
i mel He has made, preserved, redeemed,
i ed me. When I consider the state in which
1 found me — the condition to which he has
f anced me — and the awful and expensive
1 nner in which he has accomplished my sal-
^ ion : I feel that I am not my own. Speak,
l^d, for thy servant heareth. Lord, what
^ t thou have me to do 1" And does he re-
c re us to sanctify his day, to repair to his
lise, to hear his word, to address his throne,
t ipproach his table ; we shall not only do it,
1 —it is the nature of love, we should do it
^ h pleasure ; and the duty will be found our
I nlege.

»Ve cannot do it in his Name, unless we do
i 1 a dependence on his mediation. Now
tre are two things which we must rely
^ m him for. The one is, assistance. Wc

can only serve him in strength derived from
him. These are his own words, "Abide in
me. As the branch cannot bear fruit of itself
except it abide in the vine ; no more can ye,
except ye abide in me : for without me ye
can do nothing." Our work is great, and we
are weak ; but his grace is sufficient for us.
The service asks the utmost spirituality, and
we feel every thing but a suitableness to it
when we engage : but " the preparation of
the heart, and the answer of the tongue, are
from the Lord." The supply of his Spirit
helpeth our infirmities, and keeps us under
our discouragements from giving up so poor
and defective a course of duty and devotion.

The other is acceptance. We are to come
unto God by him ; and by him we are to offer
up all our spiritual sacrifices. If we are ac-
cepted, it must be in the Beloved, not only as
to our persons, but services. A Christian
feels this. His imperfections are his afflic-
tions; and he is conscious of so many defi-
ciencies, that he would have no delight nor
confidence in drawing near to God without
this hope. If, when he examines himself, and
the sins of his holy things appear, he feels re-
lief, it is by looking unto Jesus. But when
he views the infinite value of his sacrifice,
the perfection of his obedience, the prevalency
of his intercession and advocacy ; he has hum-
ble boldness and access with confidence by
the faith of him. And even originally he
could not have been so endeared to God as he
now is — thus coming in his name — sprinkled
with his blood — and making mention of his
righteousness only.

What a difference is there between the
language of the Scripture concerning Christ,
and the sentiments entertained of him by some
who yet consider themselves to be Christians !
They refer to him so rarely and so slenderly,
that their hearers may almost be considered
"as without Christ." But the Scripture tells
us that " we are complete in him" — That he
" is all and in all" — That whatsoever we do
in word or deed, we are to do all in the
Name of the Lord Jesus."

JUNE 25.

" Thc7-e am I in the midst of ihctn:*
Matt, xviii. 20.

A LARGE portion of the Scripture is prom-
issory; and the promises it conUiins are ex-
ceeding great and precious. Some of these,
as we would naturally expect, are designed
and adapted to excite and encourage us in
the exercises of divine worship. Accordingly,
the Lord said of old, " In all places where 1
record my name, I will come unto thee, and I
will bless thee." And if such was his lan-
guage to Jewish worshippers, what says ho to
Christian assomblies'? " Whom two or three
arc gathered together hi my name, there am

208

JUNE 26.

I IN THE MIDST OF THEM." This cannot be
understood of his corporeal presence ; for as
to this, he said, " I am no more in the world,"
and no more will he be in the world, as to his
bodily presence, " till he should appear a sec-
ond time, without sin unto salvation." It is
also to be distinguished from his essential
presence ; for by this he is everywhere,
and fills heaven and earth. Whenever his
presence is spoken of in a way of promise, it
intends not the perfection of his nature, but a
privilege. Thus though he is not far from any
one of us, yet it is said, " The Lord is nigh
unto them that are of a broken heart, and
saveth such as be of a contrite spirit." It is
of such a peculiar and gracious presence he
here speaks.

And thus he is with all his people. He is
with them in their own persons ; with them
in the closet ; with them in the family — But
" the Lord loveth the gates of Zion better
than all the dwellings of Jacob" —

" His mercy visits every house,

That pay their night and morning vows;
But makes a more delightful stay,
Where churches meet to praise and pray."

It is observable that he does not say what
he will do there, but only that he is there, in
the midst of them. This is assurance enough.
His presence is all his people can need ; for
with him is the fountain of life. Moses de-
sired nothing more than that his presence
should go with him. David was emboldened
by this to look into the valley of the shadow
of death — " I will fear no evil, for thou art
with me." What is heaven ] To " be for ever
with the Lord."

Well, when they are gathered together in
his name ; there he is in the midst of them,
as a physician in the midst of his disordered
patients ; as a father in the midst of his family;
as the sun is in the midst of the garden in
spring ; as the soul is in the body, animating
every member, and penetrating every particle
of the frame. There he is, to enliven their
devotions, to hear their complaints, to relieve
their wants, to give them grace and glory,
and to withhold no good thing from them.
There he is, to pardon the guilty, to enrich
the poor, to comfort the mourners, to be the
father of the fatherless, and the judge of the
widow in his holy habitation.

Christians ! you are his witnesses. This as-
surance you have often tried ; and it has now
become a matter of history and experience.
There he gave you these eyes to see, and
ears to hear, and hearts to feel. You know
the preacher could not have made you " a
new creature" — " the excellency of the pow-
er was of God"—" God was in the midst of
them of a truth." There you have found him
in painful discoveries, which laid open the
chambers of imagery in the heart ; and made
you cry, " Behold, I am vile ;" " wherefore I
ablior myself, and repent in dust and ashes."

There you have enjoyed him in the manife
ations of his love ; and have been convinc
that they were not the delusions of fancy,
the ferments of animal nature, by their hu
bling, holy, heavenly tendency. There
has removed your perplexities and doub:
freed your conscience of its galling load ; a
spoken many a word in season to your wea
souls : so that you can now say,

" In every new distress.

We '11 to his house repair ;
We'll think upon his v^'ond'rous grace,
And seek deliverance there" —

And go — always pleading this promise, a
saying, " Do as thou hast said :" " Fulfil t
word unto thy servant, upon which tliou ht
caused me to hope." That hope will m
cannot make you ashamed. Your expectatii
is sustained not only by his goodness, but al
by his truth. You could not have bound hii
but he has bound himself. He cannot be a
sent from your assembly, if you meet in 1
name — For he hath said, "Where two
three are gathered together in my nam

THERE AM I IN THE MIDST OF THEM."

JUNE 26.

" Where two or three are gathered together
my Name, there am I in the midst of ihem.''^-
Matt, xviii. 20, .

Let me take this blessed assurance, ai
consider it

As a demonstration of my Saviour's diviii
ty. Who less than God could have give
such a promise '? He does not say, there sha
my blessing be, but myself : yea, not thei
will 1 be, but there I am. This necessaril
supposes omnipresence. How else could 1
be in so many companies and places at once
How many assemblies are there on the Sal
bath m the various parts of the earth ? An*
if there be truth or meaning in this promise
he is in every one of them, attending to a
the peculiarities of individual condition, an
affording the most suitable relief. Could a
angel do this? But

Let me consider it a standard by which 1
estimate his condescension and grace. Her
I find David before me—" When," says h»
" I consider the heavens, the work of thy fir
gers, the moon and the stars which thou has
ordained ; Lord, what is man, that thou ai
mindful of him, and the son of man that thoi
visitest him 1" So felt also his son Solomoi.
at the dedication of the temple. It was a glo
rious scene ; and a common mind would hav'
been struck with the splendour of the build
ing, the largeness of the audience, and th(
sound of such a multitude of performers ; bu
he, wondering that the Supreme Being shoul(
deign to notice it, exclaims, " Will God ii
very deed dwell witli men upon the earth
Behold, the heaven, even the heaven of hea
vens cannot contain thee ; how much less tl'ii

JUNE 27.

209

house which I have built ]" See, O my soul,
he not only allows us to wait upon him, but
he waits upon us. Small as our number may
be, wherever we meet together he is in the
midst of us — however poor and unworthy —
md as often as they choose to assemble — and
he has been always doing this — and will con-
tinue to do it to the end of time ! " Who is
i God like unto thee ]"

Let it serve to bind me to a proper de-
Tieanour in his house. There is always some-
hing impressive in a company of human
jeings, especially if there be in the midst of
:hem some very distinguished personage,
mch as a hero, a philosopher, a king. " God
s greatly to be feared in the assembly of the
saints, and to be had in reverence of all them
hat are about him." In his presence let
ne guard against a roving eye ; wandering
houghts; drowsiness; hypocrisy; formality.
^Vhen I enter the sanctuary, I place myself
mmediately under his view — and he sees me,
md knows whether my devotion be any thing
nore tJian a form of godliness or a fair show
n the flesh.

Let it impress me with the importance of
ocial and public worship. Some ask, " May
ve not read and pray and meditate at home ']
Vnd will not this equally answer the pur-
>ose with our joining in the service of the
anctuary ]" But the Judge of all has de-
ided this, not only by his command that we
Drsake not the assembling ourselves together,
'Ut by his promise that he is in the midst of
!S. Indeed, reason and experience will lead
s to the same result. In his house the greater
umber of the Lord's followers are called by
•race ; and they who are not born, are nour-
ihed there. It is thus excitement and allure-
lentare provided to call the ignorant and the
areless together. Nothing tends so much to
ivilize and harmonize men as their frequently
niting in such exercises ; and nothing tends
3 much to keep the distinctions of life from
xcess and abuse.

Let it also prove a stimulation to the use
f the means of grace. Some think it is
eedless for tJiem to go to the sanctuary, be-
ause the minister can tell them no more
lan they know already. This is very ques-
onable. But allowing that the servant is
nable to do any thing more for them, is the
faster too? I do not go only or principally
Bcause the preacher is there, but because the
ayiour himself is there, whose sufficiency is
^vine. How is the company of the great
iurted ! If the Lord Jesus was now on earth,
lould I not, if I had an opportunity, repair
» him ; and deem it a privilege to see him,
Bar him, and hold converse with him ? But
know where he now is, waiting to be gra-
ous, and exalted to have mercy ; and I have
U and easy access to him. Let me then
iffer nothmg to keep me from the assembly

his saints. Let not the creature prevent
2B 18*

my serving and enjoying God. If I had an
engagement with the king, should I not deem
it even an honour to be able to allege such a
reason for my refusing a person who called
at the appointed hour ] If I am indifferent to
the Lord's gTacious presence on earth, what
right have I to expect his glorious presence
in heaven ] But if I now love the habitation
of his house, and the place where his honour
dwelleth, at death I shall only remove to his
temple above, where I shall worship him, not
with a few, but with the general assembly ;
not with infirmities which make me groan,
being burdened, but with powers equal to the
service ; not with long intervals between, and
the returns of worldly care and vexations, but
to be still praising him —

JUNE 27.
" Singing." — Ephes. v. 19.

All believe that hearing is a duty, and
that prayer is a duty ; but some question
whether this is the case with singing. Now
there is something in our very structure that
seems equal to a proof of the obligation. We
cannot imagine a faculty w'as giyen us which
was never intended to be used ; especially a
faculty from wliich so much pleasure and ad-
vantage can be derived and communicated.
We are fearfully and wonderfully made, and
this power of vocal music faf surpasses all
mechanical performance : no instrument, how-
ever surprising or perfect, can express words :
but in singing, man can speak ; and inform
while he delights. How shameful is it that
such an unrivalled endowment should be per-
verted, or degraded to evil purposes ! But we
are not to argue against the use of a thing
from the abuse of it. Let us remember that
God is to be glorified in our body, as well as
in our spirit. Let us say with David, " Awake
up, my glory : I will sing unto the Lord as
long as I live ; I will sing praises to my God
while I have my being."

Singing is not a ritual duty. It preceded
the ceremonial law; and when our Saviour
had abolished tlie passover, and his own sup-
per had succeeded to it — "after supper \\g
sang a hymn." He thereby showed tliat
such a service belonged to the new state
which ho had introduced, and was to be a
part of Christian worship. Accordingly the
sanction of his exami)le, which had the au-
thority of a command, was not disregarded by
his disciples, either in practice or precept
Thus the apostles at Philij)pi not only prayed,
but sang praises in the prison, so that the
prisoners heard them. And Paul says to the
Ephesians; "Speaking to yourselves in psiilnis,
and hymns, and spiritual songs, singing and
making melody in your heart to the I/)r(l."
And James adds, "Is any merry? let him
sing psalms."

210

JUNE 28.

How should singing be performed I Some-
times when we are alone. David had his
" songs in the night :" the solitary effusions
of pious excitement. In the life of Joseph
Alleine we find that he always sung in his
closet devotion, and which in the morning
was never later than five o'clock.

It should prevail where it can be establish-
ed in family worship. He does well, says
Henry, who with his house prays night and
morning ; he does better who prays and reads
the Scriptures ; but he does best who prays,
and reads, and sings too. I fear this holy
custom of our forefathers has been for a long
time on the decline. The observance of it
would tend much to exclude dullness and for-
mality; and be far more interesting to ser-
vants and children than long reading and
lengthened prayer. This should be done at
least on the Sabbath. An old author tells us,
he remembered the time when in numberless
houses, at certain hours on the Lord's day,
singing might be heard as you passed, from
one end of London to the other. The ninety-
second Psalm is called " a Song for the Sab-
bath-day and, says David, " It is a good
thing to give thanks unto the Lord, and to
sing praises unto thy name, O Most High :
to show forth thy loving-kindness in the morn-
ing, and thy faithfulness every night."

But when we enter the courts of the Lord,
and engage in public worship, the command
lays hold of us, " Serve the Lord with glad-
ness; and come before his presence with
singing." Here the singing should be con-
gregational. For this purpose few things
should be introduced which the people can-
not soon join in. Hence all persons should
learn to sing, at least decently, that when they
join, they may aid and not injure — The sing-
ing in family-worship would be a preparative
for public devotion. What can be said for
those who are well able to help, and yet sel-
dom or never lift up their voice in this divine
exercise, from sloth, fastidiousness, or pride 1
Who introduced the mode of sitting we know
not ; but surely it does not appear the most
desirable one ; and though the posture is not
essential to the spirituality of our worship,
we should be governed even in the outward
acts, by what is most preferable, by being
most suitable, and becoming, and useful, and
scriptural. How often do we read of the
people standing up to praise the Lord ! What
should we think to see the choir sitting while
they perform 1 And what can the choir think,
when they see us sitting during the psalmody
— but that we have nothing to do with it —
unless as an entertainment from them.

But what is to be said in recommendation
of this duty? It is a very instructive ordi-
nance. How many important truths are we
mutually informed or reminded of by it, and
which are also rendered peculiarly impressive,
by the pleasing manner in which they are

again and again repeated — Hence says th(
Apostle, " Let the word of Christ dwell ii
you richly in all wisdom; teaching and ad
monishing one another in psalms and hymn
and spiritual songs, singing with grace ii
your hearts to the Lord."

It is also a very enlivening exercise. No
thing is so adapted to excite holy affections
Let any one, in order to prove this, read only
and then sing the very same words; am
what a difference will he feel in the effect
of the two 1 Nothing tends so much to ani
mate to courage and confidence ; and there
fore it has always been employed in warfare
On a similar principle, there never has beei
a revival of religion, in any country, or ii
any neighbourhood, but has been attendee
with a fondness for psalmody. Luther knev
the force of it, and much and successfullj
encouraged it in the beginning and progresi
of the Reformation in Germany.

It is the most social ordinance. In preacb
ing and prayer one leads, and the rest silent
ly join; but here all concur, and stimulate
each other.

To which we may add, it is the most per-
manent of our religious engagements. Oui
other sacred employments will soon cease;
but we shall be still praising Him. In heaven
our harps will never be hung on the willows;
our hearts will never be untuned. We shall
perfectly and for ever sing the song of Moses
and the Lamb. The work and the joy of
heaven are more represented by this service
than by any thing and by every tiling else.

JUNE 28.

" In those days was Hezekiah sick unto death^^
2 Kings XX. 1.

Sickness is one of the common calamities
of our nature, from the assailings of which
we shall never be secure till we enter Im-
manuel's land. There " the inhabitant shall
no more say, I am sick ;" for sin, the cause
of all our maladies, will be removed, and all
the moral purposes for which Providence em-
ploys them will be accomplished. And with
what bodies shall we come ! Bodies no longer
requiring the insensibilities of sleep ; no longer
feeling the cravings of animal appetite; no
longer exposed to accidents ; no longer suscep-
tible of disease. How trying and humiliating
the scene now ; for an immortal spirit to stand
and nurse a crazy fragment of flesh; to be
tethered within a few yards of space ; to sus-
pend its operations and enjoyments in obe-
dience to a writhing foot, or an aching tooth;
to view every thing through a dull and dis-
tracting medium, and approach God himself
through the wretched medium of shattered
nerves ! Oh what will it be to have a body
like the Saviour's own glorious body ; a body
far superior to, the body of the earthly Adam
in paradise ; a body meet to be the companion

JUNE 29.

211

' the soul — ^not a disgrace to the soul, but
s ornament — not an encumbrance to the
)ul, but its helper ; enlarging its sphere of
;tion and enjoyment by relating it again to
le material universe, to the new heaven, and
le new earth wheremdwelleth righteousness!
Some have had little sickness. These
lould admire and bless the care that has se-
ired to tiiem so long the possession and in-
ilgence of health. Yet let them remember
8 days of darkness, for they may be many;
id let them sympathize with the sons and
lughters of bodily affliction. How many
e there at this moment drownmg with
opsy, burning with fever, oppressed with
thma! Some are made to possess months
■ vanity, and have wearisome nights appoint-
,1 unto them ; others are chastened also with
-in upon their bed, and the multitude of
eir bones with strong pain, so that their life
horreth bread, and their soul dainty meat.
Hezekiah's sickness may be viewed three
ays. First, m connexion with his age —
e was between thirty and forty. He had
ached the perfection of manhood : and was
the midst of life — but in the midst of life
3 are in death — and forty is as mortal as
jrscore.

Secondly, in reference to his condition and
ak. He was a king and a mighty monarch.
'. have said, Ye are gods ; and all of you are
ildren of the Most High. But ye shall die
e men, and fall like one of the princes."
le great and noble too often despise those
10 are below them. Wherefore ? Are they
t partakers of the same flesh and blood]
bject to the same infirmities 1 inheritors of
3 same mortality ] Are not they also hast-
ing to the grave, where they will say to
rruption. Thou art my father, and to the
)rm, Thou art my mother and my sister ]
e are prone to envy the great and the
luent. But does a man's life consist in the
andance of the things which he possesses ]
.n honour or titles terrify away, or bribe off
y of the ills that flesh is heir to? Can they
iuage the anguish of disease 1 Yea, are not
3 upper classes more liable to disorders?
d less qualified to bear them ?
Thirdly, with regard to his piety. For he
(.s a good man, and the friend of God. So
ls Epaphroditus ; yet was he sick nigh unto
'ith. So was Lazarus; and therefore the
i ters sent to him, saying. Lord, behold, he
lom thou lovest is sick. And his love is
i nighty. Why then does he not exempt
1 ; objects of it from every thing disagreeable
!l distressing? Surely if by a mere volition
> could ease the complaints of a beloved
nnexion, we should instantly do it. But
1 love is as wise as it is powerful. His ways
i 1 his thoughts are as much above ours as
1 ! heavens are higher than the earth. Say
1 therefore. If we belong to him why are (
^ thus afflicted ? The correction results from '

the relation : what son is he whom the father
chasteneth not ? You are pruned because you
are vines. You are put into the furnace be-
cause you are gold. He has designs to an-
swer by such dispensations which will more
than justify them. He intends to wean them
from the world ; to make them witnesses for
himself; to display in them the truth of his
word, the power of his grace, the tenderness
of his care. As one whom his mother com-
forteth, so, says he, will I comfort you. The
mother disregards none of her offspring; but
she arranges things with a peculiar view to
her poor weak sickly infant. The knee ; the
bosom; the delicacy; the softest bed; the
breathless movement is for him. So has it
been, as Scripture and experience have testi-
fied in all ages, with Christians; as their suf-
ferings have abounded, their consolation has
abounded also. Perhaps they are never so
impressive as by the exercise and display of
the passive graces : never glorify God so much
as in the fires. For this they are concerned ;
and therefore when they are led into the
chamber of sickness, and laid on the bed of
languishing, their fears are 'awakened lest
they should dishonour their profession: and
they pray to be examples of the reality, and
excellency, and efficacy of their religious
principles and resources. And he hears and
answers them. He is with them in trouble.
He enables them in patience to possess their
souls. He fills them with all joy and peace
in believing. They instruct, invite, and en-
courage others ; while their own praise, won-
der, and confidence are excited; and they
can sing,

" Bastards may escape the rod,
Sunk in earthly vain delight:
But a true-born child of God
Must not — would not — if ho might."

TUNE 29.

" TVwu wilt recover we." — Isaiah xxxviii. 16.
And he did so. This is not always the
case. Sickness to some, yea, to many, is the
messenger, the forerunner, the beginning of
death. And Hezekiah's sickness seems to
have been in itself mortal, and would have
issued in his speedy dissolution, but for the
divine interposition — he " was sick nigh unto
death ;" and the Lord said unto him, " Set
thine house in order, for thou shalt die and
not live." But he was the subject of recov-
ering mercy ; and five things are recorded in
connexion with the event.

It was in answer to prayer. " Then Heze-
kiah turned his face toward the wall, and
prayed unto the Lord, and said, Remember
now, O liord, I beseech thee, how I have
walked before thee in truth and with a per-
fect heart, and have done that whicli is good
in thy sight. And Ilezckiah wept sore." One
of the designs of affliction is to bring us to
God; and by prayer we obtain siipix)rt under

212

JUNE 30.

it, and sanctification by it, and deliverance!
from it — " Call upon me in the day of trou-
ble, and I will deliver thee." And did any
ever seek him in vain ? Did Hezekiah ] So
far from it, and to show how quickly prayer
reaches God, and brings down the blessing,
before Isaiah could get through the palace-
yard the word of the Lord came to him, say-
ing, " Go and say to Hezekiah ; I have heard
thy prayer, I have seen thy tears." Thus he
not only hears and answers prayer, but fulfils
the word, " Ere they call I will answer, and
while they s^eak I will hear."

The second circumstance was the definite
prolongation of his life — " Behold, I will add
unto thy days fifteen years." This was a con-
siderable reprieve. Yet it was nothing more.
For so long a time he was raised up, but he
was left mortal. The sentence, " Dust thou
art, and unto dust shalt thou return," was
only suspended. Have any of you been re-
covered from the bed of sickness ? Remem-
ber you are dying creatures still ; and you
have no assurance of your life. You know
not what a day, or an hour may bring forth.
The addition of fifteen years would not make
Hezekiah an old man ; and they would soon
pass away like a dream. He is the only per-
son who was previously informed how long
he had to live. Doubtless he was concerned
to improve the information ; and would often
say, "Well, there is another of the fifteen
years gone, and the remainder is rapidly go-
ing— So teach me to number my days that I
may apply my heart unto wisdom." Yet it
was awful for him to know the term of life.
None of us would know it, if it were in our
power. It is better for our comfort to be ig-
norant ; and it is better for our improvement.
As the shade upon the dial is useful as well
as the sunshine ; so our ignorance may be
rendered profitable — "Watch, for ye know
not at what hour the Lord doth come."

The third circumstance is the important
blessing that accompanied the announcement
of his restoration. He was pressed by the
Assyrian force which had entered the coun-
try, taken all the strong-holds in the way, and
was now besieging Jerusalem — What would
fifteen years have been had he passed them
in personal captivity, or in a subdued and de-
graded empire, or in a state of constant alarm
or suspicion ] But God perfects the mercy :
" And I will deliver thee, and this city, out
of the hand of the king of Assyria : and I
will defend this city." "What would it be to
lengthen out our existence, without our limbs,
our senses, our reason, our relative comforts ?
But God giveth liberally. He giveth us richly
all things to enjoy.

The fourth circumstance regards the su-
pernatural confirmation of it — " And this shall
be a sign unto thee from the Lord, that the
I^rd will do this thing that he hatli spoken ;
behold, I will bring again the shadow of the

degrees, which is gone down in the sun-dial
of Ahaz, ten degrees backward. So the sun
returned ten degrees, by which degrees it
was gone down." Why was this sio-n given]
Was not the word of a faithful God suffi-
cient? The Lord does nothing in vain. He
saw the state of Hezekiah's mind : he knew
that there was something ready to faint in
his faith and hope : and therefore he passes
by the infirmity, and indulges his wishes—-
for he had said, " What is the sign that I
shall go up to the house of the Lord Thus
he stoops, and accommodates himself to the
imperfections of his people. He does not
break the bruised reed, or quench the smoking
flax. And shall we despise the day of small
things 1

The last circumstance is the employment
of means — "For Isaiah had said. Let them
take a lump of figs, and lay it for a plaster
upon the boil, and he shall recover." It is
well known that figs have a virtue to ripen
an imposthume, and bring it to a head, that
the peculency may be removed : but in the
case before us, from the nature and prevalen-
cy of the disease, no means would have avail-
ed without the peculiar agency of God. The
fact therefore is very instructive. We see
that prayer does not supersede the use of
means. We also see that the divine assurance
does not supersede the use of them : for no
sooner has Isaiah promised his recovery as a
prophet, than he prescribes for him as a phy-
sician. Yea, the very miraculousness of the
cure does not supersede the use of them.
Miracles were never a waste of power; never
intended to make people wonder only; or to
save them the trouble of doing what "they are
able to do for themselves. Miracles therefore
were never needlessly multiplied : and even
when they have been performed, there was
nothing in the degree of them that was un-
necessary or superfluous. The manna de-
scended from the clouds ; but the people were
to gather it. The angel opened the prison
door, and released Peter from his fetters ;—
this he could not do himself : but he did not
take him up in his arms, and carry him to the
house of Mary ; but said unto him, Follow
me ; for he had legs and feet, and why should
he not employ them. 1 It is a great thing to
unite activity and dependence : to use means,
and not neglect to trust in God ; and to trust
in God, and not neglect to use means. "I
lead," says Wisdom, " in the midst of the
paths of judgment."

JUNE 30.

" The writing of Hezekiah king of Judah, when
he had been sick, and was recovered of his
sickness." — Isaiah xxxviii. 9.
Many persons are afraid of their trials. It
would bo wiser to fear their mere if Tiicy
are in more danger from their friends than

JUNE 30.

213

om their enemies ; from their comforts than :
•om their crosses; from their health than
om their sickness. They often desire our ;
rayers when they come into affliction : but
ley need them most when they are coming
lit of it ; and are returning into scenes of
anger and temptation again.
Wicked and worldly men are only anxious
) escape from their troubles. But it ought
) be our concern to inquire whether we
come forth as gold " — whether we are
nought nearer to God, or are left farther from
im, by the things we suffer. Constantino
le Great said, " I marvel that many of my
abjects, since they became Christians, are
;orse than they were when they were Pa-
ans." Young speaks of some as " worse
)r mending," and " washed to fouler stains."
ind it is lamentable to think how many,
istead of being improved by their recovery
*om disease, are injured by it. They poured
ut a prayer when God's chastening hand
/as upon them, and confessed, and resolved,
nd vowed unto the Lord : but when he re-
eved and released them they turned again
D folly. Many think we are severe in our
sflections on death-bed changes ; and w-on-
er that we think such conversions can never
e entirely satisfactory to the subjects of them,
r their surviving friends. Yet of how many
linisters have we inquired, all of whom
ave affirmed, that they never knew such
onverts, when recovered, living according
3 their promises! yet had they died they
k'ould have entertained a firm hope con-
erning many of them. And it is probable
jneral sermons would have been preached
3r some of them — and how would others
lave been chronicled in the magazines!
']ven Jacob forgot the vow his soul made
vhen he was in trouble, till God said unto
lim, "Arise, go up to Beth-el, and dw^ell
here: and make there an altar unto God,
hat appeared unto thee when thou fleddest
rom the face of EsSu thy brother. " Then,
md not before, did the backslider say, " Let
IS arise, and go up to Beth-el; and I will
nake there an altar unto God, who answered
ne in the day of my distress, and was with
ne in the way which I went."

Hezekiah "did better upon his recovery.
ie wrote a song, and had it sung in the
;emple-service. lie might indeed, for this
lurpose, have availed himself of one of
'David's songs ; and we read that he appoint-
id persons to sing the songs of his illustri-
ms ancestor in the worship of God. But he
composed one himself on this occasion, not
Tom vanity, but from sentiments of piety.
Be wrote it in particular for three purposes.

First, to show the importance of the bless-
nghehad experienced. Readhis language,
md you will find how much he valued life.
This to some may seem strange. To a good

man, is it not gain to die 1 When a Voyager

is entering the desired haven, is he so glad
and grateful for a wind that blows him back
again to sea"? The fear of death is as much
a natural principle as hunger or thirst. Every
good man, though always in a state to die, is
not in a frame to die. He may not have the
light of God's countenance, or the assurance
of hope. He may be also influenced by rela-
tive considerations. This was the case with\
Hezekiah. He might have feared for the
succession ; for he had no oflTspring at this time :
Manasseli was only twelve years old at his
death, and therefore could not have been bom
till three years after his father's recovery.
The enemy was also at the gates of the capi-
tal. He had also begun a glorious reforma-
tion, and wished to see it carried on. Even
Paul, though he knew that to depart and to
be with Christ was far better, yet was more
than willing to abide in the flesh, for the ad-
vantage of the Philippians and others.

Secondly, to excite his gratitude. Hence
he so vividly recalls all his painful and gloomy
feelings in his late danger, that he might be
the more affected with the goodness of his
deliverer and benefactor — read the whole
chapter — Do as he did. Dwell upon every
thing that can give a relish, and add an im-
pression to the blessing you have received ;
and be ye thankful — and employ your tongues,
your pens, your lives, in praise of the God of
your mercies. Did the heathen upon their
recovery hang up tablets of acknowledgments
in the house of their gods / Have Papists
built churches and altars to their patron-
saints] And will you do nothing for the
Lord your healer 1 Yet so it often is ! The
physician is cheerfully rewarded ; the attend-
ants are paid for their trouble; friends are
thanked for their obliging inquiries — only one
Being is overlooked — He who gave tlie phy-
sician his skill ; he who rendered the means
effectual; he who inspired the inquiring
friends with all their tenderness.

Thirdly, to insure a sense of his obligation
in future. The Jews soon forgot the works
of the Lord, and the wonders he had shown
them. And we are very liabk- to tlic same
evil. But we should say, with David, "Bless
the Lord, O my soul, and fora;ct not all his
benefits ;" and avail ourselves of every assist-
ance that can enable us to recover and pre-
serve the feelings wo had at the time when
the Lord appeared for us. Thus the Jews
established the feast of Purim upon their
deliverance from the plot of Ilaman. Thus
Samuel raised a stone after his victory, and
called it Ebenezer. Josepii named liis sons
Ephraim and Manasseli, to remind liim of
the contrast between his former and present
, condition. And thus Hezekiah would com-
pose this writing, that he might compare
liimself with its sentiments, months and years

214

JULY 1.

after ; and that it might be a pledge of his
dedication to God ; and a witness against him
if his love should ever wax cold —

And how was it with him ? Can I pro-
ceed ] So far all is well. He is wise, humble,
grateful, resolved. But, alas ! how shall we
say it ] "After this Hezekiah rendered not
according to the benefit done him ; for his
heart was lifted up; therefore wrath came
upon him and upon all Judah." Lord, what
is man ! Who is beyond the danger of falling
while in this world ? On what can we safely
rely 1 He that trusteth in his own heart is
a fool. And he is not much better that trusts
in his own grace. It is not our grace, but
his grace that is sufficient for us. Let us
therefore be strong in the Lord, and in the
power of his might Let us not insult over
others when they err in doctrine or in prac-
tice; but tremble for ourselves, and pray.
Lord, hold thou me up, and I shall be safe.
Blessed is the man that feareth always.

JULY L

By faith Jacob, when he was a dying, blessed
both the sons of Joseph ; and worshipped, lean-
ing upon the top of his staffs — Heb. xi. 21.

" Precious in the sight of the Lord is the
death of his saints." No wonder therefore
that he graciously appoints the time, the place,
and the manner of it ; that he honours it with
his special presence; and calls upon us to
make it the subject of our contemplation :
" Mark the perfect man, and behold the up-
right ; for the end of that man is peace." For
this purpose he has often mentioned it in his
word, and has sometimes recorded it with cir-
cumstances the most striking and improving.
Let us convey ourselves into Egj^pt, find out
Goshen, inquire for the house of Jacob, and
enter his chamber of sickness. It will be
found none other than the house of God, and
the gate of heaven. He is " a dying :" and
observe how he dies.

First ; he " leans upon the top of his staff. ''''
Thus he looks like a pilgrim. Had he re-
course to this action to aid such an impres-
sion ] The Jews were to eat the passover with
their staves in their hand : and we should ob-
serve every ordinance, form every connexion,
enjoy every advantage, as those who have
heard the voice, Arise and depart hence, for
this is not your rest. Abraham wished to pre-
serve the recollection of this, and therefore he
" sojourned in the land of promise, as in a
strange country, dwelling in tabernacles with
Isaac and Jacob, the heirs with him of the
same promise : for he looked for a city which
hath foundations, whose builder and maker
is God :" and it was thus " they con-
fessed themselves to be strangers and pilgrims
upon earth." Give me, says the dying trav-
eller, my staff— Was this staff the same he

! spoke of when he was returning from Haran
" With my staff I passed over Jordan, an
now I am become two bands ]" If so, and tb
thing is very probable, how many feeling
would this companion of all his journeys r(
vive ! For after a length of time even inan
mate things draw from us a strange kind o
regard, and affect us, if not by theniselve;
yet by their associations. — But it was a
instance of his bodily decline and infirraitj
He whose constitution had enabled him t
bear such travels and fatigues is now reduce
to the weakness of infancy and dependence
and leans upon the top of his staff. " Th
glory of young men is their strength bu
]ei tLem remember their Creator in the day
of their youth; for the evil days will com
when they shall say, W^e have no pleasure ij
them ; when they that look out of the window
shall be darkened, and the strong men ghal
bow themselves, and the keepers of the hous<
shall tremble, and the grasshopper be a burden
because man goeth to his long home. — It wa
also a proof of his conscientiousness in duty
He would place himself in the best posture of
devotion his infirmities would admit. We art
to glorify God in our bodies as well as in ou:
spirits ; and though he does not bind us dowi
to any corporeal forms, yet every thing in hi;
service should be expressive of reverenc(
and godly fear. The Seraphim veil their fecef
with their wings. Our Lord kneeled three
times in the garden. So Jacob, aged as he
was, and under the debility of approaching
dissolution, when he would adore God, rose
upon his knees, though he was obliged to seek
support. Think of this, ye who in full health
and vigour, instead of kneeling or standing,
sit during the devotion of the sanctuary ; and
see how far you come short of the self-denial
and godliness of this patriarch.

Secondly, He '■'■worshipped, leaning upon
the top of his staff." He had been trained up
in the nurture and admonition of " the fear of
his father Isaac ;" and had long walked before
him ; but now he was ending the worship
of him on earth, to join in the worship of
him in heaven that would never end. This
worship doubtless included confession. Who
can say, I have made my heart clean, I am
pure from my sin? Some talk of looking
back upon a well-spent life. A good man, if
he has been distinguished from others, knows
who has made him to differ ; and sees in the
review of his obedience a thousand imperfec-
tions which humble him, and prevent all con-
fidence in the flesh. He feels that he is an
unprofitable servant, and says in his last ap-
proach still more than in all his former ones,
" I come, trusting not in my own righteous-
ness, but in thy manifold and great mercies."
It had also in it thanksgiving. He had ex-
perienced many personal and relative trou-
bles ; but out of them all the J^rd had deliv-
ered him. The angry storms of life were now

JULY 1.

215

own over, and a serene evening had arrived,
[e had escaped the difficulties and dangers of
tiresome road, and was now in sight of the
)urney's end, and of his father's house. It
easy to imagine the grateful emotions of his
lind when he remembered his flight from the
.06 of his brother, the vision of Beth-el, and
le promise of God that he would be with him,
id keep hira in all places, and never leave
\m nor forsake him. All this had now been
:complished. "Bless the Lord," would he
ly, " Bless the Lord, O my soul : and all that
within me, bless his holy name. Bless the
ord, O my soul, and forget not all his bene-
ts." It contained also prayer. He would
nplore mercy and grace to help in this time
need ; for "he had yet to die. O my God,
rengthen me this once. " O God, be not far
om me : O my God, make haste for my help. O
od, thou hasf taught me from my youth : and
itherto have I declared thy wonderous works,
ow also when I am old and greyheaded, O
od, forsake me not ; until I have showed thy
rength unto this generation, and thy power
I every one that is to come." And he prayed
)t only for himself, but for others, especially
lose of his own house. For,
Thirdly, he " blessed both the sons of
oseph ; and worsliipped, leaning upon the top
' his staff." The affair is recorded in the
)ok of Genesis with the most touching sim-
icity. Understanding that his father was
ck, Joseph hastens to visit him: and he
kes his two sons with him. It was wise in
tn to show these youths, who had been living
splendour, such a solemn scene, and to
ace them under the dying benediction of this
an of God. Jacob was overjoyed at their
rival, and said, "Who are these? And
)seph said unto his father, They are my
ns, whom God hath given me in this place,
nd he said. Bring them, I pray thee, unto
e, and I will bless them." The feelings of
en towards their grandchildren are com-
only very powerful : but every thing here
nded to increase affection. Manasseh and
phraim were the offspring of Joseph ; and
>seph was his favourite son, endeared by his
ss and sufferings ; he was also the son of his
■loved Rachel. O couLd he have seen the
lage and representatives of Rachel — her son
id — h(>-r grandsons ! But " the eyes of Israel
ere dim for age, so that he could not see.
nd Joseph brought them near unto him ; and
! kissed them, and embraced them. And he
essed Joseph, and said, God, before whom
y fathers Abraham and Isaac did walk, the
xl which fed me all my life long unto this
y, the Angel which redeemed me from all
il, bless the lads; and let my name be
med on them, and the name of my fathers
braham and Isaac ; and let them grow into
multitude in the midst of the earth. And
blessed them that day, saying, In tliee shall
rael bless, saying, God make thee as

Ephraim and as Manasseh. And he set
Ephraim before Manasseh." Let us endeav-
our to be useful as long as we continue here,
and do good, not only living but dying. It
will be well if we are able to say something
that shall bless survivors. Parting words are
peculiarly impressive and memorable. Chil-
dren who have disregarded the living coun-
sel of a father have followed his dying ad-
monitions: and the commendations of religion
which Christians have expressed, and the
comforts of the Holy Ghost which they have
experienced in the final hour, have fr^uently
rendered their departure a blessing to many.
It has encouraged the fearful. It has con-
vinced-the unbelieving. It has induced even
a Balaam to say, " Let me die the death
of the righteous, and let my last end be like
his."

Finally; ''By faith he blessed both the
sons of Joseph; and worshipped, leaning upon
the top of his staff." We allow there was
something extraordinary in this transaction.
Jacob was under a degree of divine inspira-
tion ; and this appears in the manner of his
blessing these children: for he not only
poured forth the tenderness of his heart
towards them, but he admitted them, though
born in Egypt, into his family and the congre-
gation of Israel ; and constituted them, though
their mother was a Gentile, heads of tribes,
like his own offspring ; overruled the claims
of seniority, and pronounced their future
number and prosperity. Yet all his faith on
this occasion was not of this extraordmary
nature. The Apostle does not speak of him
as a seer, so much as a saint. He would tell
us that he brought forth fruit in old age: that
while the outward man peri.shed, the inward
man was renewed : that while the eyes of his
flesh were dim, the eyes of his understanding
were enlightened : that he saw and acknow-
ledged not only the God of providence, but
the God of all grace : that he extended his
views beyond the bounds of time and sense :
that he recognized in Canaan a better, even
a heavenly country : that he hailed in his
seed the Shiloh that was to come, and in
whom all the families of the earth would be
blessed. What would his dying faith have
been, had he only proved the organ of Divine
omniscience concerning things to come?
Ralaam " had his eyes open, and heard the
words of God, and knew the knowledge of tJic
Most High :" and he said, " I shall see him,
but not now: I shall behold him, but not
nigh." But Jacob was an iieir of promise:
Jacob could say, " I have waited for tJiy salva-
tion, O Ix)rd." And this is the grand thing
— This is what we shall all want when, like
him, we are " a dying." When hoari and
flesh fail, when we are leaving all that is dear
below, and entering an eternal state, we shall
require all the views, all the influences, all
the appropriations of faitii. We have heard

216

JULY 2.

more than one saying, while engaged in it,
" dying is hard work." We shall all find it
so, if left to the resources of nature and reason
only. But faith can make dying work easy
work. " I can smile on deatii," said Dr. Gros-
venor, " because my Saviour smiles on me.*'
Simeon, with the babe in the arms of his flesh,
and the consolation of Israel in the arms of
his faith, said, " Lord, now lettest thou thy
servant depart in peace, according to thy
word : for mine eyes have seen thy salva-
tion, which thou hast prepared before the face
of all people."

O thou Author of all good, inspire my soul
with this all-important principle, to make me
meet for every season and condition. May
the life that I now live in the flesh be by the
faith of the Son of God. And may I iinish
my course with joy, and be able to say, " O
death, where is thy sting? O grave, where
is thy victory 1 The sting of death is sin ;
and the strength of sin is the law. But thanks
be to God, which giveth us the victory through
our Lord Jesus Christ."

JULY 2.

" And he looked round about on them with anger,
beincr grieved for the hardness of their hearts.'*''
— Mark iii. 5.

Every thing in the temper and conduct of
our Lord and Saviour is worthy attention ,
and the fact before us will be found very in-
structive and useful.

We see that the passions are not evil in
themselves. They are inherent in our very
nature. It is therefore impossible to divest
ourselves of them ; and if it were possible we
should only reduce ourselves to mere reason-
ing machines, and unimpressible intelligences.
The passions are the springs and impulses of
action. All that religion does is, to govern
and regulate them, and to furnish each of
them with an appropriate sphere, object, and
agency.

We learn that we may be angry and sin
not. This is the case when we are angry at
sin. This he who was the Holy One of God
felt and expressed. It is our duty and honour
to resemble him ; and it is a proof that we are
of one Spirit, if what offended him offends us,
and we cannot bear them that are evil.

Yet anger should be always attended with
grief We should grieve to see men suffer-
ing, but we should grieve more to see them
sinning. We should feel more to see a man
proud than poor, to see him led captive by
vice than laid in irons. No character is so
truly pitiable as the wretch who is destroying
himself for ever. David felt this, and said, I
beheld the transgressors and was. grieved:
and Jesus was here grieved at the hardness
of their hearts. Fools only make a mock of

sin. To laugh at a man who is inflictinj^

upon his soul the torments of hell, is far mor'
cruel than to turn into sport and merrimen
the tortures of a fellow-creature on the racl<
Paul, in his climax, considers our " having plea
sure" in the sins of others a greater instanc
of depravity than " doing them" ourselves
and the reason is, because we may have pow
erful temptations to the one, whereas th
other results from pure congeniality : nothin,
shows us more than that which can yield n
pleasure. So, on the other hand, the puret
grief is that which we feel for the sins o
others. Selfish respect may have some plac
in concern for our sins, because they endangr
us ; but we shall not be punished for the fcin
of others. When therefore we suffer 11
them, we sorrow after a godly sort ; we ar
affected with sin as sin ; and eyince the true
benevolence. And so pleasing to God
such a disposition, that in times of public ci
lamity he ordered " a mark" of preservatio
to be imposed " upon the foreheads of the me
that sighed and cried for all the abomination
that are done in the midst of the land."

In our Lord we see the finest moral hai
mony arising from the perfect union of divers
feelings and aflfections. His zeal was no
without discretion ; his prudence was nc
without fervour. His authority dignified hi
condescension ; his kindness softened and en
deared his power. His compassion was no
without censure ; his censure was not with
out pity. He distinguished between the sii
and the sinner ; and at once displayed his dis
pleasure and his distress — " He looked rount
about on them with anger, being grieved fo
the hardness of their hearts." So should i
be with us.

Let us beware that our tenderness does no
degenerate into connivance at evil. Adan
was too complaisant, even to a wife, when h'
refused not the forbidden fruit, though pre
sented by Eve. And what judgments di(
Eli draw down upon himself and family, be
cause his sons made themselves vile, and hi
restrained them not ! The Scripture does no
speak with commendation of " men in whosi
mouth are no reproofs." Yea, it says, " Thoi
shalt not hate thy brother in thine heart : thoi
shalt in any wise rebuke thy neighbour, am
not suffer sin upon him."

Let us also take heed that our faithfulnesi
does not deprive us of the meekness and gen
tleness of Jesus Christ, or annihilate our con
corn for the offender in our hatred of the of
fence. Some Christians are sadly defective
here. It might be supposed that they ha(
never read the injunction : " Brethren, if '<
man be overtaken in a fault, ye which an
spiritual, restore such an one in the spirit ol
meekness ; considering thyself, lest thou alsc
be tempted. Bear ye one another's burdens
and so fulfil the law of Christ"

JULY 3.

217

JULY 3.

Then came Avialek, and fought with Israel in
Rephidim" — Exodus xvii. 8.

Though God had relieved the people in
heir pressure when there was no water for
hem to drink, yet they had ofl"ended and pro-
oked him by their rebellious murinurings.
rioses therefore, to perpetuate the memory
f their guilt, as well as of their deliverance,
•ave a new name to the place : " He called
t Massah and Meribah, because of the chiding
f the children of Israel, saying, Is the Lord
raong us or not V: — And may we not suppose
hat the present attack upon them was per-
litted of God, to rebuke and correct them for
lieir sm "? For men are his instruments : he
ontrols them when they act most freely ;
nd he employs them righteously when they
ct against us unjustly. He can also punish
hem^ even when they fulfil his pleasure ; for
e judges them according to their motives
nd designs, and not according to the effects
iieir actions produce by his overruling inter-
osition. " O Assyrian ! the rod of mine an-
er, and the staff in their hand is mine indig-
ation. I will send him against an liypocriti-
al nation, and against the people of my
'rath will I give him a charge, to take the
poil, and to take the prey, and to tread them
own like the mire of the streets. Howbeit
e meaneth not so, neither doth his heart
link so ; but it is in his heart to destroy and
ut off nations not a few. Therefore shall the
-ord, the Lord of hosts, send among his fat
nes leanness ] and under his glory he shall
indie a burning like the burning of fire."
These Amalekites have been supposed to
9 the descendants of Esau ; but we read of
lem in the days of Chedorlaomer ; and Ba-
lam calls Amalek " the first of the nations,"
'hey possessed at this time a large tract of
Duntry, extending from the confines of Idu-
lea to the western shore of the Red Sea.
Vhen therefore Israel crossed over, they
ere obliged to approach their borders : but
ley offered them no injury or provocation ;
ud instead of invading their territory, they
'ere turning away from it. We know not
■hat actuated Amalek to assault them ;
hether it was the hope of plunder, or a wish
ir military renown, or pure maliciousness,
ut from the book of Deuteronomy it appears
lat his conduct was as mean as it was wicked,
id as dastardly as it was cruel : for not daring
• engage them in front, he waited his op}X)r-
inity, and smote the hindmost of them, even
1 that were feeble behind them ; and when
ley were faint and weary, alike incapable
'resistance or flight

The detail of the action on the part of Is-
^el is worthy our attention. They were not
ily justified in having recourse to arms, but
'Cy wisely managed the measure. Though
ey were a people conducted by the Al-
2C 19

mighty, who had miraculously saved them in
Egypt, and delivered them at the Red Sea,
and provided them with flesh at Zin, and
water where they now were, nothing super-
natural is here thought of : for miracles were
never intended to be employed where ordinary
means were at hand, and sufEcient for the
purpose, "Moses said unto Joshua, Choose
us out men, and go out, fight with Amalek:
to-morrow I will stand on the top of the hill
with the rod of God in mine hand. So Joshua
did as Moses had said to him, and fought with
Amalek : and Moses, Aaron, and Hur went
up to the top of the hill." Here we have a
fine example of activity and reliance: the
sword in the hand of Joshua : the rod in the
hand of Moses : the host fighting in the vale,
as if every thing depended on their strenu-
ousness ; the interceder pleading on the hill,
as if all was to be accomplished by divine
agency. To use means without neglecting
trust in God, and to trust in God without
omitting the use of means — This is the test
of a proper stare of mind in religion — This is
the union recommended by our Lord and his
Apostle. "Watch and pray, lest ye enter
into temptation :" " Work out your own sal-
vation with fear and trembling, for it is God
which worketh in you to will and to do of his
good pleasure."

Behold Moses and Joshua on this occasion
in their respective departments; and see in
what various and suitable ways God qualifies
and employs his servants. We should not
oppose good and useful men to each other,
or even improperly compare them together.
We should view them all in reference to their
commission, their work, and their adaptation
— Then they are equally respectable. Each
has his own calling and worlc. It would be
absurd to extol the valour of Joshua at the
expense of piety in Moses; or to extol the
piety of Moses at the expense of valour in
Joshua. It was not for want of courage that
Moses prayed; or for want of devotion that
.Toshua fought — It was the same spirit that
actuated the sujjplicant and the warrior. But
"as we have many members in one body, and
all members have not tiio same office : so we,
being many, are one body in Christ, and every
one members one of another." If all were
tiie eye, where were the hearing ! and if all
were the ear, where were the seeing 1 It is
enough for the eye to see, and the oar to hear,
and the foot to walk. It would not be for the
beauty and welfare of society that every ex-
cellence should be found in the same individ-
uals ; and it will always be in vain to look
for it.

As nothing like our artillery was then used
in fight, a person might safely place himself
near enougli to survey tlie scene — Thu.s
Moses was stationed on the brow of a rising
ground just by, and within view— And how
encouraging must it have been to Israel, aa

218

JULY 4.

they advanced to battle, to look up and see
him with his arms extended, and holding in
his hand the signal of omnipotence ! " Yon-
der," would they say, "Yonder is lifted up
the wonder-working rod which has performed
so many exploits for us. Yonder is the man
who has power with God, and can prevail,
imploring for us succour and success."

" And it came to pass, when Moses held up
his hand, that Israel prevailed : and when he
let down his hand, Amalek prevailed." This
was to show him that the excellency of the
power was of God, and not of them ; and that
means, however good and proper in them-
selves, are nothing without the concurring
agency of Heaven.

But where are the knees that never trem-
ble, and the hands that never hang down? In
another world we shall serve God as we
ought, and as we would ; but in our present
state, and while we have these bodies of clay,
we cannot do the things that we would. The
spirit is willing, but the flesh is weak. We
are not weary of his service, but we are soon
weary in it, and need relief. " Moses' hands
were heavy ; and they took a stone, and put
it under him, and he sat thereon ; and Aaron
and Hur stayed up his hands, the one on the
one side, and the other on the other side ; and
his hands were steady until the going down
of the sun." Here we learn of what use we
may be to each other. Not only did Moses
help Joshua, but Aaron and Hur helped Mo-
ses. Two are better than one : and a three-
fold cord is not quickly broken. We cannot
be independent of each other. We may often
feel our obligations to those who are in many
respects our inferiors. Jonathan was not equal
to his friend David in religious attainment
and experience : yet he went to him in the
wood, and strengthened his hand in God.

Need we wonder at the result of the con-
flict] Joshua fought under many disadvan-
tages. His men had not seen war. They
were raw, undisciplined, and ill-armed. They
had been living in bondage. Slavery renders
its subjects mean and pusillanimous. Having
been treated as brutes, it requires time to
make them feel that they are men. It is free-
dom that nourishes magnanimity and courage
— Yet " Joshua discomfited Amalek and his
people with the edge of the sword" — for the
Lord fought for Israel. So shall all thine ene-
mies perish, O God ; while they that love thee
shall be as the sun when he goeth forth in
his strength.

JULY 4.

*' A bruised reed shall he not break, and smoking
flax shall he not quench:' — Matt. xii. 20.

The terms of the imagery require some
little explanation. What means a bruised
reed ] Some take it for a musical pipe made
of re6d, and formerly used by shepherds.

Such an instrument could never be very en-
chanting ; but when " bruised," would sound
inharmoniously and harshly, and would prob-
ably be broken to pieces and thrown aside.
Others take it for a reed stalk, commonly
found in marshy soils. This in its best estate
is slender and frail, but when bruised is una-
ble to bear any weight, is unavailing for any
useful purpose, and seems fit for nothing but
the fire. — And what is "smoking flaxV
Here, says Campbell, by a figure of speech
the cause is put for the effect : the smoking
flax means the wick of the torch, or candle,
made of this material: he therefore renden
it "the smoking taper." In this case th(
flame is extinct ; but the tow retaining some
particles of fire, sends forth no useful light
but only offensive effluvia. All this is obvi-
ously metaphor. But it will not be necessary tc
endeavour to trace the analogy in various anc
distinct articles of resemblance. It is enougt
to seize the spirit and design of the figures
This bruised reed and this smoking flax mear
certain characters to be found, not in th(
world — there is no real religion there, but ii
the Church. They are persons of very weal
and defective attainments in the divine life
They may be described as defective in knoW'
ledge, and obscurely acquainted with th(
things of the Spirit. Or as weak in faith
and full of doubts and fears. Or as afflictec
with outward troubles and inward conflicts
while the consolations of God are small wit!
them. Or as the subjects of moral infirmities
appearmg in their resolutions, temper, anc
conduct, and concurring to disqualify their
for glorifying God, and serving their genera'
tion.

Yet low as they are in the eyes of othen
— and they are lower in their own, the Sa
viour does not overlook or despise them :
bruised reed shall he not break, the smoking
flax shall he not quench." His regard is onh
held forth negatively. But will he do nothing
more than not destroy, or not injure them
Much more is implied than is expressed. The
assurance is that he will sustain, strengthen
and confirm the bruised reed ; and rekindh
the smokmg flax, and cause it to burn clea:
and bright. And that this is the design is ob
vious from the delightful addition in whicl
we are told that the work, though opposed
shall be rendered triumphant, "till he sen(
forth judgment unto victory." So truly wa
it said of him in prophecy, " He shall gathe
the lambs with his arm, and carry them in hii
bosom, and gently lead those that are wit!
young." So well did he say of himself, "Hi
hath sent me to heal the broken-hearted, am
to comfort all that mourn."

We may view the fact in four periods
First, The period before his incarnation. Hi
" goings forth were of old from everlasting.'
It was he who appeared to the patriarchs
but hear the testimony of a dying Jaxx)b

JULY 5.

219

hose failings had been many : " God before
horn my fathers Abraham and Isaac did
alk, the God which fed me all my life long
)to this day — The Angel which redeemed
e from all Israel, bless the lads." He was
ith the Chuiiph in the wilderness. And how
his conduct towards them characterized]
But he, being full of compassion, forgave
eir iniquity, and destroyed them not: yea,
any a time turned he his anger away, and
d not stir up all his wrath. For he remem-
>red that they were but flesh ; a wind that
isseth away, and cometh not again." " In
1 their affliction he was afflicted, and the
igel of his presence saved them : in his love
id in his pity he redeemed them ; and he
ire them, and carried them all the days of
d."

The second period takes m the days of his
3sh. For three-and-thirty years he dwelt
nong men, and they beheld his glory, and
iw him " full of grace and truth." He had
)mpassion on the multitude, because they
ere as sheep having no shepherd, and he
ught them many things. What was his
Jiguage ! " Come unto me, all ye that la-
)ur and are heavy laden, and I will give you
jst" He saw some faith in the nobleman
•ho applied to him on the behalf of his son ;
it it was so weak, that he thought our Sa-
iour could not raise him when dead, and
lat he could not even recover him while
ving, without his bodily presence, ignorant
f the almightiness of his word. But he
ields to his desire ; " Sir, come down, ere
ly child die." What dull scholars were his
isciples ! But he endured their wayward-
ess, and taught them as they were able to
ear it. He tenderly apologized for the three
isciples in the garden, when, though he had
njoined them, and was exceeding sorrowful,
ven unto death, they could not watch with
im one hour — " The spirit indeed is willing,
ut the flesh is weak." When he was ap-
rehended, they all forsook him and fled —
.''et he loved them unto the end — and beyond
: too—

Observe the third period, the season that
lapsed between his resurrection and his as-
ension. He rose with the same heart with
v'hich he died. He instantly appeared to
'lary Magdalene, who was weeping, and
omforted her. He sent a message to his
owardly and wavering followers, announcing
hat he was risen. He mentioned Peter, who
v'as inconsolable, by name. He joined Cleo-
as and his companion, as they were going to
jinmaus, and revived their dying faith and
ope. He entered the room where the eleven
i'ere assembled, and said to their drooping
earful hearts " Peace be unto you." He ac-
ommodated himself with the most surprising
ondescension to the wish of Thomas, and set
lis scruples at rest He took leave of them

all, and was parted from them in the very act
of blessing them.

The fourth period followed his return to
heaven. Out of sight, is oflen out of mind,
with us. The chief butler on his advance-
ment forgot Joseph. Years elapsed after he
was enthroned before David inquired afler the
family of his friend Jonathan. But Jesus re-
membered his followers as soon as he came
into his kingdom. He immediately sent them
another comforter. He was touched with the
feeling of their infirmities ; and appeared in
the presence of God for them. He was seen
of the dymg Stephen in glory ; and stood by
and strengthened Paul when before Nero.
And when he addressed the Seven Churches
in Asia, and justly reproved their faults, with
what readiness and kindness did he notice
and commend the least degree of excellence !
Let us take what he said to the church of
Philadelphia, and remember that he is the
same yesterday, to-day, and for ever. " I
know thy w'orks: behold, I have set before
thee an open door, and no man can shut it :
for thou hast a little strength, and hast kept
my word, and hast not denied my name."

JULY 5.

" Exceeding great and precious promises^
2 Peter i. 4.

Not only " great," but " exceeding great,
and precious" — Exceeding all example — ex-
ceeding all expression — exceeding all concep-
tion.

They are exceeding great in their con-
tents. For what do these promises contain"?
or rather, what do they not contain ? They
are adapted, and they are adequate to all our
woes, wants, and weaknesses. They include
all things pertaining to life and godliness;
time and eternity ; grace and glory. Let me
make a selection, and judge of the whole by
a part. Let me look at three of these prom-
ises— The first peculiarly the promise of the
Old Testament — The second of the New —
The third of both. The promised Seed. The
promised Spirit. And the promised Land.

0 my soul, let me dwell on each of these till

1 am filled with wonder; and constrained to
exclaim, " O how great is the goodness which
thou hast laid up for them that fear thee,
which thou hast wrought for them that trust
in thee, before the sous of mm !"

They are exceeding 'precious in tlioir csli-
malion. This docs not regard all to wiiom
these promises are addressed ; for many make
light of them, and neglect so great salvation.
But there are others in whom it is fully exem-
plified. The promises are exceeding precious
in the esteem of awakened and convinced sin-
ners. A sense of our wants is necessary, to
render all our supplies desirable and gratify-
ing. Tiie full soul loathes the honeycomb :

220

JULY 5.

but to the hiing:ry every bitter thing is sweet.
It is owing to this that many read and hear
the word of God without impression; and
that the invitations of the Gospel, instead of
being- attractive, are rather offensive, being- by
implication a kind of reflection, like the offer
of pardon to the innocent, or of alms to the
wealthy, or of liberty to those who say, We
were nev.er in bondage. But when we see
and feel that we are in the condition the dis-
pensation is designed to relieve, the tidings
will be glad tidings ; they will be like cold
water to a thirsty soul ; they will be the
break of day to one that watches for the morn-
ing. When weary and heavy laden, how pre-
cious is the voice that cries, "I will give you
rest." I am lost, but here is a Saviour. I am
sick and dying, but here is a Physician. I
am guilty and weak, but here is One in whom
I have righteousness and strength.

They are also exceeding precious in the es-
teem of real and confirmed believers. Let us
go through the Scriptures, and we shall find
how the saints always delighted in them.
The patriarchs " embraced them" — kissed
them, as the word is ; " and confessed that they
were strangers and pilgrims on the earth."
Job said, " I have esteemed the words of his
mouth more than my necessary food." David
said, " I have taken thy testimonies as my
heritage for ever : for they are the rejoicing
of my heart." " More to be desired are they
than gold, yea, than much fine gold : sweeter
also than honey and the honeycomb." Jere-
miah said, " I found thy words and I did eat
them ; and thy word was unto me the joy and
rejoicing of mine heart." The noble army
of Martyrs overcame by the blood of the
Lamb and the word of his testimony, and
loved not their lives unto the death. And
now, in the soul of every Christian, " this is
the victory that overcomes the world" " even"
their " faith."

And no wonder they are in such estimation
with them. They do not judge of them by
report, but from experience. To a sense of
want they have added the relish of enjoy-
ment : and therefore as new-born babes, they
desire the sincere milk of the word, that they
may grow thereby, having tasted that the
Lord is gracious. They "have tried these
promises, and can trust them. They repair
to them as to wells of salvation from which
they have derived refreshment in many a
fainting hour. They have had proofs, blessed
proofs of their influence and efficacy — First,
in preserving them from despair, in bringing
peace into their troubled consciences, and en^
abling them to joy in God under a sense of
their guilt, unworthiness, and imperfections.
Secondly, in supporting them amidst all the
trials of life. For where is the Christian who
cannot say, with David, " This is my comfort
in mine affliction ; thy word hath quickened
me." Thirdly, in animating them in all the

duties of religion. How oflen have they fonn
" the joy of the Lord" which they have d(
rived from them their "strength;" freein
them from fear, depression, and formality
and enlarging their heart to run in the wa
of his commandments ! Fourthly, in pn
moting their mortification and sanctificatioi
This is their ultimate design : " That by thei
we may be partakers of the divine natun
having escaped the pollutions of the wor]
through lust." For they are not only intenc
ed to afford us consolation, but to draw i
from earth to heaven, from the creature 1
God, from the life of sense to the life of fait)
and from the life of sin to the life of holines
And Christians feel this effect from them ft
more than from the dread of wrath, or th
authority of command, according to the lai
guage of the Apostle: "Having therefor
these promises, dearly beloved, let us cleans
ourselves from all filthiness of the flesh an
spirit, perfecting holiness in the fear of God.

Are you an heir of promise ? " O that
was ! I know that these promises are exceec
ing great and precious ; but they often mak
me shudder, lest I should come short of then
Oh that I knew whether I might claim ther
as my own !" Wait on the Lord, and kee
his way. Pray for the testimony of his Spir
as he imparts it by his work in the heart an
by his rule in the word. Observe the chai
acters he has given of the subjects of hi
grace. " To this man will I look, even to hir
that is poor and of a contrite spirit, and tren;
bletli at my word." " Blessed are the poor i
spirit : for theirs is the kingdom of heaver
Blessed are they that mourn : for they shai
be comforted. Blessed are the meek : fo
they shall inherit the earth. Blessed are the;
which do hunger and thirst after righteoue
ness : for they shall be filled. Blessed ar
the merciful : for they shall obtain mere)
Blessed are the pure in heart : for they sha]
see God. Blessed are the peace-makers : fo
they shall be called the children of God"—
But if I am an heir, what is my duty witl
regard to these " exceeding great and preciou
promises ?" It is to believe them. They an
nonentities without faith. It is only by faitl
they can live and operate in the soul. It i
to remember tliem. You should not hav(
your resources to seek when you want then
to use ; but be of a ready mind to apply thesi
divine encouragements as your various exi
gencies may require. It is to plead them be
fore God. They are good bills, payable a
sight. Present them, arid say. Fulfil thy won
unto thy servant, upon which thou hast causei
me to hope. It is to publish and recommenc
them. It is a good day with you ; and if yoi
hold your peace, some evil will befall you. Gc
therefore, and tell the king's household. Sa^
to your relations, friends, and neighbours; 0
taste and see that the Lord is good ; blessed
is the man that trusteth in him. Yea, to all

JULY a

221

ou find, say, with Moses to Hobab ; " We
re journey in^ unto the place of which the
£>rd said, I will give it you : come thou with
s, and we will do thee good : for the Lord
ath spoken good concerning Israel."

JULY 6.

Now Moses kept the flock of Jethro Jiis father-
in-law, the priest of Midian : and he led the
flock to the back-side of the desert, and came to
the mountain of God, even to Horeb. And the
Angel of the Lord appeared unto him^ — Exo-
dus iii. 1, 2.

In the history of Moses we find three dis-
nct periods. Each of them consisted of
irty years. The first he passed at the court
f Pharoah. The second as a shepherd in
lidian. The third as the leader and ruler of
irael in the wilderness — So changeable often
; human life — So little do we know at the
Dmmencement of our course what directions

will take, or what designs the Lord has to
Dcomplish, either for us or by us ! He giveth
one account of any of his matters : but he
lys, " I will bring the blind by a way that
ley knew not ; I will lead them in paths that
ley have not known : I will make darkness
ght before them, and crooked things straight,
'hese things will I do unto them, and not
)rsake them."

Who can conjecture, when a child is born,
owever disadvantageous the circumstances

I which he is placed, what are the destina-
ons of Providence that await him ] What a
laracter was here ! What wonders did he
erform! What a space does he fill in the
icords of antiquity, as a deliverer, a com-
lander, a lawgiver, an historian, and a prophet
f the Lord ! What a tax of admiration and
ratitude has he levied upon all ages ! Yet

II this importance was once hid for three
lonths in successive concealments, launched
1 an ark of bulrushes on the Nile, and by a
oncurrence of circumstances, apparently the
lost casual, discovered, saved, and advanced
) glory, honour, and immortality !

God works like himself He does indeed
mploy means : but while men depend upon
leir instruments, his instruments depend
pon him ; and he so uses them as to show
lat the excellency of the power is not of
lem, but from himself When, without hire
r reward, a whole nation was to be released
om the iron grasp of the most powerfiil
•rant of tlie day, Who appeared before liim
ith this sublirne demand, " Let my people
0, that they may serve me V Not a trained
>ldier, not an experienced and renowned
Seer ; but a shepherd, with no sword by his
de, but only a crook in his hand, and no less
lan eighty years old, when, according to the
inguage of his own beautiful psalm, our
strength is labour and sorrow."

The place where he received this surprising
19*

commission was the neighbourhood of Horeb,
a place rendered afterwards so famous and
memorable. What a contrast between his
condition at the foot of the same mountain
then, and his state now I Now a solitary
keeper of a few sheep ; then king in Jeshu-
run, ascending up to meet the Mos^ High face
to face; receiving the mandates of infinite
purity and rectitude written with the finger
of God ; and subsisting forty days and forty
nights by the divine power ! This must have
been a most interesting spot to Moses.

It is worthy of observation that God in this
manifestation found him usefully employed.
The occupation indeed was lowly ; but though
a very learned man, and delicately brought
up in a palace, he did not deem the keeping
of sheep beneath him, when called to it by
the providence of God. Humility is a lovely
and blessed endowment. It enables a man
to accommodate himself to events, and teaches
him how to be abased, as well as how to
abound ; it leads him to exercise the graces,
and perform the duties of the condition. For
many who know what it is to be abased, do
not know how to be abased. Their minds do
not come down- and harmonize with their cir-
cumstances. They are humbled, but not
humble ; and would rather break than bend.
Yet is there any thing dishonourable in any
kind of honest labour ] How much more re-
spectable is a profession, or a calling, however
common, than what Bishop Sanderson said
were the plague and disgrace of the country
in his day, (what would he have said had he
lived in ours!) beggary and shabby gentility?
Hands were given us not to be folded, but
used. Adam was placed in Eden to dress
and to keep the garden. Seneca says, " I
would much rather be sick than idle." As
the employment of Moses was not degrading,
neither, we are persuaded, was it found un-
comfortable. Lord Kaimes says, "there is
no drudgery upon earth but achnits of more
enjoyment than the ennui resulting from in-
dolence and inaction." We have much reason
to believe that Moses felt tliese to be the
most privileged years of his life. How much
more free and happy was the shepherd of
Midian than the courtier in Egypt, and the
leader and commander in the wilderness !
Here by the side of his innocent charge ho
held communion with his God, was inspired
to write tlie book of Genesis, and to tell how
" the earth sprang out of chaos" — And here
some have concluded he composed the de-
lightful drama of Job, to encourage and com-
fort his sufierLiig brethren in Egypt How-
ever this may be, the subject adds another in-
stance to tlie numerous cases mentioned in
the Scriptures, in which, when the Ix)rd ap-
peared to communicate a discovery, or confer
a distinction, the recipients were engaged in
discharging the duties of their stations in life
— Indeed where can we find an exception

JULY 7.

from the rule? Satan loves to meet men idle.
God delights to honour diligence and fidelity.
He is with us -while we are with him. " To
him that hath shall be given, and he shall
have more abundantly ; but from him that hath
not shall be taken away even that he hath."

JULY 7.

" And the Angel of the Lord appeared unto him
in ajiame of fire out of the midst of a bush:
and he looked, and, behold, the bush burned
with fire, and the bush was not consumed."
— Exodus iii. 2.

Tins exhibition was not only miraculous,
but very significant. It was intended to strike
the mind through the senses, and as an em-
blem to be instructive in at least four circum-
stances. Observe the substance of the figure.
Not a fine tall tree, not a cedar or cypress,
but " a bush," a mere bush — perhaps a bram-
ble bush. Such is the image of the Church.
If numbers, and riches, and splendour, and
power be the marks of the true Church, as
popery has often professed, where in many
ages of the world could it be found ] Seldom
under the Old Testament dispensation ; never
under the New. At one time it was in the
ark, and there was a wicked Ham. At another
in the family of Abraham, and there was a
mocking Ishmael. It was now in Egypt, con-
sisting of slaves and brickmakers. If we go
forward, our Saviour had not where to lay his
head. His followers were the common peo-
ple. His Apostles were fishermen. They
could say, years after they had been endued
with power from on high, " Even to this very
hour, we hunger, and thirst, and are buffeted,
and have no certain dwelling-place ; we are
accounted the filth and offscouring of all
things." Paul could make this appeal to the
Corinthians: "God hath chosen the foolish
things of the world to confound the wise ; and
God hath chosen the weak things of the world
to confound the things which are mighty ;
and base things of the world, and things
which are despised, hath God chosen, yea,
and things which are not, to bring to nought
thmgs that are : that no flesh should glory in
his presence." And when James addresses
the admirers of the golden ring and the good-
ly apparel, he shows them that if they would
follow God he would lead them in another di-
rection : " Hearken, my beloved brethren ;
Hath not God chosen the poor of this world
rich in faith, and heirs of the kingdom which
he hath promised to them that love him]"
The Church is indeed glorious, but she is all
glorious within. Her excellences, like the
weapons of her warfare, are not carnal, but
spiritual. Natural men therefore do not dis
cern her worth and dignity — " The world
knoweth us not."

Observe the condition of the bush. It
" burned with fire." Fire is one of the most

common things in the Scripture to denol

severe suffering. Hence it is said, " Glorii
ye the Lord in the fires." " I will bring tl
third part through the fire." What was th
state of the Jews now in Egypt] They wei
enduring every kind and degree of degradi
tion and anguish, and their lives were°bitt(
by cruel bondage. " The Lord said, I ha\
surely seen the affliction of my people whie
are in Egypt, and have heard their cry I
reason of their taskmasters ; for I know the
sorrows." Yet what were their sufferint
compared with those of many of their bretl
ren in later ages ] It is to the Jews the Ape
tie refers when he says ; " Others were to
tured, not accepting deliverance; that thf
might obtain a better resurrection : and othf
had trial of cruel mockings and scourging
yea, moreover, of bonds and imprisonment
they were stoned, they were sa\\Ti asunde
were tempted, were slain with the sword
they wandered about in sheep-skins and goa
skins; being destitute, afflicted, tormented
(of whom the world was not worthy :) the
wandered in deserts, and in mountains, an
in dens and caves of the earth." And whc
addressing the Hebrews who were convert
and christianized, the same writer say>
"Call to remembrance the former days, i
which, after ye were illuminated, ye endure
a great fight of afflictions." We also shoul
do well to reflect on the condition of our ar
cestors, and be grateful for the exemption
with which we are favoured. Yet there is
sense in which if any man will live godly ii
Christ Jesus he shall suffer persecution. Wit)
us indeed the hand is tied ; but the tongu-
can no man tame, and the carnal mind is en
mity against God. And no toleration act cai
prevent our having tribulation in the world
or preclude personal and relative afflictions
and these may subserve the purposes of per
secution properly so called. We have knowi
individuals who have suffered in private lifi
more than many martyrs ; some of them en
during the pressure of grief week after week
and month after month, without notice ; ar«
others unable to divulge the source of thei
distress — a heart's bitterness known only t(
themselves. Christians are never to conside.
" fiery trials" as strange things. Of hov
many can God say, " I have chosen thee ii
the furnace of affliction i"

Mark its preservation. Though burning
" the bush was not consumed." What a com
mentary on this part of the subject are thf
words of the Apostle : " We are troubled or
every side, yet not distressed ; we are per
plexed, but not in despair; persecuted, bui
not forsaken ; cast down, but not destroyed ;
always bearing about in the body the dying
of the Lord Jesus, that the life also of JesuE
might be made manifest in our body. Fot
we which live are alway delivered unto death
for Jesus' sake, that the life also of Jesus

JULY 8.

223

^ht be made manifest in our mortal flesh."
id what an exemplification of this language
the history of the Church ! Tliough always
posed and assailed, it has continued to this
y. Other cities have perislied and their
3morials with them. Empires have disap-
ared. The four universal monarchies have
juldered away, and their dust has been scat-
red to the four winds. But the Church is
it only in being, but flourishing, and advanc-
g, and going to fill the whole earth. The
positions it has met with have been over-
led for good, and have turned out rather to
e furtherance of the Gospel. As it was
ith fhe natural Israel, so it has been with
e spiritual ; the more oppressed, the more
ey multiplied and grew : and the blood of
e martyrs was tlie seed of the Church,
ar hearts never tremble for the ark of God.
is in safe keeping. He whose cause it is,
the Almiglity; and he loves it infinitely
tter than we do. We never sympathize
ith the cry, " The Church is in danger."
'e know it is not in danger — It cannot be in
nger while his word is true ; " On this rock
11 1 build my Church, and the gates of hell
all not prevail against it." And this is as
le of every individual believer as of the
lole Church collectively. Not one child
•m the family, not one sheep, not one lamb
im tlie fold, ever has been or ever shall be
5t "They shall never perish." Though
3 righteous fall, they shall not be utterly
st down. They may be chastened of the
»rd, but they cannot be condemned with the
eked — There is no condemnation to them
It are in Christ Jesus. " Who shall sepa-
ls us from the love of Christ 1 shall tribula-
•n, or distress, or persecution, or famine, or
kedness, or peril, or sword] Nay, in all
2se things we are more than conquerors
rough him that loved us."
Mark the cause of its security. Fire de-
urs, and the bush was combustible. Why
sn was it not burnt 1 The " angel of the
)rd appeared unto him in a flame of fire,
t of the midst of a bush ;" or, as it is sub-
quently expressed, "The Lord saw that
OSes turned aside to see, and God called
to him out of the midst of the bush."
Tiile this leaves no doubt of the divinity of
3 Being who displayed himself, so it ex-
lins the mystery of the continuance of the
sh, and of the perpetuation of the Church
Dified by it — " God is in the midst of her,
9 shall not be moved ; God shall help her,
d that right early." " Cry out and shout,
3U inhabitant of Zion, for great is the Holy
16 of Israel in the midst of thee." God's
esence with his people is a delightful re-
ction ; and it is founded in the most perfect
rtainty. He is with them always; with
3nQ in their lowest estate ; with them in all
sir dangers and afflictions; with them to
y them, to assist them, to support them, to

preserve them, to deliver them. " For I am
the Lord thy God, the Holy One of Israel,
thy Saviour : I gave Egypt for thy ransom,
Ethiopia and Seba for thee." To change tlie
metaphor of our text, but keep the meaning ;
when the storm arose in the lake of Galilee,
the disciples were thrown into a needless
alarm — " Carest thou not," said they, " that
we perish ]" Perish ! How could they per-
ish ] Was not He on board ] And if so, his
safety insured theirs. He could not sink, and
therefore they could not. And see how they
derived from his presence not only security,
but immediate and full deliverance — "He
arose and rebuked the wind ; and there was
a great calm."

We cannot conclude without adverting to
the notice Moses takes of this event in the
dying benediction which he pronounced on
the tribes of Israel. When he came to Jo-
seph, he said, " Blessed of the Lord be his
land, for the precious things of heaven, for
the dew, and for the deep tTiat coucheth be-
neath, and for the precious fruits brought
forth by the sun, and for the precious things
put forth by the moon, and for the precious
things of the earth, and the fullness thereof,

and FOR THE GOOD WELL OF HIM THAT DWELT

IN THE BUSH." The scoue, though it had
passed forty years before, vividly rushed upon
his imagination, and he derives from it the
greatest good he could implore, whether for
a nation or a man only. What pains we take,
and what sacrifices we make, to gain " the
good will" of a fellow-creature, wliich, if at-
tained, can do nothing for us in our greatest
exigences and interests ! But " the good
will" of him that dwelt in the bush — a tried
God, a covenant God, a God who there said,
" I am the God of Abraham, of Isaac, and of
Jacob" — this can sweeten every comfort, soft-
en every sorrow, take the sting out of death.
This can accomplish every hope. This satisfy
every desire. " Think upon me, O my God,
for good."

JULY 8.

" / will gather them that are sorrowful for the
solemn asseinbly." — Zcph. iii. 18.

This " solemn assembly" was the convoca-
tion of the people for worship, espedally in
the feast of unleavened bread, the feast of
weeks, and the feast of tabernacles. In these,
thrice a year, all the males were to appear
before God in the place wliich he sliould
choose. This was Jerusalem. It was there-
fore named "the city of their solemnities."
Here, at such seasons, they were always to
" rejoice before the Lord." The services in-
deed were all of the festive kind ; and "joy
becomes a feast" —

" But we have no such lengths to go,
Nor wanilor far abroad ;
Whcro'er Iho saints assomblc uow
There is a house for God."

224

JULY 8.

. Yes, we have our solemn assemblies as
well as they; and surely we have not less
reason than they had to be joyful, and to say,
" Let us serve the Lord with gladness, and
come before his presence with singing." Yea,
if we are habitually strangers to pleasure in
religious services ; if we cannot call the Sab-
bath a delight ; if we are not glad when they
say to us. Let us go into the house of the
Lord ; if we do not rejoice at his word as one
that findeth great spoil ; if spiritual duties
are not in some good degree spiritual privi-
leges, there is surely enough to awaken ap-
prehension of our state before God.

We never apply the term " solemn" to any
common or merely secular assembly ; but
only to one that has something in it sacred,
and capable of inspiring awe. And wliat can
be more venerable, grand, and impressive,
than the assembling together of a number of
immortal beings, in the presence of the Lord
of angels, to engage not in any of the affairs
of this world, but in those which concern the
soul and eternity, and the consequences of
which will affect us for ever ! Well there-
fore may we exclaim with Jacob ; " How
dreadful is this place ! this is none other but
the house of God, and this is the gate of hea-
ven." " God is greatly to be feared in the
assembly of the saints, and to be had in rever-
ence of all them that are about him." Let us
impress ourselves with the thought when we
are repairing to the sanctuary. Nothing will
tend more to preserve us from a roving eye,
and a wandering heart ; and nothing wall con-
duce more to our profiting by the means of
grace, than our engaging with a serious and
thoughtful frame of mind. David therefore
said, " In thy fear will I worship towards thy
Holy Temple." It is the more necessary be-
cause of the frequent return of these solemni-
ties: if familiarity does not always breed con-
tempt, it must always tend to reduce venera-
tion.

But what caused these pious Jews to be
" sorrowful V See how they that are after
the flesh do mind the thmgs of the flesh, but
they that are after the Spirit, the things of
the Spirit. Their metropolis was destroyed,
their palaces were demolished, strangers pos-
sessed their fields and vineyards : but though
their c^amities were great and numberless,
nothing distressed them in comparison with
the destruction of the temple, and the loss of
their sacred institutions. They were "sor-
rowful because of the solemn assembly."
This was now broken up and dispersed. Ah !
said their aching hearts, "Thine enemies
roar in the midst of thy congregations." We
see not our signs : there is no more any
prophet : neither is there among us any that
knoweth how long." " Our holy and beauti-
ful house, where our fathers worshipped, is
burned with fire, and all our pleasant things
are laid waste."

Blessed be God, we cannot be thus sorrc
ful for the solemn assembly. Our temples a
standing, our Sabbaths are continued, o
eyes see our teachers, our ears hear the joy!
sound : we sit under our own vine and 1
tree, and none makes us afraid. Yet \
ought, and if we are spiritually minded, v
shall on many accounts be sorrowful for t)
solemn assembly. ' Sorrowful when depriv(
of opportunities of being found in it. Tl.
may be the case owing to the calls of urge
business, or accident, or sickness, or relati'
affliction. When indeed we are thus pro^
dentially detained, the Lord will not leijive i
comfortless : yet when we remember the
things, we shall pour out our souls in us ; f
we had gone with the multitude, we we;
with them to the house of God, with the voi(
of joy and praise, with a multitude that ke
holy day. Sorrowful that it is so little atteni
ed. Many so undervalue the privilege as '
suffer the most trifling expense or imped
ment to keep them from the courts of ll
Lord. Sorrowful that it is so little improve
How many attend frequently and regular]
who receive the grace of God in vain, an
are no wiser and better for all their advai
tages ! Sorrowful that it is so impoverishe
and declining — That there is less spiritualit
and fervour ; that we do not see the childre
instead of the fathers ; that while the old ar
removed, so few in early life are coming foi
ward to fill their places ; that so few are le
to inquire what must I do to be saved ; th£
so few increase with all the increase of Go(
Sorrowful that it is dishonoured anddegrade
— By apostasies, backslidings, inconsister
cies, and falls in the members of it ; so tha
the enemies of the Lord blaspheme, and th
way of truth is evil spoken of, and the R€
deemer wounded in the house of his friend;
Hence it is here added, " to whom the n
proach of it is a burden." All this " is a la
mentation, and shall be for a lamentation."

Yet if we feel the distress, it is a token fo
good. It is godly sorrow. And blessed ar
they that thus sorrow — For, says God, "I wil
gather them that are sorrowful for the solemi
assembly." This means, with regard to thes.
Israelites, that they should be united agaii
from their dispersion, and led back to enjo^
their former privileges, and again see hi
power and glory as they had seen him in th(
sanctuary. With regard to other sorrowen
the Lord wall gather them in two ways
gather them for safety, and gather them foi
glory. Moses said to Pharaoh, upon his an
nouncing the plague of hail, " Send now, ant
gather thy cattle, and all that is in the field ;'
that is, house them from the storm. Thus the
hen gathereth her chickens under her wings,
and affords them a safe and comfortable re-
treat from the weather and the birds of prey.
Our Lord uses this image; and David had
also said, "He that dwelleth in the secret

JULY 9.

225

ilace of the Most High shall abide under the
diadow of the Almighty." " He shall cover
;hee with his feathers, and under his wings
:halt thou trust ; his truth shall he thy shield
md buckler." What an encouragement is
his in times of pu])lic and general calamity !
hdccd without it we should not be able to
ivc a day in quiet from the fear of evil. The
lusbandman, when the grain is ripe, gathers
lie wheat into the barn. The bridegroom is
aid to go " down into the garden to gather
dies." It is thus the Lord, when they are
nade meet, removes his saints from the
'hurch below to the Church above, and from
!arth to heaven, by the hand of death. Thus
hey are contuiually gathering one by one to
heir own people. At length he will send
orth his angels, and will gather together his
'lect from the four winds ; and the aggregate
vill be perfect. To this the Apostle refers,
vhen he says, " Now we beseech you, bre-
hren, by the coming of our Lord Jesus Christ,
nd by our gathering together unto him."
Two things result from hence. First —
That sensibility attends genuine religion.
The Lord takes away the heart of stone out
f our flesh, and gives us a heart of flesh.
5econdly — Nothing is more pleasing to God
ban a feeling, lively, public spirit, that will not
nly allow of our looking on our own things,
•at also on the things of others, and especially
he things that are Jesus Christ's. If we have
0 concern for the welfare of Zion, we are
ot living members of the mystical body. If
ue member suflers, all the members suffer
iith it. " Pray for the peace of Jerusalem,
'hey shall prosper that love thee."

JULY 9.

' Are the consolations of God small with thee:'
Job XV. 11.

They are net so in them.selves, nor have
hey been so in the experience of many,
lany have found them sufficient to wean
leir affections from the vanities and dissipa-
ons of the world, to set their hearts at rest,
nd to sustain them under every loss : when
ley have walked in the midst of trouble these
ave been able to revive them ; and in the
lultitude of their thoughts within thom his
omforts have delighted their souls. Nor can
ley be small in the estimation of any who
ive tasted that the Lord is gracious. But
)me know their fuller value from the want,
ither than from the possession. They have
id indeed relishes of them ; but as to habit-
al enjoyment, the consolations of God arc
nail with them.

But is there not a cause 7 And should not
;rious inquiry be made after it ] The cause
mnot be found in the God of all comfort.
Ve are not straitened in him. All the fuU-
css of God is before us. " Have I been a
2D

wilderness to Israeli a land of darkness?"
Sometimes the reason is the indulgence of
something incompatible with the wiH of God.
This injures our peace and joy, as the worm
affected Jonah's gourd: the cause was not
visible, but it was real, and while the refresh-
ful shade was withering over his head, a worm
was workmg at the root. The boughs and
leaves were some way off" from the mischief,
but they felt the influence in every pore, and
for want of vital communication could no
longer resist the scorching sun. If I regard
iniquity in my heart, the Lord will not hear
me. There was an Achan in the camp that
troubled Israel ; therefore tjiey could not stand
before their enemies. Our obedience will be
imperfect as long as we remain here, but it
must be impartial. We shall rue for any re-
serve we make : and can only be preserved
from shame if we have respect unto all his
commandments. When Joab was assaulting
Abel, he said to the wise woman, I do not
wish to destroy this mother city in Israel ;
but a man, Sheba by name, hatli lifted up his
hand against the king — Throw his head over
the wall, and the siege shall be instantly
raised : and so it was. Let us therefore search,
and try our ways, and resolve to act faitlifiiUy
by the discovery.

" Thn dearost idol I have known,
Wliate'er that idol be ;
Help me to tear it from thy Throne,
And worship only thee.

" So shall my walk be close with God,
Calm and serene my frame ;
6o purer light shall mark the road,
That leads me to the Lamb."

And be it remembered that the evil we are
speaking of may regard not only some sin
committed, but some duty neglected. One
complaincr perhaps holds back that which
restitution requires. Anotiier perhaps forgives
not his brother his trespasses. A third does
not reprove his neighbour, though he sees sin
upon him.

Neglect in attending divine ordinances will
furnish a reason. When by the Providence
of God we are deprived of these, or of tlie
ability to repair to them, we sliall And that
there is not an essential connexion between
grace and what we call the means of grace.
He will be with us in this trouble, and we
shall see his power and glory, so as we liavc
seen him in the sanctuary. But it is other-
wise when having the opportunity in our
hands we are fouiul absent. We tlien trans-
gress the command which forbids us to for-
sake the assembling of ourselves together;
we put a slight u})on the Lord's own ai)point-
ment; and show a disregard to his pnwnre
and blessing. The hand of the diligent makcth
rich: and they that wait upon the Lord shall
renew their strength. How much did Tlioiiias
lose in being absent from the Apostles when
the risen Saviour appeared in the midst of
them ! How often have we heard persons rc-

226

JULY 10.

mark, that when they have been absent from
their places, the text or the sermon has touched
the very subject they wished to hear ; and it
is not improbable that something was then
lost which might have confirmed or comforted
them through life.

Ignorance of their privileges has also its
influence. Many labour under great diffi-
culties for want of evangelical instruction;
and some who have many advantages are yet
very obscure and perplexed in their views of
the grounds of their acceptance before God,
and of the certainty of their persevering in
the divine life ; and also of the nature and
design of afflictive dispensations. Persons
may be safe, and feel little of the glorious lib-
erty of the sons of God ; for this depends on
knowledge: "ye shall know the truth, and
the truth shall make you free." "Blessed
are the people who know the joyful sound ;
they shall walk, O Lord, in the light of thy
countenance, in thy name shall they rejoice
all the day, and in thy righteousness they
shall be exalted."

To this we may add, separation from godly
intercourse. Ointment and perfume rejoice
the heart, so doth a man his friend by hearty
counsel. Paul was sad; but when he saw
the brethren, he thanked God and took cour-
age. " Jonathan, Saul's son, arose, and went
to David in the wood, and strengthened his
hand in God." Thus two are better than one.
A Christian will often be tempted to imagine
something singular in his views and feelings,
especially those of a sorrowful kind; but a
fellow believer will be able, by opening his
experience, to turn the stumbling-block into
a way-mark, and convince him that all the
subjects of divine grace have passed through
the same exercises. Having seen the treach-
ery of his own heart, a Christian is afraid of
any encouragement offered from that quarter,
till he has consulted with a wiser than him-
self in the things of God. His own prayers
seem not to deserve the name of grace or of
supplication, but he is cheered by learning
that he has an interest in the petitions of
those who have power with God, and can
prevail.

But finally, what says James ? " Ye have
not, because ye ask not; ye ask and have
not, because ye ask amiss." And what said
the Saviour to his disciples 1 " Hitherto ye
have asked nothing in my name : ask, and ye
shall receive; that your joy may be full."
Therefore open your mouth wide. Therefore
pray not according to the sense you have of
your unworthiness — this would strike you
dumb; but according to the exceeding riches
of his grace, in his kindness towards you by
Christ Jesus. Think of the unspeakable gift ;
and having boldness and access with confi-
dence by the faith of him, say, " He that
spared not his own Son, but delivered him up

for us all, how shall he not with him also
freely give us all things ?

JULY 10.

" And so, after he had patiently endured, he ob-
tained the promised — Heb. vi. 15.

The person spoken of is Abraham. The
promise is contained in the preceding verses,
and was delivered in the form of an oath.
" For when God made promise to Abraham,
because he could swear by no greater, he
sware by himself, saying. Surely, blessing I
will bless thee, and multiplying I will multi-
ply thee. And so, after he had patiently en-
dured, he obtained the promise." He had
obtained the promise itself long before ; but
the meaning is, that he at length obtained
also the fulfilment

Now they that are of faith are blessed with
faithful Abraham. He was called the friend
of God ; and they are all precious in his
sight, and honourable, and he has loved them:
and of each of the sons it will be said in due
time as it was of the father of the faithful ;
" And so, after he had patiently endured, he
obtained the promise."

The believer's dependence and expectation
are placed upon the promise of God. He
would have nothing to sustain his hope, but
for some divine intimation and assurance.
God therefore from the beginning spoke in a
way of promise ; and in a way of promise he
always deals with his people. He could have
done for them all that he purposed to do with-
out announcing it previously, but then they
could have derived no advantage from it be-
forehand ; and as they could not have known
it, they could not have trusted in it, and acted
upon it, and pleaded it in prayer, saying, " Do
as thou hast said." A promise is more than
a simple declaration : it is an express engage-
ment by which a man lays hyuself under an
obligation, and does not leave himself at hb-
erty to act indifferently. And this, with rev-
erence, applies to the conduct of the Supreme
Being. But it is obvious that God's promis-
ing must have originated in his own un-
deserved goodness : for not only are his
promises exceeding great and precious, but
we were not worthy of the least of all his
mercies and of all the truth which he has
showed unto his servants. Yea, while we
had no claims upon him, he had claims against
us ; and could righteously have punished us
as transgressors. Let us only imagine that
God had not as yet spoken concerning us at
all, but was about to do it ; conscious of our
guilt, we could have expected nothing but a
certain fearful looking-for of judgment ; and,
like Adam and Eve, hearing the voice of Gpd,
we should have endeavoured to hide ourselves
for fear. But be astonished, O heaven, at

JULY 11.

227

his, and wonder, O earth; he is good and
eady to forgive ! and comes forward and as-
ures us that the thoughts he thinks towards
IS are thoughts of peace, and not of evil !
nd that all things are provided and ready for
ur relief!

As soon as we are born of God we are his
hildren, and if children, then heirs ; and as
uch we have a title which no enemy can in-
alidate to all the promises. But the promises
re not always immediately accomplished,
nd hence a period of " patient enduring" is
lecessary. God indeed is not slack concern-
ng his promise : he is never a moment be-
ond the appointed season. Yet, according
0 our wishes and apprehensions, he seems to
ielay : for ignorant of his time, we often fix
ne ourselves, and thereby not only show our
blly and presumption, but expose ourselves
0 disappointment. When God promised
Vbraham a son, tor many years he went child-
ess. And how long did things grow more
ark and discouraging before Joseph could
ee any probability of the fulfilment of his
ream ! It is often the same now in the his-
ory and experience of believers. Their
irayers may seem disregarded. Their ini-
uities may prevail against them in the sense
f their guilt, and in the stirring of their
ower. The battle may wax hotter and
lercer, and victory apparently decline. The
ind that is to be given them, measured by
tieir feelings and fears, seems very far off :
nd they are frequently ready to say, " Hath
rod forgotten to be gracious 1 Doth his prom-
56 fail for evermore ]"

This season of w^aiting is very trying, es-
■ecially when the blessing is earnestly de-
ired, and we are pressed down by outward
rials. When it cometh, it is a tree of life ;
ut hope deferred maketh the heart sick.
)uring the suspense the enemy is busy to
roduce distrust and despair, and to lead us
3 say. Why should I wait for the Lord any
Dnger] But, in opposition to this, faith will
i^hisper, " Wait on the Lord," and, " Be of
•ood courage." It is good for a man not only
0 hope, but " quietly wait for the salvation
f the Lord." It will keep him from enter-
aining those hard thoughts of God which al-
v'ays furnish bitter reflections after he has
ppeared to our joy ; and also prevents our
ising unhallowed means to help out our ea-
•erness— like Rebecca, who though she knew
he elder was to serve the younger, in her
npatience had recourse to injustice and lies
3 accelerate the event. I^jtbat believeth
laketh not haste. He remfBWrs how long*
e kept God waiting for him. He knows
hat the Lord's time is the best time ; that
very thing is beautiful in its season; that
ruit is most wholesome and rich when it is
iilly ripe. He is also sure that he cannot
vait in vain— for they shall not be ashamed
hat wait for him. For

No uncertainty attends the final accom-
plishment of his word. This Abraham found :
" And so, after he had patiently endured, he
obtained the promise." This the Jews found.
At the end of four hundred and thirty^years
they were to leave the house of bondage:
" And it came to pass at the end of the four
hundred and thirty years, even the selfsame
day it came to pass, that all the hosts of the
Lord went out from the land of Egypt." He
also engaged to give them Canaan for an in-
heritance. And therefore whatever difficul-
ties opposed their passage and their entrance,
it was at last acknowledged, " Thou in thy
mercy hast led forth the people which thou
hast redeemed : thou hast guided them in thy
strength unto thy holy habitation." " Behold,"
says Joshua, " this day I am going the way
of all the earth : and ye know in all your
hearts and in all your souls, that not one thing
hath failed of all the good things which the
Lord your God spake concerning you ; all are
come to pass unto you, and not one thing hath
failed thereof" Solomon also at the dedica-
tion of the temple bore the same testimony to
the veracity of God : " Thou spakest with thy
mouth, and hast fulfilled it with thine hand,
as it is this day."

Let us then be strong in faith, giving glory
to God. Let us remember that all his prom-
ises are yea and amen in Christ Jesus ; and
that every thing in his nature and in his
character is a pledge for the execution.
" The vision is yet for an appointed time, but
at the end it shall speak and not lie : though
it tarry, wait for it; because it will surely
come, it will not tarry"— And bring with it
the triumph and the song ; " Great and mar-
vellous are thy works, Lord God Almighty ;
just and true are thy ways, tliou Kmg of
saints."

JULY 11.

" When THOU wast under the fig-tree, / saw
thee."— John i. 48.

Behold here the retired Israelite —
« Thou wast under the fig-tree."

It is spoken of Nathanael. Some have
contended that he was the same with Rir-
tholomew. Others, with less plausibility,
have supposed that he was the bridegroom of
the marriage at Cana in Galilee. He is once
mentioned, along with some of the disciples,
at the sea of Tiberias, in the close of this
Gospel. With this exception, all we know
of him is from the chapter before us. PhHip
had the honour of introtlucing him to the Son
of God : " Philip findcth Nathanael, and saith
unto him, We have found iiim of whom Moses
in the law and the prophets did write. Jesus
of Nazareth, the son of Joseph." Nathnnael
in reply said unto him, " Can there any good
thing come out of Nazareth? Piiilip snith
unto him, Come and see." His objection

228

JULY 11.

shows that his knowledge was small, and his
prejudices vulgar. But his compliance proved
that he was open to conviction, and willing to
examine. And this accords with the charac-
ter g^ven of him by our Lord. Jesus saw
Nathanael coming to him, and saith of him,
Behold an Israelite indeed, in whom is no
guile !" By calling him an Israelite he dis-
tinguished him from his own nation : ibr all
were not Israel who were of Israel. He was
a Jew inwardly, whose circumcision was
that of the heart in the spirit. He was not
free from infirmity, but devoid of hypocrisy,
and upright before God and man. Conscious
that he had never been with Jesus, he asks
with surprise, " Whence knowest thou me 1"
And Jesus answered, " Before that Philip
called thee, when thou wast under the fig-
tree."

The fig-tree was the place of his retreat.
It was probably in a garden, forming by its
foliage a kind of natural alcove. It was cho-
sen by Nathanael, not only because its large
leaves would screen him from the rays of the
sun, but conceal him from human inspection.
For he wished to be alone. We may be alone
in company. Who has not endured the soli-
tariness of being with persons of no conge-
niality with their own views and feelings,
who have checked and chilled every favourite
sentiment, and rendered every attempt to in-
troduce pious discourse like putting a tender
exotic plant out into the frost and snow? But
through desire, a man having separated him-
self seeketh and intermeddletli with all wis-
dom. Tlie place is not always optional. The
poor are to be pitied who have no convenicncy
for retirement ; and they are still more to be
pitied who, by reductions in life, have been
deprived of the accommodations they once
enjoyed — If tliey are Cliristians, there is no-
thing tliey will so much feel themselves. But
where it is optional, the place is indifferent,
any farther than it may usefully or injuriously
affect us as to the object of our withdrawment.
Many therefore prefer the apartment of a
room. But others, instead of being distracted
and diverted wlien abroad, are aided and im-
pressed ; their thoughts are quickened, their
fancy is enlivened by the displays of wisdom,
power, and goodness all around them; and
they can easily rise from things seen and tem-
poral to those which are unseen and eternal —
They love the fig-lrce; and the wood, tlie
corn-field, the meadow, and the garden will
bear witness to their devotion. Isaac was in
the field at evening-tide to meditate; and
Peter was praying oh the house-top.

But what was Nathanael doing under the
fig-tree ? It was something significant, and
which was instantly recalled. There arc
facts in the lives of all which are easily sus-
ceptible of remembrance. Some of them may
be awfid ; and only a hint given, or a circum-
stance mentioned, will call up the colour in

the cheek, or excite a pang in the conscience.

Such to the seduced must be any reference
to the place of allurement and ruin ; and to
the murderer the place stained with blood.
But to pious minds there are spots delightfully
and sacredly interesting, because they have
been no other than the house of Gotl and the
gate of lieaven. Such was Beth-el to Jacob,
and the hill Mizar to David, and the river of
Chebar to Ezekiel, and Patmos to John, and
the fig-tree to Nathanael. Though we know
not in particular what was Nathanael's en-
gagement, it was obviously something of a
religious nature. He was probably reading
the law and the prophets; or reflecting on
some divine subject ; or praying to the God
of heaven : or more probably he was indulg-
ing in all these successively, or intermingling
them together ; for this is the business of re-
tirement.

Nathanael we may be assured would not
turn his back on the temple of God, or for-
sake the assembling of himself together, with
those who keep holy day, as the manner of
some is; and public worship has its own un-
deniable claims. But he found in secluded
devotion four advantages and recommenda-
tions. The first regarded frequency. Public
services are comparatively few, and they
should be few; and they require much time;
and the seasons must be fixed, and invariable,
and known, for general accommodation. But
opportunities for private devotion continually
occur, and ask only the momentary conveni-
ence of the individual himself. The second
regarded freedom. All company is a degree
of restraint upon intimate associates. Friend-
ship longs always to resign up itself more
fully to its own object. It therefore deals
much in secrecy: and this is peculiarly the
case with the friendship between God and
the soul. There are confessions proper only
for his presence; petitions to be only poured
into his ear ; griefs to be lodged only in his
bosom. " The heart knoweth his own bitter-
ness ; and a stranger intermcddleth not with
his joy." The third was self-acquaintance.
Self-knowledge is the most important and dif-
ficult. Persons may live to be old, and yet
be ignorant of themselves ; and they may be
much alone, and never meet with their own
hearts, or morally converse with them. Yet
surely retirement affords the best opportunity
to try our state, to examine our character, to
detect our mistakes, to learn our dangers, and
to provide against them. The fourth was the
greater cvid^j^of religious principle. Mo-
tives of lessfSity may induce us to repair to
places whore there is much besides Gocl to
attract and to entertain, especially in the
goodness of the singing or the eloquence of
the preacher. It is no unusual thing in our
day for the service of the sanctuary to be
turned into an amusement. But it docs look
like conviction, like a rcTard for the duty it-

JULY 12.

229

If, like real love to God, when we can read-
j go where God only is to be found, and we
ive only to transact business with him. If
e were in company with a disliked individ-
d, his presence woul^ be tolerable if they
ere to continue ; but if they were all to de-
irt, and leave us alone with him, nothing
ould be so desirable as the door. O my
ul, in similar circumstances would this be
y case with regard to God and thee !

JULY 12.

When thou wast under the. fig-tree, I saw thee."
Jolm i. 48r

Behold hero the oeservino Saviour —
I saw thee."

Here was a Divine observer. For how did
; see Nathanael in this concealment ? Not

an eye of sense ; or from the testimony of
hers ; but by the attribute of omniscience,
ccordintrly it produced this belief in the
ind of Nathanael, who was forced to cx-
lim, " Thou art the Son of God ; thou art
e King of Israel." This perfection Peter
cribed to him when he said, " Lord, thou
lowest all tilings." Nearness and distance,
rkness and liglit, publicity and secrecy, are
e same to him. How many proofs did he
ve in the days of his flesh that he " needed
t that any should testify of man: for he
levv what was in man." He assured John,
^11 the Churches shall know that I arn he
lich searcheth the reins and hearts." And
■ evinced his entire acquaintance with all
eir state, and the recesses of their experi-
ce. And in his times he will show that he
s been about our path and our lying down,
d acquainted with all our ways, words, and
oughts ; for he will bring every work into
dgment, with every secret thing, whether
be good or whether it be evil.
Here was an approving observer. His
es run to and fro throughout the whole
rth : but much of what he sees he abhors.
3 sees many alone, but God is not in all their
DUghts. They abstract themselves from
3 world, but are still in it ; and employ their
sure in trifling or mischief, or, as Isaiah
presses it, in " weaving spiders' webs, or in
tching cockatrice' eggs." But his heart
IS with Nathanael. Ilad his fellow-crea-
res peeped through the leaves of the fig-
36, and seen him now reading, now musing,
w kneeling, and praying with strong cry-
?s and tears, they would hjw.9 pitied or de-
ised him. But the Lord Twkod on with
probation: for "the liOrd takoth pleasure
them that fear him, in them that hope in
? mercy." Nathanael himself thought mean-
enough of his performances, and jicrhaps
ired they would be rejected. But "the
>rd is nigh unto all them tliat arc of a bro-
n heart ; and savcth such as be of a con-
20

trite spirit." " I have surely heard Ephraim
bemoaning himself thus; Thou hast chas-
tised me, and I was chastised, as a bullock
unaccustomed to the yoke : turn thou m.e, and
I shall be turned ; for thou art the Lord my
God. Is Ephraim my dear son ? is he a plea-
sant child .' for since I spake against him, [
do earnestly remember him still: therefore
my bowels are troubled for him : I will surely
have mercy upon him, saith the Lord." " I
have seen his ways, and I will heal him : I
will restore comforts unto him and to his
mourners."

Here was an acknowledging observer. He
not only saw and approved, but avowed his
regard. He avowed it to Nathanael himself.
How must he have been affected, when he
heard the sentence, " I saw thee !" Surely a
blush spread over his face — But how would
he be cheered and encouraged by such an as-
surance ! " Ah !" you say, " he could hear his
voice — But does he speak nowl" Not with
audible sounds in the air, or in visions and
dreams — There only enthusiasm is hearken-
ing after him. But he has access to the mind,
and bears witness with our spirits. Many
now living, like Enoch, have the testimony
that they please God — He has said to their
soul, " I am thy salvation" — " I have loved
thee."

And he not only avowed his regard for Na-
thanael, but he avowed it befoj-e others. He
might have taken him aside, or have whisper-
ed it to himself: but no ; he owns and com-
mends him in the presence of the whole party.
It was a testimony to a private transaction,
but it was publicly expressed ; and the atten-
tion of the company was turned towards him
previously for this very purpose, "Behold
an Israelite indeed, in v;hom is no guile."
" Before that Philip called thee, when thou
wast under the fig-tree, I saw thee" — What
an illustration was here of the truth of his
own words ! " When thou prayest, enter into
thy closet, and when thou hast shut thy door,
pray to thy Father which is in secret ; and
thy Father, which secth in secret, shall re-
ward thee openly." Nathanael thus private-
ly sought; and was thus publicly acknow-
ledged—

And by whom 1 Not he wlio commcndeth
himself is approved, but whom the I/)rd com-
mendeth. Seek the honour that cometh from
him ; and remember the way in which it is
to be obtained: "Them that honour me, I
will honour." He can make others take
knowledge of them. lie can make the Spirit
of glory and of God to rest upon thc;m. He
can distinguish them by the care of his provi-
dence in common calamities. lie can own
them in their dying moments. And he will,
he must confess them before his P^ntlior niid
the holy angels. 'J'hc concealments of Gliris-
tians are only partial and tenijwrnry. Their
day is coming: it is the maiiifcstalioii of tiic

230

JULY 13.

sons of God. Yet a little while, and every
cloud will be dispersed, and they shall shine
forth as the sun, in the kingdom of their Fa-
ther. Then the tears they have shed over
their sins and infirmities, while they were
deemed licentious in their principles; the
prayers they offered for those who hated and
persecuted them ; the alms in which they suf-
fered not the left hand to know what the right
hand did ; and all the sublime and the beau-
tiful of religion that passed under the fig-tree,
shall be not meritoriously, but graciously pro-
claimed before an assembled world. " There-
fore judge nothing before the time, until the
Lord come, who both will bring to light the
hidden things of darkness, and will make
manifest the counsels of the heart ; and then
shall every man have praise of God."

JULY 13.

** And round about the throne were four and
twenty seats : and upon the scats I saw four
and twenty elders sitting, clothed in white rai-
ment ; and they had on their heads crowns of
goldr—Rev. iv. 4.

A THRONE is for royalty, and reminds us of
a king. The King here is the King of kings,
and the Lord of lords. He " hath established
his throne in the heavens, and his kingdom
ruleth over all." He has indeed two thrones.
The first we approach on earth. It is the
throne of grace. This is the place of our
sanctuary, and the source of all our relief
The way to it we know ; arid " we have bold-
ness and access with confidence by the faith
of him." The second we approach m hea-
ven. It is the throne of glory. This is too
bright and dazzling for us to behold in this
weak state of flesh and blood — for " flesh and
blood cannot inherit the kingdom of God."
But there is a relation between these two
thrones : and if we visit and value the one,
and can now say, " It is good for me to draw
near to God ;" we shall soon be introduced to
the other, and " be for ever with the Lord."

These four and twenty elders were repre-
sentatives, not of the ministers, but of the
whole Church: the number being made up
of the twelve Patriarchs, and the twelve
Apostles; the former the emblems of the
Jewish, and the latter of the Christian part
of it.

We may observe the position of these fa-
voured beings — Their seats " were round about
the throne." God is the supreme good. With
him is the fountain of life. He is therefore
the centre of their attraction ; and their hap-
piness arises from their nearness to him.

We see their posture — They were "sit-
ting." John also saw them " standing before
the throne," and "falling down before the
throne." All is necessary to do justice to the
subject. Their standing is a posture of rea-

diness for service ; and they serve him da
and night in his temple. Their falling dow
is a posture of self-abasement, reverence, ar
adoration. But sitting shows distinction ar
privilege. Sitting in *he presence of the kin,,
especially when upon his throne, was limit(
to great favourites or near relations. " Wht
therefore Bath-sheba went unto king Solomo
to speak unto him for Adonijah, the king ro;
up to meet her, and bowed himself unto he
and sat down on his throne, and caused
seat to be set for the king's mother." Ai
the Lord Jesus not only calls his people h
friends, but his kindred — " The same is n
brother, and sister, and mother." Sitting
refreshment and rest — we sit when we con
in from travelling or from toil. And the
who die in the Lord, " rest from their 1
hours." It is also the posture of festive e
joyment — in allusion to which it is sai
" Many shall come from the East and fro
the West, and shall sit down with Abrahar
and Isaac, and Jacob, in the kingdom (
heaven."

We have also their apparel— They wei
" clothed in white raiment." They had con
plied with the Saviour's invitation, who hs
counselled them to buy of him white raimen
that they might be clothed : and we are ii
formed what this was; "the fine linen
the righteousness of saints." This is two-foL
It is their justifying righteousness, of whic
Paul speaks when he says, " that I may I
found in him ; not having mine own righteou;
ness, which is of the law, but that which
of faith." In this righteousness believers ai
not only absolved, but " exalted." They hav
more to appear in than Adam in Paradise
his righteousness was finite, theirs is infinite
his was the righteousness of a creature, theii
is "the righteousness of God." — And it
their sanctifying righteousness. We are n
quired to "put on the Lord Jesus Christ," b
a participation of his qualities, and an imitf
tion of his example. The Scripture speak
of " the garment of praise :" and of bein
" clothed with humility." When we read o
" keeping our garments," and " not defilin,
our garments," the reference is to our relig
ous principles, and actions, and habits, whic
cover, and defend, and distinguish, and ador
the mind, as vestures do the body. And t
these John refers, when he says, " They hay
washed their robes, and made them white ii
the blood of the Lamb :" for the righteousnes
of Christ needs no cleansing. But their obe
dience is defective and polluted, and needs i
sacrifice to render it acceptable, and grace t
render it rewardable.

Finally ; we arc informed not only of thei
dress, but of their dignity. Persons may be
clothed and not crowned ; and they may b(
crowned, but not with gold !— But these " ha(
on their heads crowns of gold." The glor}
to which they are advanced is of the highesi

JULY 14.

231

^ee, and of the most durable and valuable
aiity — " Such honour have all his saints."
shows the amazing goodness of God towards
em ; for originally they were nothing, and
ler than the earth. They were guilty and
praved. But he not only spares them, but
rgives them ; not only relieves them, but
iriches and dignifies them. What a contrast
■tween their lapsed, and their restored con-
tion ! How low the one, how elevated the
her ! " He raiseth up the poor out of the
ist, and lifteth the needy out of the dung-
ll ; that he may set him with princes, even
ith the princes of his people."
Here is scope and food for ambition — true
iibition — commendable ambition. Let us
tspise the grovelling projects and pursuits of
en of the world, who have their portion in
is life, and, by patient continuance in well
ling, seek for glory, honour, and immor-
lity.

Oh! says the Christian, the attainment
ems incredible — But, unworthy as I am,
is not too great for me to expect —

There shall I wear a starry crown,
And triumph in almighty grace ;

While all the armies of the skies
Join in luy glorious Leader's praise."

JULY 14.

') God, thm art my God ; early will I seek
thee : my soul thirsteth for thee, my Jlesh Ipng-
eth for thee in a dry and thirsty land, where
no water is ; to see thy power and thy glory,
so as I have seen thee in the sanctuary^

Psalm Ixiii. 1, 2.

" As the man is, so is his strength and as
e man is, so are his desires. " They that
e after the flesh do mind the things of the
ish ; and they that are after the Spirit, the
ings of the Spirit." Let persons therefore
idge of themselves religiously, by their de-
res ; and if the stream does not rise so high
1 they could wish, let them observe the di-
iCtion in which it flows. Let them ascertain
at their desire is to the Lord, and the re-
embrance of him ; and the promise assures
em, " Blessed are they that do hunger and
irst after righteousness, for they shall be
led." •

Natural men live without God in the
orld. God is not in all tlieir thoughts. If
3 attempts to enter their alienated mind,
! is resisted as an intruder, and they say
ito God, Depart from us, we desire not the
lowledge of thy ways. But the spiritual
slight themselves in the Lord. Their lan-
jage is, "Where is God my Maker that
veth songs in the night ]" " Whom have I

heaven but thee, and there is none upon
irth that I desire beside thee." "Jt is good
r me to draw near to God."

We here see the strenfrlh of David's desire
ler couimunioii with God in the discoveries

and operations of his glory and power in his
house and ordinances. Stronger terms could
not be employed to express it. But two things
served to excite and enhance it.

First, his present condition — " My soul
thirsteth for thee, my flesh longeth for thee,
in a dry and thirsty land where no water is."
He was now driven out of his country, exiled
from his inheritance, and deprived of the songs
and services of Zion. And in this condition
what does he only or chiefly mourn overl
Not the loss of his domestic and civil advan-
tages, but of his religious. " When I re-
member these things, I pour out my soul in
me: for I had gone with the multitude, I
went with them to the house of God, with the
voice of joy and praise, with a multitude that
kept holy day." How, says he, I envy the
Priests and Levites — " Blessed are they that
dwell in thy house, they will be still praising
thee." How I envy the companies that jour-
ney to Salim, whatever be the weather or the
road — " Blessed is the man whose strength is
in thee ; in whose heart are the ways of them ;
who passing through the valley of Baca make
it a well ; the rain also filleth the pools. They
go from strength to strength, every one of
them in Zion appeareth before God." How I
envy the little birds that flee, and feed, and
build near the sacred place — " Yea, the spar-
row hath found an house, and the swallow a
nest for herself, where she may lay her young,
even thine altars, O Lord of hosts, my King,
and my God." There would my nest be —
the home of my heart — "My soul longeth,
yea, even fainteth for the courts of the Lord ;
my heart and my flesh crietii out for the liv-
ing God."

It has grown into a proverb, that we never
know the worth of blessings till we know the
want of them : and the poet sings —

who

"How mercies brighten as they take their flight!"

Thus sickness endears health. Tiie Jews,
had always been murmuring against
mourned for him when dead many
days ; and no doubt sincerely, and even the
more because of their former conduct. A
minister may not be neglected ; but it is when
his hearers look up, and sec his figure no more
in the pulpit, and wlien they can no more
hang upon his lips— it is then they begin to
think how they have improved his labours,
and are prepared for the next interview ; it is
then they recall his sermons, and borrow, and
transcribe the notes which others have taken
down. Children may not have undervalued
a mother : but the fiill estimation of her im-
portance is not felt till her ears are closed to
all their complaints, and tlieir cares find no
longer an asylum in her loved bosom — Upon
this principle the Lord acts, and it will ac-
count for many of his dispensations. If we do
not esteem, and are not thankful lor his bene-
fits, he sus])eiids or witlidrawa theiu. Ue can

232

JULY 15.

easily deprive you of any of those religious
opportunities and advantages, from which you
now suiler the most trifling excuses frequent-
ly to keep you. By the loss of hearing he can
render you deaf to the voice of the charmer,
charm he never so wisely. Accident or
Bickness may confine you from the place
where his honour dwelleth. Or a change of
business or residence may fix you in a dry
and thirsty land, where no water is —

Secondly, former experience ; "To see
thy power and thy glory so as I have seen thee
in the sanctuary.'''' God is not confined to
temples made with hands. His presence fills
heaven and earth ; and David had seen his
power and his glory in all his works ; but he
knew the special grace of the promise, " In
all places where I record my Name I will
come unto thee, and I will bless thee." And
they who wait upon the Lord, and love the
habitation of his house, have always had proof
of this, and can say with David — " I have
seen him in the sanctuary. I am not to be dis-
puted out of the reality of my experience. I
have found him there, and communed with
him as a man talkcth with his friend. The
influence and eflfect of the intercourse have
vouched for the nature of it. It was not delu-
sion, or enthusiasm. It has rendered sin
odious ; it has weaned me from the world ; it
has drawn me heaven-ward ; it has taught me
to rejoice in Christ Jesus, and to have no con-
fidence in the flesh."

Others are strangers to this experience. It
is what mere formalists and false apostates
never knew. But it is an incomparable ad-
vantage to the possessor. It confirms his con-
fidence in divine truth : he has the witness in
himself It tends to preserve him in the way
everlasting ; and serves to recall him when
he backslides. For he may be allured and
drawn away for a time by other lovers ; but
he can never lose the relish he has had in the
enjoyment of his God and Saviour : and the
remembrance will excite him and reproach
him, and make him long for it to be with him
as in months past, wlien the candle of the
Lord shined upon his head, and when by his
light he walked through darkness ; when as
yet the Almighty was with him — "Then
shall she say, I will go, and return to my first
husband, for then it was better with me than
now." Yea, this will always serve as a
stimulus to urge him on in following hard
after God. A person might have been ready
to say, If David had seen God, v^^hy was he
not satisfied 1 But he was not satisfied because
he had seen him. He did not indeed want
more than God, but he wanted more of him.
His enjoyment only increased liis appetite,
and his experience only provoked his desire
— " To see thy power, and thy glory, so as I
have seen thee in the sanctuary ^

But what brings others to the temple?
What brijjgs you ? Is it custom ! or curiosity ?

Do you come to please your conne?dons? .
to appease conscience 1 It is surprising th
some of you attend the service of the sanct
ary so regularly and constantly as you d
You never saw his power and glory thei
You never prayed to see them before y(
went. Y'ou never incjuired whether you h;
seen them afl;er you returned. This has bei
the case with some of you twenty, forty yeai
Will such an attendance do for a dying hou
Where now are all the ordinances you ha'
been favoured with "? all the sermons you ha-
heard ] In the record of youi: guilt and co
demnation, ready to be produced at the la
day.

But a real Christian needs not threatenii
and authority to constrain him to attend tl
means of grace. He feels them attractive
he has found it good to be there — There 1
has found the house of God, and the gate
heaven, and can say —

" I 've seen thy jrlory and thy power,
Through all thy temple shine;
My God, repeat that heavenly hour,
That vision so divine 1
" Not all the blessings of a feast
Can please iny soul so well.
As when thy richer grace I taste
And in thy presence dwell."

JULY 15.

" The remnant of Israel shall not do iniquity, ni
speak lies ; neither shall a deceitful tonsrue i
found in their mouth : for they shall feed ar,
lie down, and none shall make them afraid,^-
Zeph. iii. 13.

Of the subjects of divine grace here spoke
of we may remark —

Their number : " a remnant." A remnar
is a small part compared with the whole. W
should be liberal in our opinions of men, bi
we are not to sacrifice truth upon the altar (
candour: and we should always speak, ii(
from our feelings, but from our convictions
and always make our appeal to the law an
to the testimony. Some think few are wicke
enough to be turned into hell, and that ver
little is required to constitute a claim to etei
nal life. But the sentiment is very injurious
It allows them to be satisfied with the stat
they are in themselves, and keeps them froE
endeavouring to save their fellow-creatures
whom tliey view as safe already. Nor is it les
false. Take the characters of real Christian^
as they are found in the faithful word, aii(
compare them with those who are living
around you, and how few will come up to tht
representations ? And does not the Scriptun
tell us that they are "jewels," for their rare
ness as well as worth ; that they are " a littk
flock, in a large field ;" that they are " a gar-
den" in a vast wilderness; that they are "af
the shaking of an olive tree, two or three
berries in the top of the uttermost bough, foui
or five in tlie outmost fruitful branches there-
of?" Strait is the gate and narrow is the way

JULY 16.

233

that leadeth unto life, and few there be that
find it. Yet God has never left himself with-
out witness : he has always had a people for
his Name ; and this has been our case as a
nation ; " for except the Lord of hosts had left
unto us a very small remnant, we should
have been as Sodom, and we should have
been like unto Gomorrah. But though the
remnant has been small relatively, it has been
considerable in tlie aggregate; and is now
increasing; and will increase. We have
seen great things; and our children will see yet
greater ; for " he shall cause them that co'me
of Jacob to take root : Israel shall blossom and
bud, and fill the face of the world with fruit."

Of their sanctity : " they shall not do ini-
quity." This must be taken with some restric-
tion. We would not plead for sin; but we
must not oppose the testimony of God, which
assures us that " there is not on earth a just
man that doth good and sinneth not." " If
we say we have no sin," says John, "the
trutli is not in us." And James says, "In
many things we offend all." But they are
not " workers of miquity," and " evil doers."
Sin does not reign in them ; they do not obey
it in the lusts thereof There is no one sin
in which they knowingly live. They hate
every false way; and esteem all his com-
mandments concerning all things to be right
He that has " true holiness" cannot be satisfied
without perfect holiness. He therefore prays
to be sanctified throughout, body, soul, and
spirit : and whatever falls short of this is mat-
ter of grief and humiliation to him.

Of their sincerity : " they shall not speak
lies, neither shall a deceitfiil tongue be found
in their mouth." A part is put for the whole ;
md the quality of their speech is designed to
Bxpress the inward temper of their minds.
They shall be Israelites indeed, in whom
;here is no guile. Every thing is lies with
jod tliat does not accord with the state of the
leart ; and only an upright spirit can main-
ain a deceitless tongue. The fruit partakes
jf the nature of the tree. What is in the well
vill be in the bucket : what is in the ware-
louse will be in the shop. " A good man out
)f the good treasure of his heart bringeth
jbrth good things ; for out of the abundance
'f the heart the mouth speaketh." Infirmity
3 not hypocrisy. They are not mere pre-
enders. They do not draw on a fine white
■love over a filthy leprous hand. They are
ot like a painted sepulchre, fair without, and
ottenness within. They are not mere actors
n a stage ; but are really what they appear
^ be. Their mtegrity is peculiarly known
y this — there is nothing of which they are
lore afraid than self-deception. They therc-
)re come to the light. They examine thcm-
?lves by the rule of the word. They implore
le inspection of God himself: " Search me,
> God, and know my heart : try me, and
now my thoughts : and see if there be any
2E 20*

wicked way in me, and lead me in the way
everlasting."

Of their privileges : " they shall feed and
lie down, and none shall make them afraid."
Thus their blessedness is expressed past.orally,
and includes three things. First, pasture ;
they shall "feed." As his sheep are men,
their food must be something intellectual and
spiritual ; and as they are new creatures, it
must be something congenial with their new
appetities. And we read of the provision of
God's house, and of his people being satisfied
with his goodness. The ordinances of religion
are the places in which they are fed, but fhey
are not the food itself What says the
Saviour] "I am the bread of life." "He
that eateth me even he shall live by me,"
Secondly, repose ; and shall " lie down," In
an eastern climate, and in a warm day, how
desirable would the refreshment of rest be 1
and therefore the Church says, Tell me, not
only where thou feedest, but " where thou
makest thy flock to rest at noon 1" And this
David enjoyed and acknowledged ; he not
only feedeth me beside the still waters, but
he "maketh me to lie down in green pas-
tures." I cannot explain this to you, if your
own experience does not. I cannot enable
you to comprehend what that peace with God
is which they feel who are justified by faith ;
what that contentment is that springs from
communion with an infinite good ; what that
dwelling at ease is which the soul realizes
that casts its burden upon tlie Lord, and is
careful for nothing. Thirdly, security : and
"none shall make" them afi-aid." Sheep are
the most timid of all animals; every ap-
pearance and movement alarms them. And
this is too much the case with those they re-
present. But things are spoken of in the
Scripture according" to their proper tendency
and effect. The righteous are bold as a lion
— that is, they ought to be so ; their duty re-
quires it : their principles justify it. Nothing
should make them afraid; because notiiing
shall, nothing can injure them. God has amply
provided for their confidence ; and wlicn they
can apprehend it by faith, they can be in (]uict
from the fear of evil : they can "dwell safely
in the wilderness, and sleep in tlie woods."
Happy art thou, O Israel ! who is like unto
tliee, O people saved of the Lord ! Visit
mo, O Lord, with thy salvation; and let me
glory with thine inheritance.

JULY 16.

" Which hope we hove as an avchor of the soul,
both sure and strdfast.'" — Ilcb. vi. 19.

Among the advantages by which a Chris-
tian is distinguished, he is peculiarly charac-
terized by the possession of hope. Tiiis hope
is called "a good hope througii ^race:" and
the goodness uf it is to be seen in its utility
and certainty.

234

JULY 16.

The usefulness of it is here expressed by a
metaphor. We have this hope, as " an anchor
of the soul." It will be easy to show the
simple force of the comparison. The ship is
anchored even in the harbour or port to keep
it from being driven while lading or unlading :
and to this we liken the use of hope in the
common concerns and engagements of the
Christian life : without it we could not be
fixed trusting in the Lord, but should be all
fluctuation and unsteadiness ; and instability
is incompatible with excellency — " Unstable
as water, thou shalt not excel." But the
main use of the anchor is to hold the vessel
in rough and tempestuous weather, when the
mariner is unable to steer without danger of
running on rocks or quicksands. This world
which we have to cross is a sea ; and we shall
be piteously mistaken if we reckon upon
nothing but calms or breezes. Does the word
of God encourage such an expectation ] Does
it not forbid us to consider storms as strange
things ? In all ages have not the afflictions
of the righteous been many 1 And what is
to secure them in persecutions, losses, trou-
bles personal and relative, conflicts without
and fears within 1

" Amidst temptations sharp and long.

My soul to this dear refuge flies ;
Hope is my anchor firm and strong.
When tempests roar, and billows rise."

He that walketh in darkness and hath no
light is to " trust in the Lord, and to stay upon
his God." This David recommended to others :
" Let Israel hope in the Lord." This he en-
joined upon his own soul: "Hope thou in
God." This he approved from his own expe-
rience, for he had found it available : " I had
fainted unless I had believed to see the good-
ness of the Lord in the land of the living."

We also read of the " patience of hope,"
because hope is necessary to cheer and sustain
it. In nature there are wintery months be-
tween the sowhig and the reaping. And in
the Christian there is the prayer of faith, the
work of faith, the fight of faith, the life of
faith, the walk of faith, before he receives
"the end of his faith, the salvation of his
Boul." Though all the promises of God are
faithful, many of them are not immediately
fulfilled. Here then patience is necessary,
and sometimes " long patience." But we are
naturally full of impatience ; and therefore we
should be in danger of giving up the case as
lost, and saying, with the unbelieving noble-
man, " What should I wait for the Lord any
longer!" Did not this hope whisper, "Wait
on the Lord, be of good courage, and he shall
Btrengthen thine heart 1" Wait I say on the
Lord. Though he delays, he cannot refuse.
The delay also is founded in kindness and in
wisdom. The liOrd is a God of judgment ;
and blessed are all they that wait on him. All
will be well — all is well — " All the ways, of
the Lord are mercy and truth."

But, saya Cowper —

" Dangers of every shape and name
Attend the followers of the liamb.
Who leave the world's deceitful shore,
And leave it to return no more."

Many of them therefore do not regard suffer-
ing only — There are the perils of indulgence,
of ease, of agreeable connexions, of success
in business, of wealth, of fame : and we know
who hath said, "the prosperity of fools shall
destroy them." Here again " we are saved
by ho]De." What is the smile of a man to the
honour that comcth from God only 1 What is
earth to a better country, " even a heavenly ]"
How came Moses to refuse to be called tlie
son of Pharaoh's daughter ? " He had respect
unto the recompense of the reward." How
came Abraham to " sojourn in the land of
promise as in a strange country, dwelling in
tabernacles with Isaac and Jacob, the heirs
with him of the same promise V " He looked
for a city which had foundations, whose builder
and maker is God." Thus the Hebrews took
joyfully the spoiling of their goods, knowing
in themselves that they had a better and an
enduring substance. Thus it is that we are
preserved from the power of worldly tempta-
tions. Narrow and barren commons may
urge the sheep to wander ; but it is otherwise
with the green pastures and still waters. Fill
a Christian with all joy and peace in believ-
ing, and he has no room to " covet afler evil
things" — His exposure is when " the consola-
tions of God are small with him."

But this hope, as an anchor of the soul, is
"sure and stedfast :" and as to certainty^ the
truth far exceeds the figure. In other cases
the anchor does not always save the ship, but
the ship is driven from its holdings and dashed
to pieces. But this hope always secures the
Christian ; there never was an instance in
which it was known to fail. This is an in-
comparable recommendation. Nothing is so
wretched as the disappointment of hope. And
yet what is more common than the wreck of
human expectation, with regard to all earthly
things 3 But nothing can equal the disappoint-
ment of that hope which regards the soul and
eternity ! How dreadful for a man to live in
expectation of all that God has promised, and
come short at last : to go with confidence to
the very door, and knock. Lord, Lord, open to
us ; and then hear from within, I never knew
you — Depart ! Yet such will be the issue of
every religious hope but this. It is this^ and
this alone, that " maketh not ashamed ;" and
is as " sure and stedfast" as God himself can
make it.

And therefore the thing is, whether we
can say " which hope we have." It is not only
desirable, but possible to know this. Only, in
deciding, there is nothing concerning which
we should be more carefiil. What reason can
we show for having this hope in us ? Have
we any better evidence than "a form of

JULY 17.

235

knowledge," or " a form of godliness," while
we " deny the power thereof." How is this
hope founded ? Is the Lord our righteousness
sind strength its only basis ] How does it ope-
rate 1 For a dead hope is no better than a dead
faith. The hope of Christians is a living and
i lively hope : it will induce us to value ; to
3eek after ; and long to enjoy and resemble
the glorious object of it. " He that hath
^his hope in him purifieth Iiimself even as he
is pure."

JULY 17.

' And when they had gone through the isle unto
Paphos, they found a certain sorcerer^ a false
prophet, a Jew, whose name was Bar-jesus:
which was with the deputy of the country, Ser-
gius Paulus, a prudent man ; who called for
Barnabas and Saul, and desired to hear the
word of God. But Elymas the sorcerer (for so
is his name by interpretation) withstood them,
seeking to turn away the deputy from the faith.
Then Saul, (who also is called Paul,) Jilled
with the Holy Ghost, set his eyes on him, and
said, O full of all subtilty and all mischief,
thou child of the devil, thou enemy of all right-

' eousness, wilt thou not cease to pervert the right
ways of the Lord ? And now, behold, the hand
of the Lord is upon thee, and thou shalt be
blind, not seeing the sun for a season. And
immediately there fell on him a mist and a
darkness ; and he went about seeking some to
lead him by the hand. Then the deputy, when
he saw what teas done, believed, being aston-
ished at the doctrine of the Lord." — Acts xiii.
6—12.

When in their ministerial tour from Antioch
'aul and Barnabas reached Paphos, they not
inly found there the celebrated temple of
/enus, with all the sensualities attached to
t ; but had to encounter another and a pecu-
iar adversary. There is no going on in the
ause of God without opposition — ^for

" Satan rages at his loss,
And hates the doctrine of the cross."

Vnd he never succeeds better than when he
brows himself into worldly professors and
alse teachers ; and employs fraud rather than
jrce, and address rather than open persecu-
ion. When therefore Sergius Paulus, a pru-
ent man, called for the Apostles, being de-
irous of hearing the word of God ; Elymas
' he sorcerer withstood them, and sought to
urn away the deputy from the faith, that is,
rom the hearing of it. A willingness to hear
s often a token for good, even if for the time
t does not arise from the best motive. It
rings people to the pool where they are in
eadiness for the troubling of the water.
?hey are in the way of the means; and faith
ometh by hearing. We should therefore en-
eavour to bring people under the sound of
he Gospel. We may learn our- duty from
he enemy of our souls. He does all in his
ower to keep people from hearing, especially

the great. And wnth them he is often suc-
cessful. They think it is proper for others,
but excuse themselves, not considering that
none need it so much because of their dangers,
and because of the influence of their ex-
ample.

—But what did Paul 1 Observe, First, his
reproof. " Full of the Holy Ghost, he set his
eyes on him, and said, O full of all subtilty
and all mischief, thou child of the devil, thou
enemy of all righteousness, wilt thou not
cease to pervert the right ways of the Lord ?"
We are not fond of hard names and harsh
language; and there is nothing we should
more guard against than mingling our pas-
sions in the cause of truth : " for the wrath
of man worketh not the righteousness of God."
The same actions require not only the same
circumstances, but the same warrant. When
therefore the Samaritans would not receive
our Saviour when he was going up to Jerusa-
lem, and James and John seeing this said,
" Lord, wilt thou that we command fire to
come down from heaven, and consume them,
even as Elias did!" he turned, and rebuked
them, and said, " Ye know not what manner
of spirit ye are of For the Son of man is
not come to destroy men's lives, but to save
them." Paul not only knew the depravity of
this wretch, how he misrepresented their doc-
trine, and calumniated their designs ; but he
w^as " filled" with the Spirit as " a spirit of
judgment and of burning;" bespoke in the
name of the Lord, and as a prophet, whose
appeal was sanctioned by the event. Observe,
secondly, his denunciation. " And now, be-
hold, the hand of the Lord is upon thee, and
thou shalt be blind, not seeing the sun for a
season. And immediately there fell on him a
mist and a darkness ; and he went about seek-
ing some to lead him by the hand." The doom
had five characters. It corresponded with the
crime — Here was blindness for blindness ; ju-
dicial blindness for criminal blindness. It was
suddenly inflicted — "Immediately there fell
on him a mist and a darkness." It was com-
paratively mild — It was only the loss of
sight: but Ananias and Sapphira were struck
dead. It was temporary — He was not to " see
the sun for a season." It was useful — Like
other judgments at the beginning of the Gos-
pel, it was to guard Christianity from abuse,
and to awaken attention, that others might
hear and fear, and turn unto the Lord. And
as this was the design, so this was the effect
of it—

— And we see that the word of the I>ord
is not bound. Men may show their malignity
to it, but they cannot hinder its t^pread or its
eflicacy. Yea, their oppositions will be more
than harmless, and turn out rather unto the
furtherance of the Gos}X^l. Thus wo hove find
the wrath of man praising God, by giving rise
to a miracle w-hich produced a growing ellect
on the mind of Sergius Paulus. What was

236

JULY la

this effect 1 " Then the deputy, when he saw
what was done, believed, being astonished at
the doctrine of the Lord."

First, "he beheved." We know that there
is a faith which is not saving and influential.
It is the effect not of principle, but impression ;
evidence for the time overpowering doubt,
but leaving the heart unchanged, James
speaks much of this belief And our Saviour
often met with it. Thus " when he was in
Jerusalem at the Passover, in the feast day,
many believed in his name, when they saw
the miracles which he did. But Jesus did not
commit himself unto them, because he knew
all men, and needed not that any should tes-
tify of man : for he knew what was in man."
How many are there now living who admit
every truth their ministers teach into their
judgments; but there they lie like bodies in
coffins, dead being alone. We hope, how-
ever, this was not the case here; but that
the deputy believed to the saving of the
soul ; not only assenting, but acquiescing,
trusting in the Lord Jesus, and becoming his
follower.

Secondly, he was also " astonished at the
doctrine of the Lord." Every thing was
adapted to produce this feeling in him. The
doctrine was perfectly novel. We who are
familiar with it from our youth up, cannot
well imagine how it must strike the mind of
those to whom it is introduced for the first
time ! They may well be said to be called out
of darkness into marvellous light. Yet there
is a degree of this in every converted soul.
Experience is very different from theory : and
when we are taught of God we have other
views of those very things of which we have
read and heard before. The nature of it
surprised him. It contained the deep things
of God. Great is the mystery of godliness —
God manifest in the flesh — One dying for all
— He who knew no sin, made sin for us, that
we might be made the righteousness of God
in him — Christ dwelling in our hearts by
faith ! How mysterious the scheme ! And yet
as pure as it is deep, requiring us to cleanse
ourselves from all filthiness of flesh and
spirit, and to avoid the very appearance of
evil. The efficiency also would strike him.
He now viewed the Apostles as the oracles
of God, and considered what they said as his
word — and so it was — and he saw it was. For
no sooner had Paul spoken than it was super-
naturally accomplished. And this could be
justly extended to every thing else : for " the
word of God is quick and powerful." How
much more of this can we see than he saw !
Since then how mightily has it grown and
prevailed ! How has it banished idolatry —
tamed the savagenosa of the multitude — com-
forted the desponding — changed the disposi-
tion of the ungodly — and enabled those wlio
have every thing to enslave them to earth,

to live with their conversation in heaven'
What other doctrine has ever been so " glo-
rified]"

And this is the word which by the Gospc
is preached unto us. Many despise it ant
turn from it. How do we regard it ] Do w(
believe it ? And does our lite vouch for oui
faith ? Can w^e say with David, " Thy testi-
monies are wonderful, therefore thy servan;
loveth them." Some would consider a re
gard that rose to admiration and astonishmeni
as weakness of mind. But it is more thar
justified by prophets, by angels, by God him-
self, who has magnified his word above all his
name. How little and mean are other thingf
at which we wonder ! Here is enough to fix
and fill, and employ the mind for ever ! Bui
let us not be found in the number of thos(
who " wonder and perish." Let us pray thai
the Holy Spirit may lead us into all truth,
that we may know the excellency of it fron
its influence in ourselves, and recommend-
ing it to others, be able to say with John.
"That which we have seen and heard de-
clare we unto you, that ye also may have-
fellowship with us : and truly our fellowship
is with the Father, and with his Son Jesu^
Christ."

JULY 18.

" And some days after Paul said unto Barnabas^
Let us go again and visit our brethren in
every city where we have preached the loord of
the Lord, and see how they do." — Acts xv. 36.

Nothing can be more pleasing to a Chris-
tian than to study the life of our Saviour ; to
follow him from place to place ; to hear him
preaching the Gospel of the kingdom ; to sec
him feeding the hungry, opening the eyes of
the blind, raising the dead, and going about
doing good. We may feel a considerable de-
gree of the same pleasure in reading the acts
of the Apostles. The Apostles in the Church
of God were next to him in order of time,
and next to him in dignity, and next to him
in supernatural endowments, suffering, and
usefulness. But in all things he must have
the pre-eminence. He is fairer than the
children of men. In followmg him we find
nothing to scandalize or to distress. No cen-
sure ever attaches to his temper or conduct;
he is always in character with himself as the
Holy One of God ; and we exclaim with the
multitude, " He hath done all things well."
But it is otherwise when we follow men, good
men, great men, inspired men — " the best of
men are but men at the best."

An instance of vvliich comes before us this
evening in the dispute between Paul and
Barnabas. It will yield us several instructive
meditation^.

We begin with Paul's proposal to Barnabas

JULY la

237

Let us go agaki and visit our brethren in
very city where we liave preached the word
f the Lord, and see how they do." The
lanner in which he speaks of the persons re-
arded is observable : he calls them " our
rethren." Our Lord had said to his disci-
les, Call no man master, and be not ye called
lasters, for one is your master, even Christ,-
ad all ye are brethren. And they strictly
Jhered to the command. Paul does not avail
iraself of his office, talents,, or success, to
>rd it over God's heritage. He exercised no
orainion over tlieir faith, but was a helper
f their joy. The fraternal relation results
•om our very nature ; for God has made of
tie blood all the nations of men, and they
re all derived from one father, the first man,
.dam — so that wherever I see a human be-
\g I see a brother. But the Apostle here re-
.'rs to the subjects of divine grace. They are
ew creatures ; they are born again ; but they
re born of the same Spirit, they are redeem-
1 by the same blood, justified by the same
ghteousncss, heirs of the same glory: and
liile partaking of " tlie common salvation,"
communion subsists between them, unaf-
•cted by any difference of opinion, or dis-
nction of circumstances.
These w^ere universally esteemed by Paul ;
id he could say, " Grace be with all them
lat love our Lord Jesus Christ in sincerity."
ut the persons he now wished to see Vv'ere
lown to him and Barnabas. They had been
essed under their former ministry ; for they
id preached to them the word of the Lord
'fore. It is natural for those who are spirit-
d fathers to feel a peculiar affection for their
vn otfspring. If we have planted a tree, we
el interested in its life and growth. What
onder then that Paul should wish to water
hat they had planted ; or that having sown
e seed, he wished to see the blade, the ear,
id full corn m the ear. And the state of
ings reqiured their inspection. The first
lurches were exposed to a thousand dis-
uragements and dangers. How soon were
e Galatians "bewitched" from the truth,
d lost the blessedness they had spoken of!
lere were deceitfulNvorkers at Corinth, and
e wretch, as specious as he was injurious,
10 transformed himself into an angel of
ht At Ephesus, from among themselves
3se men, speaking perverse things, and
awing away disciples afler them. Wlier-
ler the good seed was sown, the enemy was
•re to sow tares. It was natural therefore
>itPaul should be concerned to visit every
y" where they had laboured, to know their
ate, to refute any error in doctrine, to op-
?e any corruption in practice, to warn the
ruly, to comfort the feeble-minded, to up-
Id the weak ; and to help them much who
d believed through grace — How well could
say, That which cometli upon me daily.

the care of all the Churches. Who is weak,
and I am not weak ? who is offended, and I
burn not?"

See the zeal of this man of God — " Let us
go again and visit our brethren in every city
where we have preached the word of the
Lord, and see how they do" — He was never
weary in well-doing. He made the end of
one good work the beginning of another ; and
considered nothing done while any thing re-
mained to be done. What he said of himself
as a Christian applied equally to his character
as a preacher and an apostle : " I count not
myself to have apprehended : but this one
thing I do, forgetting those things which are
behind, and reaching forth unto those things
which are before, I press toward the mark for
the prize of the high calling of God in Christ
Jesus." To those who were ignorant of the
principle that actuated him in these "labours
more abundant, and deatlis oft," he appeared
deranged ; and he was so, when judged by
the wisdom of the world, which is foolishness
with God. But, says he, " Whether we be
beside ourselves, it is to God : or whether we
be sober, it is for your cause. For the love of
Christ constraineth us ; because we thus judge,
that if one died for all, then were all dead :
and that he died for all, that they which live
should not henceforth live unto themselves,
but unto him which died for them, and rose
again." Hence too when he mentions his
losses and persecutions he adds, " For the
which cause I also suffer these things : never-
theless I am not ashamed : for I know whom
I have believed, and am persuaded that he is
able to keep tliat which I have committed
unto him against that day."

But Paul's zeal was always according to
knowledge. Like the healthful heat of the
body, it made him glow, but did not like a fe-
ver burn up his brain. No person of so much
natural sanguineness of temper, and so much
spiritual fervour, ever had so much prudence,
or was so authorized from his own example
to say to others, " Be ye not unwise, but un-
derstanding what the fear of the Lord is" —
Hence his wish here not to go alone, hut to
take Barnabas with him as betbre. He knew
that two were better than one. If one fell,
the other would lit\ him up again. If one was
tempted, the other could warn him. If one
was distressed, the other could comfort him.
If one was perplexed, the other could counsol
him. He remembered that liis I/jrd and Mas-
ter, in the mi.^sion of tlie Seventy, had " sent
them forth two by two, into every city and
place whither lie himself would come." He
also had 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. For where two or three
are gathered together in my name, there am
I in tlie midst of iJiem."

23a

JULY 19, 20.

JULY 19.

And Barnabas determined to take with them
John, whose surname was Mark. But Paul
thought not good to take him with them, who
departed from them from Pamphylia, and went
not with them to the loork." — Acts xv. 37, 38.

We have heard Paul's proposal to Barnabas
to revisit together the scenes of their former
travels and labour. Here we see the difficulty
that occurred in the execution of it. The oc-
casion of it was Mark, not Mark the evan-
gelist, but John Mark. He was the son of the
sister of Barnabas. When Barnabas and Paul
carried alms from Antioch to Jerusalem, they
brought this young man back with them : and
when they were sent forth from Antioch to
spread the Gospel, they also took him along
with them. But when they came to Perga in
Pamphylia, he left Paul and his uncle to pur-
sue their journey, and returned to Jerusalem.

On the present occasion Barnabas wished
to take him again : but Paul was unwilling.
Both had their reasons. Barnabas hoped he
had been humbled for his fault, and that in
this second excursion he would wipe off the
disgrace of the first. Besides, he was his
nephew; and relative affection will often
plead very hard. Paul reflected on our Lord's
words ; No man having put his hand to the
plough and looking back is fit for the king-
dom of God." He felt a very different spirit
in himself; and deemed it right to notice a
misconduct which, if tolerated in a public
character, might be injurious by example.
Perhaps both these good men erred a little ;
the one being too partial, and the other too
severe. But with regard to the young man
himself, we may observe two things. First,
though we know not the particular "reason for
his delinquency, whether it was the attrac-
tion of home, (for he had a mother living in
Jerusalem,) or the dread of difficulties and
dangers in such a missionary life; he had
done wrong in going back ; and his declen-
sion not only affected his own reputation, but
laid the ground of this disagreement and dis-
cord. How much depends often upon one
mistake ! We can never calculate the evils
that may arise from it as to ourselves or
others. Let us therefore walk circumspectly ;
and ponder the path of our feet, that our go-
ings may be established.

Secondly, the severity of Paul and the
kindness of Barnabas were probably blessed
to him. It is certain that he acted a better
part afterwards ; for Paul had subsequently a
good opinion of him ; and was not backward
to express it. Hence he says to Timothv,
" Take Mark, and bring him with thee, for
ho IS profitable to me for the ministry." " And
Aristarchus my fellow-prisoner saluteth you,
and Marcus, sister's son to Barnabas, (touch-
ing whom ye received commandments,) if he
come unto you receive him." Hence we in-

fer— That we should be moderate in our cen-
sures. We may have cause to blame an in-
dividual ; but we know not what he may be-
come. He that is now like a bruised reed
may prove like a cedar in Lebanon ; and he
that is now only as smoking flax may flame
for God, and kindle many others. We also
learn — That those we have censured for their
faults we should be forward to encourage and
recommend upon their improvement. Many,
when they have reflected upon a character,
are delighted to find their reflections justified.
This shows a littleness of mind and a vile-
ness of heart. A man in proportion as he is
truly good and great, will be glad to learn
that he was mistaken in his moral forebodings.
"Charity rejoiceth not in iniquity, but re-
joiceth in the truth."

JULY 20.

" And the contention was sharp between them.^^
Acts XV. 39.

This was sad. Persons may differ, but
agree to diflfer, leaving each other to be fully
persuaded in their own mind. Abraham and
Lot differed : but " Abraham said unto Lot,
Let there be no strife, I pray thee, between
me and thee, and between my herdmen and
thy herdmen ; for we be brethren." And the
one nobly gave up ; and peace was the re-
ward. But here neither would yield ; and
"the contention was sharp between them."
Good men are often less persuadable and man-
ageable in disputes than others; and it is to
be accounted for from their conscientiousness,
and the greater importance they attach to
their opinions. In these cases they may be,
and very often are mistaken ; but while they
think the cause of truth, the advancement of
religion, and the honoiu- of God are involved
in the side they take, we need not wonder
that they feel a kind of martyr-firmness as
well as zeal. None of our passions assume
so much the pretence of rectitude as our an-
ger : but when we are jealous for the Lord
of hosts, what fervour and faithfulness should
we not display ! Even the advocates of the
religion of the Lamb of God have pleaded
with pens dipped in gall, and tongues which
seemed set on fire of hell. But the wratli of
man worketh not the righteousness of God.
" The wisdom that is from above is first pure,
then peaceable, gentle, and easy to be entreat-
ed, full of mercy and good fruits, without par-
tiality, and without hypocrisy. And the fruit
of righteousness is sown in peace of them
that make peace."

Good men, and men eminently pious have
their infirmities and imperfections. Even
Moses spake unadvisedly with his lips. Elias
also was a man subject to like passions as we
are. When Paul and Barnabas had healetl
the cripple at Lystra, and were in danger of

JULY 21.

239

being worshipped, they rent their clothes, and
said, "Sirs, why do ye these things] We
ilso are men of lii<e passions with you." And
liad these intentional idolaters been now pres-
3nt, and witnessed this angry contention, they
would have had proof of it; and have no
ODger said, " The gods are come down in the
ikeness of men." Many a sacrifice of praise
md confidence that we are ready to offer to a
'ellow-creature would be spoiled by a little
nore intimacy with them — " He that increas-
}th knowledge increaseth sorrow."

Here we see, what we have many occasions
,0 remark, the impartiality and fairness of the
acred writers. They give us no " faultless
nonsters ;" but describe the filings as well
IS the excellences of the dearest servants of
Irod. They are never afraid of the honour
)f religion on this account ; neither should
ve —

But let us remember for what purpose such
aults are recorded in the Scriptures. It is
)0t to render us careless in our walk, or to
)alliate our miscarriages; but to warn and
idmonish us. I am not to say, when irritated
uto asperity, " Why Paul and Barnabas were
lot and fierce too;" but to reflect on the
veakne&s of human nature, and to learn my
iwn danger — " If such men erred, let me be-
v^are." " Hold thou me up, and I shall be
afe." Let him that thinketh he standeth
ake heed lest he fall. Happy is the man that
aareth always.

JULY 2L

They departed amnder one from the other:
and so Barnabas took MarJc, and sailed unto
Cyprus ; and Paul chose Silas, and departed,
being recommended by the brethren unto the
grace of God. And he went through Syria
and Cilicia, confirming the churches." — Acts
XV. 39—41.

Nothing could have been more unlikely or
ainful than this separation. Barnabas was
f a most affectionate and tender disposition,
nd was called " the son of consolation." It
/as he that introduced Paul to the Christians
t Jerusalem, and convinced them of his con-
ersion when they were all afraid of him.
""hey were peculiarly attached to each other,
'hey had always been companions in travel-
ig and preaching. How often had they taken
weet counsel together, and gone to the house
f God in company ! How frequently had
ley united in holy exercises ! Like David
nd Jonathan, they were knit together in love,
nd seemed to have but one heart and one
iul — Yet they differ, contend sharply, and
art ! Who has not said in his haste. All men
re liars! What can equal the pain that re-
fits from the disruption of friendship !

Yet the I^rd can make the wrath of man
) praise him. The separation of Paul and
•arnabas was overruled for good, and " turned

out rather to the furtherance of the Gospel."
Two missions now issued forth instead of one.

For the breach between them did not take
them off from their work, or relax their zeal
in the noble cause to which they were
pledged. Only it is observable, not only that
they moved widely from each other, but that
each repaired to his native country ; Barna-
bas sailing for Cyprus, and Paul travelling
through Syria and Cilicia. Were they, in
taking these directions, guided by the Holy
Ghost, or did they follow their own prudence
and inclination 1 The latter might not have
been inconsistent with the former. The Spirit
of inspiration often availed itself of common
occurrences, and fell in with the natural
views an^ feelings of the individuals favoured
with it. Partial afl'ections are not incompati-
ble with general benevolence; but may be
the very means of aiding it. A peculiar re-
gard for a land in which we were born and
trained up, among ail the endearments of life,
is natural and unavoidable, and deserving of
encouragement: and it is certain that'^we
cannot show our love to it in any way so no-
bly and importantly, as by endeavouring to
promote the spread and success of the Gospel
in it.

The manner in which they were dismissed
to their new scenes of labour, reminds us of
the practice and principles of the first Chris-
tians. They were men of prayer. They
knew that our sufficiency for every trial and
for every work was of God ; yea, that even
an Apostle could only be strong in the I^rd
and in the power of his might — and there-
fore " the brethren recommended them unto
the grace of God."

But because this is spoken of Paul and
Silas at their departure, and not also of Bar-
nabas and John, some have inferred that the
church of Antioch sided with Paul, thinking
him in the right in this dispute, and blaming
Barnabas for opposing him. But we are per-
suaded the sacred historian intended no such
inference. Luke mentions only the dismis-
sion and recommendation of Paul, because it
was his history he was engao-ed to write.
But we have every reason to believe that they
did the same for Barnabas when he letl them,
as they did for Paul. They would know that
in every difi^erence there is mutual, though
there may not be equal blame. They would
be alive to the excellences of both these men
of God : they would be tender towards bt)tli ;
they would pray for both. They had perhaps
endeavoured to be mediators, but they took
care not to be partisans. There are cases in
which neutrality is a virtue; and a man's
greatest wisdom and excellency is to do no-
thing. And it is a very unroasonabk; thing
when persons disagree, to think that others
must be drawn into their quarrel ; instead of
retaining a regard for lx)\\\, as far as each a|>-
pcara estimable. Let this remark bo applied

240

JULY 22.

not only to religious dissensions, but to quar-
rels among neighbours. Let us remember the
words of the wise man, " He that passing by,
meddleth with strife not belonging to him, is
like a man that taketh a dog by the ears" —
He will soon grow weary of holding him
back, and if he lets him go, he will be snap-
ped at.

— Did Paul and Barnabas part at Antioch
to meet no more ] We are not able to deter-
mine this. It appears, however, that if they
did not meet again, they were reconciled ; for
some years after Paul thus speaks of him ;
"or I only and Barnabas, have not we power
to forbear working 1" Yea, we are persuaded
they were reconciled before they pjirted. An-
ger may enter the mind of a wise man, but it
" resteth only in the bosom of fools." Paul,
who said to others, " Let not the sun go down
upon your wrath," would not separate from
Barnabas, perhaps for ever as to this life,
without expressions of renewed attachment.
And who, that ever tasted the pleasures of
reconciliation, but wondered that he ever
lived a day or an hour in the gall of bitter-
ness and resentment ] — Wherefore let us as
much as possible live peaceably with all men.
And if, as offences will come, a breach at any
time is made, let us hasten to heal it, remem-
bering that he who soonest yields is the con-
queror, and that it is the glory of a man to
pass by a transgression. " Let all bitterness,
and wrath, and anger, and clamour, and evil-
speaking, be put away from you, with all
malice : and be ye kind to one another, ten-
der-hearted, forgiving one another, even as
God for Christ's sake hath forgiven you."

JULY 22.

Sanctify them through thy truths
John xvii. 17.

As the Saviour intercedes for this sanctifi-
cation, it shows us the importance of it. As
he asks it for his own disciples, who were al-
ready called by his grace, and had continued
in his word, we learn that it is a progressive
work, and that we should not be satisfied with
any present advancements we have made in
it. Hence the admonition of the Apostle :
" Let us cleanse ourselves from all filthiness
of flesh and spirit, perfecting holiness in the
fear of God." God is the source and author
of this sanctification ; and therefore his agen-
cy is implored. But we are here reminded
of the instrumentality he employs : " Sanc-
tify them through thy truth:' there is an
emphasis in the appropriation — thy truth : for
it is not every kind of truth that sanctifies;
but the truth o/ God; ''the truth as it is in
Jesus." This is the means of our conversion,
and therefore it is said, "Of his own will

divine life; and hence we read, "As new
born babes desire the sincere milk of th
word, that ye may grow thereby." Th
Gospel conduces to our sanctification severs
ways :

First, by replenishing the soul with hoi
objects of contemplation. These, by fiUin
the mind, keep out other things, and by thei
residing in it, produce assimilation. For w
are always aflfected with subjects with whic
we are constantly familiar. When we ar
among little children, and fields, and mea
dows, and lambs, we acquire feelings o
simplicity and innocency, to which we ar
strangers in our intercourse with the work
A man that dwells much upon gloomy image
is soon tinged with depression and despond
ency. The miser by poring always on " sor
did dust" becomes contracted, and mean, an(
base. Who does not feel his levities checked
and a sof\ sympathy seizing his frame, whei
he enters the house of mourning, and, for thi
time at least, knows, that " by the sadness o
the countenance the heart is made better !
Ideas of grandeur tend to elevate, and of pii
rity to refine our sentiments. Hence one o!
the secrets of sanctification is to be very con
versant with " the things of God," by reading
hearing, and reflection.

Secondly, by presenting powerful motives
And what motives does it not employ ? It ad
dresses our fear, and lays all hell before th(
conscience. It appeals to our hope, and tell;
us of the things which God has prepared foi
them that love him. It speaks to our ingen
uousness and gratitude. If we sin, it is
against our best Benefactor and Friend. If
we oftend and grieve him, it is in sight of his
dying anguish. Can I hear him saying, M.
this I freely endure for thee, and not cry
" Lord, I am thine, save me V " Lord, whal
wilt thou have me to do ?"

Thirdly, by the Spirit of holiness that at-
tends it. His influence is necessary to the
success even of his own word. Without il
the suitableness and excellency of the means
will be unavailing. The best objective repre-
sentations and rational arguments will be
counteracted by the depravity of the human
heart, unless the Lord works with them.
When the Apostles came to Antioch, " preach-
ing the Lord Jesus," it was not the goodness
of the subject that produced their success—
" The hand of the Lord was with them ;" and
hence " a great number believed and turned
unto the Lord." And Paul acknowledges the
same in his epistle to the Thessalonians :
" Our Gospel came to you, not in word only,
but in power, and in the Holy Ghost, and in
much assurance." Now this influence is con-
fined to God's truth. This testimony he only
gives to the word of his grace. And there-
fore tlie Apostle asks the Galatians: "This
only would I learn of you, Received ye the

begat he us with the word of truth." And „

this also is the means of our progress in the | Spirit by the works of the law, or by the hear-

JULY 23.

241

ig of faith ?" So we may ask any believer
'ho is a new creature in Christ, What is it
lat proved the power of God to your salva-
on l What was it that humbled you in the
list, and yet enabled you to rejoice in Christ ]
'hat at once relieved you under a sense of
uilt, and yet rendered you the enemy of sin 1
'hat raised you above the world, and yet
lade you content and useful in it ] Blessed
re the people that know the joyful sound.
Let us hourly praise the Father of lights,
'at to us is the word of his salvation sent,
'here is no true sanctification separate from
. Men may be amiable, and civil, and moral,
nd superstitious without it, but not holy,
'he truth and the life of God go together.
Ve do not like a religion that rests in the
'ord; and we suspect a religion that can
ispense with it— " Sanctify them through
ly truth."

JULY 23.

In that day sincr ye unto her, A vineyard of red
wine. I the Lord do keep it ; I will water it
every moment : lest any hurt it, I loill keep it
night and day:' — IsaiaJi xxvii. 2, 3.

God hath both enemies and friends in the
orld. Hence his word abounds with threat-
[lings and with promises: for he will deal
•ith the one accordmg to their desert, and
ley will have no reason to complain; and

ith the other according to the riches of his
lercy and grace, and they will have much
3ason to be thankful. " In that day the Lord

ith his sore and great and strong sword,
lall punish leviathan the piercing serpent,
ven leviathan that crooked serpent; and he
lall slay the dragon that is in the sea." But
le dooming of the wicked need not alarm the
'hurch : yea, destruction to the one is deliv-
rance to the other —

Therefore it is added ; " In that day sing
e unto /ler." Thus we see that the Lord is
oncerned for the welfare and encouragement
f his people : " Comfort ye, comfort ye my
eople." But knowledge must precede com-
)rt How can they rejoice in privileges or
respects of which they are ignorant ] Hence
it is a good thing that the heart be estab-
shed with grace ;" that is, with the doctrine
f the Gospel. They that know his name will
ut their trust in him. Therefore it is said,
Speak ye comfortably to Jerusalem." And
ere, " Sing ye unto her. She is sometimes
nable in a strange land to sing the Lord's
Jng herself— Let others sing unto her — and
s a babe is sung to sleep, let her fears, and
ares, and griefs be soothed away — Let min-
sters— Let her fellow mr'mbers cheer her —
iCt the public songs' of Zion make her joyful
\my house of prayer, that she may be filled
• ith all joy and peace in believing."

Believing what? What she is— and what
2F 21

she may expect. First, what she is : « Sing
ye unto her, a vineyard of red wine." A vine-
yard is one of the most common figures by
which the Church is held forth in the Scrip-
tures ; and it is easy, just, and striking. It is
to intimate that they are severed from the
world, and formed a peculiar people. They
are made to differ from others as wheat differs
from tares, as flowers from noxious weeds, as
a vineyard from a rude, barren wilderness.
A vineyard is private property ; in which the
owner delights, and from which he derives
profit. And the Lord's portion is his people,
lie has chosen them for his own inlicritance.
He has "set them apart as godly for himself.
He takes pleasure in them ; and derives his
praise from them. He is glorified when they
bear much fruit.

But they are a vineyard of " red wine."
That is, a vineyard whose vines yield the best
fruit, and from which is extracted the richest
juice, called in another place the pure blood
of the grape." The people of God are always
spoken of in language which marks their
value. Every thing is not only peculiar, but
superior. They are more excellent than their
neighbours. Have they peace 1 It is a peace
which passeth all understanding. Have they
joy ] It is joy unspeakable and full of glory.
The religion of others is only the produce of
nature ; and that which is of the flesh is flesh.
But the Lord's people are spiritual. They are
partakers of God's holiness. They follow the
Lord fully. Their conversation is in heaven.
Their speech drops as a honeycomb.

Secondly, what she may expect : " I the
Lord do keep it; I will water it every mo-
ment : lest any hurt it, I will keep it night
and day." As the word feed, when applied
to the Lord as a shepherd, intends not only
his furnishing his sheep with food, but per-
forming all the pastoral office; so keeping
the vineyard here denotes all the work of
the husbandman. Vines arc very dependent
growths ; they require much attention. They
must sometimes be pruned. The useles.<? and
injurious suckers, which would draw oft" the
sap from the bearing boughs must be lopped
oflT. I one day saw the gardener at this work
— he seemed to be very free with the knife —
and rather fearing for the vine, I inconsider-
ately said, "Are you not taking away too
much ?" " Sir," said he, " I know what I am
doing." And recovering my confidence in
him I left the execution to his own skill ; and
I had no reason to complain : the clusters ju;^
tified him. Why do we not trust in the God
of all grace] He does not afflict willingly,
but for our profit. His work is perfect, his
ways are judgment. But observe what ho
here engajres to do. His vineyard needs re-
freshing, reviving, and increase. And he will
"water it;" water it by his word, his ordi-
nances, and his Spirit — juvI water it "every
monient." No other vmeyard needs this —

242

JULY 21

but what would be the consequence if God
was ever to withhold the influence of his
grace from us ? His vineyard is exposed :
and to what purpose would the culture of it
be, if the fences were broken down, and wild
beasts of the desert could enter and devastate ?
Bat they have a vigilant and almighty Pro-
tector, who, " lest any hurt it, will keep it
night and day." Keep it constantly — night
and day. Keep it completely — lest any hurt
it — not only lest any destroy it, but injure it !
How well are they kept who are kept by the
power of God !

What condescension and kindness are here !
-—That the Lord will do all this ! Lord, what
is man that thou shouldest magnify him — that
thou shouldest set thine heart upon him !

Remember me, O Lord, with the favour
thou bearest to thy people. " If I am a vine
in thy vineyard, no one seems so low, so
weak, so unflonrishing, so unpromising as I
am. Return, I beseech thee, O God — Look
down from heaven — and Behold and— Visit
this vine."

JULY 24.
« The Father loveth the .S(m."--John iii. 35.

This is obviously spoken in a way of em-
phasis and distinction. " God is love." We
find in him a love of common bounty — This
leads him to provide for us as creatures that
he has made ; for the eyes of all wait on him ;
and he satisfieth the desires of every living
thmg. We find in him a love of benevolence,
called in the Scripture mercy and grace —
This regards us as fallen creatures, and ap-
pears in the provision he has made to relieve
our guilt, misery, and helplessness. We see
in him also a love of complacency — In this he
respects us as renewed creatures. For com-
placency takes in approbation, and esteem,
and delight : and this God can only feel to-
wards the regenerate: for what fellowship
hath righteousness with unrighteousness, and
what communion has light with darkness?
But the Lord taketh pleasure in them that fear
him, in them that hope in his mercy. And
they stand in the same bond, and will share
in the same condition with the Saviour him-
self—They are "joint-heirs with Christ"—
they « shall be glorified together." And there-
fore in his prayer for his followers, he says,
" I have declared unto them thy Name, and
will declare it, that the love which thou hast
towards me may be in them^

Yet though the love of the Father to his
people be the same with the love he bears to
his Son, it is the same in kind only, not in de-
gree-He is "the first born among many
brethren," and " in all things he must have
the pre-eminence." There is therefore a pe-
culiar significancy in the assertion; "Tlic
Father loveth the Son." Tliis love is founded

in three things. First, likeness. A measnre
of this resemblance is found in all Christians.
Hence they are said to be "renewed after
the image of him that created us in righteous-
ness and true holiness." But the likeness is
not complete. There are remains of depravity
in all of them, while they are here ; and they
acknowledge and mourn over their deficien-
cies. But he was the image of the invisible
God : the express image of his person. " In
him was no sin." The prince of this world
came, but found nothmg in him to work ujxrn.
The stirring up of the water brought up no
mire and dirt, because there was nothing but
purity at the bottom.

Secondly, obedience. He was th^ten com-
mandments embodied, and alive, walking up
and down the earth for three-and-thirty years
— " I delight," said he, " to do thy will, yea thy
law is within my heart." " My meat is to do
the will of him that sent me." And as his
obedience was cheerful, so it was unvarying.
" He that sent me is with me ; the Father
hath not left me alone ; for I do always those
things that please him." He relaxed not
when the divine pleasure required him to
agonize in the garden, and die upon the cross.
And therefore he said as he was cjosely mov-
ing towards them : " That the world may
know that I love the Father ; and as the Fa-
ther gave me commandment, even so I do.
Arise, let us go hence," He was sensible to
the suffering, but he turned not away his •
back : he said, " Father, if it 'be possible, let
this cup pass from me :" but he prayed, " nev-
ertheless, not my will, but thine be done."
Well therefore could he say at last, " I have
glorified thee on the earth, I have finished
the work which thou gavest me to do."

Thirdly, the devoting himself to die for the
recovery of sinners. " As the Father knoweth
me, even so know I the Father : and I lay
down my life for the sheep. Therefore doth
my Father love me, because I lay down my
life, that I might take it again." It was
an offering and a sacrifice to God for a sweet-
smelling savour. God has no pleasure in the
destruction of the wicked. He delighteth in
mercy. He loves to see us relieving the
needy, and visiting the fatherless and the
widows in their affliction. He is still more
pleased to see us reclaiming the vicious, and
saving souls from death : and he tells us that
they who turn many to righteousness shall
shine like stars for ever and ever. How then
did the Father of mercies, the God of all grace,
regard him who, self-moved, without our de-
sert or desire, interposed to redeem a guilty
world from the curse of the law ; and gave
himself a ransom for all ! " The Father lov-
eth the Son"—

— And can we want proof of this ? What
may we not bring forward as an evidence of
it ? Witness liis expressions. At his trans-
figuration a voice came out of the cloud, say-

JULV 25.

243

ng, »*This is ray beloved Son : hear ye him."
U his baptism a voice from heaven said,
This is my beloved Son, in whom I am well
•leased." Yea, ages before, he said, by his
loly Prophet, " Behold my servant whom I
iphold : mine elect in whom my soul delight-
■th." Witness all the arrangements he made
ireviously to his birth. All had a designed
eference to him. If a succession of prophets
vas raised up, it was for his sake. " To him
fave all the prophets witness ;" and " the tes-
imony of Jesus was the spirit of prophecy."
fan economy of numberless sacrifices and
eremonies was established, it was for his
ake — every thing prefigured him : the law
vas a shadow of good things to come, of
vhich the body was Christ." If revolutions
onvulsed the world or the Church, it was for
lis sake — " I will shake the heavens, and the
■arth, and the sea, and the dry land, and I
vill shake all nations, and the desire of all
lations shall come, and I will fill this house
vith glory, saith the Lord." All the dispen-
ations of providence and grace, like so many
treams, flowed into this confluence, and made
is appearance the fullness of time. Witness
he supernatural attestations by which he was
onoured. In his birth, in his life, in his death,
.1 his resurrection, he " was approved of God
y miracles, and wonders, and signs." Wit-
ess the Ultimate revelations made him, and
y which, though he never learned letters, he
urpassed all the human race, and had in him
11 the treasures of wisdom and knowledge.
For the Father loveth the Son, and showeth
im all things that himself doeth : and he wull
how him greater works than these, that ye
my marvel." Witness God's appointment
lat all blessings should come to us through
im, and that we should always implore them
)r his sake and in his name. " Verily, verily,
say unto you. Whatsoever ye shall ask the
'ather in my name, he will give it you." In
our applications remind him of me, and he
/ill never deny you. "Hitherto have ye
sked nothing in my name : ask, and ye shall
eceive, that your joy may be full." Witness
le exaltations to which he has advanced him,
nd the treasures he has conferred upon him.
le has "crov\-ned him with glory and hon-
ur;" and "set him at his own right hand in
16 heavenly places, far above all principali-

and power, and might, and dominion, and
very name that is named, not only in this
wld, but also in that which is to come. For
le Father jiidgeth no man, but hath com-
litted all judgment unto the Son : tiiat all
len should honour the Son, even as they hon-
ur the Father. He that honoureth not the
on honoureth not the Father which hath
Bnt him." " The Father loveth the Son, and
ath given all things into his hand."

Let us then love him, and be followers of
rod as dear children. He cannot lead us
stray : and we must walk in the light as he

is in the light. How blind must we be to sec
no comeliness or beauty in One whom he
values infinitely more than the universe ! How
depraved must we be to feel indiflferent to a
Being possessed of such greatness and good-
ness, and who has done and sufl'ered so much
for us ! What wonder the Apostle should
say, " If any man love not the Lord Jesus
Christ, let him be Anathema Maranatha."
But if I loved him, should I not think of him 1
should I not speak of him 1 should I not love
to hold communion with him 1 should I not
love to please and serve him ?

JULY 25.

" He exhorted them all, that with purpose of heart
they would cleqve unto the Lord.''— Acts xi. 23.

Though Barnabas was the son of consola-
tion, he not only aimed to comfort his hearers,
but could say, " I beseech you, brethren, suf-
fer the word of exhortation." He had seen
the grace of God in the Christians at Antioch,
and was glad. But he knew that it was not
enough to begin well. The end proves and
crowns all : he only that endureth to the end
the same shall be saved. But if any draw
back, God's love smill have no pleasure in
him. He believed in the stability of the
everlasting covenant, and was confident that
he who had begun a good work in tliem
would perform it until the day of Jesus Clirist ;
but he knew how to apply his own principles.
He knew that the appointment of the end in-
sured the use of the means, and as much
precluded a diversion from the one as the
failure of the other. He knew also tliat
those who camiot apostatize may backslide.
On every ground he knew warnings and ad-
monitions to be proper, useful, and necessary ;
and therefore he exhorted them —

Observe the aim of the exhortation — He ex-
horted them all, that with purpose of heart
they would cleave unto the Lord. With the
first preachers of the Gospel he was all in all ;
and the subject of all their practical addresses
therefore was, " As ye have received Christ
Jesus the Lord, so continue to walk in him."
" Looking unto Jesus, the author and finisher
of faith." They knew that he alone was equal
to all their exigences, and that their religion
prospered only as they maintained an habitual
and supreme regard to him. Had we heard
Barnabas explaining his admonition, we
should have found him urging the brethren
to adhere to him — as their teacher, who should
lead them into all truth ; as their Saviour,
whose blcxxl cleansed them from all sin, and
whose righteousness justified them before
God, and gave them access with confidenro ;
as their helper in every duty and conflict,
witiiout whom they could do nothing, and
throuirh whose strength they could do nil
things; as their comforter, the consolation of

244

JULY 26.

Israel, the man who is the peace when the
Assyrian comcth into the land ; as their ex-
ample, whose life was to be made manifest in
their mortal bodies ; and as their master, who
had every claim upon them, having bought
them with a price, and rescued theai from
their enemies, and to whom as their rightful
owner they had given themselves, body, soul,
and spirit.

Observe the nature of the exhortation — He
exhorted tliem all that vnth purpose of heart
they would cleave unto the Lord. Religion is a
poor business unless the heart be in it. God
therefore demands it : My son, give me thine
heart. If this be not given, nothing else will be
given, unless reluctantly, and therefore unac-
ceptably. But everything will follow the heart;
and where there is first a willing mind, and a
concern to please, imperfections in the manner
will be overlooked in the motive ; and if the
deed be hindered, it will be accepted according
to what a man hath, and not according to what
he hath not. Yet there is much truth in the
proverb. Where there is a will there is a way.
Nothing often is wanting as to efficiency but
resolution ; and a fullness of resolution is most
likely to arise from a fullness of inclination.
Love gives ardour and badness ; love is strong
as death ; many waters cannot quench love,
.neither can the floods drown it. While the
slothful sees thorns; and the coward cries.
There is a lion in the way, I shall be slain in
the streets; purpose of heart founded not in
our own strength, but in the strength of the
Lord (and in a Christian it is always so
founded), clears away difficulties, or is
roused by them into greater vigour and stren-
uousness.

Observe also the extent of the exhortation
— He exhorted them all that with purpose of
heart they would cleave unto the Lord — Not
only the young, but the old : not only those
who were just entering a religious course, but
those who had been walking in it : not only
the weak and the wavering in the faith, but
the strong and established. Who is secure
from temptation? Who is entitled to live
without caution ] None must put off his
armour till he has quitted the field. If any
one thinks the admonition unnecessary with
regard to him, he is the individual who wants
it most. A haughty spirit goes before a fall.
Be not high-minded, but fear.

JULY 26.

God is glorified in him." — John xiii. 31.

To glorify is taken two ways in the Scrip-
ture. It sometimes signifies to confer glory
on a being destitute of it before — In this sense
God glorifies us. At other times it intends
acknowledging or displaying the glory of one
already possessed of it — and thus God is said
to be glorified. And there is no other way in

which he can be glorified. As to his essenti? '
excellency, it admits of no addition, being ir
finite : but it allows of manifestation.

And thus the heavens declare the glory o
God ; and all his works praise him. But h
has magnified his word above all his name
and of the work of creation compared wit
tiie work of redemption we may say, " eve
that which was made glorious hath no glor
by reason of the glory that excelletli." 1
every Christian God is glorified, both passivi
ly and actively. He even calls his people li
glory : " I have placed salvation in Zion f(
Israel my glory." But the light of the kiiov
ledge of his glory is chiefly seen in the fat
of Jesus Christ. There we behold the brigh
ness of his glory — the express image of h
person. " No man hath seen God at any tini(
the only begotten Son, which is in the bosoi
of the Father, he hath declared him." And ho^
has he declared him '! Not only by his charai
tor, and life, and teaching, and doctrine, h
especially in his suflerings and death ; and i
them not only by the graces which they di
played, but the principles they implied, aii
the purposes they accomplished.

To these he here refers ; and therefore i
his last prayer he said, " I have glorified tin
on the earth, I have finished the work whic
tliou gavest me to do ;" thus intimating tli
connexion there was between these, an
showing that the one resulted from the othe
— he glorified God by the work he accon
plished when he expired on the cross. An
truly never was the glory of God so displaye
as in this event : and therefore it was typific
from the foundation of the world ; and ther*
fore the whole Gospel is called the preachin
of the cross ; and therefore an ordinance .
established to show it forth ; and therefore th
praises of the heavenly state regard the Lam
as worthy, because he was slain ; and there
fore the angels desire to look into these thin^;
as discovering more of the perfections of deit
than is to be seen in nature or providenct
The law of God was more magnified an
made honourable in the precept and penalt
by his obedience and sacrifice, than it woul
have been by the obedience of all mankin(
had they never sinned ; and by their sufiei
ings had they all perished. What a displa
of his wisdom was here ! Think of the diffi
culties to be overcome ! The oppositions to bi
harmonized ! The immense interests to bi
secured ! Well does the Apostle speak of thi
manifold vi^isdom of God ; and of His abounding
towards us in all wisdom and prudence, Whsi
a display have we here of His holiness am
justice ! Without shedding of blowl there
could be no remission. Rather than that sii
should go unpunished, he required a surety
and was pleased to bruise him, and put hin
to grief, and make his soul an offering for sin
thus declaring his righteousness, that b'
might be just, and the justifier of the ungodl}

JULY 27.

245

at belie\ cth in Jesus. \Vhat a display have
e here of his jK)wer, in preparing a body for
m, in raising liiin up from the grave, and
ving him glory ; and in the renovation and
surrection of all his followers ! Paul there-
re prays that we may know " what is the
cceedmg greatness of liis power to us-ward
lie believe, according to the working of his
ighty power, which lie wrought in Christ,
hen he raised him from the dead, and set him

his own right hand in the heavenly places,
r above all principality, and power, and
light, and dominion, and every name that is
lined, not only in this world, but also in that
hich is to come : and hath put all things under
is feet, and gave him to be the head over all
lings to the Church." What a display have
e here of his truth and faithfulness, in ful-
Uing the assurance given in Paradise four
lousand years before, and brmging forth the
3ed of the woman according to the tune, the
lace, the nation, the tribe, the family, the in-
ividual, foretold ! This is the theme of
iecharialf s song ; " He hath raised up an horn
f salvation for us in the house of his servant
)avid ; as he spake by the mouth of his lioly
ropliets, which have been since the world
egun : to perform the mercy promised to our
itltiers, and to remember his holy covenant ;
le oath which he sware to our father
ibraham." But above all, " herein is love."
lere " God hath commended his love towards
s, io tliat while we were yet sinners Christ
ied for us." Every view of this dispensation
hows the exceeding riches of his grace, and
ustifies the all-encouraging conclusion ; " He
liat spared not his own Son, but delivered
lim up for us all, how shall he not with him
Iso freely give us all things ?" Here I see
hat love is not only his attribute — but his
haracter — his nature. " God is love."

What wonder the Christian should say,
'God forbid that I should glory, save in the
TOSS of our Lord Jesus Christ." He not only
lerives relief from it, but delight. He is sonie-
imes carried away in his contemplations, till
le is enraptured and inspired with the sub-
ject, even in this vale of tears, and in this
K)dy of death ! What will be his views of it,
vhen that which is perfect shall come, and
hat which is in part shall be done away !

"For ever his dear sacred Name
Shall dwell upon our tongue ;
And Jesus and salvation be
The close of every song."

JULY 27.
" Thou shalt hare treasure in heaven^
Mark X. 21.

We shall not enlarge on the excellency
ind security of such treasure ; but only in-
quire what is our relation to it, and whether
this assurance can be claimed by us. Now
21*

there are four classes of persons, under which
every uidividual betbre God may be compre-
hended.

There are some who have no treasure either
in heaven or earth. They are spiritually and
corporeally poor: poor for eternity, and poor
for time : in this world they have only a vale
of tears ; and in another, " lamentation, and
mourning, and woe." You cannot suppose,
unless you imagine the preacher a barbarian,
that he can say this without feelmg. But he
may feel, and yet be faithful ; and how indeed
could he express his concern for your welfare
if he were to allow you to remain under a
delusion the most dangerous? You think
perhaps that your hardships and trials will
recommend you to God ; and you are often
heard to say, " It is better to suffer here than
hereafter." But you will sufier in both if you
reject the counsel of God against yourselves,
and adjudge yourselves unworthy of ever-
lasting life. Christianity has fiideed a most
tender and a peculiar aspect towards the sons
and daughters of want and woe — The poor
have the Gospel preached unto them." But
you must receive it in order to be benefited
by it. Then indeed your privations will be
sanctified ; the Lord will bless your bread and
your water ; and your humble dwelling will
become one of the palaces of Zion.

There are some who have treasure on
earth, but not in heaven. We inquire not
how you obtained it. We will presume tliat
the acquisition has left no stain upon your
"character, or sting in your con^^cicnce ; and
that you remember the Lord your God, that
he it is that giveth you power to get wealth.
Neither do we wish to depreciate the com-
mon bounties of his hand, as if tliey were not
good in themselves, though so often abused.
JSome purposes they can answer ; but it is not
true without restriction that " money pro-
curetli all things." It cannot purchase health,
or bribe off disease. Riches profit not in the
day of wrath. They cannot purify the pas-
sions, or heal a wounded spirit. " A man's
life consisteth not in the abundance of the
things which he possesseth." Yea, it renders
him more res{X3nsible ; excites envy and oppo-
sition ; exposes him to temptations and many
foolish and hurtful lusts, which drown men in
destruction and perdition. "The love of
money is the root of all evil : which while
some'coveted after, they have erred from the
faith, and pierced themselves through with
many sorrows." I pity the man of the world
who has his portion in this life, and no interest
in a better. He is daily and hourly leaving
behind him all he loves and idolizes, while he
has nothing belbre him to excite hoj)o or
desire ; what wonder therefore that his death
is the effect of reluctance and compulsion ?
"He shall l)e driven from light into darknes.s
and chased out of this world." Tiie rabbini-

246

JULY 2a

cal Jews say that some of the words of Scrip-
ture, with which the angels receive the soul
at death, and sing it down to hell, are these :
" Lo, this is the man that made not God his
strength; but trusted in the abundance of his
riches, and strengthened himself in his
wickedness." We have no notion that these
benevolent beings derive pleasure from the
misery of any one, or that they would insult
even a lost spirit. But every one at death
will be clothed with shame who has preferred
the mammon of unrighteousness to the true
riches.

There are some who have treasure in hea-
ven, but not on earth. This is the case with
not a few of our Lord's followers : I will
leave in the midst of thee a poor and an af-
flicted people." Silver and gold they have
none. And they need not despair, or mur-
mur, as if all importance, excellency, useful-
ness, and enjoyment were denied them with
wealth. The Apostles themselves could say ;
" Even unto this present hour we both hun-
ger, and thirst, and are naked, and are buffet-
ed, and have no certain dwelling-place."
Even Jesus the Lord of all had not where to
lay his head ; and received the ministrations
of widows. You have the honour of resem-
bling the Saviour in condition, and the ad-
vantage of living more immediately by faith
upon his providence, while he gives you day
by day your daily bread. He also says to you,
as he did to the Church of Ephesus, " I know
thy poverty ; but thou art rich." Rich in faith
and hope : rich m the exceeding great and
precious promises : rich in the earnests and
foretastes of life eternal. Angels are your at-
tendants ; you feed on the hidden manna ; he
has covered you with the robe of righteous-
ness as a bridegroom decketh himself with
ornaments, and as a bride adorneth herself
with her jewels. And as far as they can sub-
serve your welfare, all things are yours:
"Whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present,
or things to come ; all are yours ; and ye are
Christ's ; and Christ is God's.

But there are some who have treasure in
heaven and on earth too. The lines have
fallen to them in pleasant places : they have
a goodly heritage. The streams of the upper
and of the nether springs flow within their
borders. Is it nothing that you have not
only the necessaries, but the conveniences,
comforts, and indulgences of life 1 Is it no-
thing that you can largely enjoy the plea-
sures of benevolence '? That you can draw
down upon you the blessing of him that is
ready to perish? That you can make the
widow's heart to sing for joy ? That you can
aid in diff"using the Scriptures? in sending
abroad the Gospel ? and in every good work 1
Fall upon your knees, and thank the Giver
of all good for the blessings of the life that
now is. And then thank him far more that

he has not put you oflf with these ; or sufferc
you to be satisfied in them — " Blessed be tl
God and Father of our Lord Jesus Chr'u
which according to his abundant mercy ha
begotten us again unto a lively hope by tl
resurrection of Jesus Christ from the dead

JULY 28.

" For now shall he he great unto the ends of t
earthy — Micah v. 4.

This certainly refers to the Messiah, tl
Lord of glory, the Lord of all. He is alwa;
great in himself : and therefore is not aj
grandized by accession, but by discovery. li
must be known, and he only needs to I
known, in order to be great. A prophet is m
without honour, save in his own country, ar
among his own kindred. Upon the same prij
ciple it has been said that domestic greatnei
is unattainable. All feel a decrease of vem
ration, if not of love, from acquaintance an
intimacy. But the more he is known, th
more will he be admired and adored. Th
reason is, because he is perfect, and divin>
His excellences therefore are unbounded an
infinite, and will admit of endless attentio
and praise.

This subject deeply concerns his peopk
They know the importance of the revelatio
of the Lord Jesus to their perishing fellow
creatures. It is by his knowledge that he i
to justify many. They are justified indeed b
faith : but how can they believe on him o
whom they have not heard ] Faith comet
by hearing, and hearing by the word of Goc
Their benevolence therefore leads them t
pray that his way may be known on earth, hi
saving health among all nations. His peopL
also love him supremely ; and love delights ii
the glory of its object. When they conside
what he is, and what he has done and suffer
ed, every impulse of their heart cries, " Le
the whole earth be filled with his glory."

What aflfects them is not that they are ^
little known or noticed — for what are th'ey
but that He is so unknown, and neglected
and despised. He is great indeed already ir
the views and esteem of some, and they hop(
the number is increasing ; but his admirerf
have been always few, compared with the
multitude, and they are so still. Thousands
and millions have never yet heard of him.
Down to this hour, even where his religion if
professed, the majority in no one county oi
village has been actuated by the true spirit
of Christianity. At the thought of this two
things comfort them. First, that it is not so
in another world now. There he attracts
every eye, and employs every tongue. A
multitude which no man can number of glo-
rified saints, and ten thousand times ten thou-
sand and thousands of angels, are continually
saying with a loud voice, "Worthy is tlie

JULY 29.

247

imb tliat was slain, to receive power, and
-hes, and wisdom, and strength, and hon-
ir, and glory, and blessing."
Secondly, that it will not be so in this
orld always. For it is written, and the
jripture cannot be broken, that " From the
sing of the sun to the gomg down of the
me, his name shall be great among the
entiles, and in every place incense shall be
fcred unto him, and a pure offering." Then
e nations of them that are saved shall walk
the light of the Lamb — He shall sprinkle
any nations — Yea, all nations shall fall
)wn before him, and all kings shall serve
m. O blessed day, when there shall be a
)dly prince on every throne, a godly judge
I every bench, a godly pastor in every pul-
t, a godly master in every family — when
•ery author will write, and every merchant
ade for Him — when the melody of his praise
all soften the labourer's toil, and the poor
■ the people shall trust in him. O glorious
)ur when it shall be said, without a figure,
Behold, the world is gone away after him !"
But who shall live when God doeth this !
''e often now exclaim, " Why are his chariot
heels so long in coming'? Why does the
hole creation groan and travail in pain to-
>ther until now V How many are there
aiting for an event that will loosen the last
'rd of life, and lead them to exult, " Lord,
)W lettest thou thy servant depart in peace,
cording to thy word : for mine eyes liave
en thy salvation, which thou hast prepared
ifore the face of all people." Yet the morn-
g is spread upon the mountains. The day
is dawned. Numberless agencies are in ac-
)n, which, by the ordinary blessing of God
)on them, must produce mighty results.
But who shall live when God doeth this !
is probable, even if he cut short his work
righteousness, that the clods of the valley
ill be sweet about many of us. Yet we
lall die in faith, fully assured that he who
ed on the cross shall see his seed, and pro-
ng his days, and that the pleasure of the
ord shall prosper in his hands. Perhaps we
lall be permitted to look down, and see his
•reading greatness. If not, we shall be ac-
lainted with the beautifying fact. We shall
; where the acclamation will commence
Inch will be re-echoed back from earth :
Hallelujah, for the kingdoms of this world
•e become the kingdoms of our Lord and of
s Christ, and he shall reign for ever and
/er."

JULY 29.

Receive with meekness the ingrafted xcoriV
James i. 2L

Nothing is spoken of in the Scripture
ore commonly or with more commendation
lan meekness. It is often made the subject

of promise. We read, " The meek will he
guide in judgment : The meek will he teach
his way :" *' He will beautity the meek with
salvation:" "The meek shall inherit the
earth, and shall delight themselves in the
abundance of peace." It is also frequently
enjoined in a way of duty. Indeed it would
seem that no part of our Christian calling can
be perfectly or properly discharged without
it. If we would heal the backslider, we are
to do it " in the spirit of meekness." If we
would teach gainsayers, " in meekness we are
to instruct those that oppose themselves."
And if we would receive the ingrafted word,
we must receive it " with meekness." This
regards the understanding, the heart, and the
life.

It requires the acquiescence of the under-
standing, with regard to the mysteries of the
Gospel — This will keep us from proud cavils
and reasonings ; and cast down imaginations
and every high thing that exalteth itself
agamst the knowledge of God, and bring into
captivity every thought to the obedience of
Christ After God has spoken we shall not
ask, " How can these things be 7" All our
concern with the Scripture will be to inquire,
Is this the word of God 1 and what does it
really contain 1 For nothing should then re-
main but the most implicit assent. We make
God a liar if we do not believe what he af-
firms ; and because he affirms it. Our faith
does not honour his testimony if it must be
founded on knowledge. If on your reporting
any thing, concerning, for instance, a place,
a person should say, I will believe it as soon
as I have been there and seen for myself;
would you not deem this an insult, eitlicr to
your knowledge or veracity? Yet if we be-
lieve the testimony of man, the testimony of
God is greater. Men may delude us ; but it
is impossible for God to lie. We must there-
fore "receive the kingdom of heaven as a
little child ;" who never sets up himself
against the judgment of his father, or ques-
tions the truth of his decisions : or, as tlie
Apostle says, we must "become f(X)ls that we
may be wise." Is this degrading my under-
standing ? It is improving, perfecting it ; it
adds God's intelligence to my own — "In iiis
light we see light."

It requires also the submission of the heart,
as to the provisions of the Gospel. Speaking
of the Jews, the Apostle says, "They did not
submit themselves to the righteousness which
is of God ; for Christ is the end of the law
for righteousness to every one that believeth."
The word seems strange. Should we say,
a subject did not submit himself to accept of
an invitation to the king's table ? Was there
ever an instance in which, when a rebel
taken in arms, and condemned to die, was
presented with a pardon, accompanied with a
promise of more than restoration to all hia

248

JULY 30.

former estate, he refused the mercy 1 and his
sOverei^ was constrained to send his servants
and his son to beseech him to submit 1 Yet
God beseeches sinners by us ; and we pray
them in Christ's stead to be reconciled unto
God. And herein appears not only the insen-
sibility of man, but the pride of his yet self-
righteous heart He wishes to be saved in
his own way, and to be his owti Saviour. He
revolts at the thought of being received on
the same terms with the chief of sinners ; to
have nothing to "'lory in before God ; to have
no hand meritoriously in the work, and no
share of the glory ; to declare, when he has
done all that is commanded, I am an unprofit-
able servant ; and to cry to the last, God be
merciful to me a sinner — He stumbles at this
stumbling-stone. Did Naarnan receive with
meekness the order to wash seven times in
Jordan and be clean ] Did not the homely
simplicity of the remedy fill him with resent-
ment ; so that he was turnmg away in a rage,
and would have missed the cure had not his
servants prevailed upon him to submit — And
he washed and was healed. It is no easy
thing to induce men to how to the sovereign
and abasing method which God has appointed
for our relief : but when we are pressed with
a deep sense of the absolute necessity of the
plan, and we are enabled to see a little of its
infinite excellency, we willingly and grate-
fully accept of the grace — approve of it —
glory in it — and resolve to glory in nothing
else.

It no less requires the obedience of the life,
as to the authority of the Gospel. For the
Gospel not only assails self, but sin : it has
not only the relief of a remedy, but the force
of a law ; and " whoso looketh into the per-
fect law of liberty, and continueth therein,
he being not a forgetful hearer, but a doer of
the word, this man shall be blessed in his
deed." We naturally aflfect independence
and our language is, " Who is the Lord that
we should obey his voice]" "With our
tongues w^ill we prevail, our lips are our
own; w-ho is Lord over us?" But this dispo-
sition must be subdued. We must deny our-
selves, and choose the Lord for our master
We must resign ourselves entirely to his
pleasure, asking, Lord, what wilt thou have
me to do 3 And without dictation, without
murmuring or repining, without choice or
preference as to the way in which we are to
serve him, we shall implicitly refer ourselves
to his will, and say, " Speak, Lord, for thy
servant hearcth."

To us is the word of this salvation sent.
We have it; we read it; we hear it. Do we
thus meekly receive it? Do we honour it
with our confidence ? Do we bend to its de-
signs? Do we yield to its demands? Down
obey from the heart the form of doctrine de-
livered us? Or do we receive the grace of
God m vain?

JULY 30.

'■^ I will give unto him that is athirst of thefon
tain of the water of life." — Kev. xxi. 6.

And what can this fountain be, but himsel
He is not a vessel or a reservoir, which, ho^
ever capacious, is yet limited, and would so(
be drained dry by continual drawing. But 1
is a fountain always full, always flowing, j
ways fresh. For the streams poured for
from a fountain are very distinguishable fro
the stagnant contents of a pool : the latt
are dead ; the former, living water. A\
what is this water of life which springs fro
himself, but the blessings of the Gospel, tl
influences of his Holy Spirit, or, as the Seri
ture calls it, "the grace of our Lord Jes
Christ ?" Between this and living water the
is an obvious and striking analogy. Each
of unspeakable importance : the one is as (
sential in the moral as the other in the m
terial world. Yea, the one is more necessa
to the soul than the other is to the bod
There have been instances in which physic
life has been maintained for a long time (
in the case of Moses and Elias) witho
:ing, as well as without eating : but f
the spiritual life to exist for a moment witho
the grace that is in Christ Jesus, is a mirac
which never has been, and never will be a
complished. Does water soften? His gra-
makes the heart soft; and turns the ve
stone to flesh. Does water purify ? " I w
sprinkle," says he, "clean water upon yo
and ye shall be clean : from all your filthine
and from all your idols will I cleanse you
Does water fertilize ? The man whose ho]
the Lord is, is likened to a tree planted by tl
waters, and that spreadeth out her roots I
the river, and shall not see when heat comet
but her leaf shall be green ; and shall not I
careful in the year of drought, neither shs
cease from yielding fruit." In what a cone
tion would the earth be if the springs we
exhausted, and the rivers dried up, or if ra
was withholden for a few months only ! N
thing can equal the barrenness of a soul d
void of divine grace — But this water of li
quickens what was dead before, and product
all the fruits of righteousness. The compai
son could be pursued — But the particular a
lusion in our text remains. How welcome
cold water to a thirsty soul ! How comfortab
to the Jews, who had been three days ar
without water to drink, were the gushini
from the rock ! Moses therefore says, " H
brought them honey out of the rock, and o
out of the flinty rock"— He speaks in refe
ence to their feelings — It was not oil or hone}
but it was as sweet as the one, and as rich t
the other, to persons dying with thirst "
opened my mouth and panted," says DavK
"for I longed for thy salvation." "As th
hart pantoth for the water brooks, so pantet
my soul after tiiee, O God." Such desires a

JULY 31.

249

ese, grace is necessary to satisfy : and grace
H satisfy them. "He that believeth on me
all never tliirst." He will never thirst in
in tor the blessings he desires ; while his
irst after other thinjjfs, for which he raged
•fore, is quenched, and he learns, in what-
ever state he is, therewith to be content.
Even the image is encouraging. By employ-
g water to hold forth the blessings of salva-
in, our Lord intimates that they are plen-
ous, and open to approach without money
id without price. Surely a nobleman would
)t forbid a poor traveller, in his weary
lurney, to kneel down and drink of the am-
e river tliat meandered through his estate,
ut Jesus says, I will " give" of the fountain
■ the water of life — yea, he goes further,
id sjiys, I will give " freely." Surely this is
lOUgh — Yet it is not too much for the pur-
)se. He knows tlie disjwsition there is in
an, who, ever since the Fall, is as proud as
3 is poor; and always thinks of deserving ;
id would rather buy than beg. He also
lows what strong consolation is necessary to
dieve the conscience of an awakened sinner,
•essed down by a sense of depravity and
'jilt He feels that he has nothing to pay or

• promise — And he is assured that he needs
)thing. " As your penury is such that you
ive no price to ofter, my greatness, my good-
?ss is such that I disdain to require any.
ou are as welcome as you are unworthy,
[y blessings are too valuable to be purchased
-I give them freely."

Hence too we may observe the only requi-
te in the receiver. It is not the performance

* any hard condition, nor the possession of
ly meritorious qualification — It is only want
id desire ; to him that " is athirst" I will
ive of the fountain of the water of life
eely. This is indeed specified ; but not in a
ay of desert or recommendation. It is not
lentioned as the cause of tlie relief, but the
iiaracter of the relieved. And it is wisely
")ecified. Such persons as these are the very
ersons who are likely to exclude themselves,
■aring, as they feel their un worthiness, the
lessing cannot be designed for them. He
lerefore mentions them, so to speak, even by
arae; and in addressing them, seizes the
ery thing from which they despond, to min-
ter to their hope. To which we may add,
lat without this thirst the promise would be
0. promise; the blessing no blessing — For
ich only can value it. The full soul loatheth
le honeycomb ; but to the hunoyy soul every
'itter thing is sweet. What is a physician to
lem that are whole'? or a refuge to theui
lat are safe ! Water is every thing to the
lirsty ; but to others tlie stream runs by un-
ivitingly and in vain. And how many are
lere wlio have no sense of their wants, and
0 desire after the Saviour !

But the cry of others is. Remember nio, O
x)rd, with the favour thou bearest unto thy
2G

people, and visit me with thy salvation. No
voice but his can relieve your fears. No joy
but his can satisfy your souls. You long for
him as the Sanctitier as well as the Redeemer;
and you wait for him more than they that
watch for the morning. This is a proof of
soraetliing good, and a pledge of something
better. Refuse not to be comforted. Go im-
mediately and drink. And drink largely.
There is enough, and to spare. And while
you partake, invite others, and bring them to
drink of the rivers of his pleasures. And look
forward to the hour when you siiall ascend to
the spring-head itself There you shall hunger
no more, neither thirst any more ; neither
shall the sun light on you, or any heat — For
the Lamb that is in the midst of the throne
shall feed you, and shall lead you unto foun-
tains of waters — And God shall wipe away
all tears from your eyes."

JULY 31.

" And the Lord said unto Moses, Write this for a
memorial in a book, and rehearse it in the ears
of Joshua : for I will utterly put out the re-
membrance of Amalek from under heaven" —
Exod xvii. 14.

This is the first time any mention is made
in the Sacred History of writing. It was not
known in the earlier ages. It does not appear
that tlie Patriarchs were acquainted with it.
And simple and familiar as the art now seems,
it is difiicult, if not imposgible fo account for
it without a divine origin. Wakefield, a fine
scholar, though an erroneous divine and a
radical }X)litician, and far from any leaning to
enthusiasm, yet af\cr much reflection has con-
tended that it must have been derived at first
from a divine communication. However this
may be, it was a most wonderfiil invention.
What pleasures and advantages have been
derived from it! How has the lover blessed
the use of letters! How thankful has friend-
ship been for news from a far country, which
has been like cold water to a thirsty soul ! By
alphabetical characters improvements liave
been preserved from age to age, and additions
been constantly making to the general stock
of knowledfTe. But how much do we owe to
it as Girit^tians! What is the "Scripture"
but the writini( ? All that relieves our spirit-
ual wants and supinirts our eternal ho{)C has
reached us, and continues to delight us by
means of what holy men wrote as they were
moved by the Holy Ghost —

"Our iiMiion roads his written word,
'J'hat bi>ok of life, that sure record:
The briulit iiilicritaiire ot" hcaveii
Is hy the sweet cunvcyame given."

It is probable tiiat from this time Moses l)egan
to keep a journal of striking and uscfiil oc-
currences. CJrcat men iiavc fre(|ueiitly «ioue
the siuie for intellectual, and g»xKl nu'u titr
religious purixjscs. Diaries were turmerly

250

AUGUST 1.

much more common among pious people than
they now are. This is to be lamented ; for
though their frequent publication was un-
necessary, and their minuteness often render-
ed them exceptionable, they served to promote
self-attention and acquaintance ; and recorded
events and circumstances with the impressions
they produced at the time, which could not
be reviewed without some utility. Whatever
may be said of the particular mode, the thing
itself is of importance. If we are to be a^
fected with past transactions, and views, and
feelings, they must be in some way secured
and retained: when buried in forgetfulness
they can have no influence to reprove or en-
courage, to excite gratitude or to increase
confidence. And as, like the Jews, we are
liable, and alas ! prone to forget the works of
the Lord and the wonders which he has
shown us, we should write them, if not as
Moses was enjoined to do, in a book, yet in
the fleshly tables of our hearts. " O my peo-
ple," says God, " remember now what Balak
king of Moab consulted, and what Balaam
the son of Beor answered him from Shittim
unto Gilgal ; that ye may know the righteous-
ness of the Lord." And when his disciples
seemed ready to despond because they had
only one loaf on board, our Lord said to them,
" Remember ye not the miracle of the five
barley loaves and the two small fishes, and
how many baskets full of fragments ye took
up f" " Bless the Lord, O my soul, and forget
not all his benefits."

A reason is assigned for the recording and
rehearsing of this transaction in a dreadful
menace : " For I will utterly put out the re-
membrance of Amalek from under heaven."
So highly did God resent the injury intended
against his people. So dear are they to him,
and so truly are they one with him, that he
who toucheth them toucheth the apple of his
eye. Let those who oppose them tremble—
" I will curse him that curseth thee."

The threatening was executed partially by
Saul ; but fully by David, after whose time
we read no more of the Amalijkites as a peo-
ple. For some stragglers of course escaped
and survived, and were to be met with in va-
rious countries. Haman, whose mortified am-
bition led him to contrive the destruction of
the Jews, was one of this detested and ex-
terminated nation.

The Scripture cannot be broken. What-
ever improbabilities appear, whatever diffi-
culties stand in the way, wliatever delays in-
tervene, God's counsels of old are faithfulness
and truth ; and heaven and earth shall pass
away sooner than one jot or tittle of his word
shall fail. TJiis applies to the destruction of
the wicked, as well as to the salvation of the
righteous. And it applies not only to nations,
but to individuals. Behold a signal instance.
"And .Toshua adjured them at the time, say-
ing, Curbed be the man before the Lord, that

risetli up and buildeth this city Jericho : he
shall lay the foundation thereof in his first-
born, and his youngest son shall he set up the
gates of it." And what says History more
than four hundred years after, in the reign of
Ahab? "In his days did Hiel the Bethelitc
build Jericho : he laid the foundation thereof
in Abiram his first-born, and set up the gate.'
thereof in his youngest son Segub, according
to the word of the Lord, which he spake by
Joshua the son of Nun."
Lord, increase our faith.

AUGUST 1.

" For the inhabitant of Maroth waited careftdli
for good : hut evil came down from the Lart
unto the gate of Jerusalemy — Micah i. 12.

This refers to the invasion of the Assyrian
the rod of God's anger. He had subdued anc
ravaged Israel, and now entered the kingdou
of Judah. The prophet laments the horror
and miseries of the scene ; and describes tlu
effects of them upon the places lymg in th(
line of his march. The village of MarotI
was one of these. It was very interior, an(
was situated nigh Jerusalem ; for whic!
reason probably the inhabitants themselve;
thought that they were safer than those wli
lived on the borders of the country: "Foi
tlie inhabitant of Maroth waited carefully foi
good : but evil came down from the Lord untc
the gate of Jerusalem." This may serve tc
remind us— of the disappomtments of life—
of the source of calamity — and the season of
deliverance.

They " waited," waited " carefully foi
good ;" but in vain : " evil came" — Is such a
disappointment a strange or an unusual thing ^
What is there in life that is not uncertain,
and does not expose the hope that is resting
upon it 1 Is it substance 1 Is it health 1 h
it children? Is it friends? — Does the Scrip-
ture only cry, " All is vanity ;" and, " Cease
from man, whose breath is in his nostrils?''
Does not all history, observation, and experi-
ence tell us the same? Let therefore the
young, let those who are entering into new
connexions and conditions, let all be sober in
their expectations from every thing earthly.
It is the way to escape the surprise and the
anguish of disappointment. And let us make
the Lord our hope. He will not deceive us :
he cannot fail us. If creatures are broken
reeds, he is the rock of ages — " Blessed are
all they that put their trust in him."

See also the source of calamity — "Evil
came down from the Lord." This at first
seems strange: we should have been ready
to say, " evil came up from another being."
We are assured that "every good gift and
every perfect gift is from above, and cometh
down from the Father of lights." But "let
no man say, when he is tempted, I am tempt-

AUGUST 2.

251

\ of God ; for he cannot be tempted with
neitlier tempteth he any man." And
lis is true of moral evil, or the evil of sin-
ng. But Micah speaks of natural evil, or
le evil of suffering. And what calamity is
lere that the Scripture has not ascribed to
od ■? Is it a storm at sea 1 " He breaketh
le ships of Tarshish with an east wind." Is
barrenness of soil ? " He turneth a fruitful
nd into barrenness, for the wickedness of
lem that dwell therein." Is it the loss of
)nnexions? "Lover and friend hast thou
it far from me." " Is there an evil in the
ty and the Lord hatli not done it ]" — War
the evil here peculiarly intended. We
\en connect this more with the follies and
issions of men than other evils; but the
md of God is no less really in it. He has
created the waster to destroy." "Out of
ira came forth the corner, out of him the
ail, out of him the battle bow, out of him
i'ery oppressor together." Let us never
lew our sufferings, public or private, personal
: relative, abstractedly from God. Especially
it us beware that instruments do not lead us
» overlook his agency. They could have no
3Wer at all against us, except it was given
lera from above. The Chaldeans and the
abeans spoiled Job : but says he, " the Lord
ith taken away."

The question is, how this evil comes from
Iml Much injury is done by our separating
hat the Scripture has joined together. Some
iew God's mercy as separate from his j us-
ee; and some his justice as separate from
is mercy: the one of these partial views
endei-s presumption, the other despair. These
'ctremes would be avoided by our consider-
ig God as at once the righteous governor
ad the tender father. Every thing in his
resent administrations is adapted to show the
nion of his holiness and goodness, and to
waken both our fear and our hope. The
vils he sends are the effects of sin ; yet they
re the fruits to take away sin. We deserve
lem, and we need them ; the one shows that
'e have no right to complain, the other that
^e have no reason to complam. What is re-
uired of a Christian is a ready and cheerful
abmission ; but this can only be produced by
ur seeing the reference our affliction has not
aly to our desert, but to our improvement,
'he thought of God as a sovereign may re-
ress murmuring ; but it is the belief not
Illy that his judgments are right, but that
1 fiiithfulness he afflicts, and in love corrects
s, that enables us to acquiesce, and say, " Here
am, let him do what seemeth him gorxl."
Mark also the time of deliverance. Though
lod saves his people, he may permit the de-
truction to draw very nigh. This was the
ase here. He could have hindered the ca-
imity at the frontier, but evil came down
"om the Lord " unto the gate of Jerusalem."
^0 far the overflowing did come ; and the in-

sulting foe encamped in the flillers' field ad-
joining the city ; but no further. Here were
his proud waves stayed. Here ended his
power and triumph. Hezekiah conquered
him upon his knees. The Lord put his hook
into his nose, and his bridle into his jaws, and
drew him back. Yea, the angel of the Lord
slew in his camp in one night upwards of one
hundred and eighty-four thousand of his troops
—Showing us not only that God can deliver,
in the greatest straits, but that he frequently
does not interpose till the evil has reached its
extremity. Thus Peter was not released from
prison till a few hours before his appointed
execution : and Abraham had bound Isaac,
and seized the knife, and stretched out his
hand, before the voice cried, Forbear. When-
ever therefore he seems indifferent to our
welfare, and does not immediately, or even
for a length of time interpose in our behalf,
let us not accuse him of unfaithfulness and
inattention. Let us distinguish between ap-
pearance and reality. His kindness, wisdom,
and power, are secretly at work for our good.
The delay is not abandonment. He is only
waiting to be gracious; and the season in
which he will appear to our joy will display
his glory, and draw forth our praise. In the
mean time let our minds be kept in perfect
peace, being stayed upon God ; and let us re-
member, if things are gloomy and discour-
aging, that the lower the ebb of the tide, the
nearer the flow. It is oflen darkest just be-
fore the break of day. "In the mount it

SHALL BE SEEN."

AUGUST 2.

" / will consider in my diDelling-placc like a dear
heat upon herbs, and like a cloud of dew in the
heat of harvest^ — Isaiah xviii. 4.

Preachers should be very sparing of their
animadversions on the translation of the Scrip-
tures in common use ; not only because they
tend to shake confidence and awaken suspi-
cions in their hearers, but because they are
generally needless. It is not illiteracy that
commends the present version ; tlie ablest
scholars are tlie most satisfied with it upon
the whole. Yet while tlie original is divine,
the rendering is human; and therefore we
need not wonder if an occasional alteration is
necessary. This is peculiarly the case where
the sense is very obscure or even impercepti-
ble without it.

If the words as thoy now stand in the text
remain, his "dwelling-place" is heaven, and
the meaning is, that he would there consider
liow to succour and bless his people, for he
carrth for thorn : but a word must be supplied
to show the itnjwrt — " I will consider in niy
dwelling-place" how I can prove " like a clear
heat upon herbs, and lilce a cloud of dew in
the heat of harvest." Hut the margin, mid

252

AUGUST 3.

Lowth, and every modern expositor make his
" dwelling-place" not the place of his consid-
eration, but the object ; and read, " / will re-
gard my dwelling-place like a clear heat
upon herbs, and like a cloud of dew in the
heat of harvest." Now what his dwelling-
place was we can easily determine. It was
Zion — " Whose dwelling is in Zion." " This
is my rest for ever, here will I dwell, for I
have desired it." And Watts has well added —

*' The God of Jacob chose the hill
Of Zion for his ancient rest ;
Aiul Zion is his dwelling still,
His Church is with his presence blest."

And his concern for the welfare of the one is
far surpassed by his regard for the other. And
how is this regard exercised 1 Here are two
images.

First, " like a clear heat upon herbs." The
margin again says, " Like a clear heat after
rain ;" and I wish, says the excellent trans-
lator of Isaiah, who has adopted it, that tliere
was better evidence in support of it. The
reason is, thai he probably feared, as others
in reading it may fear, that " a clear heat upon
herbs" would be rather unfavourable, and cause
them to droop if not to die. And this would
be the case in some instances ; but not in all ;
and it is enough for a metaphor to have one
just and strong resemblance. Read the dying
words of David ; " And he shall be as the
light of the morning, when the sun riseth,
even a morning without clouds ; as tlie ten-
der grass springing out of the earth by clear
shining after rain." Now after rain, "the
clear shining," or "a clear heat upon herbs"
would produce immediately fresh vigour and
shootings. Even in our own climate the effect
upon the grass and plants is soon visible ; but
in the east the influence is much more sud-
den and surprising, and the beholders can
almost see the herbage thrive and flourish.
Thus the Lord can quicken his people in his
ways, and strengthen in them the things that
remain and are ready to die. And when after
the softening comes the sunshine, they grow
in grace and in the knowledge of their Lord
and Saviour. Their faith groweth exceed-
ingly, and the charity of every one of them
towards each other aboundeth. They bear
much fruit. Thus we read of " increasing
with all the increase of God" — This figure
therefore expresses growth and fertility.

But the second holds forth refreshment,
seasonable refreshment ; " like a cloud of dew
in the heat of harvest." How cooling, useful,
welcome, delightful such an appearance is,
ask the labourer in the field, in the eastern
field, bearing the burden and heat of tlie day.
God, as the God of all comfort, realizes tlie
truth and force of this image in the experi-
ence of his tried followers — First, in their
spiritual exercises and depressions arising
from the assaults of temptation, a sense of
their unworthiness and imperfections, and

fears concerning their safety and persevf
ranee. And, secondly, in their outward affile
tions. These may be many; and if oi
strength is small, we shall faint in the day c
adversity. But when we cry, he answers u
and strengthens us with strength in our son'
He gives us a little reviving in our bondapi
and in the multitude of our thoughts with
us his comforts delight our souls. He is ah
and engaged to comfort us in all our tribuL
tion. By the supply of the Spirit of Jesi
Christ; by his word; by his ordinances; \
the preaching of a minister ; by the conv*^
sation of a friend ; by a letter, a book, a pa
ticular occurrence of Providence, a time (
refreshing may come from the presence of tl
Lord — and a cloud of dew be furnished in tl
heat of harvest.

Such is the God of love to his people. Ai
his consolations small with us? O that w
were better acquainted with his perfection
his covenant, his promises, and the joy of h
salvation ! — Let creatures help out our med
tations of him. We lose much in not usin
nature as an handmaid to grace. Let us ai
our faith even by our senses. What a stal
will that be where God will be all in all !

AUGUST 3.

" / said, Lord, he merciful unto me : heal m
soul ; for I have sinned against thee." — Psali
xU. 4.

This is an excellent prayer. The ma
that utters it confesses that he is a sinner
" I have sinned against thee." " If we sa
we have not sinned, we make God a liar, an
his word is not in us ;" and the reason is, b(
cause his word declares that " all have sinnec
and come short of the glory of God." Sin i
the transgression of the law ; and to judge o
the one we must understand the other. B
the law therefore is the knowledge of sin
and when the commandment comes in it
purity and spirituality, and we see that i
extends to the heart as well as to the life, t
the motive as well as to the action ; whei
we see that desire is adultery, and ange
murder; sin revives; forgotten offences ar
remembered; and a thousand transgression
and aggravations are discovered of which wi
had no apprehension before. The convictioi
of our sinfulness may commence with sonn
one gross sin first striking the conscience
but we are soon led on from one iniquity t(
another. From the more gross we pass t(
the more refined; and from the streams wt
ascend to the fountain — till we find the heart
and see that tliis is dcceitfid above all things
and desperately wicked. But the greates
sin of which we are convinced is unbelief—
" He shall convince the world of sin, l)ecaus(
they believe not on mo." " He is despisec
and rejected of men — and of me! I have

AUGUST 4.

253

•amplcd under foot the Son of God, who loved
iB, aiid rrave himself for me. O let me look
pen him whotn I liave pierced, and mourn
)r him." —

He also considers sin as the disease of the
Old. " Heal my soid ; for I have smned
orainst tliee." Sm affects the soul as disease
tfects the hody. In hodily disease the parts
{ the system do not properly and freely per-
)rm their office ; tliere is always some ob-
truction or deraniremcnt ; and therefore the
lan is said to be disordered. It is the same
1 the sinner ; the powers and functions of the
Dul are injured and interrupted. Does dis-
ase deprive the body of beauty, and appetite,
nd freedom, and strength ? So does sm the
oul. Does disease tend to the death of the
ody? Sin issues in the death of the soul,
lut the death of the one is temporal ; while
le death of the other is eternal. Who can
3ll the import of eternal death ] It is a feai-
il thin^r to fall into the hands of the living
lod. Yet the result is no more dreadful
lan it is certam — The soul that sinneth it
fiall die. The end of those things is death.

He also views God as the only physician
-Therefore to him he applies : " Lord — heal
ly soul; for I have sinned against thee."
1iis disease, like tlie leprosy under the law,
; inaccessible to human remedies. We can-
ot heal our own souL Creatures cannot
eal us. The sooner we have this persuasion
le better. All otlier physicians to whom we
lay apply, though they may cost us much,
'ill be found physicians of no value. But
'6 comes forward and says, " I am the Lord
lat healeth thee." How f How does he heal
le soul meritoriously ] By the sufferings and
eath of his own Son : " by whose stripes we
re healed." How does he heal it efficiently ]
»y the influence of his Spirit : " we are saved
y the washing of regeneration, and by ihe
enewing of the Holy Ghost." He does not
ure like an empiric who only strikes in the
isorder, checking the effects and retaining
le cause, soothing the pain and undermining
le patient — if any man be in Christ, he is

new creature. His very dispositions are
hanged. He is not only restrained from sin,
ut mortified to it. And how can he who is
ead to sin live any longer therein? How
oes he heal the soul instrumentaily ? By his
.ord; by preaching; by the ordinances of
eligion;.,'bv**the dispensations of his provi-
ence. Afflictions, though the effects of sin,
re the fruits to take awMV sin. Tlie sufler-
igs of the Christian are not penal inflictions,
ut fatherly chastisements — or, to keep to the
letaphor, they are medicinal applications,
nd, like other medicines, we are to judge of
iiem not by the unpalatableness of the taste,
ut the sanativeness of the operation.

He is also persuaded that nothing hvf merry
'I God niill induce him to undertake the
are: "I said, Lord, be merciful unto me:
22

heal my soul ; fbr I have sinned against thee.**
Here is the only source of our hope. We
have no claims upon him, even for his pity.
We are not only miserable, but criminal ; and
as children of disobedience, we lie entirely at
his merry. It is for this to determine whether
we shall die or live. To this therefore our
recovery must be ascribed, and to this the
Scripture always ascribes it — "according to
his mercy he saved us." And in this case
we read of his abundant mercy ; and of his
being rich in mercy.

Indeed the mercy he displays in our recov-
ery is not only real, but pre-eminent. In na-
ture and providence his mercies are new
every morning. It is mercy that feeds us and
clothes us ; it is mercy that refreshes us in
our sleep, and comforts us in our friends. But
the salvation of the soul is tlie mercy of
mercies !

AUGUST 4.

'* / will remember thee from the land of Jordan^
and of the Hermonites, from the hill Mizar." —
Psalm xlii. 6.

There are two ways of understanding
this; each of them instructive and profitable;
and both of them perhaps included in the
full import of the words — For what, says
Bishop Horne, we call the different senses of
a Scripture are often but tlie different parts
of the complete sense, which, being unable to
take in at one view, we are compelled to sur-
vey successively and separately.

It may be considered as an expression of
determined remembrance of God, should he
ever be found in such places and conditions.
Believers can suppose tlie worst, and yet hope
for the best ; for they have a resource whicli
can meet even every possible exigency. Hence
the prophet could say: "Although the fig-
tree shall not blossom, neither shall fruit be
in tlie vines; the labour of the olive shall
fail, and thb fields shall yield no meat ; the
flock shall be cut off from the fold, and there
shall be no herd in the stalls: yet I will re-
joice in the I/ord, T wiH joy in the God of my
salvation." The Cliurch did tlie same, in the
words to which Luther was so attached : for
when the less courageous Melanctlion was
ready to sink at any unfavourable appearances
or reports, " Come," would he say, " Come,
brother, let us sing tlie torty-sixth psalm, and
let Rome and hell do their worst:" " God is
our refuge nnd strenijth, a very present hi-Ip
in trouble. Tiierefore will not we fenr, thoiigli
the earth be removed, and though the moun-
tains be carried into tlic midst of the sea."
So David imagined scenes which would iiavc
appalled others, and yet could mnintnin hi.s
faith and hope in God — " Yea, though I walk
through the valley of the shadow of death, F
will fear no evil; for thou art with nn-, thy
rod and thy staff, they comfort me." " From

254

AUGUST 5.

the ends of the earth will I cry unto thee,
when my heart is overwhelmed." " I will
remember thee from the land of Jordan, and
from the Hermonites, from the hill Mizar" —
as if he should say, " If I am exiled from my
palace, and the sanctuary; if my enemies
drive me eastward, or southward, or in any
other direction, no distance can exclude me
from access to thee: wherever I am I will
think of thee, and be encouraged." It is then
a resolution to exercise confidence in God, in
present difficulties, distresses, and dangers,
whatever they may be.

But the language may be considered as an
expression of encouragement derived from
reflection. He had been in these situations
and circumstances; and had experienced in
them displays of divine providence and grace.
What these were he does not mention ; but
they would always in review strengthen his
trust in God. It is therefore much the same
as he resolves in another psalm : " This is my
infirmity : but I will remember the years of
the right hand of the Most High. I will re-
member the works of the Lord : surely I will
remember thy wonders of old."

This shows the advantage of years. The
old Christian has not a better God than the
younger one ; but he has had better op-
portunities of knowing him; and thpy that
know his Name will put their trust in him.
And we see what is our duty and privilege
with regard to God's dealings with us ; it is,
to observe them and treasure them up in our
minds: for they are designed not only for
present relief, but for future improvement
that when we meet with new trials our con-
fidence may spring forth afresh at the recol-
lection of former mercies. " Because thou
hast been my help, therefore in the shadow of
thy wings will I rejoice."

We know a good deal of the geography
of the land of Judea. We can find the land
of Jordan, and of the Hermonites ; but what
or where was this hill Mizar] The word, as
you see in the margin, signifies "the little
hill:" and it would have been better so to
have translated it. It seems to have been a
•spot rendered very dear to David, by the oc-
currence of something very interesting and
encouraging there. I have been always led
to conjecture that it was the place in which
he had been so wonderfully saved from the
lion and the bear. He was then a shepherd.
Suppose him some clear starry night watch-
ing over his flock. While leaning on the
edge of the fold, he looks and sees a bear
creeping round the base of the hill : suppose
him on another evening attending late his
fleecy charge: and as soon as he had laid
down his harp he hoard a lion growling as he
issued from a neighbouring wood : and in each
instance he had thrown himself upon the foe,
and slain him, and rescued the lamb that he
had seized ? what an impression would this

have made upon his imagination; and ho\i
could he ever have recurred to it withou
gratitude and confidence ] If there be proba
bility in this conjecture, his language will b
much the same as his avowal to Saul whei
going to engage Goliath.

All places are the same to God, but the
are different to us. If we were going ove
the land of Judea, and imagined that one spo
of the ground was intrinsically holier thai
another, it would be superstitious : but wha
could be thought of us if we did not peculi
arly feel as we stood in Bethlehem wher<
Jesus was born, or on Calvary where he died
What an interest must individuals feel ii
particular places ! How awful to a murdere
must be the spot where his brother's blood i:
still crying unto God from the ground ! Hov
affecting to a soldier must be the field of bat
tie where he was exercised with the intenses
anxieties that were ever felt! We have reac
of an Irishman who, when oppressed with i
sense of his guilt and danger, entered a wood
and earnestly prayed under a tree, till he ob
tained a hope of deliverance. Some tmif
after, meeting with a poor creature distresset
in the same way, he pressed him to go witl
him to the spot. It was not the place bui
the exercise that had procured for him th
relief ; but the force of the association coulti
be easily accounted for, especially on a rude
and ignorant mind. Happy they who nol
only love to walk in woods, and fields, and
by running streams, but can refer to spot^
made sacred by meditation, and in which
tliey have exclaimed, " This is none other
but the house of God ; and this is the gate
of heaven."

Who has not places to which he can ad-
vert, in which God has turned the shadow of
death into the morning, broken the snare of
temptation, commanded for him deliverance,
or afforded him some support and consolation
which have enabled him to go on his way
rejoicing] O! these "little hills;" they are
worth their weight in gold ! Let them never
be forgotten.

" Here to these hills my soul will come,
Till my Beloved lead me home."

AUGUST 5.
" / have finished the work which thou gavest mc
to do.'''' — John x\'ii. H ,
This work was the redemption of the
Church. It was no secular purpose that
brought him into the world. He came not to
act the merchant, the philosopher, the states-
man, much less the warrior; but to be the
Redeemer of sinners. And " in him we have
redemption through his blood."

For to him was the execution of this work
intrusted — It was " given him to do." Great
undertakings require great qualifications and
abilities. And licre was an enterprise to

AUGUST 6.

255

^rhich all the angels in heaven, though they
xccl in strength, would have been found in-
dequate. But help was laid on One that is
lighty. He had every thing that could fit
im for the work. It was necessary that he
hould be human, bone of our bone, and flesh
f our flesh ; and " the Word was made flesh
nd dwelt among us." It was necessary that he
hould be innocent ; and " he did no sin " he
vas manifested to take away our sin, and in
im was no sin." It was necessary that he
hould be voluntary, for there is no value in
ndesigned or constrained mercies; and he
aade himself of no reputation, he laid down
lis life of himself, he loved us and gave
imself for us. It was necessary that he
hould be divine, his divinity was required to
ustain his humanity, and to add value to his
oings and sufferings ; and " in him dwelt all
he fullness of the Godhead bodily."

He therefore fully accomplished this work,
nd could say — " I have finished the work
irliich thou gavest me to do." Yet how was
his true ? For though his active as well as
assive obedience was included in his engage-
lent, and though he lived the man of sorrows
)r us, yet without shedding of blood there
/as jio remission ; and it was by the sacrifice
f himself that he made an end of sin, and
rought in everlasting righteousness : but as
et he had not agonized in the garden, nor
ied on the cross. We answer ; the thing was
s good as done — It was near at hand — It w^as
b^lutcly certain. Purpose and fulfilment are
le same with God. Hence the language of
rophecy and promise announces things future
s present, and even as past. "Unto us,"
lid Isaiah, " a child is born," ages before the
icarnation of the Messiah ; and earlier still,
)avid represented him as saying, "They
ierced my hands and my feet : they parted my
arments among them, and cast lots for my
esturc," Let us, therefore, distinguish be-
vveen redemption and salvation. Salvation
/as not accomplished on earth, but in heaven.
Ve are reconciled unto God by the death of
is Son ; but we are saved by his life. He is
xalted at God's own right hand, to be a
'rmce and a Saviour. This work he has not
nished, but is still carrying on, and will be
arrying on, till all his people are called and
lorified. Accordingly it is said, "They
lall be saved;" and, "he will appear the
3Cond time jyithout sin unto salvation." But
ademption was his work on earth : and he
lid when he expired, " It is finished :" and
e " entered into the holy place, having ob-
lined eternal redemption for us."

The Apostle infers the inefficacy of the
?gal sacrifices from their repetition, justly
rguing that if they could have put away sin
ley would have ceased to be oflTered, and the
/orshippers once purged would have had no
lore conscience of sins : but Christ was once
fFered, to bear the sins of many ; and once was

sufficient. By the one offering up of himself
he hath perfected for ever them that are sanc-
tified. His resurrection was an undeniable
proof of the completeness of his satisfaction ;
it was, so to speak, a receipt in full, given to
our Surety to prove that he had paid our debt,
and set us free for ever.

What an indignity is put upon him by any
attempt to add to his work ! Yet some talk of
" filling up that which is behind of the afflic-
tions of Christ." But the Apostle, in these
misapplied words, refers to the suflferings of
his servants in his cause and for his sake, and
not to the sufferings he personally endured,
when atoning for our sins he bore our grief,
and carried our sorrows. What can be " lack-
ing" here 1 What can be added to that which
is not only perfect, but infinite?

" The death of Christ shall still remain,

Sufficient, and alone.'"'

We want no penance, no purgatory — Ilis
blood cleanseth from all sin. We want no
mediator, no patron — but our Advocate with
the Father, who is the propitiation for our
sins ; and not for ours only, but also for the
sins of the whole world — We make mention
of his righteousness only.

Let his finished work relieve and encourage
us under all our impei-fections. W e complete
nothing ; in every thing we come far siiort of
the glory of God ; and even our duties would
condemn us, as well as our sins, if God should
deal with us according to our desert. We
ought to be humbled for our deficiencies, and
we shall deeply bewail them before God if
our hearts are right with him. But the
foundation of our hope lies not here. We
glory in the cross of our Lord Jesus Christ
He redeemed us from the curse of the law,
being made a curse for us. We live tlirongh
him. We are accepted in the Beloved. VVe
are complete in him. "There is therefore
now no condemnation to tlicni which are in
Christ Jesus, who walk not after tlie flesh,
but after the Spirit."

AUGUST 6.

" Lord, my heart is not liauphty, nor mine eyes
lofly : neither do I exercise myself in preat
matters, or in things too high for 7/if."— PsaJiu
cxxxi. 1.

Tins address was a proof of David's sin-
cerity. His aim was not to be heard of men,
but of God, "the Judgo of ail." He there-
fore does not speak fj/'hiin, but to him. Riish
and daring appeals to (^od are the last refuge
of impudent fiilseliood, and never make an im-
pression in favour of'a man's truth on any re-
flecting mind. But if in your retirement,
when you are alone with the Sui)reme Being,
you can lo<ik up to Onmiscieiice, and wiy,
"Lord, tliou knowrstall things, ihoii knuwrst
that I love Dice ;" if you can kneel bcl(.)re him,

256 AUGU

and pray, " Search me, O God, and know my
heart, try me, and know my thoughts, and
see if there be any wicked way in me :" —
this is coming to the light ; this yields one of
the best evidences of our uprightness.

There are various cases in which such an
appeal to God is more than allowable. Let
us notice one only. It is when we lie under
the misconception of friends, the censure of
neighbours, and the reproach of enemies, and
we have not the opportunity or power of re-
moving them. How pleasing and satisfying
is it then to turn from ignorance, prejudice, and
cruelty, to the God of our righteousness !
Thus Job, when condemned as a hypocrite,
whose sins had now found him out, said, " Be-
hold, my witness is in heaven, and my record
is on high ;" and made no scruple to say,
"Thou knowest that I am not wicked."
There are instances in which we may act with
the greatest conscientiousness, and yet be
unable to induce another into our views, or
make him feel the pressure of those circum-
stances, the aggregate of which decides our
own minds. Herein appears the advantage
of reputation ; for when a man's character is
well established, he ought to have, and he
commonly will have credit given him for a
doubtful or unexplained occurrence : for
though a tree is known by its fruit, where the
fruit cannot be seen, it may be judged of by
the tree, which is known. — David was accused
by Saul, and his courtiers, and followers, as a
restless and proud young man, who wished to
work himself out of privacy into notice and
power. But his rejoicing was this, the testi-
mony of his conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but
by the grace of God, he had had his conver-
sation in the world ; and more abundantly to
them-ward. For the best witnesses in our
favour are those who are most about us, and
know us best. Can we appeal to our wives 1
Can we appeal to our children? To our
servants ?— Can we appeal to our own hearts ?
— Can we appeal to God, who is greater
than our .hearts, and knoweth all things'?
"Lord, my heart is not haughty, nor mine
eyes lofty: neither do I exercise myself in
great matters, or in things too high for me."

" Yet did ho not rise from a cottage into a
palace This was not from himself, but from
the appointment of Him who putteth down
one and setteth up another, and giveth no ac-
count of any of his matters. The elevation
was not his planning, his seeking, his choice.
He gained nothing from it as to enjoyment.
He was never so happy as when a shepherd
in Bethlehem. It was not till he had left that
peaceful retreat, he exclaimed, " Oh that I
had wings like a dove ! for then would I fly
away, and be at rest." But it was the will
of God that made liim what ho was, loading
him, as blind, by a way tliat ho know not, and
in paths that he had not known. The Lord

ST 6.

also who raised him qualified him for hi
station and his work : and no one could havi
conducted himself, after such an aumzinj
change, with more humility and modesty.

Let his language be remarked and iinprov
ed by us. Let us learn from it not to soai
unless in spiritual concerns. We may set ou
affections on things above ; and ought to havt
our conversation even in heaven ; but as t
temporal things, let us learn, in whatsoeve
state we are, therewith to be content; am
abide in the callings ui which we have beei
called of God. " Seekest thou great thing
unto thyself] Seek them not." Aspire no
to fill places and offices above your capacity
Some render it obvious enough to others tha
they do exercise themselves in great matters
and in things too high for them. And whei
persons have not sense enough to disceri
their inadequacy themselves, is it not desira
ble that some of their friends should havt
faithfulness enough to tell them ; and thus
save them from exposure and ridicule? A
public meetings, chairmen and speakers com
monly begin by avowing their insufficienc}
and unfitness — But if they believe what the)
say, why do they engage 1 Such apologies ir,
general (for there are exceptions) go foi
nothing, or are considered only as anglings
for praise, with the bait of humility.

Paul tells every man that is among us not tc
think of himself more highly than he ought tc
think ; but to think soberly, according as God
hath dealt to every man the measure of faith.
There are mysteries and difficulties in religion.
Is it not much more consistent with lowliness
of mind to keep near what is plain and use-
ful than to roam after things beyond our
reach ? What have we to do with the fate of
idiots and heathens'! We know our own
danger — " How shall we escape if we neglect
so great salvation '!" What have we to do
with the decrees of God '? But his commands
and invitations meet our duties and our
wants. Secret things belong unto God ; but
things that are revealed are for us and for
our children. Yet how fond are we of at-
tempting what is incomprehensible or ab-
struse ! Where other parts of Scripture have
had one interpreter, the Canticles and the
Apocalypse have had twenty. " Where angels
tremble, fools break through and gaze." Our
Saviour said, even to his apostles, " It is not
for you to know the times or the seasons,
which the Father hath put in his own power."
Yet what a rage has there often been for
prophetical discussions ! And though no one
useful truth has been discovered, or practi-
cal advantage gained by all the stirs which
have been made in these troubled waters:
though all the schemes, which occasioned
such a noise for a time, liavo proved after
awhile visionary, and left their founders and
advocates ashamed of their confidence ; others
rise up with equal zeal and equal assurance

AUGUST 7.

257

1 support of new theories. But they also
;ill have their day. The ferment soon sub-
;des. These speculations and conjectures
annot operate as principles, for want of cer-
unty. Yet thouj^h they do no good they
lay do evil, by occupying the attention, and
rawing off" the mind from the main thing;
y injuring the temper ; and by producing
:lf-couceit and a contempt of others — for peo-
le are never more contident than when they
re uncertain ; or more eager to make converts
lan when they need an accession of suffrage,
) support their hypothesis and recommend it.
We should be able also to make David's
ppeal as to the dispensations of Providence,
lis way is in the sea. The reasons of his
onduct are inscrutable. Let us not attempt
) correct what cannot be imperfect; or to
riticise what we do not understand. Let us
e still, and know that he is God. " O the
epth of the riches both of the wisdom and
nowledge of God ! how unsearchable are
is judgments, and his ways past finding out !
"or who hatli known the mind of the Lord ]
r who hath been his counsellor ]"

AUGUST 7.
Surely I have behaved and quieted myself, as a
child that is weaned of his mother : my soul is

the mother's fondness renders all her firmness
necessary to keep her to the process — and
sometimes she also weeps at the importunity
of his dear looks, and big tears, and stretched
out hands. But it must be done — And there-
fore, though she pities, she perseveres — and
after a while he is soothed and satisfied ; for-
gets the breast ; and no longer feels even a
hankering after his former pleasure.

But how is the weaning of the child ac-
complislied 1 By embittering the member to
his lips — By the removal of the object in the
absence and concealment of the mother — By
the substitution of other food — By the influ-
ence of time. So it is with us. We love the
world, and it deceives us. W^e depend on
creatures, and they fail us and pierce us
through with many sorrows. W^e enter for-
bidden paths, and follow after our lovers : and
our way is hedged up with thorns — and we
then say, Return unto thy rest, O my soul —
and now. Lord, what wait I for] My hope is
in thee. And what says the Saviour ? He
that Cometh to me shall never hunger ; and
he that believeth in me shall never thirst :
meaning, not only that they shall not hunger
and thirst after spiritual blessings in vain ; but
also that they shall not hunger and thirst after
other things, as they once did, before they
tasted that the Lord is gracious. The enjoy-
ment of a greater good subdues the relish of
a less. W^hat are the indulgences of sin, or
the dissipations of the world, to one who is

child that is weaned of his mot tier : my
even as a weaned child." — Psalm cxxxi. 2.
WEA.VED from what] Self sufficiency, self-
ill, self-seeking. From creatures and the

liners of the world — Not indeed as to their ! abundantly satisfied witli the fatness of God's

5e,^but as to any dependence upon them for
is happiness and portion. The desire of his
)ul was to the Lord, and the remembrance
his Name ; and his language was, " Whom
ive I in heaven but thee"] and there is none
1 earth that I desire beside thee"—" As for
e, I will behold thy face in righteousness : I
lall be satisfied, when I awake, with thy

house, and is made to drmk of the rivers of
his pleasure ]

This is the blessed state we should seek
after. The want of this weanedness is the
source of apostasy and backsliding. It was
because her heart was left in Sodom that
Lot's wife looked back. It was because he
loved the present world that Demas forsook

keness"— " There be many that say. Who j the apostles. Owing to the want of this we
ill show us any f^ood ] Lord, lift thou up the have so many inconsistencies in professors of
yht of thy countenance upon us. Thou hnst religion. They are yet attaciied to tlnngs
It gladness in my heart, more than in the ! from which they are restrained ; and m the
me that their com and their wine increased" sinfht of God they are considered as still pur-
-No wonder he could say, " My soul is even
; a weaned child."

Yet this experience is no easy attainment,
he very form of expression — "I have be-
ived and quieted myself" reminds us of
•me risings which were with difficulty sub-
led. There is a diflfcrence here between
hrist and Christians. In him the exercise of
•ace encountered no adverse prmciples ; but
them it meets with constant opposition,
he flesh lusteth against the Spirit; and
hen we would do good, evil is present with
—Hence the warfare witiiin. So it is with
the child that is weaned." The task to the
other is trying and troublesome. The infant
ies and seems to sob out his heart — Hp
inks it very hard in her, and knows not
hat she means by her seeming cruelty ; and
2H 22=*^

suing them. Give me a Christian that is
weaned from them, having found something
infinitely superior. He wlio lives most in the
enjoyment of his heavenly privileges will be
the most secure from the evil of temptation,
and walk most worthy of the vocation where-
with he is called.

W' e should also be concerned to exemplify
this disposition with regard to our stale and
circumstances in life. The secret of happi-
ness is not the enlargement of our means, but
the limitation of our desires. \aX us consider
ourselves as only strangers and pilgrims on
earth. Let us say with the Sliunainite, "I
dwell among my own people." liCt us learn
in whatsoever state we are, therewith io be
content. Let us say, " The Lord shall choose
our inheritance for ub"— leaving all to his

258

AUGUST 8.

wisdom and goodness — and desiring nothing
that he withholds —

" Pleas'd with all the Lord provides :
Weaned from all the world besides."

AUGUST a

" There shall he a root of Jesse, which shall stand
for an ensign of the people ; to it shall the Gen-
tiles seek." — Isaiali xi. 10.

These words lead us to observe three things
with regard to the Messiah. First, his com-
ing in the flesh. " There shall be a root of
Jesse." Some contend that the expression
establishes the divine nature of our Lord, and
refer to his own authority when he said, " I
am the root and the offspring of David." As
a root bears the stem, and not the stem the
root, so, say they, our prophet would signify
that he is the source of Jesse's being, and not
that lie derives his being from him. If we do
not yield to this reasoning, it is not from a dis-
belief of our Saviour's divinity, or because
we think it of little importance in the Chris-
tian scheme ; but because we are persuaded
every passage of Scripture should have its
own proper meaning, and no more stress
should be laid upon it than it was designed to
bear; for a bad argument always injures a
good cause. If we wished to prove what we
ftilly believe, that he had a divine nature, ac-
cording to which he made Jesse and all other
creatures, we would go at once to the testi-
mony of John — "All things were made by
him, and without him was not any thing made
that was made ;" or to the decision of Paul —
" By him were all things created, that are in
heaven, and that are ui earth, visible and in-
visible, whether they be thrones, or domin-
ions, or principalities, or powers: all things
were created by him, and for him." But " a
root of Jesse" means a scion, a shoot spring-
ing out of one of his roots ; or as it is ex-
pressed in the beginning of the chapter,
" There shall come forth a rod out of the stem
of Jesse, and a branch shall grow out of his
roots." The phrase marks the family from
which he should arise. This was not known
for a long time, and was the effect of a grad-
ual discovery of him. Fu-st, he was revealed
as the seed of the woman or a partaker of
human nature, then as of the seed of Abra-
ham, then as of the tribe of Judah, and, lastly,
as of the house of David ; and this was so
familiarly known when he was on earth, 'that
beggars addressed him as the son of David. It
also shows his humble estate. The Scripture
often sets forth the various degrees of human
condition by trees and plants. We find Nebu-
chadnezzar's greatness represented by a tree,
whose height reached to heaven, and whose
shadow covered the earth : while his abase-
ment was expressed by the cutting it down to
the ground, and leaving only the stump in

the ground. Jesus is not described as a fine
tall tree, full of boughs and leaves, but as a
sucker from an unpromising, and seemingly
dead root. He was poor and mean in the esti-
mation of the world ; for though he had real
and unspeakable worth, though in him were
found all the treasures of wisdom and know-
ledge, and in him dwelt all the fullness of the
Godhead bodily, all this is less than nothing
and vanity by the side of guineas and ribbons,
in the eyes of the multitude. Therefore saye
our Prophet, " He shall grow up before him
as a tender plant, and as a root out of a dry
ground : he hath no form nor comeliness ; and
when we shall see him, there is no beauty
that we should desire him." Hence it is not
said, " a root of" David who had been a mighty
monarch, but of "Jesse" whose name was
unrenowned ; implying that at the time of his
appearing the house of his lineage would be
reduced to its original obscurity. And so it
was. Joseph, that son of David his reputed
father, was a carpenter, and his mother a poor
virgin, probably working with her hands when
her honours were announced to her by the
angel. Thus the King of kings and Lord of
lords was born — not in the city of Jerusalem,
but m a village in the north of Galilee, little
among the thousands of Judah — not in a
palace, but in a stable. Thus, as he advanced
in life, he had not where to lay his head ; his
hearers were the common people; and the
ministers of his kingdom, fishermen from the
lake of Galilee. This has always scandalized
the pride of reason : but " Jesus rejoiced in
spirit, and said, I thank thee, O Father, Lord
of heaven and earth, that thou hast hid these
things from the wise and prudent, and hast
revealed them unto babes : even so, Father,
for so it seemed good in thy sight."

Secondly, his destination — "Which shall
stand for an ensign of the people." Here is a
new metaphor, for no single image will do
him justice; yea, all that we can employ
must fall short of his glory. But each figure
aids our conception of some particular part of
his character and office. Of old it was cus-
tomary in time of war for the prince or com-
mander to erect an ensign on a mountain or
hill, there to summon the inhabitants of the
province to place them in military condition,
by furnishing them with arms, training them,
assigning them their rank and place, and giv-
ing them their orders. Thus Jesus was lifted
up on the cross that he might draw all men
unto him ; and thus he is lifted up in the
preaching of the Gospel, that he miglit gather
together in one, the children of God that are
scattered abroad. Therefore it was said, " to
him shall men come;" "to him shall the
gathering of the people be" — as the inhabit-
ants of a town gather together at the only
well that supplies them — as pupils assemble
around the only master that can teach them—
as soldiers repair to the oriflamb suspended

AUGUST 9.

259

■;er the chiefs tent. The allusion is just and
litable. The religious life is a warfare,
hristians are good soldiers of Jesus Christ,
le is tlie Captain of their salvation, the
£ader and Commander of the people. He
jnducts them not to carnage and infamy, but
) glory, honour, and immortality. His war-
ire is not carnal, but spiritual ; and it is a
ood warfare ; and they need not be afraid to
)llow his movements ; he cannot err. With
im they are always safe. He will teach their
ands to war and their fingers to fight ; he
.'ill renew their strength ; he will make their
;ay prosperous — Yea, in all these things they
re more than conquerors through him that
)ved them.

Thirdly, his successful influence — "To it
tiall the Gentiles seek." In his quotation of
le words, the Apostle varies the language,
nd says, "In his Name shall the Gentiles
•ust." But there is no inconsistency between
lis seeking and this trusting ; the one is the
ause, the other the effect ; or rather each is
Iternately both cause and effect too. Because
le trust in him we seek him ; and when we
5ek him we find how worthy he is of our
•ust, for they that know his name wnll put
leir trust in him. The trusting is the seek-
ig in the principle ; and the seeking is the
rusting in tlie exercise.

But who were to be the subjects attracted ?
The Gentiles." Nothing could have been
lore unlikely when this assurance was giv-
n. The whole world was lying in wicked-
ess, and abandoned to the most abominable
lolatries, " without Christ, being aliens from
le commonwealth of Israel, and strangers
rom the covenants of promise, having no
ope, and without God in the world." What
robability w^as there that these should believe
1 one who was crucified, and become follow-
rs of the meek and holy Jesus ? But it had
een announced, and it was to a surprising
xtent accomplished. We may see the change
a our own country. We were heathens, Ted
way of dumb idols, and enslaved by comfbrt-
9ss and cruel superstitions. But what a
•revalence, and what triumphs, for ages, has
he Gospel attained here ! And yet without
niracles ; and by the blessing of God upon
neans far inferior to those we possess, and
ipon exertions made under far greater disad-
antages than we have to contend with. How
rroundless is missionary discouragement !
'Vhat has been done — may be done. Is any
hing too hard for the Lord ?

And w^e here see not only the power of
iod, but we see the nature of the Gospel dis-
>ensation. It forbids none, however unfavour-
ble their condition and character. It cries,
'eace. Peace, to him that is far of!; as well as
0 them that are nigh. The Gentiles were
■ailed dogs by the Jews; and our Saviour
limself speaks of them as inhabiting tlie
lighways and hedges, and as the poor, and

the maimed, and the halt, and the blind. Yet
for these there was room. Tliese were to be
compelled to come in. The Saviour excludes
none but those who exclude themselves ; and
he even complains of their conduct — "Ye
will not come to me that ye might have life."
Let the vilest of the vile, let the chief of sin-
ners seek to him, and try the graciousness
and truth of the promise that has been the
sheet-anchor of thousands — " Him that com-

ETH UNTO ME I WILL IN NO WISE CAST OUT."

AUGUST 9.

" The lines are fallen unto me in pleasant places ;
yea, I have a goodly heritage^ — Psalm xvi. 6.

We may put this acknowledgment into the
mouth of an ixdulged child of Providence.

David seems to refer to the division of the
land of promise by Lot. What fell to the
share of his tribe had some special advan-
tages, for which he expresses himself with
gratitude and joy. He had also been raised
up from an obscure and contracted station to
the possession of honours and resources,
which filled him with wonder and praise, and
led him to exclaim, " Lord, what am I, and
what is my father's house, that thou hast
brought me hitherto There are many who
are similarly favoured, though not in an equal
degree. They have independence ; or if they
have not abundance, they have competency,
•which Agar deems far preferable. They have
an agreeable calling. Business prospers, and
exceeds their wants. They have a peace-
ful dwelling and aflfectionate connexions.
They have health, and power to relish the
beauties of nature, the bounties of earth, and
the endearments of social life —

" Not more than others they deserve,
Yet God has given them more—"

And far more — Their cup runneth over.

Only let them remember that these indul-
gences are not "the one thing needful and
that it becomes them to say, with Watts,

" Without thy graces and thyself,
I were a wretch undone."

Or, with Cowper,

"Give what thou canst, without thto we are poor.
And with thee rich, take what thou wilt away."

Whatever these outward blessings may do
for them, they cannot reach their principal
exigences. They profit not in the day of
wraith, nor deliver from death, nor evince tlie
friendship of God, nor relieve the burdened
conscience, nor heal the wounded spirit, nor
content the cravings of an iumiortal mind.
Yea, they should also remember, that they
are in peculiar danger from these enjoyment.^
The peril is, that ihc^ trust in uncertain
riches, and not in the living God, who oivoth
us richly all things to enjoy— That they make
tlie creature a substitute tor the Crontor —
That they lose the heart of a stranger— That

260

AUGUST 10.

they forget their resting-place — That their
thoughts are drawn off' from home by the
agreeableness and delights of the way — That
their table becomes a snare ; and their pros-
perity destroys them. The writer, some years
ago, in a neighbouring city, received in the
pulpit the following note : " The prayers of
this congregation are earnestly desired for a
man who is prospering in his worldly con-
cerns." And if he did this sincerely, and
there is no reason to question it, the man
showed an acquaintance with the weakness
and depravity of human nature. He had stu-
died himself; he had observed others. He
had also read his Bible to purpose, which in-
formed him how Joseph, in the court of Pha-
raoh, swore " by the life of Pharaoh ;" how
David in his prosperity said, "I shall not be
moved how Hezeldah, delivered, recovered,
honoured, "rendered not according to the
benefit done him, for his heart was lifted up;"
how Jeshurun waxed fat and kicked — " then
he forsook God which made him, and lightly
esteemed the Rock of his salvation."

Yet these things are good in themselves ;
and display the bounty and kindness of God ;
and yield us a thousand comforts and advan-
tages. And who could imagine they were
bestowed upon those who are not worthy of
the least of all his mercies ; yea, upon rebels
who deserve his wrath Surely it becomes
the possessors to be thankful, and to say,
"Bless the Lord, O my soul, and forget not
all his benefits." Surely they must be the
vilest of all beings, whose feelings do not
often produce the acknowledgment, "The
lines are fallen to me in pleasant places ; yea,
I have a goodly heritage "

" But all are not thus indulged : all cannot
use this language." Yet more mifrht use it :
and more would use it if they were more sen-
sible of their desert, more humble, more dis-
posed to compare conditions not with those
above them, but with those below them. For
while they are injured in their circumstances,
others are ruined. While they have lost one
child, others have been bereaved of all their
offspring. While they have occasional in-
firmities and ailments, others are bedridden,
made to possess months of vanity, and have
none assurance of their life. We do not won-
der that persons are dissatisfied with their
portion, who send out pride and fancy to ex-
plore it ; who dwell on the dark side of their
condition only, and never look at the bright
one ; and suffer the impression of a single
trial to render them insensible to the claims
of a thousand comforts.

And we leave those whom Judo calls
" murmurers and complainers ;" or, as the
word is, blasphemers of their lot. Haman
goes home to his wife, and states all his
greatness, but adds, "Yet all this availeth
me nothing, so long as Mordocai the Jew sit-
teth at the king's gate." Ahab, in a palace,

cannot eat and drink ; and turns sick ;

takes to his bed ; because one of his subjec
will not sell him a few yards of garde
ground. One is mopish and melancholy b(
cause he cannot get a particular place or o
fice. Another is sour or spiteful because a
the neighbourhood will not bend to his hi
mour, or think him so great a man as he in
agines himself to be — we do not wish th
cravings of such groaners to be indulged ;
would only carry them the further still froi
contentment. But we pray that they may e>
change " the sorrow of the world which wort
eth death," for that " godly sorrow whic
worketli repentance unto life, and needet
not to be repented of"

AUGUST 10.

" The lines are fallen unto me in pleasant places
yea, I have a goodly heritage^ — Psalm xvi. 6.

We may put this acknowledgment int<
the mouth of an inhabitant of this fa

VOURED COUNTRY.

People are naturally attached to a land ir
which they were born and brought up, anc
with which all their earliest recollections anc
feelings are associated. It has pleasures aiic
charms for them that others know not of
And who would be cruel enough to deprive
them of their preference 1 and make their
miserable by comparison] Rather, who would
not rejoice that there is no region so abso-
lutely dreary and barren as to have no flow-
ers and attractions scattered over it by the
kindness of Providence, to bind them to their
native soil, and to make it painful to leave
their own country and their father's house ?

Yet we need not confound things that dif-
fer ; and it would be the strangest in consid-
eration and uigratitude, were we, as English-
men, to be unafl^ected with the advantages we
enjoy in this highly distinguished and indulg-
ed country. We refer not to our extensive
dominion, far surpassing the Roman world,
having more than sixty millions under our
sway, in one part of our dominion only. Nei-
ther do we admire the manner in which our
dominion has sometimes been acquired and
enlarged ; though we are persuaded the con-
querors will prove blessings to the conquered.
In a thousand instances we are far from fault-
less. But,

" England, with all thy faults I love thee still!"

And how much is there, whatever view I
take, to induce the acknowledgment, "The
lines are fallen to me in pleasant places; yea,
I have a goodly heritage !" Let me think of
our insular situation, in consequence of which
we are open to commerce ; guarded from in-
vasion ; and even in war itself know so little
of its ravages, never hearing the confused
noise of warriors, or seeing garments dipped

AUGUST 11.

261

. blood. Let me think of the temperature
'our atmosphere, in which we are not frozen
1 statues, or dissolved in heat. Let me think
' our freedom from tornadoes, hurricanes,
irthquakes, pestilences. Let mc think of a
mntry where the seasons regularly return
id melt into each other — where are the
veet mterchanges of hill and vale, and wood
id lawn — where the pastures are clothed
ith flocks and herds — where the fields and
illeys stand thick with corn — where we are
•d with the finest of the wheat. Let me
link of a country whose merchants are
rinces, and whose traffickers are the honour-
jle of the earth — a country ennobled by the
Dal of patriots, enriched by the blood of mar-
rs, endeared and sacred by the dust of a
ous multitude without number — a country
lustrious by every kind of genius, and by
very improvement in science and in art — a
)untry in whose well-balanced Constitution
•e blended the advantages of monarchy, aris-
)cracy, and democracy, without their defects
-a country whose government is equally
/erse to tyranny and anarchy ; where none
•e above law and none below it ; where lib-
•ty has so long fixed her abode ; where reli-
ious opinions produce no civil disabilities ;
here all persecution is excluded ; and where
.•ery man sits under his own vine and vine-
ird, and none can make him afraid. Let me
link of a country where charity and com-
ission reign not only in numberless personal
:ts, but in a thousand institutions to meet
.•ery kind of distress, and lessen the sum of
iman woe. Let me think of a country pos-
?ssing not only so many natural, intellectual,
vil, and social advantages, but so many
.oral and religious privileges; where not
ily the darkness of paganism, but of super-
ition is past, and the true light shineth ;
here the Scriptures are found in our own
nguage, and all are allowed to read them,
id able to procure them ; where the word
i" life is preached, and we can hear the joyful
)und of the truth as it is in Jesus; where
le Gospel of Christ is not only spreading
'idely among ourselves, but zealous and per-
Jvering efforts are making by individuals
id communities to convey it to others —
V^here shall I end ^ And can I glance at all
lis, and not say, " It is a good land which
le Lord our God hath given usl" Ought I
3t to be thankful to him who determines the
lunds of my habitation, and performeth all
lings for me 1 Ought I not to bear with pa-
ence and cheerfulness a few difficulties and
•ials inseparable from a condition so favoured
id indulged ] Ought I not to be concerned
) improve my privileges, and to fear the dan-
er arising from so great a responsibility'?
VTiere much is given, will not much be re-
aired I Was not Capernaum that was ex-
ited unto heaven thrust down to hell ! Did
ot God say to the Jews. You only have I

known of all the families of the earth ; there-
fore you will I punish ] And ought I not to
dwell in the land, and to do all in my power
to promote the righteousness which exalteth
a nation I And should not I pray for its safety,
and peace, and prosperity ] " Let thy work
appear unto thy servants, and thy glory unto
their children. And let the beauty of the
Lord our God be upon us : and establish thou
the work of our hands upon us ; yea, the work
of our hands establish thou it."

AUGUST 11.

" The lines are fallen unto me in pleasant places ;
yea, J have a goodly heritage.'''' — Psalm xvi. 6.

We may put this acknowledgment into the
mouth of A Christian with regard to his

SPIRITUAL CONDITION.

Read the preceding verse : "The Lord is
the portion of mine inheritance and of my
cup : thou maintainest my lot." What won-
der then that the possessor should exclaim,
" The lines are fallen unto me in pleasant
places ; yea, I have a goodly heritage." He
uses but one word in describing his estate,
but it is the most comprehensive. Had he
written volumes, and enumerated all the trea-
sures of heaven, and earth, and sea, he would
have said less, and to far less purpose, tlian in
saying, " The Lord is the portion of mine in-
heritance." The greater includes the less.
If /fe be mine, what is the substance of my
portion but his fullness? and the measure of my
portion but his immensity ? and the duration
of my portion but his eternity ? Yet this is
the truth of the case ; in the everlasting cov-
enant ordered in all things and sure, he has
been pleased to make over himself to his peo-
ple, with all he is, and all he has. " 1 will be
thy God. I will pardon thy sins. I will .sanc-
tify thy nature. I will supply all thy need.
I will be light to thy darkness. I will be
strength to thy weakness. I will bless thy
broadband thy water. All my ways towards
thee shall be mercy and truth. All thinga
shall work together for thy good. I will guide
thee with my counsel, and afterward receive
thee to glory."

This is no more than the meanest Christian
may claim and exult in. Mrancst did we suy ?
We retract the term. A Chri.stian may be
afilicted and poor ; but he cannot bo mean —
He is one of the excellent of the earth, of
whom the world is not worthy. Let the rich
and the great bring together all their claims,
and make their Inxist, the poorest Christinn
beggars them all ; for he can say, " Gwl is the
strength of my Iieiirt, and my portion tor
ever." And he ought to preserve a sense of
this in his mind. He ouglit to live nobly. He
ought to feel contentedly in whats(»ovcr state
he'^is. He ought not to envy others tiioir gtH^l
things; nor sink like others under los.<os and
trials. When their lamps arc put out, they

262

AUGUST 12.

are in utter darkness ; but the Sun of righte-
ousness arises upon him. When their vessels
are broken, all their comforts are gone ; but
he has the fountain of living waters — They
have no God ; but " the Lord is the portion
of his inheritance."

If, from viewing his state essentially, he
examines it comparatively, he will have fresh
reason to exclaim, " The lines are fallen to
me in pleasant places ; yea, I have a goodly
heritage." For what should we value a heri-
tage ] We should commend it for healthful-
ness. No heritage would be deemed pleasant
and goodly that was injurious to health, with-
out which we can relish nothing. The ap-
prehension of losing this all-important blessing
would alone induce us to resign any situation,
unless we were compelled to remain in it.
But such is the Christian's heritage, that all
those who have lived upon it, however disor-
dered before, have been restored to a miracle,
and each of them could say, I am a wonder
unto many. We should commend it for fer-
tility. Hence Moses extols Canaan as a land
flowing with milk and honey, and in which
there was no scarceness. In like manner he
says of Joseph ; " Blessed of the Lord be his
land, for the precious things of heaven, for the
dew, and for the deep that coucheth beneath,
and for the precious fruits brought forth by
the sun, and for the precious things put forth
by the nfoon, and for the chief things of the
ancient mountains, and for the precious things
of the lasting hills." No earthly inheritance
can yield the possessor every thing he wants ;
but God's riches in glory by Christ Jesus can
supply all the Christian's need. We should
commend it for safety. The best heritage
would fetch little that had no defence, but
was open to invasion and injury. There is
nothing that adds so much to the enjoyment
of a possession as a sense of security : sitting
under our own vine and fig-tree, and none
making us afraid. Upon all the Christian's
glory there is a defence. His soul dwells at
ease : and he is in quiet from the fear of evil.
An heritage would not be deemed pleasant or
goodly, if cut off from the privilege of inter-,
course. Christians have the communion of
saints. There is an open and constant com-
munication between them and heaven. Their
fellowship is with the Father and with his
Son Jesus Christ.

Blessed are the people that are in such a
case : yea, happy is the people whose God is
the Lord.

AUGUST 12.

*' They shall cry unto the Lord because of the op-
pressors., and he shall send them a saviour, and
a great one." — Isaiah xix. 20.

Let us consider tliese words in the noblest
exemplification of which they are susceptible ;
and let us remark what they say of the saved,
and what they say of the Saviour.

What they say of the saved: "They sha
cry unto the Lord because of the oppressors.
The representation includes their state — The
are oppressed, and their oppressors are worf
enemies than any of the conquerors who ha\
enslaved nations. They are more base, an
vile, and cruel, and reduce their vassals to ft
greater wretchedness and ruin. And we cai
not mistake who these tyrants are, when w
know that " the Son of God was manifested th?
he might destroy the works of the devil," th{
he " might deliver us from this present ev
world," that he might "turn every one of i
away from our iniquities," that he might " sa\
his people from their sins." It includes the
sensibility. Many are unwilling to own the
condition ; and resemble the Jews, who, whe
our Lord spoke of making them fi*ee, exclain
ed, " We were never in bondage to any man,
though they had been captives to every neigl
bouring power, and were then a Roman pro\
ince. But these are awakened to consider, an
enlightened to see their deplorable estatf
This is what divines call conviction of sin
and which commonly operates in the followin
order. The man first feels the effects of hi
sin. The prodigal began to be in want:
here perish with hunger : I will arise. The
he feels the guilt of sin, and learns that what
ever miseries he has brought upon himsel:
here, they are only the beginnings of sorrow
and a small part of his desert. The soul tha
sinneth it shall die. It is a fearful thing t
fall into the hand of the living God. Who cai
dwell with everlasting burnings ? At last h'
becomes sensible of the pollution of sin, a
the defilement of the soul, and as rendering
him unfit for communion with a holy God-
" Behold, I am vile : wherefore I abhor my
self, repenting in dust and ashes." It includo
also their disposition — " They cry unto thi
Lord" for relief and deliverance. Convictioi
of sin always issues in earnest prayer: an(
such prayer cannot be in vain —

"He shall send them a Saviour" — Ant
what is said of him 7 A single distinction i;
given him : but how much does it contain
and how suitable, how necessary is it to mee
our wants ! Our case is beyond expressior
difficult ; yea, it is desperate in itself, and ala
with regard to " the help of men and angek
joined." Every kind of saviour therefore wil
not do for us; he must be mighty to save:
and our help is laid on one that is mighty-
He shall send them a Saviour; ''and a great
one.'''' He is so in four respects. A great one
if we consider the dignity of his person. The
grandest titles are not withholden from him
in the Scriptures of truth. There he is not
only the child born, and the son given, but
the mighty God. There he is not only the
man and the suflferer, but the maker of all
things: " all things were created by him and
for him." Can we think too highly of such a
Saviour 1 Can we confide in him too confi-
pently ? Can our interests ever fail in such

AUGUST 13.

263

ands? " I know," says Paul, " whom I have
elieved, and am persuaded that he is able to
eep that which I have committed to him
gainst that day."

A great one, if we consider the immensity
f the number he saves. These have been
ommonly few, compared with their contem-
oraries : yet the aggregate of them from the
eginning is a countless multitude. But when
ve look to the future, we read of the nations
f them that are saved. It is said, he shall
prinkle many nations. Yea, all nations shall
e blessed in him: all flesh shall see the sal-
ationof God.

A great one, if we consider the vastness of
he deliverance he achieves. It is called " so
reat salvation :" inexpressibly, inconceivably
reat. What are all other salvations com-
ared with this? They free us from some
vils, this saves us from all evil. They confer
ome advantages, this secures every advan-
jge. They are temporal, this is eternal:

Israel shall be saved in the Lord with an
verlasting salvation ; they shall not be asham-
d or confounded, world without end."

A great one, if we consider that his suf-
ciency reaches beyond every extremity,
lence, says the Apostle, "He is able to save
nto the uttermost." His blood cleanses from
le greatest guilt. His grace can enlighten
le darkest understanding, and soften the
ardest heart, and subdue the most rebellious
all — Nothing is too hard for the Lord.

But some may be ready to say, You need not
nlarge here. We do not question his ability
-but his readiness to save. Is he a willing
■aviour ? In answer to this, we observe, First,
'hat the assurance of his ability is an impli-
ation of his willingness : for it would be use-
iss, it would be worse than useless, it would
mtalize and torment us, were we informed
lat our perishing condition was within the
ompass of his power, but not within the reach
f his pity. And, Secondly, the sacred writers
/ould think his compassion v^^as taken for
ranted, and that no one could possibly doubt
le inclination of his heart. Who, without
ur solicitation, remembered us in our low es-
ite, and said. Deliver from going down into
le pit, I have found a ransom 1 Who took
pon him flesh and blood, and came into the
'orld to save sinners 1 Who, when rich, for
ur sakes became poor 1 Who died for the
ngodly ] Who has said, and confirmed it
y his oath, by his blood, and by every in-
^nce of his conduct, "him that cometh unto
le, I will in no wise cast out 3" — " Lord, I
elieve ; help thou mine unbelief"

AUGUST 13.
And Moses built an altar, and called the name
of it JEHO VAH-nissi."— Exod. xvii. 15.

It was upon the defeat of Amalek and his
eople that Moses built this altar for sacrifice

and thanksgivmg. But what is the import
of the name he gave it ; jehovah-nissi 1 The
Lord my banner. A banner is a military flag,
standard, or ensign, commonly coloured and
figured, carried in war, and displayed to col-
lect, regulate, and encourage the 'troops. It
would be needless and absurd to run a paral-
lel between a banner and God. It is enough
to observe, that it is not only applied to him
metaphorically, but by a figure of speech,
which puts a part for the whole : and intends
that he is every thing to his people in the
character of warriors.

It therefore reminds us that the Christian
life is a warfare. There is no image by which,
in the Scriptures, it is more frequently ex-
pressed. And though it be called " a good
warfare," it is the most serious and trying in
which we can ever be engaged ; and every
partaker of Divine grace can say, with Paul,
" So fight I not as one that beateth the air."
The persons and things of the present evil
world, the armies of aliens in his own heart,
and the principalities, and powers, and spirit-
ual wickednesses in high places, constrain
him often to exclaim, " Lord, how are they
increased that trouble me ! Many are they
that rise up against me. Many there be which
say of my soul. There is no help for him in
God." But the Lord is his banner ! How full
and significant is the language of Revelation.
Not only, says David, does he enlighten and
save me, but " the Lord is my light and my
salvation." Not only, says the Church, does
he aid and inspire me, but " the Lord Jeho-
vah is my strength and my song." A true
Israelite not only says, " Thou hast given a
banner to them that fear thee, that it may be
displayed because of the truth ;" but my ban-
ner is Divine — is Deity itself : Jehovah-nissi !
We acknowledge and honour him as such four
ways.

First, by voluntarily and inflexibly adhering
to him as our Leader and Commander. " The
Lord is my banner." I disclaim every other
chief I bring all my resources into his ser-
vice. I am ready to stand or fall with him —
His cause is my cause; and his enemies my
enemies. If others desert, I will cleave to
him with purpose of heart. I will follow him
in all changes, and whithersoever he goeth.
He shall choose my station, and show me
where I shall contend ; whether in private or
in public life; whether with the evils of pros-
perity or adversity — I am not at my own dis-
posal— Lord, what wilt tliou have me to do 7

Secondly, by confessing him the Author of
every success with which we have been
crowned. It is no easy thing when we suc-
ceed, to beat otr all arrogance and self-glory-
ing. We love to sacrifice to our own wisloni
and our own strength. How niurh hns (Jod
to do to hide \mdv, from us! The army of
Gideon must be reduced from more fluin thir-
ty thousand to lour tliousand men ; and Uiese

264

AUGUST 14

be armed only with lamps and pitchers, " lest
Israel vaunt themselves ;" and to compel them
to exclaim, " His right hand and his holy arm
have gotten him the victory." The most be-
coming state of mind we can be in is to feel
that we are nothing, and that God is all in
all. And to this the Christian will be brought,
and be ready to lay down all his honours at
his feet. " I look back, and see many who
have become a prey to their enemies, who once
promised fairer than I have ever done. How
is it that I have stood in tlie evil day ; and yet
stand ] Not unto me, O Lord, not unto me.
By thee I have run through a troop ; and by
my God have I leaped over a wall. Thou
hast also given me the shield of thy salva-
tion; and thy right hand hath holden me
up, and thy gentleness hath made me great.
Thou hast enlarged my steps under me,
that my feet did not slip. For thou hast
girded me with strength unto the battle:
thou hast subdued under me those that rose
up against me. Bless the Lord, O my
soul."

Thirdly, by our courageously trusting in
him to enable us to overcome in every future
conflict. Knowing the vast, the infinite con-
sequences depending on the issue of the war,
it would be awfully discouraging and de-
pressing to the Christian to fight uncertainly.
But he does not, at least he should not, need
not. There is a holy kind of confidence and
triumph, more than allowed him, which
nothing should shake. It is founded not in
his own skill and resources, but in the perfec-
tions and engagements of his covenant God.
" Has he not said. No weapon that is formed
against thee shall prosper ? Has he not said,
Thine enemies shall be found liars unto thee,
and thou shalt tread upon their high places ]
My soul shall make her boast in the Lord. In
myself I am very unequal to the work; but I
am not alone. The Lord is on my side. I
am nothing, compared with my foes ; but they
are nothing, compared with the Lord of
hosts. Infinitely greater is he that is for me
than all that are against me. He will furnish
me with supplies. He will well arm me for
the field. He will teach my hands to war,
and my fingers to fight. He will renew
my strength, and make my way prosper-
ous. Though a worm, I shall thresh the
mountains. In all these things we are more
than conquerors through him that loved

Fourthly, by looking to him for the re-
muneration of victory at last. The soldier
warreth in liope : and it is not wrong for the
Christian, like Moses, to have respect unto
the recompense of the reward. The reward
is indeed of grace ; but it is a far more ex-
ceeding and eternnl weight of glory. And
while we look for it as the fruit of his mercy,
we can claim it on the ground of his truth ;
for he has said, " Bo thuu faithful unto death,

and I will give thee a crown of life," « t

that overcometh shall inherit all things ; ai
I will be his God, and he shall be my son."

AUGUST 14,
" Fear not, Abram : I am thy shield, and thy e
ceeding great rewardJ" — Gen. xv. 1.
Our misery or happiness depends upon tl
relation in which God stands to us. What f
adversary must he be, who is every whe
present, who is Almighty, who has the cor
mand of every creature, and the direction
every event ! Have we an arm like God, >
can we thunder with a voice like his? If}
be agamst us, who can be for us ] And if 1
be for us, who can be against us ? Blessed ai
the people whose hope the Lord is ; and wl
can claim Hitn as their helper, their guid
their guard, the strength of their heart, the
portion for ever — their shield, and their e;
ceeding great reward — " Say unto my soul,
am thy salvation,"

" Fear not, Abram." But had Abram e:
pressed any fear 1 God seeth the state of tl
mind. He knows the apprehensions whic
his people feel, and are ashamed to utter ; an
he provides for their relief; and from th
remedy we may always infallibly infer th
disease. Abram feared the presence of ev
— Therefore says God, " I am thy shield.
And he feared the absence of good — an
therefore says God, "I am thy exceedin
great reward." But what is this to us ] Ever
thing. God is the same in all ages ; and the
that be of faith are blessed with faithfi
Abram. They also have their fears. But ar
tliey exposed ] Do they live in the midst o
dangers 1 Are they conscious of inability t
defend themselves ] They are not defence
less. Their defence is of God — Their defenc
is God. He is interposed between them an
all evil — " I am thy shield" — a shield to
solid for any weapon to penetrate ; and &
capacious as to leave no valued and endearei
interest uncovered. The truth of this fee
constitutes their security ; but the belief of i
creates their confidence : and it should h
their concern to realize and apply it by faith
that their souls may dwell at ease, and be ii
quiet from the fear of evil.

But do they feel not only dangers whicl
require a powerful preserver; but exigence;
which call for a munificent benefactor ? Lei
these exigences be as numerous and as grea*
as they may, their sufficiency is of God — " 1
am thy exceeding great reward." The
language of the Scripture is peculiarly strong.
David does not say, the Lord enlightens and
defends me ; but, the Lord is my light and my
salvation, Isaiah does not say. Thy God, thy
glorifier ; but Thy God, thy glory. And the
Lord does not say here, I will reward thee,
but I am thy reward. The meaning, however,
is not so much, I will recompense thee for
whatever thou doest for me ; as 1 will supply

AUGUST 15.

265

Jl thy need : only in a way of condescension
le calls these bestowments by a word which
vould seem to intiLiiate as if we deserved or
!amed tliem. But we must not suffer his
rlory to be injured by his goodness. A crea-
iire can never merit any thing from his crea-
or. A siimer only deserves punishment. A
.'hristian will acknowledge that he is not
.v ortliy of the least of God's mercies — if a re-
vard be of ffrace, it is a free benefaction,
vhatever service it may be connected with,
lence the vastness of the good — not only thy
award, but thy great, thy exceeding great
eward; surpassing all example, all repre-
entation, all conception. We therefore never
leed be afraid of the participation of others;
"or there is enougli, and to spare. And we
nay give full scope to our own desires and
lopes. Whatever spiritual wisdom, or
trength, or comfort we need, we are com-
nanded to ask and receive, that our joy may
)e full. In temjX)ral things too, we should re-
nember that the silver and the gold are his.
kVe should learn, in whatsoever state we are,
herewith to be content ; assured that if any
vish be denied us, it is from wisdom in our
renerous Friend, and not from a want of love
>r a deficiency in his resources. Let us
lonour him, by living on his fullness in the
ailure of every creature succour. When
^aidinus heard of the sacking of Nola by the
joths, and the destruction of all his property,
»e lifled up his eyes and said, " Thou knowest
vhere my treasure has long been." And
vhat says the Church ? " Although the Ag-
ree shail not blossom, neither shall fruit be in
he vines ; the labour of tlie olive shall fail,
ind the fields shall yield no meat; the flock
hall be cut oft" from the fold, and there shall be
10 herd in the stalls : yet I will rejoice in the
jord, I will joy in the God of my salvation."

Let us think of the full possession and en-
joyment of our supreme good. There is a
nedium here between impatience and indif-
erence. When a Christian is in a proper
"rame of mind, he will be content to live, if
lie pleasure of God requires it; but he will
»e ready to go. " What is my condition hero,
'>it a vale of tears, a wilderness of briers and
horns, an enemy's country ] I cannot pray
vithout distractions. 1 cannot sing without
ome jarring notes. When I would do good
■vU is present with me. How partial always,
nd how often interrupted, is my communion
vith God. How remotely do I now feel from
hat state, in which we shall behold his face in
'ghteousness, and be for ever with the
x)rd"—

AUGUST 15.
If ye will not. helirre, surely ye shall not he

established y — Isaiali vii. 9.
This closes the address of Isaiali to Aliaz
nd hi3 people on a very interesting occasion.
21 23

It was this. Rezin, king of Syria, and Pekah,
king of Israel, had confederated together to
invade and destroy Judali. They had begun
their march, and were spreading desolation
and terror : and when Ahaz heard, " his heart
was moved, and the heart of his people, as the
trees of the wood are moved with the wind."
The figure is uncommonly expressive, and
shows the restlessness and bondings of their
minds under tlie violence of fear. Isaiah was
ordered to go and encourage him, not for his
own sake, for he was a very wicked prince,
but for the sake of the house of David. Two
things are observable. First, he was to take
along with him his son Shear-jashub. The
reason for this does not appear ; unless there
was a reference to the import of his name,
which signified, a remnant shall return.
Secondly, the very spot is specified where lie
should meet Ahaz ; " At the end of the con-
duit of the upper pool in the high-way of the
Fullers' Field." Perhaps he was there to
order the water-works, so as to secure them
from the enemy ; or perhaps he was to be
there passing by accidentally. If so, we see
that occurrences and movements the most
minute and contingent with regard to us lie
open to God's view, and the greatest conse-
quences hinge upon them.

But what was he to say to him? "Take
heed, and be quiet ; fear not, neither be faint-
hearted for the two tails of these smoking fire-
brands, for the fierce anger of Rezin with
Syria, and of the son of Remaliah. Because
Syria, Ephraim, and the son of Remaliah, have
taken evil counsel against thee, saying, Let
us go up against Judah and vex it, and let us
make a breach therein for us, and set a king
in the midst of it, even the son of Tabeal :
thus saith the Lord God, It shall not stand,
neither shall it come to pass." Yea, the as-
surance ffoes on to announce not only that the
designs of these adversaries should he defeat-
ed, but that they themselves would be speedi-
ly destroyed. All this however, is closed
with a very significant reflection : " If ye
will not believe, surely ye shall not be estab-
lished."

This betrays an apprehension that the mes-
sage was not likely to be readily and firmly
credited— Such fwls, and so slow of heart are
we to believe all that the propiict.s have
spoken ! It also shows that Cuxl docs not re-
gard us as merely passive in religion. We arc
not under his influence like timber under tJic
saw, the chi.'^el, and plane, unconscious and
inactive. He does not work upon us, Itut in
us; and he works in us to will and to do.
What he does for us, ho dws also by lis.
Neither is his operation like tlic agency of a
charm, whose process no one can explain, an«l
durhig whirh the jKitient may as well sleep
a.s wake. If we are taught, we must unih^r-
stand and receive: we are not carrnxl, but
led into all trutli. II' he blesses us, he stira m

266

AUGUST 16.

up to value and seek after his favours ; and
the asking is as necessary as the giving — yea,
the one is the medium of the other.

It might seem here as if faith was in our
own power. It is not so in every respect ;
and it is not so in any respect as to nature.
But what is impossible to nature is possible to
grace. Without Christ we can do nothing ;
but through his strengthening of us we can do
all things. And therefore as his grace is
sufficient for us, and attainable by us, we are
commanded to be filled with the Spirit ; and
he said to Thomas, Be not faithless, but be-
lieving; and he said to his disciples, "Have
faith in God;" and he upbraided them for
their unbelief

But the principal thing is the essentiality
of faith to religious stability : " If ye will not
believe, surely ye shall not be established."
There are three kinds of stability in the
Christian life. A stability of judgment— This
refers to the truths of religion. A stability of
practice — This refers to the duties of religion.
And a stability of hope — This refers to the
comforts of religion. Each of these faith is
able to produce : but faith alone can produce
them. Let us reflect upon all this

And then we shall soon see enough to con-
demn and bewail in unbelief, not only as it
dishonours God, but as it robs the soul, and
leaves it stripped, wounded, and half dead ;
a prey to error, temptation, and grief Who
can knagine the aggregate of the good which
it has prevented in our experience, ever
since we have known God, or rather, have
been known of him? Oh what characters
might we have been !— how firm, how free,
how happy, how usefiil, how ennobled ! And
what has kept us back from all this honour?
"An evil heart of unbelief, in departing from
the living God." Lord, increase our faith.

AUGUST 16.
" We know that if our earthly house of this taber-
nacle were dissolved, we have a building of
God, an house not made with hands eternal in
the heavens." — 2 Cor. v. 1.

Some things in these words are very plain ;
others may involve a little difficulty. The
Apostle obviously intends the body when he
speaks of " the earthly house of this taber-
nacle :" and nothing can be a juster repre-
sentation of it. Man is not a machine ; or a
mere mass of organized matter. He has
somethmg more than flesh and blood. There
IS a spirit in man, and the inspiration of the
Almighty giveth him understanding. What we
see is not the agent, but only the instrument;
not the inhabitant, but the dwelling. The
body IS called " an house" for its accommoda-
tion. The soul might have had another resi-
dence given it, and a very inferior one. In-
jured 03 the structure is by sin, it has enough

of excellence yet in it to excite admiratioj
and induce us to say, " I am fearfully an
wonderfiilly made." Galen, a physicia
atheistically inclined, after examining tl
body in the number, the perfection, ar
the exquisite adaptation of all the parts, wi
fully convinced of the being of God, and coc
posed a beautifiil hymn to his praise. ^
mechanism will bear a comparison with th;
of the anuual economy. It would be mu(
more reasonable to suppose that a watch ma(
itself, than that the eye, in which there ai
such marks and proof of design and conti
vance, should be the effect of chance. But
is an " earthly" house — earthly in its cor
position ; earthly in its support ; earthly in i
destination — " Dust thou art," says the se;
tence, and " unto dust shalt thou return."
is the case not only with the body of the pc;
sant, but of the prince — " His breath goei
forth, he returneth to his dust." And so
must be with the relics of the most endeart
connexion. The beauty of Sarah, who hf
endangered kings, was soon despoiled of i
charms, and after a wish, how natural !
keep even the lovely shrine a little longe
Abraham was compelled to say, "Bury rr
dead out of my sight" — ^So tiie bereaved s
and uiscribe over the grave of the once spari
ling eye, and the once ruby lip, and the one
fascinating tongue —

" How lov'd, how valued once avails thee not,
To whom related or by whom be^ot :
A heap of dust alone remains of thee,
'Tis all thou art, and all the proud shall be"—

It is also the earthly house of this " tabe
nacle." This reminds us of its weaknes
frailty, and danger. A tabernacle, thoug
covered, has no foundation ; it has no nai
fastened in a sure place ; but pins and con
instead ; it is a movable, temporary, slendt
abode, soon taken down, and easily destroyf
— The Apostle therefore speaks of its beiii
" dissolved."

But what means "a building of God, a
house not made with hands, eternal in tb
heavens ?" Some suppose that it is a descrij
tion of the resurrection-body. The bod;
when glorified, may well be thus expressed
but the reference here is to something neare
something to be found at death, and enjoye
before the revival of the body ; as we see in th
verses immediately following. It is therefor
a representation of the blessed condition inf
which the soul enters as soon as it leavf
" dull mortality behind." The Apostle woul
intimate that the soul does not die with th
body. It does not resemble Job's sons ; whe
the house fell with them, they were crushe
in the ruins; but here, while the house is dc
stroyed, the resident escapes. The believer a
death is not like an ejected tenant, forced ou
of his present dwelling without having anothe
provided to receive him. " I go," said Jesuf
" to prepare a place for you :" " where I an

AUGUST 17.

267

lere shall also my servants be." This bless-
1 abode is characterized by four articles,
'he first tells us that it is solid. It is not a
ibemacle, but "a building." The second
lat it is reared by a divine agency. It is a
jilding "of God," and "not made with
ands." The third marks its permanence. It
; « eternal." The fourth shows its situation.
: is " in the heavens." We must arise and
epart hence to enjoy it.
But here is a confidence expressed with
?gard to it : " We know that if our earthly
ouse of this tabernacle were dissolved, we
ave a building of God, an house not made
ath hands, eternal in the heavens." The
^nfidence is twofold : the confidence of faith
nd the confidence of hope. The first regards
le reality of the thing. The belief of this
; necessary. Some deny it ; others doubt it :
at Christians know it. This knowledge was
ot possessed by the heathens. None of them
ver thought of the restoration of the body :
at many suppose that they believed in the
nmortality of the soul. Yet what was their
3lief ? Did they ever teach the doctrine pub-
cly 1 Did they ever reason from it as a prin-
iple 1 Did they ever urge it as a m.otive in
leir morals 1 They could not ; they were
3t convinced themselves. Seneca dared not
5cide whether death destroyed the soul or
slivered it. And he who, of all their phi-
isophers, spake the best upon the subject,
ift suspicions at death that his mind was not
itisfied. But, as Paley says, among a thou-
ind conjectures one of them happened to be
ght; and with them it was nothing better
lan conjecture — they had no. proof of the
ling itself : and if, as he justly adds, nothing
lore is knoivn in religion than is proved,
life and immortality were brought to light
irough the Gospel." Now every Christian,
Dwever poor and illiterate, admits it as a
ct; and though he cannot evince the cer-
linty of his belief, as many did in the first
^es, who suflfered the loss of all things, yet he
:ts upon it, and in the whole course of the
^ligious life " walks by faith, and not by
ght"

There is also the confidence of hope. This
igards not the reality of the state only, but
ir own claim to the possession of it. The
le of these does not necessarily produce the
>her. How many, alas ! are there, who be-
eve there is such a glorious state, who have
ther no expectation of enjoying it, or an un-
'Unded one that will issue in the most dread-
il disappointment. They never, how strange !
ive themselves a moment's concern about it ;
lough nothing can be of equal importance ;
id they knoio it ! And know that if they do
3t receive a happy immortality they must
idure a miserable one ; and thus the great-
<t blessing will prove the greatest curse !

Yet all the partakers of divine grace do not
)ssess this confidence equally. We read of

the full assurance of hope, which supposes
inferior degrees of it. We may also observe
that no degree of it, however established, is
free from fluctuations. The confidence of
appropriation therefore, even in the Lord's
own people, is not so extensive as the confi-
dence of belief Neither is it essential to
their safety — Yet how necessary is it to their
comfort ! How desirable is it, amidst the trou-
bles of life, and the growing infirmities of
nature, to know that " when the earthly house
of this tabernacle shall be dissolved, we shall
have a building of God, an house not made
with hands, eternal in the heavens." " Say
unto my soul, I am thy salvation :" and " give
me a token for good."

What a question then arises here — " Who
shall ascend into the hill of the Lord, and
who shall dwell in his holy place 1" The
best way to ascertain your title to the inherit-
ance of the saints in light is, to look after
your meetness for it. Your hope of the one
without the other is presumption and mad-
ness : for can you imagine that God will bring
you mto a condition which it is impossible for
you to fill or enjoy ] But if he has prepared
you for the blessedness, be assured he has pre-
pared the blessedness for you. It is a holy
state — and if you now love holiness, it is a
state in which Christ is all in all — and if you
are now rejoicing in him as your portion,
" He that hath wrought you for the self-same
thing is God, who hath also given you the
earnest of the Spirit."

AUGUST 17.
" And Jesus went before them : and they were
amazed; and, as they followed, they were
afraidy—Uaxk x. 32.

They were now, it is said, in the way going
up to Jerusalem, where he was to suffer and
die upon the cross, after enduring every kind
of insult and cruelty. But a circumstance is
added which is worthy of our attention —
"Jesus went before them: and they were
amazed; and, as they followed, they were
afraid." That this is not mentioned without
design may be inferred from tlie brevity of
the Evangelists. Had every thing pertaining
to the history of our Lord been recorded, the
wwld could not have contained the books
that would have been written. But when it
is necessary to comprise much in a little, a
writer, if wise, will introduce nothing that is
insignificant and uninteresting — The incident
therefore is mentioned to show how far lie
was from being unwilling to advance to the
post of danger. Tho action intimates how
full of zeal and courage he was; and that in
the knowledge of all tliat lay before him he
was eager to engage in the conflict. IMany
iiave vapoured away while the oinMiiy was
not at hand : and tlie children of i:|»hniim,
carrying bows and spears, yd lurncil tiicir

268

AUGUST 18.

back in the day of battle — Such a difference
is there between an imaginary and a real, be-
tween a prospective and a present encounter.
But this distinction does not apply to him. He
who in the beginning- said, " Lo, I come to do
thy will, O God, I delight to do thy will ; yea,
thy law is within my heart," could also say as
the scene approached, " I have a baptism to
be baptized with ; and how am I straitened
till it he accomplished !" and after adminis-
tering the memorials of his death, he arose
from the table, and said, "That the world
may know that I love the Father ; and as the
Father gave me commandment, even so I do.
Arise, let us go hence." Oh ! if we were as
willing to receive tlie blessings of his great
salvation as he was to procure them for us by
anguish and blood, we should all be able im-
mediately to rejoice in him with joy unspeak-
able and full of glory !

At other times he seemed to give his dis-
ciples tlie precedence. When any advantage
was to be gained he followed them. It is an
lionour and a privilege to preach the word
first in any place : and this privilege and
honour he conferred on his disciples; for he
sent them " before his face into every city and
place whither he himself should come." But
when the call was to suiTer and die, he went
before them, to stimulate, encourage, and em-
bolden them, by his own example — And who
would not follow where he leads the way?
How well may we glory in any fellovyship
with him ! How fully may we be assured of
the goodness of the cause ! How confidently
may we reckon upon our succour and success !
"Lord," by thy grace "I will follow thee
whithersoever thou goest."

But " they were amazed." It is not won-
derful that his disciples expressed so much
surprise, but so little: for things had never
been seen "on this fashion;" and they were
every day in the midst of something peculiar,
remarkable, and even miraculous. But many
of their feelings are not recorded ; and what
is marvellous and extraordinary, by repetition
and continuance, becomes familiar, and ceases
to strike. The Jews, after a few weeks or
days, gathered the manna from heaven with
as little reflection as our rustics reap the corn,
and viewed the pillar of fire as thousands do
the sun, that is, without any surprise or one
tliouglit of the agency of God ! — On this oc-
casion, perhaps they were amazed to see him
so cheerfid and full of ardour, in view of so
menacing an expedition — Perhaps, indeed, at
the thought how he could suffer at all. No-
thing had ever occurred like it before. Many
had suffered; our earth had always been a
vale of tears; but every sufHerer befijre had
sinned — whereas he did no sin, did nothing
amiss, did all things well, and was " the only
begotten of the Father, full 6f grace and
truth." "If he suffers, where is Providence?
Where is the God of Judgment, if he is spit

upon, and scourged, and crucified 1 We ah
trusted that this was he which should hav
redeemed Israel!" At present their knov
ledge was very limited and indistinct. The
resembled the blind man when half enliah
ened, who " saw men as trees walking
They were unable as yet to comprehend tl
spirituality of his empire, the nature of h
salvation, and especially the giving his fie?
for the life of the world. They were in
kind of dawn, and "the light was neith<
dark nor clear." Their glimmerings and the
doubts kept them in a degree of surprise, co
jecture, and confusion, significant of the e
perience of many with regard to varioi
things which, all through life, keep them
a sort of amazement.

Though he was ready, they were not i
forward; they required drawing on — "Ai
as they followed, they were afraid." Tl
fear we conceive was not only or principal
on his behalf, but on their own — " If he is a
prehended and put to death, how shall we e
cape? What will become of us?" As y
they were not sufficiently mortified to tl
world, and willing to deny themselves. Thf
preferred a whole skin to a scar. It was
till the Holy Ghost was given that they wei
able to rejoice and glory in tribulation. Bi
as their knowledge, and faith, and hope i)
creased, none of these things moved thei
neither counted they their lives dear. It wi
enough that Christ was magnified in the
body, whether by life or by death.

Do we not here see how worthy the Seri
tures are of our confidence? How honest;
they report facts ! The writer of this Gosp'
was himself one of those who appeared to i
little advantage on this occasion, compare
with their Lord and Master. Yet he make
no scruple to tell us all their fears and fault
regardless of consequences. Truth was h
only concern ; and his very manner con
mends it to every man's conscience in tli
sight of God.

AUGUST 18.

" Which entereth into that within the veil ; wli
thcr the forerunner is for us entered, eve
Jesus."— lieh. vi. 19, 20.

In the preceding words the Apostle speak
of the Christian's hope. He likens it to a
anchor; and commends it as sure and stec
fast. But the anchor to secure the vessel ha
a place of holding, so has this hope. Y(
mark the resemblance and the difference be
tweon them ; for every image applied to spii
itual purposes teaches both by comjiarison an^
disparity. The anchor searches after some
thing invisible ; it does not rest in the watei
but searches the bottom — and this hope rc
gards something beyond our sight. The an
chor is cast downward — but this hope ascends

AUGUST 19.

269

The anchor grasps the ^oiind — but this hope
seizes something in heaven. Wliat is it ] It
is Jesus — " Whither the forerunner is for us
entered, even Jesus."

He is called, expressly called, " our hope,"
and " the hope set before us." Every thing-,
as perishing sinners, we need, is to be found
in him, and only in him : for " it hath pleased
the Father that in him should all fullness
dwell ;" and we are blessed " with all spirit-
ual blessings in heavenly places in him ;" and
he alone can encourage and justify our hope
—He is the only ground of it — There would
be no more hope for sinners than for devils
were it not for his incarnation and atonement,
who " took not on him the nature of angels,
but tlie seed of Abraham," and " was in all
points made like unto his brethren, that he
might be a merciful and faithful High Priest
in things pertaining to God, to make recon-
ciliation for the sins of the people." But
what are we not authorized to hope for when
we think of Mm, and thank God for his un-
speakable gift? "He that spared not his
own Son, but delivered him up for us all, how
shall he not with him also freely give us all
things r

But the Apostle here particularly fixes our
hope upon him — as being within the veil —
md as having entered as our forerunner for us.

In truth, if our hope entered within the
veil, and found he had not entered there — it
would find nothing in heaven itself to fasten
ipon, and must shrink back in despair. But
it is enough — it is every thing to find him
'here. Then we see that he is in a condition
ind a capacity to save and bless us ; and we
resemble Jacob, when he heard that Joseph
was alive, and lord of all the land of Egypt.
Then we also see that he has accomplished
his mediation on earth. He had taken our
place ; our iniquities were laid on him ; and
he became answerable for them as our surety.
But how could we know the ransom was
Daid unless he was released ? We know he
lied, but unless he is risen again, and gone
into the leather, our faith is vain, and we are
ret in our sins. Therefore, says Peter, God
'raised him from the dead, and gave him
Tlory ; that our faith and hope might be in
Clod." For then we know that he has accom-
plished the work that was given him to do ;
■-hat he has put away sin by the sacrifice of
limself ; that he has made peace by the blood
)f his cross ; and opened the kingdom of hea-
k'en to all believers.

But there is an additional confirmation of
)urhope in the character umler which he en-
tered heaven, Enoch and Elias ascended to
leaven embodied ; but they entered for them-
selves ; and it did not follow because they en-
ered that we should enter also. We might
lave inferred the possibility of our following
hem, but not the certainty : they entered be-
Ibre us, but were not our forerunners — But
'23*

Jesus as "our forerunner entered for us."

There was a joy set before him ; and he was
received up into glory ; and had a name given
him above every name : but the Apostle here
does not speak of his entering for himself, but
for us. Had a forerunner entered for him, it
would not have been so wonderful : but as if
we were the grand party, the forerunner is
for us— and he that forerunner himself! Now
this shows a connexion between his entering
and ours ; and a relation of a peculiar kind ;
and containing nothing less than a pledge. A
forerunner was a harbinger, one that preceded
the rest, to awaken attention, to arrange
things for those behind, and to be in readiness
to receive them. In other cases the forerun-
ner was inferior to the company for which he
acted. Thus John, the forerunner of the
Messiah, acknowledges that he was not wor-
thy to stoop down and unloose the latchet of
his shoes. But here the forerunner is infi-
nitely the greatest, and the whole transaction
can only be resolved into the grace of our
J^ord Jesus Christ, who though he was rich,
for our sakes became poor, and made himself
of no reputation, but took upon him the form
of a servant. Oh ! wonder of wonders ! The
forerunner, the King of kings, and Lord of
lords — W^as ever such condescension display-
ed ! The company represented and provided
for ; the poor, and the maimed, and the halt,
and the blind — Was ever such honour con-
ferred ! Yet such honour have all liis saint*?.
Because it was expedient for thciu, he went
away ; and entering the holy place, lie said,
"I am come — and all my people are coming
— I am come to prepare a place for them —
and where I am, there they shall be also."

AUGUST 19.

And he sent, and beheaded John in ihe prison^
Matt. xiv. 10.

John vi^as pronounced by the Judge of all
to be greater than they who had been born
of women before him ; and to be more than a
prophet. He wrought indeed no miracle, but
he ushered in the Messiah ; and baptized
him; and proclaimed him to the nndtitudf? as
the Lamb of (iod, who taketh away the sin
of the world ; and cheerfully said, He must
increase, but T must decrease.

Who can help grieving that this burning
and shining light should not hav(! gone out
naturally, instead of being suddenly extin-
guished in full blaze ? Yet so it has ot^en
been. Many of the Lord's most eminent ser-
vants have been removed in the midst of their
(lays and usefulness — Perhaps to tell us that
his cause does not depend on any instru-
ments, however necessiiry as well as desirable
they seem to us — but ui)on himself, who has
the residue of tho Spirit. John not only died
early, but sulFered a violent dealh. It was the

270

AUGUST 20.

consequence of his fidelity. Ilerod (the son
of Herod the "Great) tetrarch of Galilee, a
dissolute prince, in his journey to Rome had
been entertained at the Court of his brotlier
Philip, tetrarch of Trachonitis. While there
he formed a criminal intrigue with his bro-
ther's wife. He was now living incestuously
with her in defiance of all shame, when John
had an interview with him. John acquitted
himself with unflinching integrity. He told
him that rank did not excuse crime, and that
kings are no more above law than their sub-
jects— " It is not lawful for thee to have her."
From that hour his doom was determined ;
and he was only spared for a season, from the
tyrant's fear of the people. It is probable
however that Herod would not have put him
to death, had he been left to himself, for he
seems to have had a veneration for John. But
when a man has a mistress he is no longer
his own ; he is a servant, he is a slave — and
engaged in a course of iniquity, he proceeds
from evil to evil — and finds one sin necessary
to another.

Nothing can equal the revenge, the rest-
lessness, and the cunning of an imperious
whorish woman. With her, when there is a
will a way will soon follow. Herodias seizes
an opportunity for her foul purpose on the
king's birthday; she introduced her daughter
to dance — the dance it is presumed was what
they now call waltzing. It excited and
charmed Herod, "whereupon he promised
with an oath to give her whatsoever she
should ask. And she, being before instructed
of her mother, said, Give me here John Bap-
tist's head in a charger. And the king was
sorry: nevertheless for the oath's sake, and
them which sat with him at meat, he com-
manded it to be given her." Not a person
present, male or female, interposed a word on
his behalf! The barbarous deed was done
without even the form of a trial ; done pri-
vately, and in prison ! When God shall make
inquisition for blood, and the earth shall no
more cover her slain, what scenes of horror
will be brought to liglit ! Perhaps John was
praying ; perhaps sleeping, when the execu-
tioner arrived — But he was ready for the
event, and the axe would only release him
into the glorious liberty of the sons of God.
Yet the head, the veins bleeding, the hair
clotted with gore, the eyes all wan and half
opened, was brought in a charger, and given
to tile (lamsel ; and she brought it to her mo-
ther, who, according to Josephus, stuck the
tongue full of needles — what tenderness and
delicacy — and yet these females had often af-
fected to tremble at the shaking of a leaf!
But there is no ground for general reflections
here. A virtuous woman need not feel her-
self dishonoured by wretclies who have dis-
owned her sex, and renoimced her very na- ;
ture. We do not think the worse of the elect
angels because some of their order, and ere- ( I

ated at the same time with them, became
devils.

Let us turn from the master to his disci-
ples. Two things they did. "They took uf
the body, and buried it.''' Whether his head
was returned for interment with his body, oi
whether the ladies kept it for further enter-
tainment and insult, we know not : but doubt-
less the disciples obtained it if they could.
Respect is due to the remains of God's ser-
vants. Stephen's corpse, stoned with such
malice and fury, must have been a dreadful
spectacle ; but devout men carried him to his
burial, and made great lamentation over him.
It is probable Zechariah and Elizabeth were
dead, and none of his other relations were at
hand ; but his disciples felt a deep interest in
him, and performed the last rite — It required
courage thus to espouse and honour one the
king had first imprisoned and now slain : but
perfect love casteth out fear.

Again. " They went and told Jesus." He
needed not the information, but they did right
to lay the sorrowful case before him : it was
their duty; it was their privilege. While
John was living, these disciples were jealous
and envious of his successor and superior;
and were much concerned to keep up a sepa-
rate interest. But they have now dropped
their prejudices and strife ; and are willing
to go over to him, and become his followers.
And thus we already see their loss turned
into gain. Whatever brings us to him is a
blessing.

AUGUST 20.

" Blessed is the man that walketh not in the coun.
sel of the ungodly, nor standeth in the way of
sinners, nor sitteth in the seat of the scornfvl.
But his delight is in the law of the Lord ; and
in his law doth he meditate day and nigfU.''^ —
Psalm i. I, 2.

Happiness is " our nature's end and aim."
All seek it: and David here tells us who
finds it. To prevent mistake, and to secure
impression, he describes his character nega-
tively and positively.

First, he says, "Blessed is the man that
walketh not in the counsel of the ungodly,
nor standeth in the way of sinners, nor sitteth
in the seat of the scornful." Here we see
not only continuance but progression. Ac-
cordingly not only the Scripture, but all ob-
servation shows us that the wicked proceed
from evil to evil, and wax worse and worse.
One sin oft,en pleads for another, and often
renders another necessary, either for the pur-
pose of assistance or concealment : while
every fresh act of transgression weakens the
restraints of fear and shame, and adds to the
force of habit. — The sinner's course is here
accurately traced. He begins with evil com-
pany, and is flattered by their maxims, ex-
cited by their entreaties, encouraged by tiieir

AUGyST 21.

271

commendations, and emboldened by their ex-
ample— " He walks in tlie counsel of the un-
godly." Evil communications corrupt good
manners. Bad principles lead to bad prac-
tice ; and having tampered with danger, he
exposes himself to temptation, and by his
heedlessness and position even invites it —
" He stands in the way of sinners." At last
he feels a comparative rest from those unea-
sinesses of conscience and doubts of mind
that once frequently disturbed him, and can
scoff as well as sin, reviling the good, and
mocking at things sacred — "Thus he sits
in tlie seat of the scornful." He who has
reached this distance may judge of his pro-
gress ; he may see how far he has gone,
and how far he has to go — which indeed is
very little; for "the scorner's chair," says
old divinity, " is placed very near the door of
hell."

" But all this is negative." And in a world
like this, and with such a nature as ours, no
small part of religion consists in avoiding that
which is evil. All the Ten Commandments
are prohibitory with the exception of two.
" Honour thy father and mother" — this is pos-
itive. And " Remember to keep holy the Sab-
bath day" — this is positive — yet a part, even
of this command, is interdictory : but all the
other mandates tell us what we are not to do :
and " God having raised up his own Son, sent
him to bless us, by turning away every one
of us from our iniquities." But negative re-
ligion is not sufficient "Cease to do evil,
and learn to do well,''' is the requisition of
that God who not only forbears to punish, but
enriches and dignifies ; who not only saves
from hell, but exalts to heaven. The tree that
was ordered to be cut down and cast into the
fire brought forth no good fruit : and the ser-
vant that was condemned to outer darkness
was wicked because unprofitable. A man may
not swear, but does he pray ? He may not
rob the poor, but does he relieve them ?
We are to be zealous of good works. There-
fore,

Secondly, he says — " But his delight is in
the law of the Lord : and in his law doth he
meditate day and night." If the law here
spoken of be what we call the moral law, it
is true, that every partaker of Divine grace,
with Paul, delights in it. How indeed can
it be otherwise 1 since the essence, the whole
of it is to love ; to love God supremely, and
his neighbours as himself But it here means
the word of God. It is called his law because
it is not opinion, counsel, or advice, but the
will of God, from which lies no appeal, and
the authority of whose decisions the day of
judgment will ratify. David could here speak
TOm his own sentiments and feelings. There
s nothing in which he seems to have found
» much delight as in the Scripture. " I re- :
joice at thy word," says he, " as one that find-
3th great spoil." " Thy testimonies are Uie

rejoicing of my heart." "1 love them ex-
ceedingly." "More to be desired are they
than gold, yea, than much fine gold : sweeter
also tlian honey and the honeycomb." Yet Da-
vid had but a small portion of revelation. How
much has been added since ! No wonder,
therefore, that every believer is distinguished
by his attachment to this blessed volume.
What renders it so attractive is, that it meets
him with discoveries, promises, invitations,
suited to all his wants. As lost, he is here in-
formed of a Saviour, and a great one. As
guilty and weak, he here finds righteousness
and strength. As having nothing, he is here
replenished with all the unsearchable riches
of Christ. His experience, also, as he ad-
vances in the divine life, adds to its precious-
ness. He has tried it in every condition ; it
has often relieved his fears, refreshed his
weary spirit, revived him in tlie midst of
trouble; and he can say to the praise of
its glory, " Unless thy law had been my
delight, I should have perished in mine afflic-
tion."

Hence, in this " law he meditates day and
night." It is the peculiar, yet common sub-
ject of his thoughts. He not only sets apart
frequent seasons for the more express per-
formance of the duty, but his mind naturally,
and readily and pleasingly returns to the ex-
ercise, whenever it is disengaged. For the
thoughts follow the affections. Where the
treasure is, there will the heart be also. If my
meditation be sweet it will be frequent ; and I
shall be able to say, " How precious are thy
thoughts unto me, O God ! how great is the
sum of them ! If I should count them, they are
more in number than the sand : when I awake,
I am still with thee."

AUGUST 21.
" LiUle children."—! John ii. 12.
This is a mode of address which, if not en-
tirely peculiar to our Apostle, is employed by
him with such frequency, that it may be of
use to inquire what he would imply or express
by the appellation. When you meet with it,
therefore, remember that it may intimate four
things.

First, his advanced age. He had now "the
hoary head :" and it was "a crown of glory,"
because it was " found in tlie way of righte-
ousness."

Secondly, the affectionatcncss of his dispo-
sition. He was not only " the beloved," but
" the loving" disciple : and seems to have im-
bibed very largely of the spirit of him on
whose l)osom he leaned. It would be w«'ll if
all who are engaged in the sncred office, wrrc
distinguished by more of " the mecknes^■ and
gentleness of Jesus Christ" Instead of in-
sulting, scolding, and menacing, it would be
better tor love's sake to entreat, and rndra-
vour to win. Indeed, there is no gaining Uie

272

AUGUST 22.

heart any other way. It cannot be forced —
but it may be won — and " he that winneth
souls is wise." This was the original method
— " We were gentle among you, even as a
nurse cherisheth her children ; so being affec-
tionately desirous of you, we were willing to
have imparted unto you, not the Gospel of
God only, but also our own souls, because ye
were dear unto us."

Thirdly, the effect of his usefulness. Many
of them were his converts. He had begotten
them through the Gospel ; and he regarded
them as his spiritual progeny : the most im-
portant and interesting of all offspring. Such
children are indeed a heritage of the Lord —
Happy is the man who has his quiver full of
them : he shall not be ashamed, but shall
speak with the enemy in the gate.

Fourthly, the character they were to dis-
play. He would have them resemble the
qualities of little children. He would have
them receive the kingdom of God like little
children, who implicitly confide in their Fa-
ther's declarations. He would have them, like
little children, to depend on their father's care
to provide for them : and be free from all
anxiety and fear. In malice he would have
them children retaining no resentments, and
if angry easily pacified. He would have them
free from pride and disdain; condescending
to men of low estate, not ambitious and
worldly minded.

Whatever we may think of these things,
we know how they are regarded by the Judge
of all. " The disciples came unto Jesus, say-
ing, Who is the greatest in the kingdom of
heaven 1 And Jesus called a little child unto
him, and set him in the midst of them, and
said. Verily I say unto you, Except ye be con-
verted, and become as little children, ye shall
not enter into the kingdom of heaven." From
this Divine decision it is first obvious — that
these attributes are not natural to us, but the
eflfect of conversion ; we become such. And
secondly — that the change producing them is
indispensably necessary to our hope; for ex-
cept we be converted, and become as little
children, we shall not enter the kingdom of
heaven — We are without title and without
preparation, and as the same authority tells
us in another passage, "we cannot see the
kingdom of God."

The conformity, however, is not to be uni-
versal. You are not to " be children in un-
derstanding," but " full grown men." You
are to be " no more children, tossed to and
fro, and carried about with every wind of
doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to de-
ceive." Little children arc fond of trifles, and
will cry and fight for toys — But, says the
Apostle, it shall not be so among you — " Lit-
tle children, keep yourselves from idols.
Amen."

AUGUST 22.

" David served his own generation by the wi/Z q
Godr — Acts xiii. 36.

Example has a thousand advantages ove
every other mode of tuition. Hence God-
for none teacheth like him — has filled hi
word, not by documents and dissertations, bu
facts ; and spreading before us the lives am
actions of men, commands us not to be sloth
ful, but followers of them, who, through faitl
and patience, inherit the promises.

We have here a noble testimony concern
ing David. In his early days he was in ob
scurity, being the son of a plain yeoman, ii
the village of Bethlehem, and employed u
tlie humble occupation of a shepherd. But h(
was soon called to expose himself in the fiek
of battle, and obtained for liis countrymen ai
easy victory, by killing the wonder and ter-
ror of the age. Afl:er this — for as he rose he
suffered — we find him in exile, under the per-
secutions of Saul, wandering and hiding him-
self in wildernesses for his safety, and hunted
like a partridge upon the mountains. At
length, through much tribulation, he entered
his kingdom, and was crowned, first over Ju-
dah, and then over all Israel. But after dis-
tinguishing himself as a warrior, and a ruler,
he was compelled by the rebellion of Absalom
to leave his palace and his capital, and ascend,
weeping and barefooted, the Mount of Olives,
where his son, and his I^ord the Messiah,
ages after, agonized and triumphed. Then
we find him re-established in more power and
authority than ever, and reigning in safety,
peace, and honour — and at last we find him
anxious to build a temple for the name of the
Lord, amassing an abundance of materials,
and sparing no expense ; so that he could say,
" The zeal of thine house hath eaten me up."
From this glance at his life, we see that it
was very eventful and singularly diversified.
But in every period, and in every relation,
and in every scene, he displayed principles
and dispositions which rendered him not only
civilly, but morally and religiously useful. In
youth ; in manhood ; in obscurity ; in splen-
dour ; in adversity ; in prosperity ; by his
wealth ; by his power ; by his authority ; by
his wisdom ; by his inspiration as a prophet ;
by his genius as a poet and a musician'; in all
his resources he constantly served his gene-
ration.

But he also served his mon generation. Not
indeed exclusively ; for he has served every
generation since. He is now serving the
present. Christians now living bless God for
his writings. Who has not found in them a
treasury of experience ! a flame at which he
has often liglited Jiis torch T a harp that has
often driven away his evil spirit ! There are
some who not only serve tiieir own age, but
levy a tax of admiration and gratitude upon

AUGUST 23.

273

!very future one. Such were the reformers.
Mich were Luther, and Calvin, and Knox, and
ithers. And nothing can be more unjust than
0 censure tiiese men who did so much, be-
ause they did no more; or diminish their
ime by reproacliing them with a few faults,
vhich were rather the errors of the times
ban of the men. Such were those patriots
vho resisted unto blood striving against sin,
nd procured for us the invaluable blessings
f civil and religious freedom. Such were
he translators who gave us the original
Scriptures in English. Such have been the
writers who have defended the truth of the
rospel, and furnished materials for private
nd domestic devotion. How useful is Watts,
ven now, by his Psalms and Hymns, in which
lillions bless God ; and by his songs for chil-
ren, which out of the mouths of babes and
ucklings perfect praise ! No man indeed
news how any good he does may be perpetu-
ted and enlarged.

But if we cannot serve other generations
;t us serve our own. Some strain too much
fter distant objects, and overlook what is im-
lediately before them. Some leave large
jms when they die — they had better be their
wn executors,'and see and enjoy the applica-
on of their own liberality. They had better
Dnvince the world that they act from choice ;
ir at death they can retain nothing, but must
irt with all they possess. The endowments
squeathed by many of our good forefathers
ave operated rather injuriously than other-
'ise ; retaining the support of error in some
laces of worship, and relaxing the zeal and
enerosity of congregations in others ; for
aople have an amazing keenness in perceiv-
ig when their assistance is not wanting,
'he cause of the poor and the cause of God
ill be hereafter committed to others ; they
•e now intrusted to us; let nothing draw us
f from present duty.

He also served his own generation by the
HI of God. Nothing comes by chance in our
fairs. The Lord determines the bounds of
ir habitations, appoints us our stations and
lices, and assigns us our talents and oppor-
inities. How obviously was it his pleasure
lat David should be what and where he was.
was all without his design or thought. And
erefore when Saul's courtiers reproached
m that he was a restless ambitious youth,
ho, dissatisfied with a private condition,
■ught to work himself into notice and cmi-
;nce ; he could appeal and say, " Lord, my
3art is not haughtjs nor mine eyes lofty :
either do I exercise myself in great matters,
in things too high for me. Surely I have
'haved and quieted myself, as a child that is
eaned of its mother : my soul is even as
weaned child." Others too, without any
irpose on the part of their friends or their
vn, have been laid hold of by the hand of
rovidence, and conducted forward so as to
2K

exemplify the promise " I will bring the blind
by a way that they knew not : I will lead
them m paths that they have not known : I
will make darkness light before them, and
crooked things straight."

But it was not only by his providential will
that David served his own generation, but
also by his revealed will. This he made the
rule of his conduct. " Lead me," said he, " in
thy truth, and guide me, for thou art the God
of my salvation, on thee do I wait all the day"
— like a servant, to receive and obey the or-
ders of his master. We must not follow our
own fancies, or do that which is most agreea-
ble to our feelings; but what God requires of
us. For this purpose we must repair to his
holy oracles, and ask, " Lord what wilt tliou
have me to do !" A woman is not to usurp
authority, and to teach m the church. A man
is not to assume the office of the magistrate
under a notion that he could discharge it bet-
ter. If a village preacher on the Sabbath
leaves his own family without control and
without instruction, he may be serving his
own generation, but not according to the will
of God. God enjoins us to abide in our own
callings. If we step aside from them, we may
be useful ; but the effect is often equivocal,
the good is more than counterbalanced by the
evil arising from the violation of order, and
God asks wlio hath required this at your hand ]

Let this example induce our imitation. We
all have it in our power to be useful ; and let
us see to it, that we decline not doing what
we can, because we cannot do what we
would. Let us immediately and earnestly
call into action whatever influence we pos-
sess, to serve our own generation by the will
of God. Our generation serves us. None of
us liveth to himself All the endowments
conferred upon us look beyond ourselves : and
as good stewards, we are to minister the
manifold grace of God. It is as nuich our
privilege as our duty. It enthrones us in the
esteem of our fellow-creatures, and with such
sacrifices God is well pleased. Wlien a
Christian coines to die, he must be humble
in looking back upon his imperfections : but
lie will have reason to he thankful, if by the
grace of God he hopes that he lias not wholly
lived in vain. T, said the lea mini Dr. Donne
to his friends when dying, I repent of all my
life, but the part of it' I hav(^ sjM'nt in commu-
nion witli God, and doing good to men.

AUGUST %\
" And he said, Draw not nifrh hither: piitoffthy
shoes from qfl' thy fret, for the plaee whereon
thou stniidest is holi/ <rroiind. Moremwr he said^
I am the (h)d of thy father, the (iod of Abra-
ham, the (Sod of Isaac, and the God of Jacob:*
— Exod. iii. T), 6.

This address of God to Moses contains
an admonition to restrain and regulate luni ;

274

AUGUST 23.

and an assurance to establish and encourage
him.

The admonition may he understood and
improved as a check to vain curiosity. Here
was much to excite the notice and surprise
of Moses. The bush was burning, but he saw
no fire near it, or lightning from heaven to
kindle it. He also saw what was more un-
accountable still, that though it kept flaming,
not a spray or a leaf was consumed. It does
not therefore appear wonderful, that he should
have been tempted to turn aside to see this
great sight. Yet it would seem he was not
free from blame. He should have been satis-
fied with the prodigy, and have waited in
adoration the development of the design : but
he was learned in all the wisdom of the
Egyptians, and wanted perhaps philosophi-
cally and speculatively to explore " Why it
was not burned." And therefore the voice
cries to him, " Draw not nigh hither." This
curious desire of knowing things that do not
concern us, is too natural to all. But we
should endeavour to repress it rather than in-
crease it by indulgence. In the common
affairs of life, and the concerns of our fellow-
creatures, it is an impertinent, troublesome,
oflfensive disposition, and is sure to fix upon a
person in time the odious character " of a tat-
tler and a busy body in other men's matters."

But it is yet more to be guarded against in
religious affairs. Nothing can be more incon-
sistent with, and injurious to, that spirit of
childlike submission which a Christian is to
cherish. We have no time in the concerns
of our souls for nice and useless speculation.
One thing is needful, and whatever draws us
oflf from this, even if it be something true
and good in itself, will be an error and an evil
to us. The grand principles of the Gospel
are few and plain ; and they are always held
forth in their practical bearings, and no fur-
ther. "The secret things belong unto the
Lord our God: but those things which are
revealed belong unto us and to our children
for ever ; that we may do all the words of
this law." Let us therefore be satisfied with
the words the Holy Ghost useth, without re-
quiring human definitions of them. Let us
improve the parts of the Scripture as they lie
before us, without systematizing them. Let
us distinguish between the uses and the es-
sences of the subjects the Gospel reports. Let
us take the religion of the facts, and leave the
philosophy. When the man asked, " Are
there few that be saved V did. our Lord re-
buke or gratify the inquirer? When even
his disciples asked, " Wilt thou at this time
again restore the kingdom to Israel]" did
he not answer, " It is not for you to know the
times or the seasons, which the Father hath
put in his own power]" In all such cases
did he not invariably say, " Draw not niah
hither 1"

The admonition would also remind us of

the humility and awe with which we shoul
approach where God is. And in all our woi
ship we come before him. Outward toker
of respect and revjerence vary in differer
ages and countries. In the East, unshoein
of the feet was the same as uncovering th
head with us ; and Solomon refers to it whe
he says, " Keep thy foot when thou goest 1
the house of God." The act enjoins th
principle which it is intended to express an
cherish. Bodily exercise profiteth little ; bi
we are complex beings, and we are to honoi
God in our bodies as well as in our spirit
Holiness becometh his house for ever. Gc
will be sanctified in all that come nigh bin
He is greatly to be feared in the assembly c
the saints — " Put off thy shoes from off th
feet, for the place whereon thou standest
holy ground."

But what says the assurance ] " I am th
God of thy father, the God of Abraham, th
God of Isaac, and the God of Jacob." Gc
has always bestowed his favours in a wa
which showed a regard for righteousness : h
often therefore did good to some for the sals
of others : and thus men were prepared i
regard the importance of the Messiah, i
whom all the families of the earth were i
be blessed. When the Assyrians were pres
ing Jerusalem, " I will deliver it," says Go
" for my servant David's sake." When Job
three friends had oflfended God by their m
proper speeches, God said to them, " Tali
unto you now seven bullocks and seven ram
and go to my servant Job, and offer up fi
yourselves a burnt-offering ; and my servai
Job shall pray for you : for him will I aceep
lest I deal with you after your folly." Ho
often does he express himself, in addressir
the Jews, as the God of Abraham, Isaac, ar
Jacob, because the covenant made with the:
was for their descendants: therefore, sa;
Moses, " Only the Lord had a delight in tl
fathers to love them, and he chose their sec
after them, even you above all people, as it
this day." " Not for thy righteousness, or f
the uprightness of thine heart dost thou go
possess their land ; but that he may perfor
the word which the Lord sware unto thy f
thers, Abraham, Isaac, and Jacob." But tl
better covenant, of which all the spiritu
Israel shall glory, was made with One wl
was before Abraham, whose goings forth wei
from of old, from everlasting : and they a:
blessed " with all spiritual blessings in he
venly places in Christ." Hence in the Ne
Testament the language is changed, and v
are constantly reminded of " the God ai
Father of our Lord Jesus Christ."

Surely even at this early period a futu]
state was not unknown. When God said
Abraham, " I am thy shield, and thy excee
ing great reward ; I will be a God to thee
he must have referred to something beyoi
the present life; how else was it fulfillec

AUGUST 24.

275

ccordingly the Apostle tells ub that Abra-
im " sojourned in the land of promise, as in
strange country, dwelling in tabernacles
ith Isaac and Jacob, the heirs with him of
;e same promise: for he looked for a city
hich hath foundations, whose builder and
aker is God." Yea, says he, " These all
ed in faith, not having received the prom-
es, but having seen them afar off', and were
ersuaded of them, and embraced them, and
Dnfessed that they were strangers and pil-
riras on the earth. For they fhat say such
lings declare plainly that they seek a coun-
y. And truly, if they had been mindful of
lat country from whence they came out,
ley might have had opportunity to have re-
imed. But now they desire a better country,
lat is, an heavenly : wherefore God is not
shamed to be called their God : for he hath
repared for them a city." And hear how"
ur Saviour argues with the Sadducees :
Now that the dead are raised, even Moses
howed at tlie bush, w^hen he calleth the Lord
he God of Abraham, and the God of Isaac,
nd the God of Jacob." The relation was
ven then existing, though their flesh had.
een corruption. Our Lord therefore applies
!; not only to prove an* intermediate state, but
Iso the resurrection of the dead : " For he
3 not the God of the dead, hut of the livinfif :
3r all live unto him ;" now, as to their
pirits ; and hereafter, as to their bodies : for
•urpose and accomplishment are the same
vith him.

Let us apply this to our own case. Have
ve been bereaved of pious connexions 1 The
elation between ihem and their God and our
Jod remains the same. Where now are
heir dear spirits? With himsfelf in glory.
vVhere are their dear bodies'? Sleeping in
he grave. But his covenant is with their
lust : and the inviolable union into which he
las entered with them, assures thee — thy
jrother — thy child — thy mother shall rise
igain. We shall be, we arc still one with
lim and with each other —

" The saints below and all the dead.
But one communion make ;
All join in Christ their living head,
And of his grace partake."

AUGUST 24.
' Renew a right spirit icithin mc." — Psalm li. 10.

Tms Psalm will always show the reality
md degree of the author's repentance ; and
ivill afford sentiments and language peculi-
irly suited to the sinner in his conversion to
God at first ; and to the believer, in his re-
turn after any departure from him through life.
The words which we have read, speak of
a right spirit." " A right spirit" is such a
spirit as God requires, and takes pleasure in ;
md such a spirit as becomes the condition of
those who profess to be his followers. It

would be easy to prove that such a spirit
must — be a spirit of faith and trust: a spirit
of contrition and humility : a spirit of thank-
fulness : a spirit of love : a spirit of patience
and submission : a spirit of zeal : and a spirit
of firmness and constancy. Such is the spirit
produced in all the subjects of divine grace.

But this right spirit may be injured and
reduced. We see this was the case with
David in consequence of his fall ; and it was
ui a measure the case with him before ; for
we read of his " first w^ays;" and the words
intimate that these were in some respects his
best. Hezekiah, after his two great deliver-
ances, which he felt so much at the time,
" rendered not again according to the benefit
done unto him ; for his heart was lifted up."
Jeremiah wajs to cry in the ears of Jerusalem,
" Thus saith the Lord ; I remember thee, the
kindness of thy youth, the love of thine es-
pousals, when thou wentest after me in the
wilderness, in a land that w^as not sown. Is-
rael was holiness unto the Lord, and the first-
fruits of his increase." The church of Ephe-
sus had left her "first love," and is called
upon to remember from whence she was
" fallen," and to do her " first works." Hence
we have so many cautions and admonitions
against declension in religion. And when
we consider how adverse every thing within
us and without us is to our better principles,
and how the enemy of our souls employs all
his devices to injure them, we need not won-
der at the frequency of our hindrances and
declinings. The defections sometimes appear
in gross falls: but let us not think too well
of ourselves if we have been preserved from
these, or suppose that backsliding consists
only in foul and outward misconduct. There,
is " the backslider in heart," as well as the-
backslider in life ; and while we stand fair
witli our fellow Christians and our ministers,
we may have much to lament before God. in.
the loss of that spirituality,. and 'fervour, and
confidence, and delight in ordinances whicli.
once distinguished our experience.

We also see that it is necessary ^vhen it
is impaired to have it renovated. Nothing is
right in religion if" the heart" be not "right
\vTth God;" and, therefore, says Solomon,
" Keep thine heart with all diligenceV/or out
of it are the issues of lifer We may go on
in the performance of duty, but if " the right
spirit" be wanting, the mere action is of little
worth. The Lord Iqoketli to the heart Two
donors may give alms; one .from a principle
of charity, the other from vanity : two attend-
ants may repair to the same sanctuary, Uie
one to seek and serve the I^rd, the other,
led only by custom or curiosity: birt. how
differently do thoy appear in the view of
God, and how differently arc thoy regarded
by him ! We act in the same" manner towards
oiir fcllow-creaturcs as far as bur knowle<lg«^
extends. In what they do fur u^s we are af-

276

AUGUST 25.

fected by our apprehension of the spirit with
which they are influenced. If we think the
favour conferred be from esteem, or love, or
gratitude, we prize it, however small ; while,
if it appears to originate in selfish design, we
cannot value it, however great. But the want
of a right spirit affects our comfort as well as
our duty. We consider it an unfavourable
sign in some professors, that they are so lively
and cheerful. We should have much more
hope concerning them if they felt fear and
distress: we are sure that if they belonged
to God, he would reprove them in their de-
fective walk, and improper temper, and hide
his face from them till they acknowledged
their offence. A Christian may get into a
wrong spirit, but how differently does he feel !
What a loss of peace and satisfaction does he
sustain ! How is his communion with God in-
terrupted ! and his delight in devotion dead-
ened ! He becomes also fretful with regard
to others : fretfulness is generally the offspring
of guilty sensation, arising from some neglect
or misdoing. Then, uneasy within, we are
pleased at nothing without ; and so storm in
passion, or ooze in peevishness, like a con-
tinued dropping in a rainy day. We are
never happy but as we have a right spirit
within us.

But we here learn that when it is impair-
ed it is God alone who can renew it. He
giveth more grace : he is the God of all grace.
As he begins so he carries on the good work.
He strengthens that which he has wrought in
us : he perfects that which concerns us.

And therefore, lastly, we must go to him
for this purpose, and pray, as David did, " Re-
new a right spirit within me." A life of de-
pendence must be a life of application. A
religion of grace must be a religion of sup-
plication. If I want certain things, and must
be supplied, and cannot derive them from
myself, I shall surely repair to him who is
able and willing to succour me — especially
if the exercise itself exerts an influence
every way conducive to the revival and in-
crease of religious principle ; and this is the
case with prayer ; and if he has established
it as the medium of his communications, and
said, " For all these things will I be inquired
of;" and if he has pledged himself that we
shall not call upon him in vain. And is not
this his own promise, " Ask, and it shall be
given you ; seek, and ye shall find V " O
thou that hearest prayer, unto thee shall all
flesh come."

AUGUST 25.
« The revelation of Jesus Christ.''— I Pet. i. 13.

The display of him is every thing. Be it
therefore observed that "the revelation" of
him is fourfold : and though the last of these
manifestations be here intended, all of them

may be properly and usefully noticed in the
order.

The first revelation of him we call seri]
tural. This began very early, even in Pan
disc. There the Sun of Righteousness dawi
ed, and from thence shone more and moi
unto the perfect day. He was announced :
the seed of the woman, and the bruiser of tl
serpent's head — Then, as the seed of Abn
ham, in whom all the families of the eart
were to be blessed — Then, as the Shiloh c
Judah, to whom the gathering of the peopl
should be — Then, as the Son of David, an
his Lord. Of him, Moses, in the Law, an
the Prophets, did write. He was held fort
not only in words but types. He was seen i
Moses as a prophet, in Aaron as a priest, i
Joshua as a conqueror, in Solomon as th
Prince of Peace, in Jonah as dying and risin
again. Every bleeding sacrifice expreese
him as an offering for sin ; the manna fror
heaven, and the water from the rock, as th
bread and water of life ; the tabernacle an
temple, as the residence of the divinity, i
whom dwelt all the fullness of the godhea.
bodily. This exhibition of. him may be liken
ed to a perfect portraiture of a most distin
guished and endeared personage, at ful
length, rolled up on the side of a room, am
\^hich the owner gradually op6ns to the be
holders, till the whole figure stands disclose)
— So God gradually revealed the Desire o:
all nations, while his delighted and wonderinj
church exclaimed "He is fairer than tin
children of men" — "yea, he is altogethe
lovely."

The second revelation of him is incarnate
" God was manifest in the flesh." " For thi,
purpose the Son of God was manifested, tha
he should destroy the- works of the devil.'
" We know that he was manifested to tak(
away our sins, and in him was no sin." Thui
he was not only declared, but perceived. H(
appeared not in vision, but in person. No'
tremendously, as in the giving of the Law
when even Moses said, " I exceedingly feai
and quake;" but familiarly, "clothed in s
body like our own." Not transiently, as when
he paid visits to his people of old, but jby a
continuance of three-and-thirty years— foi
" the Word was made flesh, and dwelt among
us — full of grace and truth."

The third revelation of him is spiritual.
And we call it spiritual because it is produced
by the spirit of God in the spirit of man. It
is expressed by sight — Not a carnal sight of
him ; not a sight of him by the eye of sense,
but by the eye of faith, according to the
words of our Saviour: "He that seeth the
Son, and believeth on him, hath everlasting
life." It is such an acquaintance with him
as draws forth our admiration, excites our
love, gains our confidence, and secures our
obedience. It is what Paul means when he

AUGUST 26.

277

ays, "It pleased God to reveal his Son in
ne" — and which he prayed for an increase of
vhen he said, " That I may know him, and
he power of his resurrection, and the fellow-
ihip of his sufferings, being made conform-
ible unto his death."

The fourth revelation of him is final and
jlorious. For after all he is now much con-
;ealed. There are hundreds of millions of
)ur fellow-creatures who know nothing even
)f the existence of such a Being. Even where
le is professedly known, there are multiturles

0 whom he has no form nor comeliness, nor
iny beauty, that they should desire him. Even
Lmong those who wear the name of Chris-
iaiis there are many to be found who deny
lis divinity, renounce his redemption, and
idicule the operations of his Spirit. Thus he
s despised and rejected of men. This, to
hose who know his name, and put their trust
n him, is humbling and distressing. But they
re relieved and cheered with the thought
hat it will not be so always. They believe
hat tlie number of his admirers is increasing.
?hey are sure that he will be exalted and ex-
3lled, and be very high ; that he will sprin-
ie many nations ; that all nations shall fall
own before him ; and the whole earth be
lied with his glory. They know also that
liere is a day approaching, called by way of
istinction, " the day of Christ :" the reve-
ition of Jesus Christ." He will then appear
le second time without sin unto salvation,
le will come in his glory, and all the holy
ngels with him. We shall see him as he is.
le will be glorified in his saints, and admired

1 all them that believe. Then his grandeur
/ill be acknowledged. Then his love, power,
atience, and truth ; his character as a Sa-
iour ; his tenderness as a friend ; his domin-^
m as Lord of all will be develope<l : and he*
f iU enter, accompanied by a glorious church,
ot having spot or wrinkle, or any such thing,
world where he will attract fevery eye, and
ngage every tongue ; and saints and angels
I'ill unite with a loud voice, " Worthy is the
jamb that was slain, to receive power, and
iches, and wisdom, and strength, arid honour,
nd glory, and blessing."

But what is to be expected at the revela-
ion of Jesus Christ ? " The grace that is

O BE BROUGHT UNTO YOU."

AUGUST 26.
The grace that is to be brought unto y(5u at
the revelation of Jems Christ" — 1 Peter i. 13.

Two inquiries may here arise.

What does "the grace" here spoken of
nean ? It comprehends the fullness of the
•romise, " I will come again and receive you
0 myself, that where I am, there ye may be
Iso" — His changing their vile bodies, and
ashioning them like unto liis own glorious
24

body— His absolving and acknowledgmg them
before an assembled world — His commenda-
tion ; " Well done, thou good and faithful ser-
vant"— His invitation ; " Come ye blessed of
my Father" — His placing them in a state of
blessedness, which far transcends all our
powers of expression and conception. After
all our knowledge derived from Scripture
and experience, it doth not yet appear what
we shall be — "Eye hath not seen, nor ear
heard, neither have entered into the hearts of
man, the things which God hath prepared for
them that love him." It is a glory which shall
be revealed.

But why is it called grace ? Why is it not
said, " The glory that is to be brought unto
you at the revelation of Jesus Christ ?" May
it not be — first to exclude merit from all share
in attaining it 1 There is only one Being who
reigns in heaven by his own right. Jesus de-
served his throne, and could claim it on the
ground of worthiness. But we are not worthy
of the least of all God's mercies. How then
could we claim an immensity, an eternity of
riches and honour 1 If we look for a reward,
it must be a reward of grace. Our work bears
no proportion to the recompense. If our obe-
dience was perfect, it could not be meritori-
ous, because it is due to God : but our ser-
vices are really fulj of defects and defilement,
and therefore if they were dealt with accord-
ing to their desert, they would be rejected.
To which w^e may add, that all our good
works are performed in the strength of the
Lord : we live and walk in the Spirit. Every
one therefore that knows liimself, will say
with the Apostle, " By the grace of God I am
what I am : not I, But the grace of God whicii
was with me." And we are sure the top stone
of the spiritual temple_ will be brought forth
" with shoutings, crying, Grace, grace unto it."

And secondly, may it not be so called to
show the identity of grace with glory ] TJiey
are not only so intimately and inseparably
connected, but so greatly resen^ble each other,
and are, so essentially the same, that the one
is int^changeably used for the otJM?r in. the
Scripture. Thus Paul calls glory grace, w hen
he says, " We are chg.nged into the same uiv
age, from glory to glory, as by -the Spirit of
the Lord ;" meaning advancement from one
degree of glory to anptlier ; or as it is else-
where expressed, being "renevyed day by
day," or going "froip strength to strength"
m the divine life. And here Peter names
glory grace. In fact, grace is glory in the
bud, and glory is grtice in the flower. Gnicr
is glory in the dawn, and glory js' grace in
the day. But the morning and noon arp prij-
duccd by tho same sun : and llie bud and
flower issue from the same plant.

Let us remember this — Tiiat glory i.'^ no-
thing hut the completion of what grnre l)e-
gins. It is the perfection of those i)rincii>h^s,
dispositions, services, and enjoyments, by

278

AUGUST 27.

which Christians are distin^ished even in
this world. Have we anything of heaven in
us ah-eady ? It wUl be a state of sinless purity
— Do we delight in holiness now ] It will
consist in the society of the godly — are they
our dearest companions now I Death changes
our place, but not our state, not our nature.
The change to a Christian, is a change not in
quality, bat degree. He has the foretastes of
the bliss ; the first-fruits of the harvest ; the
earnest of the inheritance — "He that hath
wrought us for the self-same thing is God,
who hath also given to us the earnest of the
Spirit"

What then is our duty in the prospect of
the event ] For the grace that is to be
brought unto you at the revelation of Jesus
Christ, " Gird up the loins of your mind,

BE SOBER, AND HOPE TO THE END."

AUGUST 27.

"Gird up the loins of your mlnd, be sober,
AND hope to the END fov the gruce that is to
be brought unto you at the revelation of Jesus
Christ."— I Peter i. 13.

Our duty with regard to this event is ex-
pressed three ways. First, confirmation of
principles — " Gird up the loins of your mind."
The loins are the seat of physical strength.
It is said of Behemoth, " his strength is in
his loins." If the loins of a man yield, his
body soon fails. When therefore he is weary,
nature instinctively teaches him to put his
hands on his loins, as if to support them. And
hence the bandage or girdle worn about the
loins by those who would prepare for strenu-
ous exertion of any kind. In reference to
which says another Apostle, " Let your loins
be girt about with truth." It is not necessary
that a man should make up his mind firmly
upon every inferior opinion ; but if he be
loose in his leading principles in religion, he
will never excel. There may be a foundation
without a superstructure; but there can be
no solid and safe superstructure without a
foundation. Wherein does the profiting of
those appear who think it is a matter of little
importance what a man believes 1 And how
do we read the Scriptures ] Buy the truth
and sell it not." "Exhorting them to con-
tinue in the faith." "Be not carried about
with divers and strange doctrines, for it is a
good thing that the heart be established with
grace'''

Secondly, temperance attachment — " Be
sober." Some would think to enforce such
an article as this was not preaching the Gos-
pel— and it may not be preaching their gos-
pel : but when Paul spake " concerning the
faith in Christ," he "reasoned concerning
righteousness, temperance, and judgment to
come." Others think this order only regards
excess in eating and drinking. Sobriety in-

tends nothing less than this, but it compre-
hends mucli more, at least in the Scripture.
One would suppose that common decency,
and a regard for life and health, would re-
strain a man from gluttony and drunkenness.
But a Christian is to moderate all his appe-
tites and passions. He is not to be indulgent
in sleep ; nor suffer this downy foe to rob him
of so much of his time. He should consider
sleep an infirmity rather than a privilege. It
is humbling to think of dying half our time
to be alive the rest — Angels are nobly free
from this mortifying necessity. We should
be sober m all our affections and pursuits as
to earthly things. Our Lord speaks of our
hearts being overcharged, not only with sur-
feiting and drunkenness, but the cares of this
life — These may morally intoxicate. And as
wine oppresses the senses, disturbs reason,
and hinders us from any thing usefiil ; so
worldly anxieties besot the mind, and imfit
us for every good word and work. Paul ex-
horts " young men to be sober-minded." And
we see how well they are exemplifying this
— How suspicious they are of their own judg-
ments— How disposed they are to consult the
aged and the experienced — And how back-
ward they are to decide or speak upon every
difficult subject ! He also admonishes women
to " adorn themselves in modest apparel, with
shamefacedness and sobriety." And how well
it is to see this also so fully verified " in wo-
men professing godliness."

Thirdly, constancy of expectation — "And
hope to the end." There is nothing more de-
sirable or necessary than this. We not only
rejoice in hope ; but " we are saved by hope."
It keeps our hearts and minds from the allure-
ments and seductions of the world : and it
sustains us in trouble ; being, as an anchor of
the soul, both sure and stedfast. Where is
the Christian but has often said —

" Amidst temptations sharp and long,
My soul to this dear refuge flies T
Hope is my anchor firm and strong,
While tempests blow and billows rise."

Yet it is no easy thing to raamtain the lull
exercise of hope ; especially under those try-
ing dispensations, which seem as if the Lord
was angry with us to destroy : and also under
a sense of our unworthiness, arising from our
unprofitableness and deficiencies. These
ought to humble us; but we must not cast
away our confidence, which hath great recom-
pense of reward. There is enough to bear up
our hope in every change of condition, and
under every moral infirmity, in the promises
of the Gospel, and the fullness of the Redeem-
er. And the time of trial is limited. Though
we are to hope to the end, the end is not for
off"; " for yet a little while, and he that shall
come will come, and will not tarry." Then
the burden will be removed from the shoulder.
Then the warfare will be accomplished. Then
we shall be with him, where he is to behold

AUGUST 28.

279

lis glory, and be filled with all the fullness
)f God. "Be patient, therefore, brethren,
into the coming- of the Lord. Behold, the
lusbandman waiteth for the precious fruit of
he earth, and hath long patience for it, until
le receive the early and latter rain. Be ye
ilso patient; stablish your hearts: for the
:omuig of the Lord draweth nigh."

AUGUST 28.

' And he shall he like a tree planted hy the rivers
of water, that hringeth forth his fruit in his
season ; his leaf also shall not wither ; and
whatsoever he doeth shall prospery — Psahn
i. 3.

The heir of this promise is described m the
ireceding verses : " Blessed is the man that
valketh not in the counsel of the ungodly,
lor standeth in tlie way of sinners, nor sitteth
II the seat of the scornful. But his delight
s in the law of the Lord ; and in his law
loth he meditate day and night." " //e" is
he person whose condition and prospects are
lere displayed by unages the most pleasing
ind mstructive.

"i?e shall be like a tree planted by the
ivers of water" — Here we see how he came
0 be found in a situation so favoured. He
vas not there naturally, but " planted" there.
Vnd this was done by a Divine hand : " for
hey shall be called trees of righteousness,
he planting of the Lord, that he might be
florified."

But see the advantage of the situation
tself— He is planted " by rivers of waters."
t means an affluence of resources necessary
0 growth. The deficiencies of Christians
:annot be charged on Christianity. They are
lot straitened in their condition, but only in
hemselves. These rivers of waters mean
wo things. First, the means of grace.
Though these would not be efficient of them-
;elves, there is a subjective suitableness and
endency in them to do us good ; and they are
ippointed for this very purpose ; and we may
ook for the Divine blessing in the use of
hem. They who undervalue prayer, reading
he Scriptures, private meditation. Christian
ntercourse, the preaching of the word, and
he table of the Lord, show little concern for
oul-prosperity : but they who are diligent in
he proper use of them will be fat and flour-
shing, and not only have life but have it more
-bundantly. Secondly, the Spirit of Grace,
divine ordinances are good, but Divine influ-
ences, are better. Every Christian has what
he Apostle calls " the supply of the Spirit of
lesus Christ" And so ample and rich as well
IS necessary is this supply, that we arc said
0 " live in the Spirit," and " walk in the
Spirit," and to be " filled with the Spirit."

Of such a privileged individual three things
ire here spoken. First : " He bringeth forth

his fruit in his season." From a tree planted
in dry and scorching sand it would be unrea-
sonable to look for produce ; but not if plant-
ed by rivers of waters. As God provides for
the fertility of his people, he expects it, and
he is not disappointed. They have all the
fruit of the Spirit ; love, joy, peace, long-suf-
fering, gentleness, goodness, faith, meekness,
temperance. He finds it indeed in various
degrees ; for all the trees are not of the same
size and age ; but there is not one barren
among them. A tree has his time for bear-
mg ; and it is enough if he bringeth forth his
fruit in his season, his natural, proper, and ap-
pomted season. So it is with a Christian. He
is required indeed to be always abounding in
the work of the Lord ; but this does not hin-
der the special claims of particular periods.
As we have opportunity we are to do fifood.
We are to be humble when we are applaud-
ed ; to be liberal when riches increase upon
us ; to possess our souls in patience in adver-
sity : and under bereavements to say, The
will of the Lord be done.

Secondly, " His leaf also shall not wither."
The leaf is a part of the composition of a tree
in its perfect state. It is produced and nour-
ished by the same sap that feeds the fruit It
even aids the fruit by moisture and by shade,
and adds to the beauty of the tree, which,
without it, would appear naked, cheerless, and
uninviting. We read of trees whose leaves
are for healing. The leaves of others afford
a covering from the heat, so that persons may
sit under their shadow as well as partake of
their fi-uit Here we approve of the applica-
tion of " the sweet Psalmist" of our Israel —

" Green as a leaf, and ever fair,
Shall his profession shine ;
While fruits of holiness appear
Like clusters on the vine."

In trees bearing fruit, leaves are not sufficient
without it; but as accompaniments and addi-
tions they are valuable. A form of godliness
is nothing without the power, but tlie power
cannot properly dispense with tlie form. When
profession results from principle it is not orna-
mental to religion, but useful to ourselves and
others. And when the Christian appears what
he really is, when he not only givps himself
to the Ix)rd, but to his people, by the will of
God, when he not only believes with the
heart, but confesses with the mouth, and holds
fast not only the reality but the profession of
his faith without wavering, he is the tree
whose "Zrfl/ also shall not wither." We
have evergreens; but none of our friiit-bcnr-
ing trees are such. All these with us at the
approach of winter drop tlieir verdure, and
remind us of our decay and mortality: "We
all do fade as a leaf." But in warmer dimes
there are trees which retain their folinge by
constant and fresh vigour all the year. And
there are Christians that exemplify this. Tlio
profession of many is undurable : it lias no

280

AUGUST 29.

root in themselves : it is not sustained by any
internal and vital succour: it is influenced
only by outward excitements which often fail ;
and thus even all their pretensions are given
up. But God puts his Spirit within his peo-
ple, and thus causes them to walk in his stat-
utes. The water he gives them is in them,
and springs up into everlasting life. One of
the finest sights in the world is a Christian at
the end of a long course with an unsullied
reputation, not only sincere, but without of-
fence, and still alive to the things of God —
His hair may be white, but his leaf is green
— and the hoary head is a crown of glory be-
ing found in the way of righteousness.

Thirdly ; " Whatsoever he doeth shall pros-
per." Here the metaphor ends. Exertion
cannot be ascribed to a tree. Some indeed
would carry on the figure, alleging that the
word " doeth" admits of being rendered " bear-
eth ;" and so they would read, " And whatso-
ever he beareth shall prosper," that is, it shall
not be blasted or blighted, but shall reach ma-
turity. But this had been previously insured.
Our translators saw no propriety in this
change. They knew that God's word is not
bound by the rules of human criticism ; and
that metaphors should not be carried too far.
It is wise to know when to drop them. The
assurance addresses itself to a common feel-
ing in our nature — It is hope of success that
induces men to labour. Who, if he knew it,
would exert himself in vain ? To a Jew such
an address would be peculiarly suited ; as on
his obedience, prosperity was invariably to
attend. With regard to the Christian, the
promise cannot be taken without some dis-
tinction. In his temporal enterprises, he
is not authorized to look for success in all
he does. His plans and wishes may often fail ;
but his welfare requires this ; and all things
work together for good to them that love God :
while success is sure to attend him in his
spiritual affairs. There he cannot labour in
vain. He prays, and he shall prosper in it :
" for he that seeketh findeth." He fights, and
he shall prosper in it ; for " his enemies shall
be found liars unto him, and he shall tread
upon their high places." He sows, and he
shall prosper ; for " they that sow in tears
shall reap in joy" — And whatsoever he

DOETH SHALL PROSPER.

AUGUST 29.
" For thou hast a little strength.''^ — Rev. iii. 8.

This is the language of Christ to the
Church of Philadelphia. It is obviously spoken
in a way of commendation and encourage-
ment. Though they were distinguished by
no great attainments, there was something in
them really good and spiritual ; and therefore
he would not deprive them of the privileges
they enjoyed, but would even enlarge them :

"I have set before thee an open door, and
no man can shut it — for thou hast a little
strength, and hast kept my word, and not de-
nied my name." It is thus he comes down
like rain on the mown grass. It is thus he
verifies the prediction, " a bruised reed shall
he not break, and smoking flax shall he not
quench, till he send forth judgment unto vic-
tory,"

It would be an abuse of this passage were
we, in consequence of it, to become remiss in
duty, and, as the Scripture says, "to settle
upon our lees." It shows a low aim, and is
even an unfavourable proof of a man's sinceri-
ty, when he only seeks to be satisfied of the
existence of his religion and of his eternal
safety. We ought to be anxious, not only to
have life, but to have it more abundantly.
We should be concerned for the honour of
God, and our usefulness to men. By the weak-
ness of our grace we lose much in a way of
evidence and comfort. We are commanded
to " grow in grace ;" and are assured that
God " giveth more grace." Indeed the prin-
ciple naturally urges the progress, and they
who have tasted that the Lord is gracious
will desire the sincere milk of the word, that
they may grow thereby.

But the declaration does aflford " strong con-
solation." And such consolation the Apostle
tells us is necessary, not only to them that are
fleeing, but " to them that have fled for refuge
to lay hold of 'the hope set before them." It
is no easy thing when persons are pressed
down by a sense of their vileness and imper-
fections, to keep them from fearing that they
have no part nor lot in the matter, and that
their hearts are not right in the sight of God.
They are prone to judge of the truth of their
grace by the degree of it ; and lose the com-
fort derivable from what they have, in think-
ing of what they have not. Comparing them-
selves with saints of great eminence, and
dwindling into nothing before them, they for-
get that in the household of faith there are
various ages and statures ; and that those who
are not " full-grown men" may be " little chil-
dren." The fold of the heavenly Shepherd
contains not only sheep but lambs, and he
gathers the lambs with his arm, and carries
them in his bosom.

The weakness of our grace should there-
fore humble us, but not drive us to despair;
and while we lament that we have not more,
we should be thankful that we have any.
Though the mixture is lamentable, the Lord
will not reject the ore for the dross adhering
to it ; and will in due time separate the one
from the other. As soon as it is sown, we
say, This is a field of wheat. The blade is
not the full com in the ear, but it will become
so — " Four months and then cometh harvest."
If it be but the dawn with us at present, the
dawn, though less than the day, is better than
the night, and proves that tlie sun is rising,

AUGUST 30.

281

and at hand ; and what shall stop his course,
or turn bim aside] And "the path of the
just is as the shining light, that shineth more
and more unto the perfect day."

What a lovely Being have we before us !
He is fairer than the children of men ! Let us
fjive him all the confidence of our hearts.
Let us admire, and praise, and recommend
him.

And let us be concerned to imitate him.
Hence it is said, " Be ye followers of God as
dear children; and walk in love, as Christ
ilso loved us." Is he forgiving, and meek,
md condescending, and tender, and compas-
sionate ] As the professors of his Name, let
the same mind also be in us : and let us re-
nember, that if any man have not the Spirit
>f Christ, he is none of his. If w^e resemble
lim, we shall not despise the day of small
hings. In our social state as a church we
fhall not exact perfection, and if we have not
ill the satisfaction we could desire, we shall
ean to the side of candour, and receive one
mother as Christ receives us. If we are
strong we shall bear the infirmities of the
.veak, and not please ourselves. We shall
jive up things in which we could conscien-
iously indulge ourselves, lest we offend the
•onsciences of our weaker brethren. We shall
lot press young beginners with high and
Hfficult doctrines, but patiently wait till ex-
)erience prepares for the admission of them,
lo taught his disciples as they were able to
It ar it. Milk is for babes : who could think
f giving them not only strong meat, but the
iciics of controversy, which, if they happen to
lave a little flesh upon them, or marrow in
hem, are beyond their use. If a brother also
)e overtaken in a fault, let us restore such an
>ne in the spirit of meekness, considering
turselves, lest we also be tempted, and think-
ng of him who took our infirmities and bore
)ur sicknesses. Let us always have a word in
•eason for the weary. Let us comfort the
eeble-minded. Let us make straight paths
or our feet, lest that which is lame be turned
)ut of tlie way ; but let it rather be healed.
31essed Jesus ! Beholding as in a glass thy
]^lory, may we be changed into tlie same
mage, from glory to glory, as by the Spirit of
he Lord.

AUGUST 30.

" He shall sit and rule upon his throned"
Zech. vi. 13.

A THRONE is literally the seat of a king, and
herefore the emblem of royalty. Solomon's
:hrone was made of ivory and gold ; it was
i\x steps high ; and had the same number of
lions on each side of it ; so " that there was
lone like it in any kingdom." But a greater
:han Solomon is here. And a greater tlian
2L 24*

angels — " Of the angels he saith. Who maketh
his ajigels spirits, and his ministers a flame of
fire : but unto the Son he saith. Thy throne,
O God, is for ever and ever: a sceptre of
righteousness is the sceptre of thy kingdom.
Thou hast loved righteousness and hated ini-
quity ; therefore God, even thy God, hath
anomted thee with the oil of gladness above
thy fellows." In the year that Uzziah died,
says the Prophet, " I saw the Lord sitting
upon a tlirone, high and lifted up, and his train
filled the temple" — And the Evangelist makes
no scruple to add, " These things said Isaiah
when he saw his glory and spake of /t<m."

Yet however sublime and unrivalled, it is
his throne. He has dearly earned it ; and he
sees in it the travail of his soul — Because his
soul was made an offering for sin, he sees his
seed, and prolongs his days, and the pleasure
of tlie Lord prospers in his hand — Because he
humbled himself, and became obedient unto
death, even the death of the cross, God hath
highly exalted him, and given him a name
above every name. But it is his, not only by
Divine ordination, but by the suffrage of his
people. They are all made willing in the
day of his power. They all acknowledge with
shame and sorrow, " O Lord, other lords be-
side thee have had dominion over us :" but
they can all avow, " Henceforth by thee only
will we make mention of thy name" —

" Jesus is worthy to receive
Honour and power divine ;
And blessings more than we can give
Be, Lord, for ever thine."

Faith is our amen to God's testimony, es-
pecially as it concerns the record that he hath
given to us eternal life, and that this life is in
his Son. It brings us into his views and
designs : and by enabling us to adopt them it
makes them our own acts and deeds — And
hence we are considered as doing what he
himself does : " The children of Judah and
the children of Israel shall be gathered
together, and appoint them one head, and they
shall come np out of the land."

Many, if they ascend a throne, can hardly
be said to sit and rule there. They are soon
hurled from it by violence, or drop from it by
weakness. And if they continue awhile in it,
they have little j)leasure or repose : they are
filled with cares and fears, and cannot do the
things that they would. The sovereign of a
hundred and twenty-seven ])rovinces labours
hard till the going down of the sun to save
his primc'minister, but in spite of him Daniel
is thrown into the lions' den. What a wretch
is Ahab, who, though, king of Israel, is sick,
and can neither eat or drink, because lie cannot
get a few feet of garden ground from a faithlul
subject whose principle he ought to have ad-
mired— But Jesus shall .v/7 and rule upon
his throne." This intimates successful govern-
ment, established dominion, contuiued [)os4Jrs-
sion, full enjoyment The King of Zion will

282

AUGUST 31.

never be deposed ; will never die. Nothing
can impede him ; nothing shall perplex him ;
nothing shall induce him to change his pro-
ceedings— His enemies shall be made his
footstool. He has enemies ; but he rules in the
midst of his enemies. It comports with his
plan to suffer them to continue and to oppose
him for a time ; but he has them in derision,
and can more easily destroy them than a giant
can dash in pieces with a rod of iron a pot-
ter's vessel. He will display his wisdom and
power in correcting their designs ; he will
make all their efforts to subserve his own pur-
poses— The wrath of man shall praise him ;
and the remainder of wrath will he restrain.

For though his spiritual empire at present
be limited, yet let two things be remembered
— First, his real dominion is universal. He
is not only the King of saints, but the King
of kings, and the King of nations. All crea-
tures are his servants, from a worm to an
archangel. Not only are the treasures of grace
his, but the elements of nature, and all the dis-
pensations of Providence. He has power
given him over all flesh, that he should give
eternal life to as many as the Father hath
given him. He is head over all things to the
Church. And this was necessary ; for unless
all things were put under him, how could he
make them all work together for the good of
his people. Yet this is the case ; and it will
be a noble part of our future employment and
pleasure to trace the correspondences, and to
acknowledge that all his ways have been
mercy and truth.

Secondly, though at present his spiritual
kingdom be limited, and the subjects who
obey him from the heart be comparatively
few, it will not be so always, nor will it be so
long. He shall have the heathen for his in-
heritance, and the uttermost parts of the earth
for his possession. " Yea all kings shall fall
down before him, all nations shall serve him."

Let the prospect and the assurance enliven
our exertions and encourage our hope — " Let
the children of Zion be joyful in their King."

AUGUST 31.

" And he shall be a priest upon his throned
Zeeh. vi. 13.

In the Jewish economy, kings were not
priests, nor priests kings. The offices were
always separated. God divided them between
two tribes and two families : the diadem was
given to Juda, and the censor to Levi; the
one belonged to the house of David, the other
to the house of Aaron. And so evil and dan-
gerous was it to unite them, that when
Jehoash dared to burn incense his hand with-
ered, and he was taken out of the temple a
spectacle of Divine displeasure. But Jesus is

anomted with the oil of gladness above his
fellows: he combines these functions and
dignities ; and is " a Priest upon his throne."

Something of tljis kind had indeed occurred
before the Law, in the case of Melchisedec.
He was priest of the Most High God ; and he
was also king of righteousness, and king of
Salem, which is, king of peace. Hence the
Apostle considers this wonderful character as
a greater type of the Messiah than any of the
Aaronical order — because he was not only tc
officiate as a priest, but to rule as a king.

Now let us look after the fact ; and we shall
see that he never appeared in one of these
offices without exemplifying the other. Do we
view him when he was more peculiarly the
priest ? That is, in the days of his flesh, when
his whole life seemed a sacrifice, and he died
upon the cross"? But do we here see the
priest only 1 Does not the king also appear"!
Did not the wise men from the East come to
worship him as born King of the Jews 1 Did
not the winds, and waves, and diseases, and
devils, yield him subjection 1 And when he
poured out his soul unto death, did not the
sun, and the earth, and the rocks, and the
graves adore him 1 Did he not by a look turn
the heart of Peter 1 Did he not promise the
dying thief a place in Paradise with himself?
And did he not rise the Lord both of the dead
and living] Or do we view him when he
seems more peculiarly the king? That is,
after he was received up into heaven, and was
crowned with glory and honour, and had a
name given him above every name ? But do
we here see the king only 1 Does not the
priest also appear 1 Did not John see hira
" clothed with a garment down to the foot,
and girt about the paps with a golden girdle 1"
Did he not see Jesus " in the midst of the
throne as a lamb that had been slain 1" Did
he not hear the songs of the blessed, saying,
" Thou wast slain, and hast redeemed us unto
God by thy blood?" Do not his ministers
preach him as crucified 1 Does not his own
supper show forth his death ? Yea, says the
Apostle, if he were on earth he would not be
a priest. There he performed the sacrificial
part of the office : but he perforriied the inter-
cessory and benedictory above, where he ever
liveth to make intercession for us, and com-
mands the blessing even life for evermore—
Thus he is a Priest upon his throne.

Whence, O my soul ! see the nature of our
condition sirice'the fall. How necessitous is
it ; and how various as well as numerous are
our wants ! • We are ignorant and need en-
lightening ; enslaved and need redemption ;
guilty and need pardon; unholy and need
renovation; lost and need all the salvation
of the cross and the throne.

— And what a multiplicity of excellences
and influences do I behold in the Lord Jesus !
" Thou art fairer than the children of men."

SEPTEIMBER 1.

283

SEPTEMBER I.

And he came to Nazareth, tphere he had been
brought up : and, as his custom was, he went
into the synagogue on the sabbath day, and
stood up for to read." — Luke iv. 16.

To a man of reflection, feeling-, and piety,
it will be always interesting and impressive
to come to the place where he had been
brought up. How many events will revive,
and rush over his mind ! It will be well if he
be not afflicted with instances of early depra-
vity, and be made to possess the iniquities of
his youth. He must be grateful — " Here I
was sustained in infancy, and preserved in
childhood." Here " the length of my days"
made the outgoings of my mornings and even-
ings to rejoice. The scenery remains the
same, the river, the hills, and the vale, the
wood and the lawn — but how changed am I
in my connexions, prospects, opinions, and
feelings — and how many who once knew me,
know me no more for ever !

No being ever returned to such a place,
and with such sentiments as he who was fair-
er than the children of men.

What was Nazareth ? A small country
town among the Zebulonites in Galilee, sev-
enty-two miles north of Jerusalem, and west
of mount Tabor. It was so reputeless for
achievement and excellency, that when Philip
said to Nathanael, We have found him of
whom Moses in the Law and the Prophets
did write, Jesus of Nazareth, the Son of
Joseph ; Nathanael incredulously exclaimed,
" Can any good thing come out of Nazareth ?"

But how came he to be brought up in this
place ] Plere indeed he had been conceived
of the Holy Ghost : for Mary lived at Naza-
retli when the angel Gabriel came unto her
and said. Hail thou that art highly favoured,
the Lord is with thee : blessed art thou among
women. Yet he was born in Bethlehem Ju-
dah, according to the prophecy of Micah.
" But the angel of the Lord appeared to Jo-
seph in a dream, saying, Arise, and take the
young -child and his mother, and flee into
iEgypt, and be thou there until I bring thee
word : for Herod will seek the young cliild to
destroy him. When he arose, he took the
young child and his mother by night, and de-
parted into Egypt : and was there until the
death of Herod. But when Herod was dead,
behold, an angel of the Lord appeareth in a
dream to Joseph in Egypt, saying, Arise, and
take the young child and his mother, and go
into the land of Israel : for they are dead
which sought the young child's life. And he
arose, and took the young child and his mo-
ther, and came into the land of Israel. But
when he heard that Archclaus did roigii in
Judea, in the room of his father Herod, he
was afraid to go thither: notwithstanding,
being warned of God in a dream, he turned

aside into the parts of Galilee : and he came
and dwelt in a city called Nazareth : that it
might be fulfllled which was spoken by the
prophets, He shall be called a Nazarene."

And how was he here brought up 1 The
Scripture is little adapted to gratify our curi-
osity. A veil is thrown over the private life
of Jesus, which it is impossible to draw aside.
Nothing can be more idle and absurd than
the Popish legends concerning his infant man-
ners and miracles. "And when he was
twelve years old he was found in the temple,
in the midst of the doctors, both hearing them
and asking them questions ; and all that heard
him were astonished at his understanding and
answers" — "And he said unto Joseph and
Mary, How is it that ye sought me ] wist ye
not that I must be about my Father's busi-
ness ]" " And he went down with them, and
came to Nazareth, and was subject unto
them." " But his mother kept all these say-
ings in her heart." " And Jesus increased in
wisdom and stature, and in favour with God
and man" — ThLs is all the Holy Ghost has
seen fit to communicate concerning the thirty
first years of his life. He had no public edu-
cation ; and therefore it was asked by those
who could not be ignorant of the fact, " How
knoweth this man letters, never having learn-
ed ]" And as Joseph and Mary were poor,
it is not likely that he lived in indolence :
nothing is so inconsistent with a Christian
life, as doing nothing and having nothing to
do. His reputed father was a carpenter, and
once the name is applied to himself. We are
sometimes amazed, considering the brevity
of his life, that he should not have entered on
his ministry till his thirtieth year. But it was
the same with his forerunner John, whose life
was yet shorter. God's thoughts are not our
thoughts: and we are unable to assign, with-
out presumption, full and precise reasons for
any of his dispensations. But surely we may
learn that importance and uscfiilness are not
confined to publicity— that we must be willing
to be hid as well as displayed — that a groat
work requires much prejjaration — and that
before we teach we must learn — " not a nov-
ice, lest, being lifted up witli pride, he fall
into the condemnation of tiie dovil."

But seeing this was the place where he
wa.s brought up, why is it said " and he came
to Nazareth V Because he liad been absent.
He went to Bethabara, beyond Jordan, to be
bni)tizod of John. After tins lie was forty days
and fortv nigiits in the wilderness, tempted
of tho devil. Then he " returned in the
power of the Spirit into Galilee: and there
went out a fame of him through all tlie re-
gion round about. And he taught in their
synairogUL's. being cflorified of all." The ca."^
was this. Though he was full of courage, he
was to deal prudently. He knew that a
pniphet is not without honour, save in liis own

284

SEPTEMBER 2.

country, and among his own kindred. Famil- i
iarity, if it does not produce contempt, re- i
duces veneration. They who have seen a i
man, in his youth, and mingled with him in
common hfe, are less likely to reverence
him as a teacher of religion. It might have ,
been supposed that our Lord would have fur-
nished an exception to this proverb, owing to
his wisdom and sanctity — But what, to' many,
are wisdom and sanctity — Yea, and divinity
too, if unconnected with worldly recommend-
ations 3 He knew what was in man, and
was acquainted with the prejudices of the
"Nazarenes against him. And therefore he
did not begin his public career at home. For
a considerable time he visited other parts;
till, by his preaching and miracles, he had ac-
quired a renown which would serve favoura-
bly to introduce him among his townsmen
and relations — Thus he came to Nazareth,
where he had been brought up —

And what did he there ] " He went into
the synagogue on the sabbath day." Surely
his example has the force of a law to all his
followers; especially as we are here mformed
that it was "his custom" to do this. But do
all who wear his name constantly observe
" the holy of the Lord," and repair to " the
place where his honour dwelleth," for devo-
tion and instruction ? Are they not often de-
tained by trifling excuses, which they know,
and their domestics know, would keep them
from nothing — but the sanctuary! Surely
these things are as proper for us as for him ;
and we need the frequency of them as much
as he did —

" And he stood up for to read." Reading
the Scriptures was always a part of the syna-
gogue service : and it tended much to main-
tain the knowledge of Moses and the prophets.
It deservedly and commendably occupies a
large share of the Liturgy of the Established
Church. It should be a part of our employ-
ment whenever we assemble and meet to-
gether for the worship of God. It is a great
advantage to the ignorant and illiterate who
cannot read for themselves. It honours the
written Word as the supreme authority in our
religion. It removes prejudice, by showing
the people where the preacher finds his doc-
trine, and that even his language harmonizes
with. the words the Holy Ghost useth. It sol-
emnizes the mind, and prepares the heart for
devotion and instruction.

Let us be always in time for this part of di-
vine service.

And let us love the Scriptures, and read
theni more than we have done in our closets
and in our families. They are the charter of
our privileges, the warrant of our hopes, our
guide and guard through the wilderness, our
song in the house of our pilgrimage. J' More
to be desired arc they than gold, yea, than
much fine gold ; sweeter also than honey and
the honeycomb." " This book of the law shall

not depart out of thy mouth ; but thou shall
meditate therein day and night, that thoi
mayest observe to do according to all that is
written therein : for then thou shalt make thj
way prosperous, and then thou shalt have
good success."

SEPTEMBER 2.

" The people that do know their God shall h
strongy and do exploits!''' — Daniel xi. 32.

These words stand in the midst of a pro-
phecy respecting Antigonus, that bitter ene-
my of the Jews. A recital of his crueltiet
would harrow up all our feelings. Suffice it
to observe, that God would never permit such
wretches to exist, could he not bring good out
of evil, and make the wrath of man to praisf
him. " O Lord, thou hast ordained them
judgment ; and, O mighty God, thou hast es-
tablished them for correction." As fire sepa-
rates the dross from the ore, and the fan ex-
pels the chaff from the wheat, so persecution
serves to distinguish between the true ser-
vants of God and mere professors. Hence
this tyrant would discover the faithless Jews:
" And such as do wickedly against the cove-
nant shall be corrupt by flattery" — But not so
with the upright in heart. Their piety would
be unyielding and invincible, resisting his
usurpations, and bearing his menaces and suf-
ferings : " But the people that do know their
God, shall be strong, and do exploits."

"Exploits" are rare, difl^icnlt, remarkable,
and illustrious actions. And for these God's
people are prepared by their knowledge of
him, and the strength they derive from him.
They are not common characters, but a pe-
culiar people. They " do more than others;"
they " are men wondered at." Noah builds an
. ark, and sails over ^ deluged earth. Moses
divides the Red sea^and fetches water out of
a flinty rock. Elisha made iron to swim.
Elijah carried the key of the clouds for three
. years and six months, and drought and rain
I came at his bidding. Joshua ordered the sun
! to stand still while he finished his victory.

• " And what shall I more say ? for the time

• would fail me to tell of Gideon, and of Barak,
■ and of Samson, and of Jephthae : of David
; also, and Samuel, and of the prophets : who

• through faith subdued kingdoms, wrought

• righteousness, obtained promises, stopped the
mouths of lions, quenched the violence of fire,

• escaped the edge of the sword, out of weak-
ness were made strong, waxed valiant in

I fight, turned to flight the armies of the aliens.

5 Women received their dead raised to life
again : and others were tortured, not accept-

' ing deliverance ; that they might obtain a

• better resurrection: and others had trial of
; cruel mockings and scourgings, yea, moreover
I of bonds and imj)risonment : tliey were stoned,
1 they were sawn asunder, were tempted, were
I slain with the sword : they wandered about

SEPTEMBER 2.

285

I sheepskins and goatskins ; being destitute,
fBicted, tormented ; of whom the world was
ot vvortliy."

They have done, therefore, exploits as suf-
fers. And here we need not refer to the
lok of martyrs, but to common and private
fe. The afflictions of the righteous have
ien often many, and peculiarly trying ; but
ley have surprised the world, who were rea-
y to deem their experience and conduct un-
3r them unaccountable and incredible. They
ive not only submitted, but acquiesced ; they
ive not only exercised patience, but " all
•ng-suffering with joyfulness." " When trou-
ed on every side," they have "not been
stressed." Yea, they have " gloried in tribu-
tion also :" and been able " in every thing
I give thanks." We admire those who mag-
mimously bear the necessary excision of a
nb. But the Christian himself is the opera-
r, as well as the subject : he plucks out his
ght eye ; he cuts olF his right hand ; he cru-
fies tlie flesh with the affections and lusts.
They have done exploits as scholars. It
ould be deemed no easy thing to acquire an
itirely new language, especially when ad-
.nced in life. But we have known Chris-
ms, even after they have been old, acquiring
:he language of Canaan," not a word of
liich they knew before, and speaking it flu-
tly, and with little of their native dialect.
3ciphering is a difficult art. Dr. Wallis,
e celebrated mathematician, was many
Dnths ascertaining from the characters the
rise of a French dispatch which had fallen
o our hands. But Christians can read and
plain the most perplexing dispensations of
iovidence, and can discern the salvation of
xl, even in the hand which seems lifted up
destroy — " Though he slay me, yet will I
ist in him." " To the upright there ariseth
fht in the darkness."
They do exploits as merchants. They traf-
not'for time, but eternity. They trade not
the ends of the earth, but beyond the bea-
ns. They deal not in corruptible things,
ch as this world's goods, but in all spiritual
3ssings. They run no risks, but are sure to
in unsearchable riches. One bargain alone
enough to signalize and immortalize them ;
The kingdom of heaven is like unto a mer-
ant man, seeking goodly pearls: who, when
: had found one pearl of great price, went
d sold all that he had, and bought it."
They do exploits as travellers. The march
the ten thousand Greeks imdcr Zenophon ;
a journey of the Israelites from Egypt to
inaan under Moses ; the return of the Jews
'nri Babylon to Jerusalem under Zerubbabcl,
3re in the eye of the angels far inferior to
e passage of a soul from a state of nature
to the glory that shall be revealed. What
•iistance to reach ! What difficulties to pass
■rough ! What an end to attain !

They do exploits as warriors. It is a great
thing to take a city ] But " he that is slow to
anger is better than the mighty, and he that
ruleth his own spirit, than he that taketh a
city." Is it a thing of renown to take a king-
dom ? But " the kingdom of heaven suffereth
violence, and the violent take it by force."
"Who is he that overcometh the world 1
He that believeth that Jesus is the Son of
God." Yet this is only one of his adversaries :
" for he wrestles not against flesh and blood,
but against principalities, against powers,
against the rulers of the darkness of this
world, against spiritual wickedness in high
places." A victor has sometimes barely van-
quished ; another conflict would have ruined
him. But the Christian having done all, stands,
and could defeat as many more — Yea, in all
these things he is more than conqueror.

They have often also distinguished them-
selves as donors and benefactors. Witness
the Israelitish women at the erection of the
tabernacle. " Moses made the laver of brass,
and the foot of it of brass, of the looking-
glasses of the women which assembled at the
door of the tabernacle of the congregation."
When we consider the value of a looking-
glass to a female, that it is the first and last
object she regards as she enters and leaves
an apartment, how desirable it is that she
should impress, and how necessary it is to be
able to adjust every article ; what self-denial
was here ! For we are to judge of things, not
by their intrinsic worth, but the estimation in
which they are holden — It was saying, we
care not how we ajjpear, if the service of Go<l
be provided for. What immense treasures
did David lay up in his lifetime and leave at
his death for the building of the temple, as
you may see in the last chapter of the first
book of the Chronicles. And read what Paul
speaks of the poor Macedonians: " In a great
trial of affliction, the abundance of their joy,
and their deep poverty, abounded unto the
riches of their liberality. For to their power,
I bear record, yea, and beyond their ]Knvcr,
they were willing of themselves: praying us
with much entreaty, that we would receive
the gift, and take upon us the W llowship of
the ministering to the saints." But see the
people at the treasury. Many gave, and tlie
rich cast in much; but a pcwr widow cast in
two mites; and this was the exjjloit of the
day. For they gave of their abmidanco ; but
she gave all she had, even all her living.
There may be wonders and prodigies of kind-
ness and liberality where very little is given,
if there be a willing mind. The Liord looketh
to the heart.

These exploits therefore are not confined
to any particular rank. No condition, bow-
ever humble, is excluded from moral and re-
ligious distinction. The poor as well as the
rich, servants as well as masters, can be trvhj

286

SEPTEMBER 3.

great. Tiiey can be " great in the sight of
the Lord," and can obtain " the honour that
Cometh from God only."

SEPTEMBER 3.

" Who is a God like unto thee, that pardoneth in-
iquity V'—Micah vii. 18.

To whom will ye liken me 1 or shall I be
equal 1 saith the Holy One. God is a being
incomparable in his essence, his perfections,
his works, and his ways. Hence the sacred
writers are constantly expressing their ad-
miration of him. Sometimes they extol the
displays of his wisdom ; sometimes those of
his power ; sometimes those of his holiness.
But they never utter themselves more forcibly
and feelingly than in the praise of his good-
ness. Hence David exclaims : " Oh ! how
great is thy goodness, which thou hast laid up
for them that fear thee ; which thou hast
wrought for them that trust in thee before
the sons of men !" And if this be exemplified
in the provisions of nature and providence,
how much more in " the exceeding riches of
his grace ?" " Herein is love." " Who is a
God like unto thee, that pardoneth iniquity ?"

— Pardon regards guilt. Guilt is obnox-
iousness to the penalty of the law we have
transgressed : for the soul that sinneth it shall
die. Pardon frees us from the sentence of
condemnation, absolves us from all liableness
to suffer; and gives us the security arising
from innocency. Now in the exercise of this,
God is supreme and unrivalled. None par-
dons like him.

None so peculiarly. He displays at once
]iis justice and his mercy : his justice with re-
gard to our surety, his mercy with regard to
us. He laid on him the iniquity of us all ;
and was pleased to bruise him, and put him
to grief, and make his soul an offering for sin.
Thus he magnifies his law, preserves the
honour of his government, declares his right-
eousness, and shows himself just in justifying
the ungodly ; and the offender is not allowed
to escape without being reminded that he had
forfeited his life, and owes every thing he has
to mere favour. For with regard to himself
this pardon is an act of mercy. The law was
holy, and just, and good, and entirely worthy
of God ; and this was true of the penalty as
well as of the precept. He could righteously
have inflicted the penalty upon the person of
the transgressor ; and his willingness to re-
lea.se him, and admit a substitute, was an ex-
ercise of pure grace, to which he was not
obliged. Besides, if he required an atone-
ment he provided the propitiation, and it was
his own Son, whom he spared not. How won-
derful is this ! A king cannot thus at once
equally display his justice and his mercy. If
he punishes the rebel he shows his justice, if
he spares him he shows his mercy; but he

^cannot equally evince both in the same ir
stance — This is the prerogative of God onl
—But

" Here the whole Deity is known ;
Nor (lares a creature guess.
Which of the glories brightest shone,
The justice or the grace."

None pardons like him — None so readil\
Men, if not implacable, are yet commonl
backward to forgive. They often assume aii
of haughtiness ; require the offender to fe(
the effects of his misconduct ; exact from hii
the most trying humiliations ; and alwa\
think it enough to comply after tliey hav
been frequently and earnestly implorec
Every thing shows that it is their Strang
work, and not natural to them. But the Lor
not only waits to be gracious, and is exalte
to have mercy, but is ready to forgive. It i
true that he requires confession and submit
sion — and must require them ; but it is equal]
true that he himself encourages and excite
them. The first advance is always from him
and he not only makes the overture, but bf
seeches us to be reconciled.

None pardons like him — None so perfect)};
He forgives our trespasses, however numei
ous, and however aggravated. " Come," say
he, " and let us reason together ; though you
sins be as scarlet, they shall be as white a
snow ; though they be red like crimson, the_
shall be as wool." In confirmation of this as
surance he has added examples, and shows ii
in his word characters the most criminal am
hopeless obtaining mercy. He also tells ii
that in this dispensation he is not to be judgei
of by a human standard ; men's usages ant
conceptions with regard to forgiveness beinj
infinitely below his own : " Let the wickei
forsake his way, and the unrighteous man hi
thoughts : and let him return unto the Lord
and he will have mercy upon him ; and t(
our God, for he will abundantly pardon. _ Fo
my thoughts are not your thoughts, neithe
are your ways my ways, saith the Lord. Fo
as the heavens are higher than the earth, a
are my ways higher than your ways, and ni}
thoughts than your thoughts." So he pardon:
fully and for ever. As far as the East is fron
the West, so far he removes our transgres-
sions from us. He throws them behind hit
back. He casts them into the depths of the
sea. If sought for they shall not be found,
He not only forgives them, but forgets them ;
he remembers them no more for ever. He
retains no anger, no indisposition towards us.
He delights in us as if we had never sinned.
He restores us to the most intimate friend-
ship. He allows us not only to dwell in his
house, but to lean u^Kin his arm, and repose
on his bosom.

There are some who not only believe all
this, but know tiie truth of it from their own
experience. They were once children of
wrath, even as others ; but they wore made
to see and feel their desert, and to cry, with

SEPTExMBER 4.

287

he publican, God be merciful to me a sinner.
Vnd they were heard and accepted in the Be-
oved. They are now passed from death unto
ife, and their g-rateful hearts are saying, " O
jord, I will praise thee : though thou wast
ngry with me, thine anger is turned away,
nd thou comfortedst me. Behold, God is my
alvation ; I will trust, and not be afraid : for
he Lord Jehovah is my strength and my
ong ; he also is become my salvation."
Blessed are they whose iniquities are for-
iven ! But how dreadful is the condition of
liose who are strangers to this remission !
.'ou lie open every moment to all the aftlic-
ions .of life, the sting of death, and the
anmation of hell. How is it you can enjoy
ny tiling like pleasure by day, or sleep at
ight, while you know that lying down and
ising up the wrath of God abideth on you ]
!ut if willing to return you need not despair,
'here is forgiveness with him. O hear his
oice. Come and seek a share of this blessed-
ess for yourselves. He will in no wise cast
ou out. But the time wherein he may be
tund is short and uncertain. Therefore seek
3 tlie Lord while he may be found, call ye
3on him while he is near. " Behold, now is
le accepted time ; behold, now is the day of
ivation."

SEPTEMBER 4.
" Arid David was greatly distressed"
1 Sam. XXX. 6.
In a fit of despondency and imprudence,
ving resolved to escape into the land of the
ailistines, David went to Achish king of
ith. After dwelling some time in the royal
ty, he requested the king to give him some
ace in the country for his residence : and
chish gave him Ziklag. After dwelling
ere a full year and four months, war broke
!t between the Philistines and the Israelites,
id he was called upon by Achish to accom-
ny him to battle, and was made the com-
ander of his body guard. Here he was
rown into the utmost perplexity. He found
mself under obligation to Achish ; yet could
•t serve him without violating his con-
ience. If he fought against Israel, where
ere his patriotism and piety 1 And if he
rned against the Philistines, where were
s fidelity to his master, and his gratitude to
s benefactor ] God, who is always better to
than our fears, and has all hearts under
s control, extricated him from this dilemma,
rough the jealousy of the lords of the Phil-
ines, who insist on his being sent back,
it while exulting in his escape from one
[ficulty, another befalls him : and we need
't wonder at his being " greatly distressed"
^en we glance at the ingredients and cir-
mstances of the affliction.
For when he arrived at Ziklag the " Amal-
ites had smitten it and burnt it witli fire."

It is never safe to boast of to-morrow ; for we
know not what a day may brmg forth. Little
can we imagme, when at any time we leave
our home, what may occur before we return.
It is a mercy if no evil befalls us, and no
plague comes nigh our dwelling, and we find
our tabernacle in peace. But Naomi, when
her neighbours were congratulating her upon
her return, exclaimed, " Call me not Naomi,
call me Marah ; for the Lord hath dealt very
bitterly with me. I went out full, and the
Lord hath brought me home again empty."
And David, when he returned to his resi-
dence, found his house and all his property
consumed to ashes ! Nor was this all —

They had taken away the women and the
children captives. Persons may be tried not
only in their circumstances, but in their con-
nexions; and relative distress is frequently
keener than even personal. Some of us have
been bereaved, but it was m the course of na-
ture. The objects of our attachment died in
peace. We watched their bed of languishing
with tenderness ; we closed their eyes ; we
laid them in the grave ; and have often re-
paired to the spot that contains their endeared
dust. But David's family was carried ott' by
an infamous and cruel banditti to be sold, or
used as slaves. Yea, he knew not at the time
but they had been degraded, violated, tor-
tured, or even put to death.

The complicated calamity was also perfect-
ly unthought of—" For man also knoweth not
his time : as the fishes that are taken in an
evil net, and as the birds that are caught in
the snare ; so are the sons of men snared in
an evil time, when it falleth suddenly upon
them." After a march of three days, cheered
by every step that brought him nearer home,
and rejoicing in the eager hope of finding
rest in his dwelling, and delight in the cm-
braces and bailings of his household, all tliis
mass of misery meets him like a spectre in-
stantly rising up in the road. He knew, he
suspected nothing of the whole, till his eyes
told him by the ruins, and his ears by tiie tale
of the roofless sufferers, of the captivity of
his family. We are prepared for what comes
on gradually, and to be forewarned is to be
forearmed. But what befalls us unawares of^en
upsets the mind, and we ha\e hardly the
power of reflection, through which alone re-
ligion can operate. When the sky is lower-
ing, and the waves begin to curl, and rise,
and roll, the mariner takes in the sail : but
here the storm burst without p signal.

In addition to all this, he had to l>ear the
reproaches and menaces of his attendants
and townsmen: "for the people spake of
stoning him, because the soul of all the peiv
ple was grieved, every man in his sons and in
liis daughters." We can excuse their grief,
but what can we say of the brutality of tlirir
purpose ? How unenviable are the situations
of public and ollicial charactera I li'evcr Uicy

288

SEPTEMBER 5.

sleep, it is seldom on beds of roses ; or if they
do, the roses retain their thorns, and the fra-
grance ill pays for the piercings. Is good ac-
complished or a glory gained ! They divide
it with others, or share it with chance. Does
disaster or calamity occur 1 All is imputed
to them, even to the result of pure accident.
They are made answerable, not only for wis-
dom and diligence, but for success, for events,
yea, for the seasons and elements themselves.
How often did the Jews talk of stoning Mo-
ses ! If they wanted bread, or water, or met
with any difficulty, he was the cause or the
occasion of it. Vulgar and ignorant minds
must always have some object at hand against
which to vent their feelings.

Finally, we see the deep impression the
catastrophe made upon the mind of David
" Then David and the people that were with
him lifted up their voice and wept, until they
had no power to weep." He wept thus
tliough a brave man : true courage is always
tender. And he wept thus though a good
man : grace does not deprive a man of sensi-
bility: resignation and patience cannot be
exercised without much feeling. The degree
of grief is not always to be judged of by
cries and tears. In general noisy sorrow is
superficial, as the deeper stream is the more
silent. But it was otherwise here — " David
was greatly distressed" —

Yet he was a man after God's own heart
If it were a rare thing for the godly to suffer
we might draw from our sufferings suspicions
concerning our relation to God. But what
son is he whom the father chasteneth not
Since through much tribulation the heirs of
glory must enter the kingdom, these trials
should rather be viewed as way-marks. They
are really the effects and tokens of love. We
shall see this hereafter ; we should believe it
now : and till we walk by sight we should be
concerned to walk by faith.

" They all are most needful ; not one is in vain.'

They are to try our trust, to exercise and
strengthen our principles, and to bring us to
the throne of the heavenly grace. And well
will it be if we are led to follow the example
of David, as it will appear in the next article
— But " David encouraged himself in the
Lord his God."

SEPTEMBER 5.

" But David encouraged himself in the Lord his
Godr—l Sam. xxx. 6.

It was a dreadful day for David and his
fellow-sufferers, as we have seen in the fore-
going article. But if the rest had no God in
this time of evil he had one ; David encour-
aged himself in the Ix)rd his God. He sel-
dom addressed him in the Psalms without
saying, " My God," The same privilege have
all his people : they have a God who claims

them, and a God whom they claim — »
even our own God shall bless us," "Th
God is our God for ever ; he will be our guid
even unto death,"

' All people will walk every one in tl
name of his God." All have some rock ; b
" their rock is not as our rock, our enemi
themselves being judges." They who Ic
and serve the creature more than the Creat
are really worshippers of idols; and wb
wonder if the God they have forsaken f
very vanity should say to them, in their di
tress, "Where are thy gods that thou ha
made thee ] Let them arise if they can sai
thee in the time of thy trouble." .Hem
they faint in the day of adversity. All the
resources are found worse than nothing.
Christian would rather perish than think c
such comforters and deliverers — " God," saj
he, " is the strength of my heart, and m
portion for ever" — " It is good for me to dra^
near to God." So it is with David — " Davi
encouraged himself in the Lord his God."

But in what pertaining to the Lord his Go
did he encourage himself? and in which a
his followers may encourage themselves also
He encouraged himself in his relations, Od
of these he has mentioned, describing th
confidence he derived from it : " The I^rd i
my shepherd ; I shall not want. He maket
me to lie down in green pastures : he leadet
me beside the still waters. He restoreth m
soul : he leadeth me in the paths of righteous
ness for his name's sake. Yea, though
walk through the valley of the shadow o
death, I will fear no evil : for thou art witi
me ; thy rod and thy staff they comfort me.'
He encouraged himself in his perfections
How relieving is the thought of a Beinj
whose mercy endureth for ever ; whose un
derstanding is infinite ; whose power is al
mighty ; whose presence is everywhere
He encouraged himself in his engagements
They are great and numberless. They an
adapted to all that we can feel or fear. The}
insure grace and glory ; and withhold no gooc
thing from us. And they are all yea ant
Amen, in Christ Jesus. And therefore David,
for their certainty, calls them a covenant,
which used to be confirmed by oath and sa-
crifice ; and says, " although my house be not
so with God, yet hath he made with me an
everlasting covenant, ordered in all things
and sure ; for this is all my salvation, and all
my desire, although he make it not to grow."
He encouraged himself in the belief of his
providence. He knew that a sparrow falleth
not to the ground without our lieavenly Fa-
ther, and that the hairs of our head are all
numbered. All my times, said he, are in his
hand. I will cry unto God most high ; unto
Grod that performeth all things for me. He
encouraged himself in the review of his deal-
ings. First, his dealings with others. " Our
fathers trusted in thee, and thou didst deliver

SEPTEMBER 6.

289

them." Secondly, his dealings with himself!
" O my God, my soul is cast down within me :
therefore will I remember thee from the land
of Jordan, and of the Hermonites, from the
hill Mizar. Because thou hast been my help,
therefore in the shadow of thy wings will I
rejoice."

Ah ! Christian, know your resource. Hear
your God saying, Call upon me in the day of
'rouble ; I will deliver thee ; and thou shalt
Tlorify me. Make use of him as your " hiding-
jlace," your " resting-place," your " dwelling-
ilace." Beware in your distress of crooked
x)licy, of unlawful means of relief, of impa-
ience, of dejection. By nothing can you so
nuch please God as" by your confidence in
lim; and by nothing can you so recommend
-our religion as by showing the peace of God,
vhich passeth all understanding, keeping
our heart and mind through Christ Jesus.
>heck therefore every tendency, not only to
nurmuring, but to despondency ; and after
he example of your model this evenmg, say,

Wliat time I am afraid I will trust in thee."

Why art thou cast down, O my soul ? and
/by art thou disquieted within me] Hope
lou in God : for I shall yet praise him, who is
le health of my countenance, and my God."

SEPTEMBER 6.

The Word was made flesh, and dwelt among
us.'"'' — John i. 14.

There is something peculiar in this name
The Worrf." John is the only one that
iplies it to the Messiah. Yet it is not on
lis account the less entitled to regard, for
)hn wrote as he was moved by the Holy
host ; and he has supplied many things
nitted by the three former Evangelists. But
e origin of the title has given rise to much
quiry. Some have supposed John derived
from Plato the philosopher, and some from
hilo the Jew. Yet why should we suppose
at he borrowed the term at all ? Why not
insider it as one of the words the Holy
host useth? and which it is possible the
riter did not fully understand himself]
Yet what is the term designed to intimate ?
is office and designation] That as by liis
ason and speech a man displays liis mind
id will, so Jesus makes known the mind
id will of God ] " No man hath seen God
any time ; the only begotten Son, which
in the bosom of the Father, he liath de-
ired him." Three things may be safely
served.

First, John uses it to express a person.
3thing would be more forced and false than
suppose " the Word" means an attribute
ly, that is, the wisdom of God. Of what
e would it be to tell us that the wisdom
God was in the beginning with him] Could
ever have been separate from him] And
2M 25

how could this wisdom be madS flesh, and
dwell among us]

Secondly, That this person had a being
previously to his birth. For m saying the
Word was made flesh, John intimates that he
was something before this took place. Yea,
he fully expresses thi»— " In the beginning
was the W^ord"— In the beginning of whati
The Gospel ] No, but the world— The crea-
tion of all things. How useless and absurd
to say that he was in the beginning of his
own ministry !

Thirdly, That his pre-existence was a Di-
vine existence. Observe the name of God is
given to him— and "the W^ord was God."
And the creation is ascribed to him: "All
things were made by him ; and without him
was not any thing made that was made. In
him was life ; and the life was the light of
men." Could all this be affirmed of him,
without the possession of Deity ] Had he been
but a man, an angel, a super-angelical crea-
ture, would John have expressed himself in
a way so proper to lead men into error and
idolatry — telling us not only that he was
with God, but that he was God, and making
him the fountain of all life and being ] Is not
this enough to entitle him to all adoration and
praise ]

But " the Word was made flesh.'^ Some-
times flesh signifies the corruption of human
nature ; as when it is said, " So then they
that are in the flesh cannot please God." And
"the flesli lusteth against the Spirit." At
other times it intends only the composition or
constitution of humanity. Thus we read,
" Except these days should be shortened, no
flesh could be saved ;" that is no human being.
And thus it is to be understood here: and as
the Jews used the term flesh for man, there
would be nothing strange or Iiarsh in the
phrase, " The Word was made flesh :" it was
precisely the same as saying, The Word be-
came man — Campbell therefore renders it,
" The Word became incarnate."

But did he cease to be what he was, in he-
coming what he was not] Here was union,
but not transformation. He was Gcxl before
he was in the flesh, and he war. God af\er;
but he assiuned our nature into personal sub-
sistence witii his own. Because the cliildren
were ptirtakersof flesh and l)loo<l, he likewise
himself also took part of the same. He took
not on him the nature of angels, but of the
seed of Abrahauj. Hence in the ScrijUure
many things are ascribed to him which will
neither agree with his divinity or humanity
separately. " Unto us a child is born ;" this
does not belong to him as Divine. And his
name shall be called " the mighty G(Mi;'' this
does not belong to him as man. Man is a
spiritual and a material being; spiritual ns to
his soul ; material ns to his bo<ly. ^'et no
confusion is produced by this conjtmction:
both retain their respective properties. It is

290

SEPTEMBER 7

not the body that thinks and reasons ; and it
is not the soul that eats and drinks. It is not
the humanity of our Lord that is everywhere
present ; and it was not his divinity that was
crucified. He died as man ; he fills all things
as God. We pretend not by these reflections
fully to explam the subject : but they are suf-
ficient to show that there is no contradiction
or absolute impossibility of conception m the
case. But we allow with the Apostle, that
" God manifest in the flesh is a great mystery"
— And what is not mysterious ? Who can ex-
plain the most ordinary appearances and the
most undeniable operations of nature ? But
this is also " a great mystery of godlinessy
It meets our condition. It brings down Deity
to our reach. It renders him our example,
our sympathizing friend, and the propitiation
for our sins. And —

" While Jews on their own law rely,
And Greeks of wisdom boast ;
I love the Incarnate Alj stery,
And there I fix my trust."

"And dwelt among us.'''' This adds to his
humiliation — " Will God in very deed dwell
with man upon the earth ]" He might have
been incarnate, and have dwelt in heaven, and
among angels. But he dwelt among us. And
not in the highest style of our being. Some
of our race live in palaces ; but he had not
where to lay his head. They travel in ease
and splendour ; he travelled on foot, and was
"weary with his journey." We only read
of his riding once, and then it was on a colt,
the foal of an ass. They are attended with
officers of state ; he was despised and reject-
ed of men. They come to be ministered unto,
but he to minister, and to give his life a ran-
som for many. Dwelling expresses perma-
nent residence. He had appeared of old, and
had visited the children of men, but he soon
again disappeared. But now he took up his
abode with us for thirty-three years, well
satisfied to keep out of heaven, and to remain
here as long as there was any thing for him
to do or suffer. This shows intercourse. He
occasionally retired ; but it was to prepare by
privacy for publicity. He never refused so-
ciety. He was present at the marriage of
Cana in Galilee. He accepted the invitation
of Levi when he made a great feast and bade
many. He also received sinners, and did eat
with them. There was nothing in him like
extravagance, or sinful indulgence ; but there
was nothing monkish, abstemious, and aus-
tere, as we learn from the comparison and the
reflection : " John came neither eating nor
drinking, and they say, He hath a devil. The
Son of man came eating and drinking, and
they say, Behold a man gluttonous, and a wine
bibber, a friend of publicans and sinners."
This was a slander, but as he went about
doing good, so he never by liis example taught
his followers to shun their fellow-creatures,
and exclaim, " Stand by thyself, come not near

to me ; I am holier than thou." The trut
is, we are to be in the world, but not of i
The religion of the Gospel calls us both oi
of the world and into the world — out of th
world as to its maxims and temper — into
as a field of labour and a sphere of usefu
ness, where we are to be diligent m busines
to relieve the distressed, to teach the ign<
rant, to reclaim the vicious. We are to fi
our days; and live as long as we breath
When Calvin was requested to leave o
writing and correcting. What, said he, sha
the master come and find me doing nothing
And Philip Henry's rem.ark is well know
who, when desired to spare himself, sai
What are candles for but to burn out]

SEPTEMBER 7.
" / will Jill this house with glory ^ — Haggai ii.

Two things are certain. First, that " th
house" means the temple reared by the Jev
after their return from Babylon. Secondl
the " glory" with which it was' to be fill(
was to arise from the coming of the Messie
to dignify it — " For thus saith the Lord (
hosts, Yet once, it is a little while, and I wi
shake the heaven, and the earth, and the se
and the dry land ; and I will shake all n
tions, and the desire of all nations shall con
— and I will fill this house with glory." Th
was to be more than a substitute for all i\
distinguished articles that were found wan
ing in the second temple, compared with tl
first: and to account for the assurance, " Tl
glory of this latter house shall be great(
than that of the former."

Accordingly he appeared on earth whi
this house was standing, and was ofl;en four
in it. The first time we read of his bein
there was as an infant to be presented to tl
Lord. The offering that accompanied tl
dedication was " a pair of turtle doves, or
young pigeons." As this was the sacrifi(
allowed for the poor, in lieu of any thin
more valuable, it shows the lowly conditic
into which he had entered. Few, therefor
for want of splendour, would notice the even
But this was not the case with all ; and ai
other kind of greatness was displayed. " Thei
was a man in Jerusalem, whose name w?
Simeon ; and the same man was just and di
vout, waiting for the consolation of Israe
and the Holy Ghost was upon him. And
was revealed unto him by the Holy Ghos
that he should not see death, before he ha
seen the Lord's Christ. And he came by tl
Spirit into the temple : and when the paren'
brought in the child Jesus, to do for him aftf
the custom of the law, then took he him u
in his arms, and blessed God, and said, Lor(
now lettest thou thy servant depart in peac»
according to thy word : for mine eyes hav
seen thy salvation, which tliou hast prepare

SEPTEMBER 8.

291

before the face of all people ; a light to lighten
Lhe Gentiles, and the glory of thy people Is-
rael." " And there was one Anna, a prophet-
ess, and she coming in that instant orave
dbanks likewise unto the Lord, and spake of
lira to all them that looked for redemption in
Jerusalem." At the age of twelve we find
lim in the temple, " sitting in the midst of
.:he doctors, both hearing them and asking
.hem questions. And all that heard him were
istonished at his understanding and answers."
How was his glory shed abroad when he
' went into the temple of God, and cast out
ill them that sold and bought in the temple,
md overthrew the tables of the money-
changers, and the seats of them that sold
loves, and said unto them. It is written, My
louse shall be called the house of prayer;
)ut ye have made it a den of thieves." And
' the blind and the lame came to him in the
emple ; and he healed them. And when
he chief priests and scribes saw the won-
lerful things that he did, and the children
trying in the temple, and saying, Hosanna

0 the. son of David ; they were sore dis-
ileased, and said unto him, Hearest thou
vhat these say ? And Jesus saith unto them,
I'ea ; have ye never read, Out of the mouth
f babes and sucklings thou hast perfected
•raise ]"

Here was now found in the temple the
ody, of which the law was a shadow : the
eality of all the types; the accomplishment
f all the prophecies ; the fulfilment of all the
remises ; the consolation of Israel. ' Many
rainent characters had entered the former
3mple : but he was fairer than the children
f men ; and higher than the kings of the
arth. Think of his innocency. The former
ample had seen good men, but never a sin-
3ss one. But he was harmless, holy, unde-
led, separate from siimers: in him w^as no
in. Think of his devotion. What faith !
/hat trust ! what spirituality of mind ! what
3rvour of love I what ardour of zeal ! Such
/orship had never been rendered in Solomon's
ample — no, nor by Adam in Paradise ; nor by
he angels in heaven. Think of his preach-
ig there. "I have preached righteousness

1 the great congregation ;" and in him were
id all the treasures of wisdom and know-
3dge ; and he spake as never man spake. O
3 have heard him, when early in the temple
e said, " I am the light of the world : he that
jlloweth me shall not walk in darkness, but
(lall have the light of life." O to have heard
im at the passover, when, on the last, tlie
Teat day of the feast, he stood and cried, " If
ny man thirst let him come unto me and
rink." Other teachers received a measure
f the Spirit ; but he was full of grace and
nith. Think of his divinity. He could say,
There is one in this place greater than the
ample." In him dwelt all the fullness of

the Godhead bodily. He was the Lord of all
—Well might he fill the house with glory.

The temple once thus honoured has long
since been consumed. But there are temples
sacred to his service now : and the Saviour's
presence is the glory of them. And every
believer loves the habitation of his house;
and repairs to it, not for the stateliness of the
edifice, the superbness of the decorations, or
the effect of the ceremonies — if there was
every thing in it that was Jewish, Pagan, or
Popish, it would all be nothing, less than no-
thing and vanity, unless he could see the
beauty of the Lord ; but because he has said,
" Where two or three are gathered together
m my Name, there am I in the midst of them,"
And they find him faithful to his word. They
hear his voice ; see his goings in the sanctu-
ary ; taste that he is gracious ; and are made
joyful in his house of prayer : and though it
! may be a private room, or an upper chamber,
when thus blessed ajid ennobled, it is none
otlier than the house of God and the gate of
heaven.

Christians themselves are a building fitly
framed together, and growing unto a holy
temple in the Lord. Know ye not, says the
Apostle, that ye are the temple of God, and
that the Spirit of God dwelleth m you 1 And
he is all in all as to his church: "For I, saith
the Lord, will be unto her a wall of fire round
about, and will be the glory m the midst of
her."

There is yet another temple ; and this too
is filled with the same glory — " Therefore are
they before the throne of God, and serve him
day and night in his temple : and he that sit-
teth on the throne shall dwell among them.
They shall hunger no more, neither thirst any
more; neither shall the sun light on them,
nor any heat. For the Lamb, which is in the
midst of the throne, shall feed them, and .^^hall
lead them unto living fountains of waters,
and God shall wipe away all tears from tlieir
eyes."

SEPTEMBER 8.

" For the Ijord will have mercy on Jacob, and trill
yet choose Israel, and set than in their mm
land: and the strangers shall be joined irith
them, and they shall cleave to the house of Ja-
coh.^^ — Isaiali xiv. 1.

The Jews were carried away captive to
Babylon. But they were not to be destroyed
there, or to remain. "After seventy years
be accomphshcd at Babylon I will visit you,
and perform my good word toward you, in
causing von to return to this place. For I
know the thoughts that I think toward you,
saith the Ix)rd, thouglits of peace, and not of
evil, to give you an expected end." ^^ itii re-
gard to this restoration, two things are men-
tioned in the words before us.

292

SEPTEMBER 8.

■ The one is the source of it — mercy, free
and undeserved mercy : " I will have mercy
on Jacob, and will yet choose Israel, and set
them in their own land." And this is the
principle which always, as far as good is con-
cerned, whether in possession or hope, leads
him to deal with us.

The other is the consequence. Many,
leaving their own country and their idols,
would return along with them ; others would
unite with them after their return : " And the
strangers shall be joined with them, and they
shall cleave to the house of Jacob." And here
we see a little of the design of God in their
captivity. It was indeed to punish them for
their sin ; but his punishments are correc-
tions ; and he does not afflict willingly, nor
grieve the children of men. He would hum-
ble them, and prove them, and reclaim them ;
and not only do them good, but render them
useful to others. And who can tell how many
have had reason to bless God for the dispen-
sation ! For when they were conquered and
enslaved, they carried the elements of their
religion along with them, diffusing their in-
spired writings, and spreading the knowledge
of the true God. Many pious characters rose
to distinguished eminence and influence dur-
ing their stay in Babylon. Several very glo-
rious and publicly witnessed miracles were
performed on their behalf Thus God plead-
ed the cause of his people, and showed that
though he chastised them, they were the seed
which the Lord had blessed. And their de-
liverance was so wonderful, and attended with
such unparalleled circumstances, that it not
only at first seemed to themselves more like
a pleasing dream than a reality, but induced
the very heathen to say among themselves,
" The Lord hath done great things for them."
Hence many became proselytes, and professed
the God of Israel.

Thus the Lord can change the darkest
skies, and turn the shadow of death into the
morning ; yea, and by our sufferings not only
bless us, but make us a blessing. The little
girl that w^aited on Naaman's wife had been
torn from her parents, and carried away cap-
tive, but she was the means of honouring the
God of Israel. The persecution which°scat-
tered the brethren from Jerusalem spread the
Gospel in all the directions in which they fled.
The blood of the martyrs was the seed of the
churches. The dreary imprisonment of Bun-
yan for twelve years, occasioned his writing
the Pilgrim's Progress and the Holy War.
The works of many other authors, whose
praise is in all the Churches, were the pro-
duce of their privations and hardships. Who
can tell in iiovv many ways wo may be able
to say, " It is good for me that I have been
afflicted ?"

But we here see that religious conviction
produces attachment to the people of God.
Man is by nature a social being. When sin

falls in with this disposition, it is comipte
and becomes a most powerful auxiliary of i
iquity ; but when grace meets with it, tl
bias is sanctified, and operates after a god
sort. The new creature feels the want of ne
associations ; and here, as in every thing els
like attracts like. Hence Ruth, though
Moabitess, said to her Israelitish mother-i
law : " Entreat me not to leave thee, or to r
turn from following after thee : for whith<
thou goest, I will go ; and where thou lodges
I will lodge : thy people shall be my peopl
and thy God my God. Where thou diest, w;
I die, and there will I be buried : the Lord (
so to me, and more also, if aught but deai
part thee and me." And as soon as Saul c
Tarsus came to Jerusalem, he "assayed
join himself to the disciples." So it is wil
all true converts; they easily abandon tl
sons and daughters of vanity and vice
" take hold of the skirt of him that is a Je\
saying, I will go with you, for I have heai
that God is with you." They can now s;i
" I am a companion of all them that fear thee
In them " is all my delight." ■ They will I
joined witli them, and cleave to them in thf
assemblies as fellow- worshippers ; in the
communion as Church members ; and in the
practice and experience as joint workmen i
God's building, labourers in his husbandr;
soldiers in his army, and followers in h
; ways.

Here is a good test by which you may judg
. yourselves. \Vhat would make you most haj
1 py in your retirement ? Would it be this coi
; fidence of faith ] " Thou hast given me th
! heritage of them that fear thy name." Whe
1 is your principal desire when you considt
, your own condition and that of others'? Is
' this 3 " Look thou upon me, and be mercifi
1 unto me, as thou usest to do unto them thr

love thy name?"
; Happy they who can pray, " Deliver m
! from men of the world, who have their poi
' tion in this life !" I ask not to be numbere
! with the rich, the mighty, and the noble
I Tell me, O thou whom my soul loveth, wher

■ thou feedest, where thou makest thy flock I
) rest at noon. I long for their Shepherd, thei

■ pasture, their repose —

' " O may I see Ihy tribes rejoice.

And aid their triumphs with my voice ;
This is my glory, Lord, to be
Joined to thy saints, and near to thee."

; And if the subjects of divine grace may be
. the mediums of it too, how much depends oi
! our character and conduct ! He that winneth
• souls is wise. Let us therefore walk in wis-
» dom towards them that are without. Let us
! do every thing in our power to remove their
1 prejudices. Let every thing in our religion
be, not repulsive, but alluring; not only im-
i pressive, but amiable. Let us so hold forth
the word of life as to be perpetually saying,
1 " We are journeying unto the place of which

SEPTEMBER 9.

293

the Lord said, I will give it you : come thou
with us, and we will do thee good : for the
Lord hath spoken good concerning Israel."
And if we are the means of bringing one in-
dividual from the world into the Church of
the living God, we have done more than any
conqueror who has delivered a whole nation
from civil bondage. " There is joy in the
presence of the angels of God over one sinner
that repenteth."

SEPTEMBER 9
To the law and to the testimony,''''
Isaiah viii. 20.
The " law" and " the testimony" are a fine
-epresentation of the Scripture. Both these
lames are often applied to it, especially in the
X)ok of Psalms. They are both significant
md striking. It is called the law, to remind
is of its authority, equity, promulgation, and
)enalty. It is called the testimony, because
t contains the mind, the judgment, the depo-
iition — the witness of God himself concern-
ng all those subjects, which it is of import-
ince for us to be acquainted with, especially
•oncernino- tiie way of salvation by our Lord
esus Christ The whole Gospel is therefore
ailed " the witness which God hath testified
f his Son." And our Saviour, speaking of
he writings of the Old Testament, says.
They are they that testify of me."
To this word we are to appeal. We are to
ppeal to it only — "To the law and to the
estimony," and to nothing else. This in
•arious instances is eluded. A Jew admits
he Scriptures of the Old Testament to be of
iod ; and could you lead him to these only
ou might easily convert him to Christianity.
Jut in his case they are surrounded with
Mmadical and Rabbinical appendages, the
rrors, falsehoods, follies and absurdities of
»hich can scarcely be conceived. These ren-
er Moses and the prophets almost inaccessi-
le, or pervert their meaning ; and little can
e done unless you separate the vile from the
recious, and lead them at once to the law
nd the testimony. A Papist admits the
Scriptures of both the Old and New Testa-
lent to be divine: and could you contend
/ith him upon this ground only, a victory
.ould be easily obtained. But he admits
long with tliese the Apocrypha, tradition, the
ecrees of councils ; and the word of trutli is
pproached, if not through these, yet in fiill
ompany with them, and can only speak as
ley approve. And there are Protestants
.ho mvite you into the temple of Revelation,
ut you must enter leaning on Calvin, or Ar-
imius, or some other interpreter, who is to
3ll you how the responses of the sacred ora-
les are to be taken ; for you cannot be trust-
d alone. Hence articles, and creeds, and
ystems, are drawn up by fallible men, who
25*

have no other sources of information than
ourselves, and these are to be taken as includ-
ing all the faith once delivered to the saints.
But however large the vessel they may con-
struct, it will not contain the ocean. Chris-
tianity is " all the fiiUness of God." If these
formularies are designed and used as human
and limited aids to help in arranging, remem-
bering, or understanding the divine record,
they may be not only unexceptionable, but
usefu). But how apt are they to grow in
their claims, so that in time they are virtually
regarded by many as of paramount importance
with the Scripture itself But to the law and
to the testimony. If they speak- not accord-
ing to this word, it is because there is no light
in them ; and they are to have no dominion
over your faith. Stop nowhere on this side
the great Teacher sent from God. If Moses
and Elias were to appear with him in glory,
the voice would cry, " Hear ye Him.'''' If I
called myself after any human leader, it should
be an inspired one. I would call myself a
Johnite after John, or a Paulite after Paul.
But was Paul crucified for me ] or was T bap-
tized in the name of Paul ] Let it be enough
for me to be called a Christian after Christ.
Every thing more is forbidden by himself:
" Call no man master upon earth, for one is
your master, even Christ, and all ye are
brethren."

As we should appeal to it only, so wo
should appeal to it wholly — To the law and
to the testimony, with every thing religious.
We say religious, for this is the subject in
question. Other things may be carried to
other tribunals. In matters of leaniing, sci-
ence, and commerce, reason may fill the
judgment-seat. But here, in all cases, the
authority of Scripture must decide. Four
things in particular we must always take to
this standard.

First, take your stale to the law and to the
testimony. Some never examine tliemsolvos.
Others are satisfied to live year after year
trembling between hope and fear. Others
draw a conclusion in tlieir favour, but it is a
groundless one, and will terminate in the bit-
terest disapiwintinent and anguish. It is a
very serious thing to dcternune your condi-
tion before God. And yet how desinible is it !
Even if you find yourself condemned already,
it is well to learn it while deliverance is yet
possible: and if you are justified by the Sa-
viour's blood, how miK^h will the knowl(>dgo
of it conduce \x) the glory of G(xl and your
own comfort ^ But by wliat can you safely
determine your state ! The word is to judge
you in the 'last day. Judge yourselves by it
now.

Secondly, take your principles to the law
and to the'testimony. I need not intonn you
of what iiniwrtance just sentiments in reli-
gion arc : you are tlicreforc connntuided to

294

SEPTEMBER 10.

buy the truth and sell it not. But great dif-
ferences with regard to what truth is prevail
among those who call themselves Christians,
and they cannot all be right. There are di-
verse and strange doctrines ; but it is a good
thing for the heart to be established with
grace, by which the Apostle means the doc-
trines of grace. And here all our satisfaction
must be derived from the conformity of our
creed with the written word. Bring there-
fore your views of sin, of the fall, of the per-
son and work of the Lord Jesus, the founda-
tion of our acceptance with God, and the or-
der and stability of the everlasting covenant ;
bring them all, and weigh them in the bal-
ance of the sanctuary. Like the Bereans,
search the Scripture daily to see whether
these things are so. Prove all things, and
hold fast that which is good.

Thirdly, take your experience to the law
and to the testimony. Some ridicule all the
various feelings in religion. But the subjects
of Divine grace are well acquainted with
them. And Christianity must be an experi-
mental thing, for it must enter the mind, and
affect the conscience and the heart, before it
pervade the conversation and life. There is
however much that is fanciful, and enthusias-
tical, and wild ; and therefore it is necessary
to bring all the influences and operations of
this kind, and compare them with the work
of the Spirit, and the effects of Divine truth
in the soul, as described by the sacred writers.

Fourthly, take your practice to the law
and to the testimony. Your religion is no-
thing without this. See whether your con-
duct— with regard to God — with regard to
your fellow-creatures — and with regard to
yourselves, be such as this word describes and
enjoins. If you thus fairly appeal to the
Scripture, it will doubtless censure and con-
demn you in many things ; but do not con-
sider it your enemy because it tells you the
truth. Faithful are the wounds of a friend.
The discoveries you will make may be, and
oflen will be humbling; but the sacrifices of
God are a broken heart. You will be gain-
ers by a process, though painful, that checks
self-righteousness, that induces you to rejoice
in Christ Jesus, having no confidence in the
flesh, and urges you to pray for more of that
grace which is alone sufficient for you. In-
deed the very willingness to come to this
standard is a token for good. " Every one
that doeth evil hateth the light, neither cometh
to the light, lest his deeds should be reproved.
But he that doeth truth cometh to the light,
that his deeds may be made manifest, that
they are wrought in God." Blessed is
the man that can kneel and pray, " Search
me, O God, and know my heart : try me, and
know my thoughts : and see if there be any
wicked way in mc, and lead me hi the way
^everlasting."

SEPTEMBER 10.

" Sit thou at my right hand.^^ — Psalm ex. L

It will be remembered how our Saviou
perplexed the Pharisees, by showing tha
these words were addressed by the Father t
the Messiah, whom David calls his " Lord,
though he was his " son." But let us notic
the expression itself, and the more so becaus
the expression occurs so frequently in th
Scriptures. It may be considered as impor
ing repose and refreshment after all his exei
tion and toil. For he did labour, as he 6ai(
" I must work the works of him that sent mt
while it is day : the night cometh, wherei
no man can work." At the close of life there
fore he could acknowledge, " I have glorifie
thee on the earth : I have finished the wor
which thou gavest me to do." And thoug
from the state of his mind and heart, to d
the will of him that sent him and to finish hi
work, was his meat and drink, yet he was ii
stranger to weariness and suffering. But h
hath entered into his rest, having ceased fror
his own works as God did from his. H
bleeds, he " dieth no more." " For the jo
that was set before him he endured the crosi
despising the shame, and is set down at th
right hand of the throne of God."

Sitting at the right hand denotes pre-em
nence. At the last day the saints are repr£
sented as at the right hand of the Judge. Jc
seph wished the right hand of his father t
be imposed upon the head of Manassch hi
first-born. At Solomon's right hand sat th
queen, in gold of Ophir. The greatest hor
our a Jking can show to any person is to sea
him at his right hand. Hence all the glorie
of empire therefore were to descend from thi
station, as we see in the Psalm before m
From thence his enemies were to be made hi
footstool; from thence he should send fort
the rod of his strength out of Zion, and rul
in the midst of his foes ; from thence, in th
day of his power, he should obtain a willin,
people, numerous as the dew of the morning
and from thence he should strike throug
kings in the day of his wrath, drink of th
brook in the way, and lift up his head as mor
than a conqueror. Hence the Apostle con
siders it the extreme of dignity : " To whicl
of the angels said he at any time, Sit on m;
right hand, until I make thine enemies th;
footstool ?" And again ; «' He set him at hi
own right hand in the heavenly places, fa
above all principality, and power, and might
and dominion, and every name that is named
not only in this world, but also in that whicl
is to come : and hath put all things under hi
feet."

Much of this is at present unrealized. Bu
we see Jesus, for the suffering of death
crowned with glory and honour. And th<
view should gratify our affection. Love de

SEPTEMBER 11.

295

lights in the glory of its object If therefore
we love him in sincerity, after sympathizing
with him in tlie garden, and smiting on our
breast at the cross, what a satisfaction shall
we feel to view him possessed of power over
all flesh, all power in heaven and in earth,
md exalted far above all heavens, that he
night fill all things ! John could not go on
with his description of him without pausing
jo express the adoration of his heart ; " To
lim be glory and dominion for ever and ever.
\men."

Let the view also encourage our hope.
We are deeply interested in his elevation. It
,vas expedient for us that he went away. In
lis ascension he received gifts for men. As
glorified he gives the Holy Ghost. As exalt-
id he is a Prince and a Saviour to rule and re-
ieve his people, and to make all things work
ogether for their good. " Who is he that con-
lemnetlil It is Christ that died, yea rather,
hat is risen again, who is even at the right
land of God, who also maketh intercession
3r us." He is our head and representative,
nd by reason of our union with him we are
quickened together with Christ, and raised
p together, and made to sit together in hea-
enly places in Christ."

And let it wean us from the earth. Where
le treasure is, there w^ill the heart be also,
lut he is your treasure, and he is in heaven.
Vhy seek ye the living among the dead 1
[e is not here. He is risen. Follow him ;
id " seek those things that are above, where
•hrist sitteth at the right hand of God."
vHiat an inducement was it to Jacob, at a pe-
od when nature dislikes a change, to leave
is own country, and go down into Egypt,
hon he heard the message, *' Thus saith thy
m Joseph, God hath made me ruler through-
it all the land of Egypt : come down unto
le, tarry not: and thou shalt dwell in the
.nd of Goshen, and thou shalt be near unto
le — and there will I nourish thee." At once
is aversion and fears gave way. '* And Is-
lel said. It is enough ; Joseph my son is yet
ive : I will go and see him before I die."
!nd what says Jesus to his people ? Come
ip hither. I am Lord of all the region into
hich ye shall enter — Come, and be near me
-Come, and be for ever with the Lord.

And let it embolden us, while here, to ac-
lowledge and honour him. Were we to be
■hamed of him, or to deny him, we should
i far guiltier than Peter. For we run no
ich risk in confessing him as he did — He
embled for his life. And when he disowned
m, his Lord was a prisoner at the bar, and
)mg to be crucified, under a charge of blas-
lemy and sedition — But we deny him on
e throne, angels, principalities, and powers
!ing subject unto him, and every name that

named, not only in this world, but in the
jorld. to come. " Seeing then that we have

a great high priest, that is passed into the
heavens, Jesus . the Son of God, let us hold
fast our profession."

SEPTEMBER 11.

" Fear thou not ; for I am with thee.^*
Isaiah xli. 10.

There are more than sixty admonitions
against fear addressed in the Scripture to the
Lord's people. And what do all these imply,
but their proneness to apprehension, and the
groundlessness of their alarms 1 Hence the
injunction is never unaccompanied with an
argument to enforce it. For whatever the
men of the world may think, religion is wis-
dom, and its children are able to give a rea-
son of the hope that is in them. Hence know-
ledge always befriends a Christian. It is in-
jurious to the comfort of many, because their
comfort is founded in delusion : they think
themselves safe while their house is built
upon the sand ; and therefore a discovery of
the truth must tend to distress them : but
though the Christian may fear, every tiling is
safe and right with him ; and therefore the
more he truly examines his condition, the
more he must be satisfied with it : his doubts
are mistakes, his apprehensions are misappre-
hensions— He only needs to be informed of
things as they really are, and he is free in-
deed. Hence nothing can be of more im-
portance to the subjects of divine grace than
just and clear views of their state and privi-
leges ; for though their safety does not de-
pend upon the degree of tlieir knowledge,
their consolation is much aflectcd by it —
They tliat know his name will put tlieir trust
in him.

The presence of God is tJie most effectual
resource against the fears of his people:
" Fear thou not ; for I am with thee." This
does not intend the essential presence of God
by which he is everywhere. When his pres-
ence is spoken of in a way of promise, it re-
fers not to a perfection of his nature (though
this is always implied), but to iiis pecuiiaj
nearness and influence as their Saviour and
their friend. He is in one place as he is not
in another. He is in heaven as he is not on
earth ; and he is with his Church as he is not
with the world— "The I^rd is nigh unto
them that are of a broken heart, and saveth
such as be of a contrite spirit."

What tlie Lord says to all his people he
says to each of them individually, " Fear thou
not; for I am with thee." And what fear
will not this assurance prevent or renriove?

Do your temporal exigences excite your
fear] Fear thou not, for he is with tliec to
provide for thee. He sustained the Jews with
manna from the clouds, fed Elijah by ravens,
and multiplied the widow's oil and meal. You
arc not to look for miracles; but you may

296

SEPTEMBER 12.

look for the Lord, who performed these won-
ders of old. He is with you ; and his hand is
not shortened that he cannot save, nor his ear
heavy that he cannot hear —

" And sooner all nature shall change.
Than one of his promises fail" —

And what has he promised 1 Thy hread shall
be given thee, and thy water shall be sure.
O fear the Lord, all ye his saints, for there is
no want to them that fear him. The young
lions do lack and suffer hunger, but they
that seek the Lord shall not want any good
thing. "Behold the fowls of the air: for
they sow not, neither do they reap, nor
gather into barns ; yet your heavenly Father
feedeth them. Are ye not much better than
they]"

Do your perplexities excite your fears'?
Fear thou not, for he is with thee to guide
thee. The Jews' had before them a wayless
desert ; but to relieve them from their anxie-
ties, the Lord furnished them with a pillar
of cloud by day and of fire by night. As this
paused they rested, and as this moved they
followed straight on, or turned to the right
hand, or to the left, according to the direction
of their leader, till it brought them to a city
of habitation. You have the same advantage.
You have the world before you, through
which you must pass to reach a better, even
a heavenly country. How much depends
upon your course, yea, and upon every move-
ment ! And the way of man is not in himself,
it is not in man that walketh to direct his
steps. Neither is it necessary, if he knoweth
the way that you take, and will direct you
with his eye. And he is with you for this
very purpose : " I will bring the blind by a
way that they knew not ; I will lead them in
paths that they have not known : I will make
darkness light before them, and crooked things
straight. These things will I do unto them,
and not forsake them."

Do your duties excite your fears'? Fear
thou not, for he is with thee to aid thee. You
are indeed called to deny all ungodliness and
worldly lusts; to forgive injuries; to walk by
faith; to have your conversation in heaven.
You will not quarrel with these demands;
you will acknowledge them to be just and
good : but you will lament your want of con-
formity to them : and sometimes they may
discourage you — They must indeed always
dismay you, if you view them only in connex-
ion with your own strength. But )'our suf-
ficiency is of God. His almighty Spirit shall
help your infirmities. He giveth power to
the faint, and to them that hath no might he
increaseth strength. His strength is made
perfect in weakness.

Do your dangers excite your fears'? Fear
tliou not, for he is with thee to keep thee. It
cannot be denied that you are surrounded
with enemies, compared with which you are
nothing in yourselves. But though a worm,

Jacob shall thresh mountains. If God be {
us, who can be agauist us 1

" A thousand savage beasts of prey
Around the forest roam,
But Jiidah's lion guards the way,
And guides the traveller home."

Do trials excite your fears 1 Fear thou m
for he is with thee to comfort thee. " I, ev(
I, am he that comforteth you." "As oi
whom his mother comforteth, so will I coi
fort you, and ye shall be comforted in Jems
lem." And his consolation is not only tend(
but strong consolation, sufficient to bear \
the mind under any burden, and to cheer tl
heart in every distress. " Yea," says one w!
had often been revived in the midst of troubl
" yea, though I walk through the valley (
the shadow of death, I will fear no evil, f
thou art with me, thy rod and thy staif th'
comfort me." Death is a trying hour ; but
should not appal you. You are not to judi
by your present feelings what your experien(
will be when the season arrives. He is p
culiarly with his people in their afflictioi
and his grace is proportioned to the time (
need — He will not, he cannot fail you in yoi
last extremity : and you may say, with D
Grovenor, "I can smile on death, if G(
smiles upon me."

Well, here is enough in every period,
every condition, in every circumstance,
embolden and animate us — if we can but I
hold of it. But what is all this without faiti
Lord, I believe, help thou mine unbelief I

SEPTEMBER 12.

" 0 thou preserver of men." — Job vii. 20.

The word may be rendered, and in soir
versions has been rendered, " O thou obsern
of men." And it is a true and an awful n
flection, that " his eyes are upon the ways c
men, and he seeth all their doings: thei
is no darkness nor shadow of death where th
workers of iniquity may hide themselves.
He is an unerring observer ; an observe
whose glance nothing can escape ; an observe
who records all he witnesses, and records
with a view to exposure and trial : for " Go
shall bring every work into judgment, wit
every secret thing, whether it be good c
whether it be evil." — It has been contende
too, that the connexion in which the terra i
found requires this translation: "I hav
sinned, what shall I do unto thee, O thou d
server of men?" But in this, as in almoy
every other instance, we deem the preser
rendering preferable, and preferable even oi
account of the connexion. Here is a peniien
tial confession ; but in all repentance, at leas
in all repentance that is unto life, a view o;
the goodness of God is necessary, both to ex
cite hope, and to produce godly sorrow : an(
it is here seen and acknowledged : for " it i
of the Lord's mercies that we arc not con

SEPTEMBER 13.

297

sumed, because his compassions fail not ; they
are new every morning" —

We need not endeavour to prove that man
needs preservation. As he did not make hmi-
self, so he has no sufficiency of his own to
sustain himself If left to himself for a mo-
ment, he would relapse into nothing. He lives,
and moves, and has his being in God. He is
ronstantly surrounded with dangers, yet he is
not sensible of even one in a thousand of them,
;ind he is unable to ward olf those he appre-
liends. And who among his fellow-creatures
IS interested enough, wise enough, powerful
enough, always near enough, patient enough,
to watch over and secure him ? But God is
Liifinitely qualified for the office, and he gra-
:iously condescends to assume the character
of "THE PRESERVER OF men" — Let US bring
-his home to ourselves.

Why died we not from the womb 1 Why
Iropped we not when babes, from the hands
)f a heedless or unfortunate nurse, and, like
\Iephibosheth, become a cripple for life ]
A'hy fell we not a prey to the perils of infan-
cy, childhood, and youth ? How many victims
»f accident, of disease, and of mortality have
ve known ! But we are the living, to praise
lim as it is this day. And wherefore ] Ebe-
lezer ! " Hitherto hath the Lord helped us."

And if the Preserver demands gratitude
3r the past, he authorizes our confidence and
omfort with regard to the future. Let us
link of him, under this endearing relation,
nd in all tlie uncertainties before us, be en-
ouraged — encouraged when we lie down,
nd have to pass through the darkness and
angers of the night season — encouraged
/hen we rise in the morning, and have to go
irough the businesses and perils of the day
^-encouraged when we travel at the call of
uty, or for the purjx>se of friendship or health :
?t us say, as we advance, "O Lord, thou
reservest man and beast ;" and as w e return
?t us remember the promise, " Thou shalt
now also that thy tabernacle is in peace, and
lou shalt visit thy habitation and not sin" —
i'ea, in all the parts and passages of that life,
1 the midst of which we are in death, and
now not what a day or an hour will bring
Drth, let us strengthen and cheer ourselves
Ath the persuasion that nothing can befall us
y chance, that all our times are in his hand,
nd that we are immortal till our work is
one. A sparrow falleth not to the ground
j'ithout our heavenly Father ; and the very
airs of our head are all numbered.
But the subject has a peculiar bearing upon
hristians. For while he is the Saviour of all
»en, he is especially so of them that believe.
. man takes more care of his jewels, tlian
r his common property; and is more con-
arned for the safety of his wife and children,
lan of his cattle. God's people are to him
lore than these images imply. Accordingly,
e are assured that he takes pleasure in tiiem
2N

that fear him, in them tliat hope in his mercy.
He keeps them as the apple of his eye. Lest
any hurt them, says he, I will keep them
night and day. This is the promise made to
every Israelite indeed; "Behold, he that
keepeth Israel shall neither slumber nor sleep.
The Lord is thy keeper: the Lord is thy
shade upon thy right hand. The sun shall
not smite thee by day, nor the moon by night.
The Lord shall preserve thee from all evil :
he shall preserve thy soul." And the soul is
the main thing. Now this is absolutely se-
cured. Other things are only secured con-
ditionally. The Christian may suffer ft-ora
the strife of tongues, he may lose his sub-
stance, his health, and even his lite — but he
can never lose his soul. W^ith regard to his
eternal all, ho can say, " I know whom I have
believed, and am persuaded that he is able to
I keep that which I have committed to him
against that day." Thus he is not afraid of
evil tidings, for his heart is fixed, trusting in
the Lord. My enemies arc numberless and
formidable, and I am as weak as I am exposed ;
but " the Lord is my rock, and my fortress,
and my deliverer ; my God, my strength, in
whom I will trust ; my buckler, and the horn
of my salvation, and my high tower. I wiU
call upon the Lord, who is worthy to be
praised : so shall I be saved from mine ene-
mies." Thus it is said, " They shall dwell
safely in the wilderness, and sleep in the
woods." How lonely, dreary, terrifying the
situation ! But amidst the bowlings of the
wilderness, and the horrors of the woods, tliey
shall dwell safely there and sleep wundly
there. So David, when Absalom had driven
him from his palace, and he had few troops
to support him in the field, garrisoned him-
self in God : " I will both lay me down in
peace, and sleep : for thou, Lord, only makest
me dwell in safety."

SEPTEMBER IM.

" For we must twcils die, and are as water spilt
on the ground, which cannot he pothered up
again; neither doth (lod respect any fM-rson ;
yet doth he derise means, that his banished be
not expelled from him." — 2 Sam. xiv. It.

JoAB was resolved to reconcile David to
Absalom. For which purpose he "sent to
Tekoah, and fetched thence a wise woman,
and said unto iier, I jmiy thco, feign thyself
to be a mourner, and put on now mourning
apparel, and anoint not thyself with oil, but
be as a woman that had a long time monrmtl
for the dead." Though she is called " wisf,"
she seems very little deserving of the ap|K^I-
lation, unless she displayed nu)re wis<lom on
former occasions, tlian slic does in the present
instance. For there is scarcely one article in
the whole of her long wordy nddrt s^ thai
tinently and justly bears uiwn the subject

298

SEPTEMBER 14

Joab indeed furnished her with the leading
part of her story — for it does not deserve the
name of reasoning. But he had an unjustifia-
ble measure to accomplish, and therefore he
did as well as he could, to make the worse
appear the better cause. He was also aware
" that the king's heart was toward Absalom."
He knew what tune pleased David, and
therefore he depended not on the goodness of
the music, but the nature of the effect. And
accordingly, weak and irrelevant as the state-
ment was, it succeeded ! For, as

" He that's convinced against his will,
Is of the same opinion still ;"

So when a man is inclined to a particular
course, a little child may lead him.

We may here remark, and it is of impor-
tance in reading the Scriptures to observe it,
that the Holy Ghost does not sanction as
righteous, or as true, every thing recorded in
them. The sacred writers relate facts as they
occurred, leaving us to employ our reason in
distinguishing things that differ. We are not
to believe all the arguings of Job's friends,
because they are found in the book of Job : it
is obvious that they sometimes laid down
wrong principles, and at other times drew un-
fair inferences from right ones. And in the
Ecclesiastes, Solomon more than once utters
sentiments not as matters of his own credence,
but as the language of worldlings, or liber-
tines, whose objections he would answer.

Let us apply this to the case before us.
The woman having by a kind of parable drawn
from David a sentence of censure and con-
demnation, which, as she supposed, affected
himself, she makes an application of it — " Let
thine handmaid, I pray thee, speak one word
unto my lord the king. And he said, Say on.
And the woman said. Wherefore then hast
thou thought such a thing against the people
of God 1 for the khig doth speak this thing as
one which is faulty, in that the king doth not
fetch home again his banished." And then,
to enforce her suit, she adds, " The word of
my lord the king shall now be comfortable :
for as an angel of God, so is my lord the king
to discern good and bad : therefore the Lord
thy God will be with thee." She adduces
two arguments. The first drawn from man's
mortality : " For we must needs die, and are
as water spilt on the ground, which cannot
be gathered up again : neither doth God re-
spect any person" — As much as to say, Am-
non would have died, if he had not been slain
by his brother. Absalom will die, and severity
may hasten the event. Thou, David, though
a king, art dying, and wilt become as one of
the people — This was a poor reason for dis-
pensing with civil justice, against a murderer
and a fratricide. Yet the argument is true in
itself ; and there are cases on which it will
be found to bear — cases of private and per-
sonal injury, and where we are recjuired not
to avenge ourselves. Has a fellow-creature

offended you 1 The offender will soon be ii
capable of receiving forgiveness, and you wi
soon be beyond the power of exercising i
Whatsoever therefore thine hand findeth 1
do, do it with thy might ; for there is r
work, nor device, knowledge, repentance, (
wisdom in the grave whither thou goest. Ri
member that anger resteth in the bosom o
fools. Let not the sun go down upon yoi
wrath. Especially, let not life close upon yo
before you are reconciled to your brothe
Would you enter the presence of Gpd imph
cable ] Yet there is but a step between yo
and death — Boast not thyself of to-morrow
for thou knowest not what a day may brin
forth.

The second is drawn fi-om God's goodness
" Yet doth he devise means that his banishe
be not expelled from him" — And therefore
as if she would say, Resemble him and be hk
him, not only in power, but in clemency an
kindness." This again is a poor plea in favou
of the impunity of a public malefactor. W
are not to spare those who deserve to suffe
by the laws of the land, because God is mei
ciful and gracious. The minister of God i
not to bear the sword in vain. He is set fo
the punishment of evil-doers, as well as fo
the praise of them that do well. Yet the ar
gument is true in itself; and applies to case
of private and personal office. There we an
required to exercise forgiveness; and it i
enforced by this very motive. Hence say
the Apostle : " Let all bitterness, and wrath
and anger, and clamour, and evil speaking
be put away from you, with all malice : an(
be ye kind one to another, tender-hearted
forgiving one another, even as God for Christ';
sake hath forgiven you." To which we ad(
the parable of the Saviour: "Then cara(
Peter to him and said, Lord, how oft shall m}
brother sin against me, and I forgive him I til
seven times 1 Jesus saith unto him, I say ntf
unto thee. Until seven times ; but. Until sev-
enty times seven. — So likewise shall my hea-
venly Father do also unto you, if ye froff
your hearts forgive not every one his brothei
tiieir trespasses."

SEPTEMBER 14.

" We must needs die, and are as water spilt on
the ground, which cannot be slathered up again :
neither doth God respect any person."

2 Sam. xiv. 14.

Here we are reminded that we are under
a necessity of dying; that the effect is irre-
trievable ; and the stroke without partiality.

—"We must needs die." The necessity
was not original, but induced by the Fall. It
resulted not from nature, but sin — " By one
man sin entered into the world, and death by
sin, and so death liatli passed ujxjn all men,
because all have smned." All creatures die,

SEPTEMBER 15.

299

yet we never speak of a mortal bird or a mor-
tal beast, but only of a mortal man. He only
leserves the epithet as a reproach. He only
was made immortal, but he deg-raded himself
from the dignity, and being in honour abode
not, but made himself like the beasts that
perish. Now it is appointed unto men once
10 die. It is the present law of their nature :
md from history, observation, and experience ;
from the numberless accidents and diseases
10 which they are exposed ; and from the in-
.firmities and decays they feel in their bodies,
the living know that they shall die :
. — " And be as water spilt on the ground,
which cannot be gathered up again." When
we see our little family asleep we are not
ilarmed or concerned, though they are un-
conscious of our presence, and for the time
know not any thing ; because we have it in
our power to restore the sensibility when we
Dlease ; yea, nature, if left to itself, will soon
•ecover it. But while suspended over the
Dreathless corpse, in vain we watch to see a
novement — we speak in vain — and touch the
,jold cheek in vain — and we bury our dead
)ut of our sight. We are not denying a fu-
-ure state of existence, but we have no re-
storation from the grave here. " O spare me,"
^ays David, " that I may recover strength be-
bre I go hence and am no more." " In the
.norning," says Job, " ye shall seek me-^but
'. shall not be." Ah ! could we regather tlieir
jrecious remains, and inspire and revive them ;
--lachel would no longer " weep for her chil-
|iren, and refuse to be comforted, because they
were not ;" Jacob would no longer say, " Jo-
seph is not ;" at the domestic table " David's
jeat" w^ouid no longer be " empty ;" nor
A^ould the lonely friend heave any more at
,;he thought, " we took sweet counsel together,
md walked to the house of God in company."
But iii vain we seek them — They are gone
:he way whence they shall not return — The
3laces that knew them shall know them no
nore for ever.

— " Neither doth God respect any person."
He does not overlook the little, or fear the
Treat. lie does not spare the poor from pity
Drthe rich from favour. He is not moved by
the venerableness of age or the charms of in-
fancy. He gives the destroyer a universal
3ommission, and orders him to strike impar-
tially as to time, place, and manner. Youth,
•md beauty, and strength, and learning, and
wisdom, and usefulness, lie down equally in
the dust. " No man knoweth cither love or
hatred by all that is before them. All things
come alike to all : there is one event to the
righteous, and to the wicked ; to the good and
to the clean, and to the unclean ; to him that
sacrificeth, and to him that sacrificeth not: as
is the good, so is the sinner ; and he that
sweareth, as he that feareth an oath."

'But the wido difference that reniains.
Is endless joy or endless pains. "

SEPTEMBER 15.

" He did that which teas evil in the sicrht of the
Lord." — 2 Cliron. xxxiii. 2.

Manasseh, of whom these words are
spoken, is a name proverbial for wickedness.
This indeed is not invariably a sure rule to go
by. A man cannot always be judged of by
his infamy, any more than by his fame. Sub-
jects have been called rebels when they have
been only maintaining their lawful rights.
Christians, because they were not understood
by their calumniators, have been deemed en-
thusiasts when they have only spoken the
words of truth and soberness. A public chari-
ty wears the dishonoured name of Magdalene,
as if she had been a prostitute of the grossest
description before she became a follower of
our Lord, and ministered to him of her sub-
stance: whereas, however we explain her
case as having been dispossessed of seven
devils, it imports nothing against her previous
virtue — But Manasseh well deserves all the
infamy attached to his character. Witness
the portrait given us by the pen of inspiration.
Witness his oppression and cruelty — " Manas-
seh shed innocent blood very much, till he had
filled Jerusalem from one end to the other."
The language is doubtless hyperbolical. But
take it in the lowest sense consistent with
truth, and how many persons under false pre-
tences must have perished from public or pri-
vate assassination, to gratify his avarice, am-
bition, or revenge. For it was not the blood
of criminals, but innocent blood that he pour-
ed out in such torrents : and we have reason
to believe that a great portion of the victin)s
suffered for the sake of religion. Early ec-
clesiastical history asserts, we know not on
what foundation, that Isainh was sawn asun-
der by his order. Witness his idolatries —
"He built again the high places which Hezc-
kiah his father had broken down, and he rear-
ed up altars for Baalim, and made groves, and
worshipped all the host of lieaven, and served
them," Witness his superstition — "And ho
caused his children to pass through the tire in
the valley of the son of llimiom :" that is, he
cither sacrificed his oflsi)ring to Moloch, or
dedicated them to the service of the idol, to
be employed in the execrable rites of his wor-
ship. Witness his infernal alliance.': — "He
observed times, and used rndjantment.s and
used witrhcratl, and dealt with a familiar
spirit, and with wizards." Witness his open
contempt of everv thing sacred — "And ho
built altars for all" Ihe liost of heaven in the
two courts of the house of the Ixird. And ho
set a carved image, the idol wliich he Imd
made, in tiie house of (Jod, of which GchI had
said to David and to Solomon his son, In this
house, and in Jerusalem, which I have chosen
before nil the tribes of Israel, will 1 put my
name tor ever." Witness his concern and
zeal to corrupt others— "So Manast^eh made

300

SEPTEMBER 15.

J-udah and the inhabitants of Jerusalem to err,
and to do worse than the heathen, whom the
Lord had destroyed before the children of Is-
rael." From the parallel passage in the book
of Kings, it is said, " He seduced them." His
example, being in high life, would be very in-
fluential ; but he exerted himself to lead
others astray ; and what means and resources
could such a man employ ! Witness the ag-
gravations of his guilt. He was piously de-
scended. His father was the good Hezekiah.
The palace in which he had been brought up
was none other than the house of God and
the gate of heaven. He had been under the
care of pious priests and prophets. How much
had he to unlearn ! But he could not unlearn
it; he had therefore to fight with conviction,
and to overcome all the remonstrances, and
to get rid of all the uneasinesses of con-
science. He was also divinely warned from
time to time : this is the meaning — " And the
Lord spake to Manasseh, and to his people :
but they would not hearken." And this im-
penitence crowned and confirmed all his in-
iquity—

And now what think you of this represent-
ation, on the truth of which we can perfectly
rely ] Is it not painful and humiliating to re-
flect upon it 1 Yet this man was a partaker of
our own nature ; and if we do not resemble
him, are we to glory in ourselves] Yea,
ought we not to be thankfiil 1 All have not
the same opportunities and temptations. Who
can tell what we might have been had we en-
countered the perils in which others have
been wrecked 1 What would any of us have
been in a world like this without Divine re-
straints ] " There goes John Bradford, but for
the grace of God," would the martyr exclaim
when he beheld the transgressor. Our Lord
therefore leads us from the effects to the hid-
den cause, and fixes on the human heart.
"Out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, false
witness, blasphemies." According to this de-
cision the principles of the blackest crimes in
practice lie in the recesses of many a charac-
ter that appears fair to men. They are not
suffered to spring up, but who will not hon-
estly own that he has felt tliem in their most
secret workings 1 Anger is the germ of mal-
ice ; lust of sensuality ; covetousness of theft.
A desire to conceal the excellences of an-
other from ourselves, or from the world, gen-
ders false witness. Hard conceptions of God
lead to blasphemy. Ah ! how little permis-
sion of Providence, or encouragement from
circumstances, do the evils of our nature re-
quire, to bring them into exercise, and to de-
grade us to a level with the vilest of the vile !
— Lord, what is man 1

And what think you of the pardon and reno-
vation of such a sinner 1 " Is not this a brand
plucked out of the fire T" Should we not, in

reading his history, have expected that
would perish a spectacle to the world, to j
gels, and to menl But God's thoughts a
God's ways are not ours. Where sin aboui
ed grace did much more abound — Manass
is saved !

When the elder brother heard of the
ception of the prodigal, he was angry a
would not go in. And such mercy as Man;
seh experienced may be offensive to soi
now, who trust in themselves that they i
righteous and despise others. " Of what i
are our good breeding and morals? Wh
are the dregs of depravity to be saved as w
as we ] and to enter into life with usl" Y(
and if you had the mind of Christ, and if y
were like angels, who rejoice when a sinn
repenteth, you would, gladly hail any of yo
fellow-creatures who were the subjects
such free and sovereign goodness, and ma
nify the God that displays it. Every penite
may say with David, when recovered frc
his fall, " They that fear thee will be gl
when they see me, because I have hoped
thy truth."

Such mercy may be abused; and it
abused by those who continue in sin th
grace may abound ; who hope that God, wl
is so ready to pardon, will not be severe
mark what they do amiss, but that when th(
can sin no longer, he will, by some extrac
dinary interposition, subdue their unwilHn,
ness, and deliver them from the condition
which they now voluntarily continue. Bi
how dreadful is it to be evil because God
good ! Is this likely to gain his favour? He
merciful, but his mercy is exercised in ha
mony with all the perfections of his natur
And his goodness is designed to lead us to n
pentance. And now is the accepted tini'
now is the day of salvation. His Spirit
now striving with you, but if you refuse 1
fall in with his motions he may righteousl
decline to address you in future, and hid
from your eyes the things that belong to you
peace. You cannot deserve his grace, bt
you may provoke his wrath, and nothing is s
sure to provoke it as your " doing despite unt
the Spirit of grace."

But such an instance of mercy should en
courage you if you are disposed to return I
the Lord. Then, however guilty, you havi
no reason to despair. " Come," says he, " an(
let us reason together ; thougli your sins wert
as scarlet they shall be white as snow, thougl
they were red like crimson they shall be a;
wool."

And let it animate us in our concern foi
others. Whatever lengths they have gone
let us never consider any of our fellow-
creatures abandoned, so as to give up prayei
and the use of means — And let us use theni
in the faith of him who is mighty to save—
Is any thing too hard for the Lord 1

SEPTEMBER 16.

301

SEPTEMBER 16.

/ teas wounded in the house of my friends.^''
Zech. xiii. 6.

Friendship is a boon which has always
sen highly valued and extolled. It has been
illed the charm of life, and the balm of grief
[e is deeply pitiable who has not a friend ;
nd he is in a most privileged condition who
as never had reason to complain, "1 was
•Qunded in the house of my friends."
We are formed for society ; we love so-
iety ; we need society ; we derive much of
ur happiness from society ; and yet in one
'ay or another our connexions are very ex-
ensive things. There are here, so to speak,
lur kinds of wounds. First, those that arise
cm the honest and salutary reprehensions of
jr friends. Solomon commends these by
ay of contrast: "faithful are the wounds
a friend, but the kisses of an enemy are
jceitful." Instead of complaining of these,
e shall be thankful for them, if we are like-
linded with David ; " Let the righteous smite
e, it sliall be a kindness ; and let him re-
•Qve me, it shall be an excellent oil which
lall not break my head : for yet my prayer
so shall be in tlieir calamities."
Secondly, Those that result from their suf-
rings. Paul speaks of the comforts of love :
it it has its sorrows too. If I love another,
id in proportion as I love him, I shall make
s case my own : I shall weep when he
eeps: I shall bear his burden when he is
)pressed : and perhaps suffer as much by
mpathy as he himself suffers, when I hear
in cry, " Pity me, pity me, O ye my friends,
r the hand of God hath touched me."
Thirdly, Those which are produced by our
Hng bereaved of them. There are few but
ive felt these losses ; while some have had
}culiar reason to sigh, " I sit, and am alone,
? a sparrow upon the house-top" — " Lover
id friend hast thou put far from me, and
ine acquaintance into darkness." Oh ! the
ixieties that precede — the anguish that ac-
)mpanies — the dreariness that follows — the
eling of heart-desolation that arises at tlie
^ht of the walks in which we communed
ith them, the seats they occupied, the books
■ley folded down, the flowers they planted —
le nightly visitations of thought when dark-
3SS and wakefulness let in busy memory, to
•call the past, and open the wounds afresh
hich time had tried to heal !
Fourthly, Those which are inflicted by
leir improper conduct Even the sincere are
iiperfect ; and may wound us by ignorance,
ideness, wayward temper, misapprehension,
id censure without cause. But some arc
together vanity and lies. Their friendship-
a mere flash of feeling. It is the working
r selfishness, during which they make you
leir scaffolding, and then lay you aside,
'bey only elevate to depress : they only flat-
20

ter to spread a snare for your feet : they only
insinuate themselves into your bosom to prove
the viper there.

Thus therefore we oflen hear of being
wounded in the house of friends. But though
many make the complaint, few seem con-
cerned to improve it. And thus they bleed in
vain, while it is possible for them to derive a
remedy for the poison, and to turn their losses
into gain. In all these murmurings or la-
mentations about friends, we should do well
to inquire whether we have done nothing to
deserve what we suffer : for often we may
trace our sin in our trials. The blame is not
always on the side of the censured : the most
complaining is frequently the most culpable.
He that will have friends must show himself
friendly ; and attachment must be supported
in the same way that it was gained.

We should also consider whether we do
not complain without just cause. We talk of
the wounds we have received, when perhaps
they are hardly incisions skin deep. We are
not to look for perfection ; but remember, that
as every relation in life is filled with fallen
creatures, so it will necessarily partake of
human infirmity. And what, are we to exact
from others a faultlessness which they never
met with in us ] Neither should we become,
in these cases, misanthropic ; harbourers of
suspicion ; and railers against our fellow-crea-
tures at large. David said, "All men are
liars ;" but it was " in his haste ;" and he
acknowledged his rashness and injustice.

We may, however, regulate and modify
our regard, and especially our dependence
and expectation : and we ought to hear the
voice of the word, when it is feelingly en-
forced by events : " Cease from man, whose
breath is in his nostrils, for wherein is he to
be accounted of 1"

" Then let us trust the Lord alone.
And cr(;ature conJi(/fn<-e disown .
Sure as on creatures we drpniii.
Our hopes in disappointment end.'

Blessed is the man who trustcth in the I/ird ;
and whose hope the Lord is. Ho will not, he
cannot fail us. See the use the Proi)h('t made
of what he was compelled to acknowledge —
"Trust ye not in a friend, put yo not con-
fidence in a guide: keep the d(M)rs of thy
mouth from her that lieth in thy hotmin. For
the son dishonouroth the father, the (laughter
riseth up against her mother, the daughter-m-
law against her mother-in-law ; a man's ene-
mies are the men of his own house. TUon^
fore I will look unto the Ix)rd ; I will wait
for the God of my salvation : my God will
honr me."

Should we not also do well to mnke Uie
conduct of our fellow-crentures tow ards w n
glass in which to contemplate our rondiift
towards God I Then must our seventy fall
upon oursc^lves much more heavily tluin u\n)u
others. For what arc our cUiiii.s uih.u tuir

302

SEPTEMBER 17, 18.

connexions compared with God's claims upon
us ? And what are the forgetfulness, and in-
gratitude, and perverseness, and unkindness,
and treachery of those we have befriended,
compared with the instances of vileness which
our infinite Benefactor has constantly to wit-
ness in us ? It is a good turn which Watts
gives to our reflections upon the state of the
Jews —

" Great God ! how oft did Israel prove,
By turns, tliine anger and thy love !
There in a glass our hearts may see,
How fickle and how false they be."

SEPTEMBER 17.

" As he which hath called you is holy, so he ye
holy in alt manner of conversation." — 1 Peter
i. 15.

Christianity is not only, as we see in tlie
preceding verses, a system of grace, but of
holiness also ; and however the term may be
abused or despised, the professors of the Gos-
pel are to be distinguished as saints. Observe
the extent and the enforcement of the obliga-
tion they are under.

They are to be " holy in all manner of con-
versation." The word conversation, as now
used, signifies discourse ; and no little of our
religion consists in the sanctification of our
speech : but the term never has this accepta-
tion in the Scripture. There it always in-
tends carriage, deportment, the course of ac-
tion. It would be easy to prove this ; but it
is needless. Let us rather observe that no
part of a Christian's conduct is to be uninflu-
enced by sanctity. He is to be holy " in all
manner of conversation," His holiness is to
be universal with regard to times, with re-
gard to places, with regard to conditions, and
with regard to circumstances. It is to appear
not only in devotional exercises, but in com-
mon actions ; and whether he eats or drinks,
or whatever he does, he is to do all to the
glory of God. Not that he can be always dis-
tinctly thinking on this end ; but by making
the word of God his rule in all things, all he
does has this tendency and eflect. Paul at-
tended to a thousand claims, yet as he made
all his actions conduce to the same purpose,
he speaks as if he had but one engagement ;
"This one thing I do." The husbandman
manures, ploughs, sows, weeds, reaps, gathers
into barns, threshes, fans, and sells ; yet all
he does is one thing ; and that is comprised
in husbandry. Even real religion is defective
in its degree, but it is always impartial in its
regards ; and enables the possessor to say, " I
esteem all thy commandments concerning all
things to be right; and I hate every false
way."

The reason why we are to be thus holy is
"because he who called us is holy." We
must therefore resemble liim. He every-
where proposes himself as our example ; we

are commanded to be followers of him 5
dear children ; and we are renewed after tl
image of him that created us. Observe tl
excellency of holiness — It makes us like G(
— and like him in his highest excellency !

As we cannot be conformed to him, so nc
ther can we love him without holiness. The
are only the "saints of his" that can "rejoi(
and give thanks at the remembrance of h
holiness." But they, being partakers of h
holiness, feel congenial with his very natur
and delight in his law, his gospel, his on
nances, his people, as they all appear in tl
beauties of holiness.

Without holiness, too, it is impossible f
us to enjoy him. How can tv;o walk togcth
except they be agreed ? What communic
hath righteousness with unrighteousnest
Without holiness no man shall see the Lo
— no man can see him : he is wholly unpr
pared for the state, the work, the pleasur
But the holiness which makes us meet for tl
inheritance of the saints in light insures tl
blessedness. God does nothing in vain ; b
he has thus wrought us for the self-san
thing, and given to us the earnest of tl
Spirit.

It is therefore no easy matter to be a Chr
tian indeed. Yea, it is an impossible one
to ourselves. But with God all things a
possible. There are not only millions aroui
the throne, but multitudes now living, wi
are his workmanship. "This people," sa
he, "have / formed for myself, they she
show forth my praise." Instead of endeavoii
ing to fetch holiness out of yourselves, pra
with David, to the God of all grace : " Crea
in me a clean heart, O God, and renew
right spirit within me."

Christians ! under many of your prese
feelings, you are ready to conclude that yo
holiness will never be perfect. But be a
dismayed. Consider what he has done for y(
already. How unlikely was it once that y(
should ever have valued what you now e
teem, and have ever desired what you no
above all things seek after! Had he be(
minded to kill you, he would not have show
you such things as these. He who gave yc
the will, thereby also furnished you with tl
pledge of the power. And we are confide]
of this very thing, that he which hath hegi
a good work in you will perform it until tl
day of .Tesus Christ. Soon — what a prospec
you will be sinless, faultless ! " It doth ni
yet appear what you shall bo, but this yc
know, that when he shall appear, you sha
be like him, for you shall see him as he is

SEPTEMBER 18. I
" Lest any of you he hardened.''^ — ^Heb. iii*'
Let us take some views of the evil aga*
which we are here admonished. It may

SEPTEMBER 19.

303

;onsidered in reference to its seat. In many
)laces it is spoken of as " the heart." " They
lardened their hearts." " All the house of
srael are hard-hearted." It is sometimes re-
)resented as "the neck." Nothing can be
nore common than the expression of harden-
ng the neck. The idea is taken from a re-
I'Vactory ox refusing- the yoke, and expresses
lisobedience to tlie commands and rejection
|)f the service of God. At other times it is
Represented as " the face." " They have
jnade their face harder than a rock, they have
•efused to return." This marks insolence,
mpudence, shamelessness. But these are all
/elated. The hardness of— the heart — of the
icck — and of the face follow each other. Sin
'S always progressive ; and transgressors w^ax
vorse and worse.

r We may consider the hardness as natural
iind as acquired. The heart, though naturally
I'lard, admits of an increase of hardness. Thus
^^aul says to the Hebrews, " Harden not your
leart, as in the provocation." Every call of
jrod we refuse renders us more callous.
Cvery act of sin we commit reduces our awe
■>f God's authority, and prepares us for an-
ither commission. The young man first
(reads evil company, then endures it, then
lelights in it Habits are formed by the repe-
ition of actions; and "as well might the
('Ethiopian change his skin, and the leopard
!iis spots, as they learn to do good who are
j.ccustomed to do evil." The hardening of
jhe heart is like the hardening of ice. When
he water begins to freeze it will not bear the

iVeight of a pin, but after some hours, or some
lays, it is capable of sustaining the heaviest
pressure.

( We may also observe in this hardness the
\oncern of the sinner, and the concern of
\jrod. We read that " Pharaoh hardened his
leart," and at the time it is said that " God
iardened his heart." There is no doubt
herefore that there is a part that belongs to
'jod in this business. But what is it ? And
'vhat can it be to accord with the perfections
l^f his nature, and the language of his word .'
de cannot properly and absolutely harden
Ihe heart. But First, by his Providence he
!;an expose men to those temptations which
neeting with'innate and indulged depravity
'vill aid their impenitence. And Secondly,
|ie can deny them the means of grace, or
Vithhold or withdraw from them the influ-
ence that can alone render them efficacious.
Thus God is said to give men up to " a r(^pro-
Date mind;" and "to strong delusion to be-
'ieve a lie." But he never acts thus judicially
md penally, but as the effect of deep prov oca-
ion. He never says, " Let them alone," till
'they are joined to idols." "Israel would
lone of me, so I gave them up unto their
jwn heart's lusts ; and they walked in their
nvn counsels." "Son of man, these men
lave set up their idols hi tlieir heart, and put

the stumbling-block of their miquity before
their face : should I be inquired of at all by
them 7"

Again : we may distinguish this hardness as
entire and EiS partial. Christians are renewed
in the spirit of their mind. The stony heart
is taken away, and a heart of flesh is given.
Yet our Lord said to his own disciples, " Have
ye your heart yet hardened ]" " And he up-
braided them with the hardness of their
heart." And Christians may be less lively in
their religious duties and affections, not only
than they ought to be, but even than tlicy
once were. It is indeed well if we feel this ;
it is a proof that all is not hard within : but
the want of more sensibility of heart is a
great practical evil ; and will much lessen our
comfort. And the evil is induced by sin ; and
by little sins as well as by great ones ; and by
omissions of duty as well as by actual trans-
gression. We are peculiarly liable to this
evil when we are indulged — " Because they
have no changes, therefore they fear not God."
What a difference do we perceive between
David as an exile, persecuted fVcm place to
place, and as a reigning monarch ! With re-
gard to the former he had such tenderness
that his heart smote him, when he had only
cut oft' the skirt of his enemy's garment: but
see the insults and miseries the King inflicted
upon the Ammonites, after taking the city
from its brave defenders. Who can bear suc-
cess and gratification without injury ] " Je-
shurun waxed fat, and kicked : thou art wax-
en fat, tliou art grown thick, thou art covered
with fatness; then he forsook God whicli
made him, and lightly esteemed the Rock of
his salvation. Wherefore keep yourselves
in the love of God. Take heed, brctliren,
lest there be in any of you an evil lieart of
unbelief, in departing from tlie living God."

SEPTEMBER 10.
" The sin tohich doth so easily hrset f/.v."
Ilcb. xii. I.

By this we are to understand, nrconiiug to
Owen, vv'hat our divines call iudu clling sin.
Sin reigns in tiic children of disobe(hence.
But this is not the case witli tli(> godly: sin
shall not have dominion ov<t them, for ihey
are not under the law, but under grace. Hut
tiiough it is detlironed in them, it is not as yet.
destroyed. It still exists and exerts its(«lf.
And it may well be called " the sin which so
ejisily bes(>ts us," being always near us to as-
sail us in the world, tlu; family, the rhurch,
the closet; yea, always in us, working our
departure from the living Gixf, vexing our
peace, spiling our performances, and render-
ing us susceptible of injury from exfer/ial in-
fluences— "The sin," says the A|)osrlc, "that
dwelleth in me;" "another law in my nirni-
bcrs ward a^jaiubt the law of my mind ;" au«l

304

SEPTEMBER 20.

the effects of which make me groan, "O
wretched man that I am ! who shall deliver
me from the body of this death 1" This, as
the principle of corruption, and the source of
all other evils, we should seek to subdue and
destroy. And whoever would see this subject
practically and evangelically treated, should
read the admirable work of Owen, on "the
mortification of sin in believers."

But there are various ways in which the
same innate depravity may operate. Isaiah
speaks of our all going astray, but says, " We
have turned every one to his own way." And
the expression of the Apostle has given rise
to the notion of some particular sin to which
we are more exposed or addicted than to an-
other : and thus we often hear of a man's be-
setting sin, and easily besetting sin. And it
is undeniable, that by outward circumstances,
or natural temperament, some are more in-
clined to peevishness and fretfulness, some to
anger and revenge, some to pride and vanity,
some to intemperance and sensuality.

We should imagine that every one must
be acquainted with his own peculiar propen-
sity, especially after some course of years.
But what is habitual is naturalized ; we are
blind to our own faults; self-love covers a
multitude of sins, and this among the rest.
Yet in many cases a man's ignorance, owing
to the power and prevalence of the evil, must
be mere affectation.

A man's easily besetting sin is — that to
which he is most frequently tempted — and
which he is most anxious to conceal — and the
discovery and reprehension of which most
mortifies and offends him.

Such a sin, unsearched after, unbewailed,
unopposed, is incompatible with " simplicity
and godly sincerity." If we regard the safe-
ty and welfare of our souls, however painful
the result may be, we shall faithfully examine
ourselves. And when we see where we have
been most easily overcome, or drawn aside,
we shall peculiarly watch and pray, lest we
enter into temptation. " A right spirit" will
lead us to pass the time of our sojourning
here in fear—" Blessed is the man that fear-
eth always."

SEPTEMBER 20.

" Master^ I Jiave brought unto thee my son."
Mark ix. 17.

This is the commencement of a very in-
teresting and instructing narrative. The lead-
ing circumstances were these.

The man was in affliction. The aflfliction
was indeed relative ; but there are cases in
which relative trials are more severely felt
than even personal. And what relation is
more susceptible of this than the parental ?
It was a child— an » only" child— p<->ssessed
by " a dumb spirit," the distrossuig and fear-
ful effects of which are thus described : —

" wheresoever he taketh him, he teareth hi
and he foameth, and gnasheth with his tee
and pineth away ; and ofttimes it hath cast I;
into the fire and into the waters to dest
him." And this had been the case with
unhappy child from his infancy. As noth:
is said of his mother, it is probable she \
dead, or surely she would have accompan
this application.

But who does not feel for the pitiable c
dition of the father] And yet who knc
what is good for a man in this vain life? 1
for this calamity perhaps this suppliant 1
never known or addressed the Saviour. H
often is the valley of Achor the door of ho]
How many can say, " It is good for me tha
have been afflicted !" How often does trou
send us in search of the friend of sinners !
is the merciful design of it. It is the efF(
of it when sanctified, both in the conversi
of the soul, and in renewed applications
the throne of grace all through life —

But observe the man's mistake. At first
goes and applies to the servants instead of t
master : but the disciples " could not cast h
out." And do not we often err in the sai
way? Do not our ignorance, carnality, a
impatience lead us to stop at instrument
But they are nothing without God ; and t
sooner we are convinced of this the bett
that we may not weary ourselves for ve
vanity. " In returning and rest shall ye
saved ; in quietness and confidence shall
your strength." What can ministers do I
you ? If you come looking only to us, y
will return as empty as you came. The exci
lency of the power is of God, and not of i
" Who is Paul, and who is Apollos, but mi
isters by whom ye believed, even as the Lo
gave to every man? So then neither is ;
that planteth any thing, neither he that watt
eth ; but God that giveth the increase." Ti
heathens made gods of every thing that s
forded them profit or pleasure : and we a
paganish in the same way. But we are mo
criminal than they, because we know hii
and know that with him is the fountain of lif
And God is jealous of his glory, and is alwa;
provoked to destroy or render useless the i
strument that robs him of his praise.

Despairing of all other help,* the man no
comes to Jesus himself— But see with wh:
low apprehensions, and how full of suspicic
and fear. " If thou canst do any thing, ha\
compassion on us, and help us." Faith admi
of various degrees, and we see it in the view
and feelings of those who applied to him i
the days of his flesh. How free from hesiti
tion was the Centurion? "Speak but th
word," says he, " and my servant shall b
healed." The leper seemed to question hi
willingness to act : he " worshipped, sayinf
Lord, if thou wilt, thou canst make me clean.
But this man seems to doubt liis power. An
we sometimes do the same. We are not in

SEPTEMBER 21.

305

ieed always aware of this. We presume
that it is only his willingness to help that we
question : but if we fully trusted in his power,
low is it that our confidence sinks or wavers
IS ordinary means fail, or difficulties multiply ]
is any thing too hard for the Lord 1 Are we
3ver straitened in him 1 Yet the Jews, after
dl the displays of his omnipotence, said,
' Can God furnish a table in the wilderness ?
3ehold, he smote the rock, that the waters
rushed out, and the streams overflowed ; can
le give bread also ? can he provide flesh for
lis people ]" And even Moses himself stag-
gered at the promise of God through this un-
lelief : " The people, among whom I am, are
ix hundred thousand footmen ; and thou hast
aid, I will give them flesh, that they may eat
. whole month. Shall the flocks and the herds
•e slain for tliem, to suffice them 1 or shall all
he fish of the sea be gathered together for
■hem, to suffice them 1 And the Lord said
nto Moses, Is the Lord's hand waxed short ?
bou shalt see now whether my word shall
ome to pass unto thee or not." Let us he-
Tare of this evil. Let us bring our faith to
le apprehension of his power. Let us be-
•eve — that we may see the glory of God.
I Our Lord both reproves and encourages
im. The reproof was general in the ex-
ression, but it was designed to bear upon
imself : " He answered him, and said, O
ithless generation, how long shall I be with
,5U 1 how long shall I suffer you 1 Bring him
ito me." The encouragement was condi-
3nal ; but it precisely met his case. " If thy
■n be not recovered, the blame will lie at thy
vn door ; it will be owing to no inability in
0, but a want of faith in thyself: Jesus said
ito him. If thou canst believe, all things are
•ssible to him that believeth." Thus he as-
ibes a kind of omnipotence to faith. And
is certain that faith can prevail with God,
can obtain the pardon of all sins. It can
ake us more than conquerors over all our
iiemies. It can brmg us supplies for all our
ants.

I But let us observe the effect of our Sa-
vour's declaration on the mind of the poor
(ther. Loving his child, and longing for his
^liverance ; and knowing that every thing
iw depended upon his believing, and feeling
himself a sad struogle between faitli and
ibelief, he "straightway cried out, and said
ith tears, Lord, I believe ; help thou mine
ibelief" — Let this be the subject of tlie fol-
wing exercise.

SEPTEMBER 21.
And straightway the father of the child crird
\ out, and said with tears. Lord, I believe ; help
i thou mine unbelief." — Mark ix. 24.

I We have reviewed the narrative ; but we
ky consider the words now read as the corn-
ion language of religious experience. For
2 0 26*

what Christian is there that does not "cry
out, and say with tears, Lord, I believe ; help
thou mine unbelief ]" Four things are ob-
servable in the speaker.

First : he acknowledges his faith—" Lord,
I believe.'' A man may be conscious of his
own grace. Grace brings evidence along
with it. It does not operate likeachann;
nor are its operations to be classed with those
occasional and superficial emotions which frive
no character to the person, or fixed bias to the
disposition. It enlightens the understanding,
it renews the heart, and becomes a governing
principle in the life. Faith without works is
dead. Living faith works by love, — Neither
should we be unwilling "to own what we ex-
perience; for the praise does not belong to
ourselves ; neither will it ever be claimed by
any of the real subjects of it. Paul says, " I
laboured more abundantly than all the ajios-
tles ;" yet this was not the language of pride,
but praise ; for he adds, " Yet not I, but the
grace of God which was with me," The
fault of most is, tliat they deny their sin ; but
there are some w-ho deny their grace. If
they would do justice to their views and
feelings, they must be constrained to own,
that under all their complaints tliey have
been made to differ from others, and that
there is something which they have received.
" If repentance consists in having the heart
broken for sin, and from sin, — Lord, I repent.
If love to thee is determined by a supreme
desire to enjoy thee, and a fear to offl'nd tiiee
— Lord, thou knowcst that I love thee. If
faith is self-renunciation, and a reliance upon
thyself only for salvation — Ixjrd, I believe."

Secondly ; he confesses the imperfection of
his faith — " Help thou mine unbdief.'"' A
man may be alive and not in full liealth. A
Christian, though renewed in tlie spirit of his
mind, is not free from infirmities. Sin does
not reign in iiis mortal body, but he feels a
law in his members warring against the law
of his mind, so that he cannot do the things
that he would. We read, therefore, of" weak
faith:" and our Saviour, addressing his own
immediate disciples, sjiid, " Wliy are yo fear-
ful, O ye of little liiitli Now as far ixs fuitli
is wanting, unbelief prevails.

Thirdly; he speaks of his unbelief with
sorrow — " He said vuth tcnrs, liOrd, I believe;
help thou mine unbelief" It is phrasing to
see sensibility in religion: and the Christian
lias a lieart of flesh. His defects are his di.^*-
tresses; ho groans under them, being bur-
dened. Even ids views of the love of Christ
render his tiiilures the more grievous. — He i.n
not only affected with gnwss and i^candalous
offences visible to his fellow-creatures, but
mourns over evils tliat are never noticed by
natural men: such as dullness in duty, wan-
derings of thought in devotion, iMickslidings
in heart, and the weakness and waverings of
his fuitli and hope in God.— There ia noUiing

306

SEPTEMBER 22.

he more deplores than the remains of his un-
belief ; to these he can no more be reconciled
than a convalescent can be reconciled to the
remains of an offensive and painful disorder :
such a man is thankful for returning health,
but he sighs to be entirely well.

Fourthly, he applies to the Saviour for suc-
cour— " He cried, and said with tears. Lord,
I believe ; help thou mine unbelief." In the
same way " the Apostles said unto the Lord,
Increase our faith." Had this prayer been
improper, the receiver ought to have rebuked
it; but he encouraged it. Let us not be
afraid, with all the first Christians, and im-
mensely the majority ever since, to call upon
his name. Let us bring all our complaints to
him. He is the author and finisher of faith.
He has the words of eternal life. He quick-
eneth whom he will. He alone can relieve
us ; but in him all fullness dwells. You will
make no progress in the Divine life if you
think of advancing without him. Your growth
in grace is not the offspring of your own reso-
lutions and exertions, but your being under
his agency, and receiving the supply of his
Spirit — your living in the Spirit — walking in
the Spirit. " Wherefore also we pray always
for you, that our God would count you worthy
of this calling, and fulfil all the good pleasure
of his goodness, and the work of faith with
power: that the name of our Lord Jesus
Christ may be glorified in you, and ye in him,
according to the grace of our God and the
Lord Jesus Christ."

SEPTEMBER 22.
" T^hm^ O God, hast prepared of thy goodness
for the poor." — Psalm lx\'iii. 10."^

The acknowledgment refers to the gracious
attention of God to Israel his pensioners,
while they sojourned in the wilderness. They
were destitute of all ordinary supplies, but
" he commanded the clouds from above, and
opened the doors of heaven, and rained down
manna upon them to eat, and gave them of
the corn of heaven. Man did eat angels'
food : he sent them meat to the fiill." "We
are not to look for miraculous provision ; but
God has not forsaken the earth, nor forgotten
to be gracious. Let us observe the nature
of this goodness, and the subjects for whom
it is prepared.

The goodness of God appears in the pro-
duce of the ground, not only for man, but
beast. Indeed man is concerned in the brute
creation, and a deficiency with regard to them
would materially aflfect his own welfare. But
while the Lord cares for oxen, and causes the
grrass to grow for the cattle, he provides corn
for the more immediate service of man. This
forms, owing to our dependence upon it, what
the Scripture calls " the whole stay and staff
of bread." Judea was famous for this noble
production. Moses calls it " a land of wheat."

By a boldness of metaphor he speaks of ««the
kidneys of wheat." In the restored prosperity
of this highly-favoured people, this commodity
is not overlooked : " They shall flow together
to the goodness of the Lord for wheat"—
" The barns shall be full of wheat"—

But let us pass from Judea to our own
country; a land the Lord careth for, and
whose inhabitants are " fed with the finest
of the wheat." Who that has lately watched
the springing of the earth, seen the valleys
standing thick with com, heard the little hills
rejoicing on every side, and shouted as the
precious treasure was safely conveyed into
the garner, can help exclauning, " Thou, 0
God, hast prepared of thy goodness for the
poor." And shall we expose ourselves to the
reproach of the prophet, " Neither say they
in their heart, Let us now fear the Lord our
God, that givetli rain, both the former and the
latter, in his season : he reserveth unto us the
appointed weeks of the harvest."

Two things in this case may hinder or
weaken the impression of his goodne^ The
one is the constancy of its return. It is easy
to see that this is really an argument for
greater thankfulness, unless we are to be evil
because God is good ; for surely the common-
ness of benefits multiplies them, and mcreases
our obligation in a corresponding degree. Yet
what is usual ceases to strike ; what is fire-
quently repeated, and returns continuously in
a fixed and known regularity, arrives without
emotion, and is regarded as a thmg of course.
When the manna first fell upon the ground,
every eye would be turned towards heaven ;
but it soon became " this light food." And
one reason why God sometimes withdraws
or suspends an enjoyment is, that we may
learn to feel the worth by the want of the
blessing.

The other is, the means he employs. These
keep us from seeing his hand ; yet that hand
worketh all in all. Away with the semi-infi-
delity of philosophers — He has established no
mechanical laws w^hich render his continual
presence unnecessary. Instruments are no-
thing without his agency. If they succeed, it
is only because he uses them. Second causes
are moved by the first : " I will hear, saith
the Lord, I will hear the heavens, and they ^
shall hear the earth ; and the earth shall hear j,
the corn, and the wine, and the oil ; and they
shall hear Jezreel." David therefore fixes ^
our eye at once upon God ; and says, " Thou
visitest the earth, and waterest it ; thou great-
ly en richest it with the river of God, which
is full of water: thou preparest them com, ^
when thou hast so provided for it Thou wa- »
terest the ridges thereof abundantly; thou
settlest the furrows thereof; thou makest it
soft with showers ; thou blessest the springing
thereof; thou crownest the year with thy
goodness; and thy paths drop fatness." ^

Miracles rouse attention for the moment,

SEPTEMBER 23.

it the ordinary workings of Divine Provi-
nce are no less truly wonderful in them-
Ives: yea, the instant and immediate pro-
iction of an effect develops less of his per-
ctions, and the securing of it by various
id numberless combinations, not one fail-
g. We admire the word that multiplied
/e loaves into a sufficiency to feed a large
ultitude ; but whose operation is it that an-
lally increases the seed that is sown " and
es," thirty, sixty, and one hundred fold 1 If
e have faith enough to see God only in ex-
aordinary events, our godliness will be very
casional and limited. But there are some
ho live in his presence, who " walk with
od," who confess liim in every trial and com-
rt, and are preparing for that heaven where
od is " all in all."

If some things would prevent our gratitude,
hers are adapted to excite and strengthen it.
et us, if we would be impressed with this
X)dness, think.

First, how easily he could have destroyed
ir hopes. All was suspended upon his will,
/ar might have ravaged and desolated our
jids. Insects, blasts, and mildew, were at
s nod. The heavens over us might have
>en as brass, and the earth under us as iron,
rough continued and scorching heat. Ex-
'ssive rains might have deluged the soil,
jured the ripening of the corn, and hindered
e ingathering.

Secondly, let us reflect how dreadful the
Tects of dearth would have proved. God
IS favoured us in a thousand instances. He
IS not only relieved, but mdulged us. With
iw many sounds, and perfumes, and colours,
id relishes, has he gratified our senses ! But
lese might have been w^ithholden without
mihilating human support. We never feel
1 viewing a flower as we do at the sight of
1 ear of corn. It is when we lean on the

ile and see the waving bounty, or when we
'alk through the pathway of the standing
ars ; it is then we exclaim, " Thou, O God,
ast prepared of thy goodness for the poor."
: is not difficult to convince men of the im-
ortance of what relates to their bodies. The
esh cries out, and if denied ease or food will
e heard. Animal appetites often return,
nd the relief of them is even essential to
tie preservation of life. What so powerful
s the cravings of hunger ] We have also
elations to be provided for as well as our-
elves. Many have families : some have large
imilies. What is it for a mother to hear a
liild cry for want, and have no sustenance to
■ive it !

Thirdly, w^e must not forget how much we
lave deserved his displeasure. We cannot
stimate properly his goodness without con-
idering our unworthiness of the least of all
lis mercies. Here there is a diflTerenco be-
ween us and other creatures. The eyes of

all wait upon him, and he giveth them their
meat in due season. But they have never
off"ended him, they have always fulfilled the
end of their being. But we have renounced
our allegiance to him, we have followed
idols, we have joined in alliance with his
foes, and have daily and hourly provoked him
to his face — What claim has a rebel upon
his gracious sovereign ] or a runaway servant
who has robbed him, upon a kind master?
Where is the benefactor who would continue
his bounties after numberless proofs of ingrat-
itude, and enmity, and insult Where then
should we have been if God had rewarded us
according to our iniquities] Our guilt has
been aggravated beyond that of any other
country, by reason of our pre-eminent advan-
tages. Surely it is of the Lord's mercies
that we are not consumed, because his com-
passions fail not. Surely at the end of another
harvest we are constrained to exclaim, " Not
unto us, O Lord, not unto us ; but to thy name
o-ive glory, for thy mercy, and for thy truth's
sake."

But we are here reminded not only of the
nature of his goodness, but the subjects of it:
" Thou, O God, hast prepared of thy goodness
for the poor." It is not for them exclusively.
" The king is served by the field." A supply
for the poor is of course a supply for the
rich ; and it is easy to see that a suspension
of the Divine goodness would involve all
ranks. The rich can no more create tlian
the poor; and should the course of vegeta-
tion be stopped by him who has power to
destroy as well as to produce, what profit
would a man have of all the wealth he pos-
sessed ? Wealth would be notiiing if it could
not be laid out ; and if the time ever came,
which the Lord forbid ! in which there was
neither earing nor harvest, the proprietor, as
well as the peasant and the pauper, would
perish. But it is spoken in reference to tlie
poor, because,

First, they are the larger mass of mankind,
and whatever pride may think, in the eye of
reason, policy, and revelation, by far the most
important, useful, and necessary part.

Secondly, they would be more peculiarly
affected by deficiency. Dear purcliascs can
be made by tlie ricii, who, as the price of pro-
visions advances, can follow it; but tlie poor
arc speedily straitened, and become a prey to
scarceness ; and every door 's shut against
them but that of precarious charity.

Thirdly, to encourage those in humble and
trying life to depend upon him. What he did
formerly he does now. He prepares of his
goodness for the poor. He may try you, and
require proof of your confidence, before Jio
comniunirates relief: but " tlie needy ^lw>ll
not always be forgotten, the expectation of
the poor shall not perish l()rever." "Trust in
the Lord, and do good, and dwell in the land,

308

SEPTEMBER 23.

and verily thou shall be fed." And " a little
that a righteous man hath, is better than the
riches of many wicked."

Fourthly, to enforce our attention to them,
from the Divine example. We see how he
had his eye upon the poor in the Jewish
economy. It is delightful to read the various
provisions concerning them in the law of Mo-
ses. All the earth spontaneously yielded, the
seventh year, belonged to the poor. At har-
vest the owners were not to cut down the cor-
ners of their fields, they were to scatter some
handfuls behind them for the gleaner, and if
they dropped a sheaf they were not to go back
for it. See what is said with regard to their
borrowing, and pledges : " If thou lend money
to any of my people that is poor by thee, thou
shalt not be to him as an usurer, neither shalt
thou lay upon him usury. If thou at all take
thy neighbour's raiment to pledge, thou shalt
deliver it unto him by that the sun goeth
down : for that is his covering only, it is his
raiment for his skin : wherein shall he sleep ]
and it shall come to pass, when he crieth unto
me, that I will hear; for I am gracious."
Again : " Ye shall not afflict any widow, or
fatherless child. If thou afflict them in any
Vi'ise, and they cry at all unto me, I will
surely hear their cry." Hear James calling
men away from the gold ring and gay cloth-
ing : " Hearken, my beloved brethren. Hath
not God chosen the poor of this world rich in
faith, and heirs of the kingdom which he hath
promised to them that love him ? But ye have
despised the poor. Do not rich men oppress
you, and draw you before the judgment-seats ]"
And, " Behold, the hire of the labourers who
have reaped down your fields, which is of you
kept back by fraud, crieth : and the cries of
them which have reaped are entered into the
ears of the Lord of Sabaoth." We inveigh
not against the distinctions and ranks of life ;
yea, we would maintain them, and are per-
suaded the invasions of them are no more ad-
vantageous to inferiors than to their superiors.
Yet they may be carried to an extreme. Nei-
ther would we wish to relax for one moment
the apostolic law, that " if any man will not
work, neither shall he eat." It was never
the design of Providence, that the poor should
be fed without labour ; but if they are willing
to labour, and cannot procure a decent and
comfortable support for themselves, something
must be wrong somewhere, in the state of the
community ; and rulers and subjects should
remember the awful admonition: " Behold, is
it not of the Lord of hosts that the people
shall labour in the very fire, and the people
shall weary themselves for very vanity 1'
" For the oppression of the poor, for the sigh
ing of the needy, now wdl I arise, saith the
liOrd ; I will set him in safety from him that
puffeth at him."

Every season shows his goodness on behalf
of the poor. Let us be merciful as our hea-

venly Father is merciflil; and followers
God as dear children. " If the clouds be 1
of rain, they empty themselves upon i
earth." What a responsibility attaches to i
affluent! What a disgrace, what a cu
will their abundance be without diffusic
" Charge them that are rich in this wo
that they be not high-minded, nor trust in i
certain riches, but in the living God, v
giveth us richly all things to enjoy ; thattl
do good, that they be rich in good wor
ready to distribute, willing to communica
laying up in store for tliemselves a g(
foundation against the time to come, that th
may lay hold on eternal life." Let us tl
fall in with the designs of God, in befriendi
the necessitous. The poor we have alw£
with us, and their distresses are great. I
us feed the hungry, and clothe the nab
and cheer those who are ready to perish, a
cause the widow's heart to sing for joy : a
be so many little images of him who prepai
of his goodness for the poor. It will be o
of the best ways in which we can show c
gratitude on the present occasion — But let
sing a song of praise to the Author of
good, in the language of David, so beautifu
versified by Watts —

" Good is the Lord, the heavenly King,
Wlio makes the earth his care,
Visits the pastures every spring.
And bids the grass appear.

" The clouds, like rivers rais'd on high,
Pour out, at thy command,
Their watery blessings from the sky,
To cheer tlie thirsty land.

" The soften'd ridges of the field
Permit the corn to spring;
The valleys rich provision yield.
And the" poor labourers sing.

" The little hills on every side
Rejoice at falling showers;
The meadows, drest in all their pride.
Perfume the air with flowers.

" The barren clods, refresh'd with rain,
Promise a joyful crop ;
The parched grounds look green again,
And raise the reaper's hope.

"The various months thy goodness crowns,
How bounteous are thy ways!
The bleating flocks spread o'er the downs,
And shepherds shout thy praise."

SEPTEMBER 23.

" And in this mountain shall the Ijord of hos
make unto all people a feast of fat things,
feast of wines on the lees, of fat things full c
marrow, of wines on the lees well refined.''^
Isaiah xxv. 6.

We might remark here the author of th
entertainment; and the place where it wa
to be made : and the richness of the provision
but let us notice only the universality of th
design. When men make a feast, they ir
vite only their relations and friends, or thei
rich neighl)ours, who can bid them again, an
make a recompense. But there is one feat

SEPTEMBER 24.

809

0 which are invited the occupiers of the hig-h-
,vays and hedges, and the poor, and the maim-
3d, and the halt, and the blind. Belshazzar
he king made a great feast ; but it was to
' a thousand of his lords." Ahasuerus made

1 great feast ; but it was " unto all his princes
md servants ; the power of Persia and Media,
.he nobles and rulers of the provinces being
)efore him." It is true, that at the close of
t " the kuig made a feast unto all the people
hat were found in Shushan the palace, both
mto great and small, seven days in the court
)f the garden of the king's palace." But how
arge soever the court of the garden was, it
:.ould contain only a few thousand partakers,
.vhile millions in his one hundred and twen-
y-seven provinces, were excluded from the
estivity. But ni this mountain the Lord
nakes " unto all people a feast of fat things,

I feast of wines on the lees ; of fat things full
)f marrow, of wines on the lees well re-
ined."

That he was able to do this, shows his
Vreatness and all-sufficiency. That he is wili-
ng to do this shows the exceeding riches of
lis mercy and grace. It serves to distinguish
phristianity from Judaism. The provisions
if the latter were chiefly confined to one peo-
)le, and comparatively a very small nation:
>ut here there is no difference between Jew
i)r Greek. Jesus is the Saviour of the world :
n his name shall the Gentiles trust ; in him

II the families of the earth shall be blessed.
It displays the unchristianism of monopoly.

t is lamentable to think how fond some are
'f inclusion, and still more, if possible, of ex-
dusion. If God was to sanction the anathe-
jnas of his rash and erring creatures, how few
jvould be saved ! But if, though they should
tall upon him as long and as loud as the wor-
shippers called upon Baal, he will not hear
hem. And if they were fairly to consult his
vord, his word would tell them that they
icnow not'what manner of spirit they are of
Iff they were in a good frame of mind, tliough
l-hey would not wish to sacrifice truth to cau-
'iour, they would rejoice in the thought that
others, all others are invited as well as them-
selves, and that for all there is enough, and to
^pare.

This universality should also check despond-
ency. " I feel my need of these blessings, more
.than of my necessary food, and long, above all
ithings, to partake of them. And () my soul,
twhat hinders me ] If the feast be made for
ill, why may not I come, and partake freely ?
[The inviters were ordered to bid as many as
they should find, both bad and good, to the
marriage. It would therefore be, not humility,
but even disobedience, to refuse the command
of the. king. And this is his commandincnt,
that we believe on the name of liis Son Jesus
Christ."

Here too, is the annihilation of excuse. You
will be able hereaflcr to plead no peculiarity

in your circumstances as a reason fbr your ir-
religion. You will see persons at the right
hand, of the same country, connexions, calling,
condition ; and of the same nature, weakness,
passions, and depravity too, with yourselves.
Truth will not allow you to say, I perished
because there was no Saviour able or ready to
save me ; because no redress adequate to my
relief was proposed to my hope, and placed
within my reach. I sought deliverance, but
could not obtain it. He turned away my
prayer, and said, You are an exception — the
benefit was free for all — but you. No. You
will have no cloak for your sin. No allevia-
tion of your misery. This will be the hell of
hell — You would not come to him that you
might have life. You were soul-suicides.
You destroyed yourselves.

SEPTEMBER 24.

" Every man therefore that hath heard, and hath
learned of the Father, comeih unto me" — John
vi. 45.

Many perhaps have never particularly ob-
served this expression. But it is very in-
structive.

It shows us what faith is— It consists in
coming to Christ. He is no more in the world,
so as to be known after the flesh. The com-
ing to him could not mean a corporeal ap-
proach, without excluding all now living, and
all who have lived ever since, from the pro-
mise, "Come unto me, all ye that labour and
are heavy laden, and I will give you rest :
^and him that comcth to me I will in no wise
cast out." Yea, when he was on earth, tiiis
coming intended much more than a bodily ac-
cess to him, for he complained of tiiose who
were then near him and followed him, ''yo
will not come to me that ye might iiave life ;"
"ye also have seen me and believed not."
But it is a representation of faith by its ope-
ration and effect. Faith is not a mere notion
or belief, but such a belief as is accompanied
with an application to him fbr all the puriM)ses
of salvation— Therefore coming to him, and
believing on him, are used by himself as sy-
nonymous with each other.

It reminds us also of the reasonableness of
faith. Faith is not the ollspring of presunij)-
tiou or ignorance : it flows from instructiiui,
from divine teaching—" Every one, therefore,
that hath heard, and hath learned of the Fa-
ther, Cometh unto me." A ftx)l only would
intrust something immensely valuable to a l>e-
ing with whom he was unacquainted. I have
ventured, says the Christian, such an mter-
esting, such an intinite treasure in the hands
of Christ, that I should be the most nuserable
of all creatures had I any susjiicion eoueern-
iug him. "I kiioir whom 1 have believed,
and am prrsundnl that he is able to keej) that
which 1 have comnulted to Imn :i'j;m.st that

31t)

SEPTEMBER 25.

day." And every believer is able to give a
reason of the hope that is in him. His house
is great and weighty, and the fall would in-
volve not only the furniture, but himself ; and
many a rain and many a flood will arise, and
be sure to try it ; but he feels secure, because
he is conscious that it is founded on a rock.
It is therefore said, " they that know thy
Name will put their trust in thee, for thou,
Lord, hast not forsaken them that seek thee."

We see also the entire importance of the
Lord Jesus. We cannot infer the value of a
thing from the aim of men ; they may attach
themselves to a trifle, and expend their labour
and sacrifices on a thing of naught. But the
Lord is a God of knowledge ; by him actions
are weighed. And if God fixes upon an end,
and always keeps it in view ; and if, in all he
says and does, he seeks the promotion of it,
we may be assured that the object is un-
speakably excellent and necessary. Now we
here see that all the teaching of God, both in
the revelation of the word and in the work
of his Spirit, is designed to make us feel our
need of Christ; and to induce us to desire
liim, and to repair to him. This is telling us
plainly enough, that

" None but Jesus
Can do helpless sinners good."

That there is salvation in none other ; that in
him all fullness dwells ; that he is all, and in
all.

Here is a rule for ministers to go by. If
they would conform to the mind and method
of God himself— and none teaches like him —
every one that hears and learns of them will
be guided to Christ, and will hear nothing
but the call, " Behold the Lamb of God."
This is not the case with all preachers. If
we were to hear and learrt of some, they
would lead us far enough from him; we
should be conducted to Epictetus, or Moses,
or referred to our poor and wretched selves
for righteousness and strength, instead of be-
ing left looking only unto Jesus, and crying.
Lord, save, or I perish.

Finally, here is a test by which we may
judge of our spiritual state. If we are a peo-
ple of no understanding, he that made us will
not have mercy on us, and he that formed us
will show us no favour. Am I then taught
of God ? Have I heard and learned of the
Father 1 How shall I answer this question,
so essential to my peace and comfort 1 How
do I stand with regard to Christ ? Have I
forsaken the world, and do my thoughts and
desires reach out after him 1 Is it the pre-
vailing concern of my heart to win Christ ?
to be found in him ] to know the power of his
resurrection, and the fellowship of his suflfer-
ings, and to be made conformable to his death ?
Am I coming to him as unto a living stone,
disallowed indeed of men, but chosen of God
and precious] This, this is the test— Every
•one that hath heard and learned of the Fa-

ther, Cometh unto him ; and every one th
Cometh unto him hath heard and learned
the Father.

SEPTEMBER 25.
" And his disciples came, and took up the ht
and huried it, and went and told Jem."
Matt. xiv. 12.

While you sympathize with them in tht
loss, and applaud their conduct on the occ
sion, you are perhaps ready to envy them tl
privilege they enjoyed. "Ah! happy disc
pies, to be able to repair to Jesus, and t(
him your grief !" But you may do the sam
He has said, Lo ! I am with you alway, ev(
unto the end of the world. And therefo:
though he is no longer on earth corporeall
he is here spiritually. Though you caiui'
see him, you can approach him, and find hi
a very present help in trouble. Yea, yc
have the advantage of those who lived in tl
days of his flesh. He was not then in evei
place, but,

" Where'er we seek him he is found,
And every place is holy ground."

They often had to go to a distance. Marti
and Mary had to call in a servant, and sen
to him beyond Jordan, saying, " Lord, behoi
he whom thou lovest is sick." But you ca
instantly fall upon your knees, and cry, " Lor(
I am oppressed, undertake for me ;" an
prayer will reach him in a moment, in th
twinkling of an eye — " Before they call I wi
answer, and while they call I will hear."

Realize therefore the privilege; and n
member that the best thing you can do wit
your trouble is to take it to him. This i
sanctioned by the highest authority : " Is an
afflicted 1 Let him pray."
It is recommended by experience :

" What various hindrances we meet
In coming to a mercy-seat :
Vet who that knows the worth of prayer,
But wishes to be often there ?"

Of all the millions that have tried it, there i
not one but will say, " It is good for me t
draw nigh to God :" and also add, " Wait ci
the Lord, be of good courage, and he shal
strenfifthen thine heart; wait, I say, on thi
Lord.^"

There is nothing like the influence of tht
exercise, in calming the ruffled mind, healin'
the broken spirit, and preserving us from al
the unhallowed feelings to wliich we are lia
ble in the hour of distress.

To whom can we be so encouraged to g(
as unto him ? Others are often wanting ir
kindness. Their patience is soon exhausted
By our continual coming we weary them
They may be in a selfish or pettisJi frame
They may be too busy to attend to our com-
plaint. It may be deemed beneatJi tlieir no-
tice when they deign to regard us — What
airs they give themselves— what difficulties

they urge — what delays they require — how
they love to make us feel our dependence —
and how sure are they to remind us of our
faults ! But he ubpraideth not. He despises
not the prayer of the destitute. He is full of
condescension and long-suffering. His heart
is the dwelling-place of pity. He presses us
to make free with him — '* Come unto me, all
ye that labour and are heavy laden, and I will
give you rest"

If men were kind, they are often power-
less. If their ear is open to hear, their hand
is shortened that it cannot save. They may
weep when we weep, and weep most of all
that their resources cannot aid their affec-
tions. But nothing is too hard for the Lord.
As to the trouble you take to him, he can ex-
'plain it, and show you wherefore he contend-
eth with you. He can support you under it.
He can deliver you from it. He can turn it
into a blessing. He can enable you to say,
" It is good for me that I have been afflicted."
■ Therefore go and tell Jesus. It is not in
'all cases and in all respects improper to un-
bosom yourselves to a fellow-creature, and
especially a fellow-Christian ; some solace and
relief may be obtained : but, says Cowper —

) " Were half the breath thus vainly spent,
To heaven in supplication sent ;
The cheerful cry would oft'ner be,
' Hear what the Lord hath done for me.' "

[lave you, like these disciples, been to the
rrave, and left your hope and comfort in the
•lust ■? Go and tell him who wept himself at
he grave of Lazarus, and who can be better
0 you than ten sons.

Have you received intelligence that alarms
.)r distresses you 1 Do as Hezekiah did — He
\vent and spread the letter before the Lord,
i Have you a heart's bitterness, known only
}x) yourself, and which you feel not at liberty
:o divulge to any earthly connexion 1 There
s nothing but you may communicate to him.
He enjoins you in every thing to make known
your requests unto him.

Are you a backslider, and after knowing
Jie evil of sin, and tasting that the Lord is
Tracious, have you turned again to folly?
flave you said, I have loved idols, and after
;hem will I go ? " Oh ! turn ; turn again."
'Take with you words, and turn unto the
Urd." You will find him where, and what
le was — the change has been only in you —

" Behold, prcat God, we come to thee,
Though blushes veil our face ;
Constraint our last retreat to seek
In thy much injur'd grace."

And O thou sinner, just awakened to look
nto thy condition ; and pressed with a sense
)f thy guilt, and depravity, and danger, art
isking, » What must I do 1" Go thou to him.
vVait for nothing to recommend thce—He
ooks for nothing. Throw thyself at his twt-
itool. Say, " Ix)rd, mine is a pressing case ;
must obtain relief, or be undone for ever.

IBER 26. 311

Other refuge have I none. In thee is my
help— Leave not my soul destitute." And he
will not, he cannot reject thee ; for he has
said — Him that cometh unto me, I will

IN NO WISE CAST OUT.

SEPTEMBER 26.

"i/e hath given all things into his hand^
John iii. 35,

Love is always generous. It delights to
heap favours upon its object ; and never
thinks it has done enough. But what munifi-
cence is here ! " The Father loveth the Son,

and HATH GIVEN ALL THINGS INTO HIS HAND !"

How far does this universality reach ] If
we compare the assertion with other passages
of Scripture, especially with the words of our
Saviour afler his resurrection, " All power is
given unto me in heaven and in earth ;" and
with the words of Paul, " He ascended up
far above all heavens, that he might fill all
things :" we shall see that it cannot be taken
too extensively.

It takes m all in nature. To him, as we
learn from the application of the Apostle, in
his Epistle to the Hebrews, David refers
when he says, " Thou madest him to have do-
minion over the works of thy hands ; thou
hast put all things 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,
and whatsoever passeth through the patiis of
the seas." Accordingly in the days of his
flesh all creatures confessed and obeyed his
power. He made summer and winter. The
day is his, the night also is his. The silver
and the gold are his, and the cattle upon a
thousand hills. The world is his, and the
fullness thereof— He is unworthy the name
of a Christian who does not acknowledge his
rights and agency in all the scours of crea-
tion around him ; walk with l)ini in the boun-
ties of the field ; and the beauties of the gar-
den ; see him in the rose of Sharon, and the
lily of the valleys ; and hear him in the voice
of every bird, and tiie breeze of every wind.

It takes in all in Providence. All that is
devised and carried on in our world is ni\(UT
his rule. The government is u|H)n his slunil-
der. There is not a being to Ix; fiuind but is
either his servant or his slave ; who does not
obey him voluntarily or by constraint. He
doth according to his own will in the army
of heaven and among the inhabitants of flie
earth, and none can stay his hand, lie
changes the times and the seasons. He re-
move'th and setteth up kings. While they
deal prou( llv, he is alx.ve thorn. While they
follow their own passions they fulfil his do-
signs. When thoy move in the lino of his
purpose thoy are resistless; and when thoy
turn from it, and attempt to go forw.-ird, he
has a hook for tlieir nose, and a bridle for

312

SEPTEMBER 27.

their jaws. The wrath of man praises him,
and the remainder of wrath he restrains —
like the owner of the mill, who admits the
water as long as the grinding requires, and
then drops the hatch. In all our temporal
concerns he decides our successes or disap-
pointments.

" If light attends the course I run,
'Tis he provides the rays ;
And 'tis his hand that veils my sun,
When darkness clouds my days."

Sickness and health, the changes of life, the
time, place, and manner of our death, are all
regulated by him who " careth for us."

It includes all in grace. The resources of
the natural and providential worlds are his, to
enable him to accomplish the work of grace.
He could not make all things work together
for the good of his people, unless they were
put under him, and subjected to his control.
But they are. He has power given him over
all flesh, that he should give eternal life to as
many as the Father hath given him. He is
made head over all things to the Church.
Hence all his ways towards them are mercy
and truth. He is also king in Zion. Every
thing there is committed to his authority.
He is the only Lord of conscience. He has
the appointment of his own ordinances. He
has given prophets, apostles, pastors, evangel-
ists, teachers. All the influences of the Spirit
are dispensed by him, and from him. Par-
don and peace, righteousness and strength
are in him — in him all fullness dwells. There-
fore to him shall men come : to him shall the
gathering of the people be.

It includes all in glory. At death he comes
and receives the souls of his people to him-
self, that where he is there they may be also.
At the last day he raises their bodies, con-
fesses them before his Father and the holy
angels, and ushers them into the joy of their
Lord. That better world he viewed as his
own, even here, and disposed of every thing
in it as the owner and governor. " I appoint
unto you," said he to his disciples, " a king-
dom, as my Father hath appointed me."
" This day," said he to the dying thief, " thou
shalt be with me in Paradise." The right-
eous Judge, says the Apostle, shall give me
the crown of righteousness : and all the re-
wards bestowed upon the churches in Asia
were conferred by him — " The Father hath
given all things into his hand."

Therefore let his adversaries tremble.
They may make war with the Lamb ; but the
Lamb shall overcome them, for he is King of
kings, and Lord of lords. Escape is impossi-
ble. Resistance is vain — but submission is not.

And therefore if tlie Father has given all
things into his hand, lot us do the same. He
is worthy of the surrender, and our interest
requires it. Let us give ourselves into his
hand ; and let us do this three ways or for
three purposes— First, to be saved. Secondly,

to be employed. And Thirdly, to be governed
by him.

Then we may be joyful in him ; and rejoice
with joy unspeakable, and full of glory, ex-
ulting in the thought that he who is infinitely
dear to us is so exalted, and that he on whom
we entirely depend is so mighty. Then we
shall have nothing to fear, but every thing to
expect Our welfare is involved in his ad-
vancement : and because he lives we shall
live also. We are the followers, the friends,
the children, the bride, the members of him
who is higher than the highest — He is Lord

OF ALL.

SEPTEMBER 27.

" We would not be unclothed, but clothed upm,
that mortality might be swallowed up of life.^*
—2 Cor. V. 4.

Here we see that it was not death they
desired, but the result of it. They wished to
resemble those who will be found alive at the
last day, who will not sleep, but be changed :
or to be privileged like Enoch and Elias, who
went to heaven without dissolution, and were
glorified soul and body together. They longed
to be clothed, without being found naked— to
be clothed upon — that this corruptible might
put on incorruption, and this mortal immor-
tality— that their mortality, instead of being
lodged in the grave and devoured of worms,
might be swallowed up of life, as the rivulet
is swallowed up of the river, and the outline
is swallowed up of the finished picture, and
the dawn is swallowed up of the day, and the
child of the man. That is, they wished, if it
were possible and allowable, to reach then:
completeness gently and msensibly, without
such a disruption and tearing to pieces as
death. Three things may be remarked from
hence.

First. The primitive Christians were not,
as we sometimes imagine, peculiar beings,
and strangers to many of our feelings. They
were men of like passions with us, and en-
compassed with infirmities. They had nature
in them as well as grace. They were holy,
but human : spiritual, but not divine.

Secondly. A dislike of death is no proof
of the want of religion. The forerunners and
the accompaniments, " the pains, the groans,
the dying strife," may sometimes deeply affect
a pious mind. No man ever yet hated his
own flesh, but nourishes and cherishes it ^o
creature can like its own dissolution. We
see this in the animals ; though they have no
dread of futurity, they yet struggle for life.
The fear of death is as naturally inherent in
us as hunger, thirst, and sleep ; and only re-
quires to be governed. Adam had it in the
state of innocency, otherwise the words, " in
the day that thou eatest thereof thou shalt
surely di(3," would have been no threatening.
Our Saviour, though his humanity was sin-

SEPTEMBER 28.

313

'ess, feared it, and prayed to him who was
ible to save him from death, with strong- cry-
ngs'and tears, Father, if it be possible, let
his cup jjass from me ; nevertheless, not my
vvill, but thine be done. We may covet a
hing, and not like the mode in which it is to
)e obtained. The husband and the father
ongs to see and embrace his family on the
\merican shore, yet shrmks back at the
hought of the Atlantic which he has to cross.
\ man is confined with a diseased member,
ind his recovery depends upon the removal
)f it ; now what he longs for is not the am-
putation, but the cure ; and no one questions
Whether he wishes to be well because he
;iiudders at the operation.

Yet, thirdly, since dying is the way, and
he only way, to life everlasting, we should
'ndeavour to rise as much as possible above
he dread of it. And faith can accomplish
vhat is impossible to flesh and blood. Let us
'iew the subject under all the softenings given
t in the Scripture. Let us remember that
esus has taken away the sting of death,
hough the stroke remains; and that the
troke itself will not only be harmless, but
leneficial, infinitely beneficial — To die is
•ain. Keep your eye not on what lies imme-
iately before you, but on the glory and bless-
dness beyond. If the passage be trying, it
pens into a wealthy place — and it is short
-and safe — and you will not be alone in it.
Ic has said, " I will never leave thee nor for-
il;o thee." Therefore thank God, and take
■ )urage, and sing —

• Wliile he affords his aid,
I cannot yield to fear ;
Tlionifh I should walk through death's dark shade,
My Shepherd 's with me there."

SEPTEMBER 28.

To lohom comincr, as unto a living stone, disal-
lowed indeed of men, but chosen of God, and
j'RKCious." — 1 Peter ii. 4.
Every attentive observer must be led to
cknowledge the truth of Isaiah's words con-
erning the Messiah, " He is despised and rc-
ected of men." When we look around us,
ve find the multitude rising early, and sitting
ip late, and eating the bread of sorrow, but
lot seeking after Jesus. Rejoicing in the
vork of their own hands, but not glorying in
he Lord. This is a fact peculiarly painfiil to
'hristians, who, ever since the eyes of their
Understanding were opened, have been pray-
ng, " Let the whole earth be filled with his
:lory." But let them remember that he is
lot universally undervalued. There are some
vho know his name ; yea, they have niany
nd distinguished associates in their estima-
ion of him.

They can claim God the judge of all — To
lim he is precious. " This is my beloved
5on," says he, " in whom I am well pleased."
2P 27

"Behold my servant whom I uphold, mine
elect in whom ,my soul delighted." Do we
need proof of this ] " The Father loveth the
Son, and hath given all things into his hands."
He forgives us " for Christ's sake ;" and as-
sures us that whatsoever we ask "in his
name" we shall receive.

They can claim the innumerable company
of angels. Though these glorious beings have
not been redeemed by him, they know that
he is their Maker and Preserver ; and tfiey
know that he is the Saviour of their younger
brethren. He was seen of angels as his at-
tendants and admirers in the days of his flesh.
They rejoice, because it is an accession to his
subjects, over every sinner that repenteth.
Tlie sufferings of Christ and the glory that
should follow, are the things into wTiicli they
desire to look. And what is the burden of
then' songs'? "I heard the voice of many
angels round about the throne and the beasts
and the elders : and the number of them was
ten thousand times ten thousand, and thou-
sands of thousands ; saying with a loud voice,
Worthy is the Lamb that was slain to receive
power, and riches, and wisdom, and strength,
and honour, and glory, and blessing."

They claim all the partakers of Divine
grace. In whatever age and country they
live ; and whatever distinctions prevail among
them, there is no difference here. Here they
are of one heart and of one soul — For to them
that believe he is precious.

In what degree ? This neither the tongue
of men or of angels can express. But two
things we may affirm. He is universal] ij pre-
cious. There are some who may be termed
Christ-dividers. They would be made the
partakers of Christ, but partially. Tliey like
liis cross but not his sceptre ; his sacrifice but
not his service. But a real believer, when lie,
so to speak, examines Christ all over, acqui-
esces and delights in the whole of him. lie
is precious, says he, in his person, precious in
his characters, precious in his relations, pre-
cious in his offices, precious in his life, pre-
cious in his death, precious in iiis doctrine,
precious in his promises, precious in his com-
mands— "Yea, he is altoncthcr lovely." And
he is svprrimiy precious. Indeed we do not
love him sincerely, miless we love him above
all. No other regard becomes his claims. Ho
is the king and the husband of his chiirch ;
and majesty and marriage allow of no com-
petition of right, or rivalry of attachment.
Children are dear, health is dear, lifi» is dear;
but they are not to be compare<i with bin).
There is no one wiiose authority sways like
his ; there is no one whose frown 1 drrad, or
whose presence I long for like his. Whom
have I in heaven but thee ; and there is nojic
upon earth that I desire beside thee —

" All my cnpncious powers r.in wish,
In thee most rirlily meet ;
Nor to mine «'>e.-( is li<:hl m« dear.
Nor friendship half so sweet "

SEPTEMBER 29.

" Let mine outcasts dwell with' thee, Moah ; he
thou a covert to them from the face of the spoil-
er : for the extortioner is at an end, the spoiler
ceaseth, the oppressors are consumed out of the
land.''^ — Isaiah xvi. 4.

The Assyrians were going' to invade
Judea ; in consequence of which some of
the people would flee for shelter to Moab, a
neighbouring country. In the words we have
read, God bespeaks protection on their behalf
during their exile ; and intimates that their
distress would be only short, owing to the
destruction of the destroyer. There are
several things here noticeable and instruc-
tive.

We see that Israelites may be " outcasts."
They are not outcasts from God, for he does
not cast away his people whom he foreknew.
Fear may indeed lead them to say, " I am
cast out of his sight ;" and to ask, " will the
Lord cast off for ever, and will he be favoura-
ble no more?" But this is their infirmity.
What says the promise ^ " Lo, I will com-
mand, and I will sift the house of Israel
among all nations, like as corn is sifted in a
sieve, yet shall not the least grain fall upon
the earth," But they may be outcasts with
regard to others. Outcasts by national dis-
tress ; for in this respect all things come alike
to all. Thus it was with the good Shunam-
ite, whose son had been restored to life : Eli-
jah said, "Arise, and go, thou and thine
household, and sojourn wheresoever tliou
canst sojourn : for the Lord hath called for a
famine ; and it shall also come upon the land
seven years." So in the time of the Judges
the same calamity prevailed ; and " a certain
man of Bethlehem-judah went to sojourn in
the country of Moab, he, and his wife, and
his two sons." The want of employment
also, as well as of provision, may compel to
such a step. We have no pity on idlers : they
that will not work should not eat : but it is
hard to be willing to work, and be able to get
nothing to do. A native country is dear, and
a trifling cause will not, and should not in-
duce us to leave it. Duty says, " Dwell in the
land" as long as hope says, " Verily, thou shalt
be fed :" but necessity has no law. Outcasts
by the violence of persecution. Thus when
the poor man, born blind, confessed the Sa-
viour, and recommended his Benefactor, the
Pharisees, it is said, "cast him out;" they
drove him from the assembly and excommu-
nicated him. At the time of Stephen's death
"there was a great persecution against the
Church which was at Jerusalem ; "and they
were all scattered abroad throughout the re-
gions of Judea and Samarin, except the Apos-
tles." But these, though spared for the time,
were also soon dispersed. How many out-
casts were there from France upon the infa-
mous revocation of the edict of Nantz ! And

how many, before the rights of conscience
were acknowledged, left this country, anc
fled to America, carrying liberty and reli^ior
with them ! And though now persecution it
entirely unsanctioned not only by our consti
tution, but government, and no man can b(
made legally afraid, even when he calls his
neighbour under his vme and under his fig
tree, yet hardships are still endured by indi
viduals from the carnal mind, that is enrait}
against God : and we have known wives tha
have been abandoned; children that hav(
been disinherited ; tradesmen that have beei
deserted; servants, mechanics, and tenants
that have been dismissed from their places
employment, and farms, because they adherec
to tlieir religious convictions. Outcasts bj
reproach. Where the person is not injured
and individuals are not deprived of their lib
erty or substance, the name may be cast ou'
as an evil. They may be viewed as hypocrites
as enthusiasts, as deranged, as melancholy
and be excluded from parties and circles as
unworthy of their company, and fit only foi
scorn or pity. " Hear the word of the Lord
ye that tremble at his word ; Your brethrei
that hated you, that cast you out for mj
name's sake, said, Let the Lord be glorified
but he shall appear to your joy." For he tha
gathereth the outcasts of Israel —

Is not ashamed to own them as his — " i¥j
outcasts." Instead of despising them, he i;
the more ready to confess them when the}
suflTer for his sake, or peculiarly need his fa^
vour. And though they may be poor, afilicted
and contemned, yet under every outward dis-
advantage they are more excellent than theii
neighbours, and he deems them his peculiai
treasure. " When there were but a few mer
in number ; yea, very few, and strangers ii
it. When they went from one nation to an-
other, from one kingdom to another people
he suffered no man to do them wrong : yea
he reproved kings for their sakes; saying
Touch not mine anointed, and do my prophet;
no harm." When they were brickmakers ir
Egypt, he "gave Egypt for their ransom.'
When they were captives in Babylon, he gave
"Ethiopia and Seba for them." "Since,'
says he, " thou wast precious in my sight, thoi
hast been honourable, and I have loved thee
therefore will I give men for thee, and pecpk
for thy life." But read the language of the
Apostle. "They were stoned, they wert
sawn asunder, were tempted, were slain with
the sword : they wandered about in sheep-
skins and goatskins ; being destitute, afilicted.
tormented ; they wandered in deserts, and
mountains, and in dens and caves of the earth'
—Yet adds lie, " Of whom the world was xiol
worthy."

He can raise up for them friends even
among strangers and enemies. The Moabitee
were old, and had been often very cruel foes
to Israel— yet says God, " Let mine outcasts

SEPTEMBER 30.

315

Iwell with thee, Moab ; and be thou a covert

0 them from the face of the spoiler." The
)eople of the world ought to be kind to the
people of God, for they owe much to them ;
hey derive many exemptions and many ad-
antages from their influence and prayers.
3ut the world knoweth them not ; and from
heir principles and dispositions we could look
)nly for hatred and opposition. And yet, " the
'arth helped the woman." The servants of
jrod have often been succoured by persons as
mlikely to serve them, as the ravens were to
)r'mg Elijah food in the morning and ui the
evening. When you wish to carry a measure
vith your fellow-creatures, put the case into
'he hands of the Lord of all. Never limit his
)ower or his goodness. He has not only all
ivents, but all hearts under his control ; and
le turneth them like rivers of water. The
frand thmg is to approve ourselves unto him :
or when a man's ways please the Lord, he
Qaketh also his enemies to be at peace with
lim. This Jacob found, after prayer, in meet-
-ng Esau. Nehemiah prayed to the God of
leaven, and the heathen monarch was ui-
iuced to favour his wish on behalf of his
ountry. And at the three annual festivals of
he Jews, when all the males were drawn to
erusalem, and invasion seemed easy and in-
iting, he suffered none of the surrounding
ations even to desire their border.

1 Finally, It is not long the Lord's suflferers
/ill need assistance or pK)tection. This was
le case here ; and we know how it was ac-
■xiiplished. The danger was great; the ene-
ly had taken all the strong holds of Judah,
nd had encamped against Jerusalem itself
Jut there he was arrested' and destroyed,
^'his God foresaw, for he had purposed and
promised it ; and therefore he speaks of it as
ione already : " For the extortioner is at an
:nd, the spoiler ceaseth, the oppressors are
onsumed out of the land." The same may
•e said of all those that distress or alarm the
christian. He may be delivered from many
•f his difficulties and afflictions before death.
3ut it is only during life he can want or suf-
er. How short therefore the season of trial !
\nd much of this is gone already. Every day
md hour your salvation is nearer than when
'ou believed. A few more sighs, and all sor-
ow and sighing shall cease. A few more
ears, and all tears shall be wiped from your
'yes. Weeping may endure for a niglit, but
joy Cometh in the morning; a morning ob-
jured by no cloud, and followed by no niglit.
I'ea, faith in the sure word of promise, real-
zing not only the nearness, but the certainty,
:onsiders the salvation as accomplished — "It
s done." " Return unto thy rest, O my soul ;
or the Lord hath dealt bountifully with thee,
.^r thou hast delivered my soul from death,
'nine eyes from tears, and my feet from fall-
ing."

SEPTEMBER 30.

^'■Seeing we also are compassed about with so
great a cloud of witnesses." — Hebrews xii. 1.

— We sliould be encouraged to go on in
our Christian course, or, as the Apostle ex-
presses it, " lay aside every weight, and the
sin which doth so easily beset us." Let us
notice the fact, and see how it bears as an ar-
gument. Some suppose that Paul here refers
to spectators, rather than examples. Persons
in running a race had many gazing on them,
and the presence of the lookers-on, as well as
the prize itself, served to animate them.
From hence, if successless, they were morti-
fied as well as disappointed ; if crowned, they
were not only rewarded but applauded. It is
a solemn truth, that we are never unseen in
religion; many eyes are upon us: and we
should pray to be led in a plain path, because,
as the margin reads it, of our observers. The
world and the church, our fellow Christians
and our ministers, behold us ; we are a spec-
tacle to angels as well as to men; we are
seen by the Judge of all. But though this be
a truth, we are persuaded the Apostle alludes
not to spectators, but examples. He refers to
the characters he had recorded in the prece-
ding chapter, commencing with pious Abel,
and reaching down to the close of the Mac-
cabean period of the Commonwealth of Is-
rael.

These he says, "encompass us about"
Their bodies were long ago laid in the grave,
while their spirits returned to God who gave
them ; and in this state it is commonly, perhaps
justly, supposed that they have no intercourse
with the affairs of this lower world ; Abraham
is ignorant of us, and Israel acknowledges us
not. But, rescued from ohlivion, their names,
words, and deeds arc found in tlie Scriptures ;
and by perusing these writings, we bring
them around us from every quarter; they
strike us in every direction. We seem to
see them looking anxiously on us, and seem
to hear them saying, "We were once in the
same state with you, and you will soon be in
the same glory with us. Wiicrcforc, gird
up the loins of your mind, h sober, and
hope to tlie end for the grace that is^ to be
brought unto you at tlie revelation of Jesus
Christ."

He remarks their number — "a cloud," "a
great cloud of witnesses." They were few
compared with their contemiKinirios of the
same ago; but collrc tively conriulfred, they
were a multitude which no man could num-
ber. In the most degenerate peri<)<i, the
Lord had a people fur his Name; and tln^y
often exceeded the; estimation of liop<\ When
Elijah supposed he was the only true vvor-
shijjpor in the land, the lx)rd lind reserv«\l
unto himself seven thousand men who had
not lowed the knee to tlie image ol' Biuil,

316

OCTOBER 1.

and whose lips had not kissed him. But if
the aggregate was great when Paul wrote
this Epistle, what has it become since ? And
what is it now ? How many millions have
been added, since, to the general assembly
and church of tlie first-born ! — In whose fel-
lowship we reckon up not a few of our own
connexions, with whom we have taken sweet
counsel together, and gone to the house of
God in company !

He gives this number a name — They are
a great cloud of " witnesses" — This name
God gives to all his people: "ye are my wit-
nesses." According to the Apostle, these
glorified beings testified to the nature of fiith,
and proved it to be " the substance of things
hoped for, the evidence of things not seen."
They testitied to the truth and the cause of
God ; and they testified by their lips and lives,
and especially by their sufferings. They at-
tested from experience, that religion was a
practicable thing, for they exemplified it,
though they had been men of the same nature,
passions, and infirmities with others. Tiiey
showed also from their own experience, that
religion was not an unprofitable thing ; they
never served him in vain; but were always
more than indemnified for every sacrifice they
made. They all found it good to draw near
to God. He was always better to them than
their fears. He not only delivered, but in-
dulged them. They were troubled on every
side, yet not distressed. They trod on briers
and thorns, but their shoes were iron and
brass. They had arduous services and trials,
but as their days so was their strength. They
always complained of themselves, but never
of their Lord and Saviour — They spake well
of his name, and have left tliis confirmed, this
inviting testimony behind them, " O taste and
see that the Lord is good : blessed is the man
that trusteth in him." " Lo this, we have
searched it, so it is; hear it, and know thou
it for thy good."

OCTOBER 1. .

" As for me, I iinll hchnld thy face in rigJite-
ousnessy — Psalin xvii. 15.

This is the language of a man whose mind
is made up ; who lias decidf^d for himself; who
does not suspend his conduct upon the reso-
lution of others. "This is my choice, my
hope, my relief, my comfort If the whole
world should go another way, this is mine. I
would draw others, 1 would draw all into the
same course, for I know the blessedness of it
— But I dare not be governed by them — As
for me, I will behold thy face in riglitoous-
ness."

It is the language of a man rising in lite;
and with great prospects before him. Prom
a mere ishepherd, he had become a hero and

a conqueror ; ho had married into the royi
family, and knew he was to fill the throne o
Israel. All this he overlooks, like a true so
of Abraham, who "by faith sojourned in th
land of promise, as in a strange countn
dwelling in tabernacles with Isaac and Jacol
the heirs with him of the same promise: fi
he looked for a city which hath foundation!
whose builder and maker is God." This i
the victory that overcometh the world, eve
our faith. The sun conceals the stars, not b
a diflfusion of darkness, but of superior spier
dour. To one who has looked within th
veil, and seen the glory that shall be revealec
what are all earthly honours, riches, and (1(
minion. " Men of the world have their \yn
tion in this life — as for me, I will behold th;
face in righteousness."

It is the language of a Jew. Though thi
.Tews lived under a dispensation aboundin;
with carnal ordinances, some of them wen
far from being carnal men. Many of thi
promises addressed to them regarded the liti
tliat now is, and they had an obscurer revela
tion of a future state than we. Our Saviou
tells his disciples that many prophets aii(
kings had desired to see the things vvhicl
they saw, and did not see them ; and Pan
says, that life and immortality were brough
to light through the Gospel. But this is t
be taken comparatively, and not absolutely
In Judah was God known: his name wa;
great in Israel. Jofcob said, " I have waitec
for thy salvation, O Lord ;" but what salva
tion could he look for in death, unless a salva
tion beyond the grave ] Moses " had respec
unto the recompense of the reward." Am
David said, " As for me, I will behold thj
face in righteousness."

The source from which he derived lli^
prospect of blessedness was God, in whose
presence there is fullness of joy. If we d(
not make him the strength of our heart anc
our portion for ever, we may seek happiness,
but we shall never find it. Had a capacity
to make us happy been placed in any crea-
ture, we should have been necessarily at-
tached to idolatry, by the very law of oui"
being.

The beholding of God's face signifies two
things. First, the enjoyment of his favour.
In the Scripture, to seek his favour is to seek
his face : and for God to make his face to
shine upon us, is to be gracious unto us.
Hence, says David, "There be many that
say. Who will show me any good 1 Lord,
lift thou up the light of thy countenance u|X)n
us." What can equal the expression of his
love? In his favour is life. Secondly, Inti-
mate communion with him. David was so
far reconciled to Absalom, as to alloyv of Ins
roturn to Jerusalem ; but he said, " I-et him
turn to his own house, and let him not see
my face. So Absalom dwelt two full years

OCTOBER 2.

317

1 Jerusalem, and saw not the king's face."
ingels are represented as " always beholding
le fece of our heavenly Father." And thus
. is said of the glorified saints, "They shall
3rve hun, and they shall see his face." That
they shall enjoy the most perfect acquaint-
nce and intimacy with him.
Of this beatifical vision we know very lit-
e, and very little can we know till the voice
ries, "Come and see." But one thing we
novw — It is the way in which the blessedness
vill be realized ; " 1 shall behold thy face in
ighteousness.''' Righteousness is not a casual
r usual concomitant of the privilege, but an
[ssential rec^uisite to it. It is indispensable in
,vo respects — as to merit or title — and as to
iieetness or preparation. The former is de-
ved from the righteousness of another, in
,'hich Paul wished to be found, and which he
)ills the righteousness of God by faith ; and
Miich is for all and upon all them that be-
>eve. The latter is from a righteousness of
ur own ; by which we mean, not that it is
irs derivatively, but subjectively, being
Tought ill us by the influence of the Holy
pirit. The one is the righteousness of justi-
•atjon, the other the righteousness of sanc-
lication : the one is a relative change, or the
lange of our state; the other a personal
lange, or the change of our nature. They
•e very distinguishable from each other, but
ley are always united, and they are equally
cossary. A title to a thing is not a meet-
<s for it : but the Apostle blesses God who
1(1 made them meet for the inheritance of the
lints in light. That can never make us
1 ppy which is not adapted to our disposition.
\v cannot even hope for an object unless we
ilue it and desire it: but our wishes follow
ir convictions and our feelings. No one
in?s for the heaven of a Christian, but lie
1 10 is renewed in the spirit of his mind ;
lid he alone is capable of enjoying it— Except
. man be born again, he cannot see the khig-
'Om of God.
Therefore the decision is. Blessed are the
ure in heart, for they shall see God : witli-
ut holiness no man shall see the Lord. And
le subjects of Divine grace do not feel this
■ hardship : theij do not groan. What a sad
ling it is that we cannot go to heaven unless
re arc sanctified ! they love sanctification,
nd pray to be delivered from all their iniqui-
es. Suppose a man had the promise of an
state, and was assured he should be put in
ossession of it as soon as ever he was recov-
red from sickness, would he, while siiff(?ring
• le effects of his vile and painful disease, say,
low lamentable it is that I cannot be put into
tie enjoyment of my estate till I am well !
Je would feel that he could not enjoy it
^hile the malady continued ; and would long
br his health, even for its own sake, if no
nheritance followed the invaluable blessing
tself

27*

OCTOBER 2.

''And he hegan to say unto them, This day is
this scripture fuljilled in your ears. And all
bare him witness, and icondered at the gra-
cious icords which proceeded out of his mouth.
And they said. Is not this Joseph's son?" —
Luke iv. 21, 22.

This is all we have of his wonderful ser-
mon at Nazareth. And who can fill up the
outline ? But while we want the matchless-
ness of his own exemplification, we have the
text, and are able to discern something of the
truth and force of the words in their bearing
on him who spake as never man spake —
" And there was delivered unto him the book
of the prophet Esaias. And when he had
opened the book, he found the place where it
was written, The Spirit of the Lord is upon
me, because he hath anointed me to preach
the gospel to the poor ; he hath sent me to
heal the broken-hearted, to preach deliverance
to the captives, and recovering of sight to the
blind, to set at liberty them that are bruised,
to preach the acceptable year of the Lord."

It is useless to inquire, because it is impos-
sible to determine, whether this scripture was
one of the appointed lessons for the day, or
whether he chose it purposely for the occa-
sion, or whether it was the first passage that
presented itself to his eye when he unfolded
the roll. The latter would seem probable;
yet, were this to be conceded, we must re-
member that he did nothing casually ; acci-
dental circumstances subserved his pleasure
and were parts of his plan. But he asserts
his qualification for his work and the design
of his office. Ilis mission was all mercy, ]Ic
came not 'to condemn the world, but to seek
and to save that which was lost. The stnte-
ment more than implies the fallen perishing
condition of mankind. The truth of the hu-
miliating fact is the dark ground on which
alone the glory of the Gos])el can be displayed
to advantage. If we deny it, the Gospi^l haa
nothing to do with us, and we shall have little
to do with th(^ Gospel. But hajipy are they,
however painful the conviction, niio feel that
they are in the state of wretchedness w hwU
the Gospel is intended to relieve. To them
it will be iiidrrd glad tidings. They will see
that it is every way suitabh^ to tlieir woes
and wants, and entirely adecpiate to their
relief

Draw near, nnd lay open your complaints.
Are you "poor !" Envy not those who have
an al)undance of this world's gooda Let not
your ])rivations induce you to murmur or d(^
spair. You may he rich in faith, nnd heirs ot
the kingdcun which the l^^rd hath proMiis(Ml
to them that love him. Tiie \m^)T have the
(lospel preached unto them: and if you re-
ceive the message, it will bloss your bread
and your water; it will turn your lininblp
dweliin(r into a hr.ivonly palact^ ; it will fdl

318

OCTOBER 3.

you with all the fullness of God — " He hath
anointed me to preach the Gospel to the poor."

Are you " broken-hearted ]" pressed down,
crushed with fear and sorrow, arising from a
sense of sin and guilt] A wounded spirit
who can bear 1 But he healeth the broken in
heart, and bindeth up all their wounds. In
other cases people are said to die of a broken
heart ; but here they will only die of a whole
one. He is nigh unto them that are of a
broken heart, and saveth such as be of a con-
trite spirit — "He hath sent me to heal the
broken-hearted."

Are you enslaved 1 There is no bondage
like the bondage of corruption : no vassalage
like the slavery of the soul under the domin-
ion of sin, and when taken captive by the
devil at his will. Have you felt the degrada-
tion and misery, and do you sigh for deliv-
erance 1 Turn, ye prisoners of hope, to him
who can make you free indeed — " He is sent
" to preach deliverance to the captives."

Are you " blind" as well as bound 1 This
was the case with Samson and Zedekiah ;
their oppressors having put out their eyes.
We have known persons deprived of bodily
sight who were able to see clearly the things
of God : but multitudes who have corporeal
vision are alienated from the life of God
through the ignorance that is in them, be
cause of the blindness of their heart. They
see no beauty nor comeliness in him who is
fairer than the children of men. But he can
open the eyes of the understanding, and make
us wise unto salvation — He is sent " for the
recovering of sight to the blind."

Are you not only bound, and blind, but
" bruised ]" Here is no tautology or excess
— every word adds to the picture. ' Joseph's
" feet were hurt with fetters ; he was laid in
irons." The magistrates commanded Paul
and Silas to be " beaten ;" and they were not
only cast into prison, but " had many stripes
laid upon them." Who can describe the in-
juries and sufferings of sinners ! But he
sets at liberty them that are bruised."
Or are you in the condition of any or of
all those among the Jews who were compas-
sionated by the Jubilee, which returned every
fiftieth year ; when silver trumpets proclaim-
ed through the land, " ye servants, you are
now free from your masters. Ye debtors, you
are now discharged from your creditors. Ye
forfeiters of your estates, you have now your
inheritances restored 1" How would such an
announcement be longed for— how " accept-
able" would such a season prove to all who
were to be relieved and enriched ! " Blessed
are the people that know the joyful sound" —
He preaches "the acceptable year of the
Lord." The whole continuance of this dis-
pensation, however, is only a year — and each
of you has only a day of it — " Behold now is
the accepted tune ; behold now is the day of
salvation."

What effect has this discourse upon th
audience ? They were struck with admin
tion. But it is feared with nothing else — " a!
bare him witness, and wondered at the grt
cious words which proceeded out of hi
mouth. And they said. Is not this Joseph"
son V They seem not firmly to have believe
his declarations, or seriously to have consic
ered his doctrine, or to have received the lev
of the truth, that they might be saved. I
they had convictions they were inelfectua
ones ; or if their feelings were excited the
were overpowered by their vain and world]
prejudices and passions : and therefore the"
begin cavilling, not indeed at his teaching
but at the meanness of his extraction. " Havi
we not lately seen him labouring like one ol
us ] Are we to bow to his authority 3"

" Lord, what is man !" How are the bes
means and opportunities rendered useless
Is it strange if modern ministers should com
plain of the want of acceptance and success
when even he could say, " I have spent m)
strength in vain ?"

Yet we sometimes hope, though outnum-
bered by a vile majority whose astonishment
soon issued in malignity, a few admired from
other and better principles, and were ready tc
lift up their voice and cry, " Blessed is the
womb that bare thee, and the paps which
thou hast sucked." So must it be with us, if
we would not " wonder and perish." How
glorious his person ! How divine his conde-
scension ! How ftill of grace and truth ! We
must love him. We must confide in him. We
must apply to him for every purpose he is ap-
pokited to accomplish. We must feel the ten-
dency of every view we take of his charac-
ter, changing us into the same image, from
glory to glory, as by the Spirit of the Lord.

The gracious words which proceeded out
of his mouth are enough to relieve every per-
plexity, to banish every fear, to surpass every
hope, and to fill us with joy unspeakable, and
full of glory — But they cannot profit, unless
they are mixed with faith in those that hear
them.

OCTOBER 3.

" Upholding all things hy the word of his power."
Heb. i. 3.

Tffls is unquestionably spoken of the Lord
Jesus. It shows us what is the nature and
condition of creatures : they cannot subsist
without support. They can no more of them-
selves continue in existence than they could
give themselves life. In him they live, move,
and have their being. " Thou hidest thy face,
they are troubled : thou takest away their
breath, they die, and return to their dust."
Preservation therefore is a divine work ; and
in a sense it is a continued creation. Yet he
is equal to this ; he does it ; and observe —

The extent of his sustentation : lie u])holds

OCTOBER 4.

319

all things." This takes in nothing less than
ur" earth and the multitudes of beings at-
iched to it. And what myriads of these are
lere ! And the eyes of ail wait upon him ;
nd he openeth his hand and satisfieth the de-
re of every living thing. Yet what is our
arth compared with the immensity of space?
ind what is the aggregate of creatures ad-
ering to this mole-hill globe to the inhabit-
nts of all other regions in the universe 1 Yet
11 — every worm — and every world is from
im, and by him all things consist.
And see the ease and efficiency of his
^ency : he upholdeth all tilings " by the
ord of his power." A man, however pow-
rful, can do but little. A complication of
3ncerns perplexes and bewilders him. The
"certion of a few^ hours wearies and exhausts
im. Impose upon him an increase of burden,
id he founders and sinks. But " is anything
'»o hard for the Lord V " If it be marvellous
I your eyes, should it be marvellous in mine
Ves] saith the Lord." Rulers accomplish
leir wishes without moving : they can act by
1 order. The centurion was only an inferior
ficer, yet he could say to one of the soldiers
ider him. Go, and he went; to another,
bme, and he came ; and to his servant. Do
is, and he did it And he spake this in
ference to the Lord Jesus with regard to a
Tticular case, and to show his confidence in
s powerfulness — that disorders come and go
' his bidding. We read that " he sent his
3rd and healed them," that is, he command-
the cure, and thereby produced it. " At

buke," says he, "I dry up the sea."

ebuked," it is said, "the winds and the
and there was a great calm." With

0 same facility ilnd majesty he made the
orld ; " He spake, and it was done ; he com-
anded, and it stood fast." " He said. Let
jere be light, and there was light." So will
' be hereafter with all the millions of the
lad ; " all that are in their graves shall hear
is voice, and come forth." What difficulty,
'en, can lie in his way 1 Who art thou, O
eat mountain? before Zerubbabel thou shalt
:come a plain. It is only for him to speak,
id the heathens shall cast their idols to the
oles and to the bats, and Mahometanisni
all perish, and the Jew look upon liim whom
! has pierced, and mourn, and the man of

1 be destroyed, and in the churches of the
ithful, every plant which our heavenly Fa-
er hath not planted shall be rooted up— And
le that sitteth upon the throne saith, Bc-
•Id, I make all things new."

And is this spoken of him who lay in the
anger and died upon the cross f Can he then

any thing less than " the Lord of life and
ory," " m whom dwelleth all the fullness

the godhead bodily V

It is this that displays and magnifies his
'ndescension. His greatness w^as iinsoarch-
•le, but he made himself of no reputation.

Widows ministered to him of their substance.
" Ye know the grace of our Lord Jesus
Christ, that though he was rich, yet for our
sakes he became poor, that we through his
poverty might be rich."

OCTOBER 4.

"/s litis thy kindness to thy friend.''^
2 Sam. xvi. 17.

This was the inquiry or complaint of x\b-
salom, addressed to Hushai, because he went
not with him. Let us transfer it to a nobler
being, and apply it to a juster occasion.

Jesus sustains the character here expressed,
towards all his people. He gives them num-
berless proofs of a friendship, the most sin-
cere, efficient, faithful, durable, and disinter-
ested : he is " a friend that sticketh closer
than a brother." But they often act towards
him in a manner very unbecoming the rela-
tion, and induce him to ask, " Is this thy kind-
ness to thy friend 1"

It will be allowed that we can never dis-
charge the obligations we owe him. We
must lie for ever under the burden ; but the
" burden is light." Nothing is more painful
than to be obliged to an enemy ; but we feel
otherwise when favoured by a benefactor we
much regard and esteem. If I could save
myself ; if I could renew, keep, and glorify
myself, I would infinitely rather my Ix)rd and
Saviour accomplished it; as it would show
his love for me, and his presence with me ;
and I should endlessly feel myself indebted to
him, and say, Worthy is the Lamb that was
slain. But though we cannot discharge our
obligations, we ought to be sensible of tliem,
and evince that we are willing to make him
suitable returns, and, like the woman in the
Gospel, to do what we can. Hero, alas! lie
is often disappointed. He cannot indeed be
disappointed as to tact, because iiis understand-
ing is infinite ; but he can be disappointed as
to right. Surely he has a right to expect a
certain kind of conduct from those he has so
indulged; and not meeting with it lie has
surely reason to complain — and he dors com-
plain. *' What more," says he, speaking of
the Jewish churcii, " could have been done
for my vineyard, and I have not done it ?
Wherefore, when 1 I(X)kcd that it should
bring forth grapes, brought it forth wild
grapes?" And speaking of the snme people
under the emblem of n fig-tree, " These three
years," says lie, " 1 come seeking fruit, and
find none."

Surely, as our friend, ho has a right to ex-
pect that we should readily obey him. If ye
love me, keep my commandments. Ho that
hath my commandments and keepeth them,
lie it is that loveth me. And as none of th«^c
commnndiiuMils are unroas<inabh^ or unprofit-
able, and as tliey allbrd uxpressioiis of our

320

OCTOBER 5.

attachment to him, they ought not to be 1
grievous. But have we never drawn back, ]
or turned aside ; or been partial, or reluctant '
in duty ! Have we always asked, with Saul ;
of Tarsus, " Lord, what wilt thou have me to i
do'?" or resolved with Samuel, " Speak, Lord,
for thy servant heareth .'"

Surely, as our friend, he has a right to ex-
pect that we siiould own him, speak well of
his name, and recommend him to others.
Have we sought his glory '? Have we laboured
to advance his cause in the world 1 Have we
endeavoured to make him known and en-
deared in the circle of our own connexions ]
Have we not in some companies blushed to
have found out what we profess to believe?
Have we not been ashamed of him and of
his words] He, though passed into the hea-
vens, is not ashamed to call us brethren : and
shall we deny him before meni

Surely, as our friend, he lias a right to ex-
pect that we should credit his word. We
cannot offer a greater indignity to another
than to disbelieve his declarations. The af-
front would be aggravated if he was a person
remarkable for veracity, and we ourselves had
always seen nothing in him but truth and
faithfulness. But suppose he had added an
oath, which ends all strife, to his promises '!
By disbelieving him then, we should charge
him not only with falsehood but perjury.
And is not this applicable to us? How should
we tremble at the nature and consequences
of unbelief! Ah ! my Lord, I hear thee say-
ing. Is this thy kindness to thy friend ] Yes ;
I have not only contradicted thee — I have
not only given thee the lie — but made thee
to forswear thyself! and I cry out with tears,
" Lord, I believe ; help thou mine unbelief"
As our friend he expects that we should
lay aside formality and reserve — that we
should treat him with freedom and openness
— that we should feel it not a task but a plea-
sure to come to his house — that we should
never be afraid of offending him by the large-
ness of our applications, or wearying him by
the frequency of our importunities. For he
has commanded us to come boldly to the
throne of grace ; in every thing to make
known our requests ; to open our mouths
wide ; to ask and receive, that our joy may
be full. But though we are not straitened
in him, how straitened are we in ourselves!
How cold, and distant, and suspicious, and
fearful, often is our intercourse with him.
How little do we honour him by our con-
fidence !

As our friend he expects that we regard
his connexions. " Is there any left of the
house of Saul," said David, " that I may
show him kindness for Jonathan's sake !"
Jesus has brethren and sisters on earth, who
are afflicted and poor, and feel all the exi-
gences of life. i3ut we may ask, " Since
they are so nearly related to him, why does

he permit their want and distress?" It u
partly for our sakes. He deputes them t(
live among us, to receive the tokens of oui
attachment to himself We cannot sigh foi
opportunities to testify our regard, by saying
" Oh, if he were in the world again as hf
once was, how would I minister unto him ;
how would I open my doors and entertair
him" — For he is in the world. The poor we
have always with us. What we do unto one
of the least of these his brethren, we do it
unto him.

As our friend, if he has left us a memento
to recall him to our minds, he expects that
we should prize and observe it. Have we
ever closed the eyes of a much-loved con-
nexion, and have we in our possession a pic-
ture of him ? How much do we value, and
how often do we contemplate the inanimate
shadow ! But suppose the painting should
represent him in the attitude of dying, and
dying for us, while endeavouring to save us
from fire, or water, or the stroke of the mur-
derer— What is his own supper but such a
likeness? Does it not show forth his death?
Is he not before our eyes, evidently set forth
crucified among us, and sacrificed for us ? Do
this, he said, in remembrance of me. And
can we undervalue it? Can we neglect it?
Neglect it constantly? Neglect it often? Is
this thy kindness to thy friend ?

Faithful are the wounds of a friend. Let
us not be unwilling to receive the rebuke.
It is indeed humbling; but he that hurableth
himself shall be exalted.

Let us learn to demean ourselves towards
him in future more properly. Let us watch
and pray, lest we enter into temptation. Let
us search and try our ways, and turn again
unto the Lord. Let us look on him whom we
have pierced, and mourn. Let us grieve that
he is wounded in the house of his friends.
Above all, let us grieve that we ourselves
ever grieved his Holy Spirit. Indeed, if I
am his, and in a proper state of mind, nothing
will affect me like this — " I have acted an
unworthy, an ungrateful part" — I have sinned
against my best friend —

" Sure were not I most vile and base,
I could not thus my friend requite ;
And were not he the God of jrrace,
He 'd frown and spurn me from his sight."

OCTOBER 5.

" Now ahout that time Herod the king stretched
forth his hands to vex certain of the Church.
And he killed James the hrother of John with
the sword. And because he saw it pleased the
Jews, he proceeded further to take I'eter fliso.'
— Acts xii. 1, 2, 3.

Persecution is a thing of which we hap-
pily know very little from experience. We
are a sinful people, but blessed be («od, per-
secution is not a national crime witli us ; yea,

OCTOBER 5.

321

t is even punishable ; and conscientiousness
s placed under legal protection. But while
ve rejoice in our privileges, and pray that
iod would preserve and prosper a country in
vhich we sit under our own vine and fig-tree,
nd none can make us afraid ; we do well

0 call to remembrance the former times, in
vhich others endured a great fight of afflic-
ions. — Four things are remarked concerning
he persecution before us.

First, the season — " Now about that time"
-What time ? When, as we see from the
onclusion of the preceding chapter, a great
earth prevailed throughout all the world, in
he days of Claudius Caesar. Every public
alamity is a judgment for sin, and calls men
3 repentance : but it is dreadful when the
esign of Providence is frustrated, and men
'0 on in their trespasses, and instead of re-
uming to him that smiteth them, sin more
nd more against God. Yet so it was here.
!od's hand was lifted up, but they would not
>e : and while famine was stalking among
lem, and they had cleanness of teeth in all
leir borders, they are fighting against God,

1 the guilty and cruel business of persecution.
Secondly, the author — " Herod the king."

i^ot the Herod under whom our Saviour was
)rn : nor Herod the tetrarch of Galilee, who
■headed John: but Herod Agrippa, father
' the king Agrippa whom Paul had almost

rsuaded to be a Christian. We know but
'tie of him; and that little only shows his
loness. He reigned seven or eight years,
id then departed disgracefully to meet a
oing who will have a dreadful account to
■ttle with tyrants and persecutors. Such
retches seldom die a timely and natural

iith. Here is the end of this child of the
'vil and enemy of all righteousness : " Upon

set day Herod, arrayed in royal apparel,
it upon his throne, and made an oration unto
lem. And the people gave a shout, saying,

is the voice of a god, and not of a man.
nd immediately the angel of the Lord
note him, because he gave not God the
lory : and he was eaten of worms, and gave
p the ghost."

Thirdly, the victims. Some of them are
ily adverted to — He stretched forth his hands
> vex " certain of the Church :" and nothing
' lore is said of them. We have the names
' many of the sufferers for Christ, together
ith some of their dying words, and letters,
id works, and which savour fragrantly of
le prison ; but a very large portion of the
3ble army of martyrs are unnoticed in the
inals of history. They are indeed recorded
I the book of life, and Jesus will confi^ss
lem before his Father and the holy angels:
Jt they were driven into exile, or pined
»vay by disease in their dungeons, or wcr(>
icretly dispatched, a spectacle to angels, but
St to the world and to men. One of lliese
ctims however is here named. " He killed
2Q

James the brother of John with the sword."
James was a preacher. In the Church of God
the post of honour has always been the post
of danger : and he was the more likely to be
laid hold of, as he was one of the two apostles
called Boanerges, or sons of thunder, because
they were rousing, bold, and fearless in their
manner. He was also one of the two who
wished to call for fire from heaven to consume
the Samaritans, and would thus have been
(Lord, what is man !) a persecutor himself;
but " Jesus rebuked them, and said. Ye know
not what manner of spirit ye are of: for Uie
Son of man is come not to destroy men's lives,
but to save them." He was also one of the
two sons of Zebedee, who persuaded their
mother to desire a certain thing of our Lord :
" Grant that these my two sons may sit, the
one on thy right hand, and the other on thy
left, in thy kingdom." But Jesus answered,
" Ye blow not what ye ask : are ye able to
drink of the cup I drink of, and to be baptized
with the baptism I am baptized with ] They
say unto him. We are able. And he saith
unto them : Ye shall drink indeed of my cup,
and be baptized with the baptism I am bap-
tized with" — Looking forward in spirit at
that very moment, and seeing John banished
to the Isle of Patinos, and James beheaded of
Herod !

Fourthly, the continuance — " And because
he saw it pleased the Jews, he proceeded
further to take Peter also." And did it please
the Jews'? Then were they equally guilty.
They who connive at the wickedness of others
— who excite and encourage it, and feci a
satisfaction in it, have feliovvship with the un-
fruitful works of darkness, and are partakers
of other men's sins — Yea, according to liie
Apostles, they are the most criminal " who
txike pleasure in them that do such things."
The perpetrators may be strongly templed,
but the beholders can plead no such excuse ;
their delight shows congeniality with the
wickedness itself.

But here we see how alive men are to tiie
opinion and applause of their fellow-creatures.
Even the great can inbalc incense from the
vulgar: and even the wise are not senseless
to tlie flattery of f()ols. What enemies are
men to men ! How they inlluence and cor-
rupt one another ! Alone the individual feels
well ; and resolves ; and abides by his rest>lu-
tion — till ho gets into conijwiny. Alone he
feels the evidence of trutli — Why then does
he not iiear it, follow it, avow' it .' A frow n, a
sneer, a laugh, a name ! Did Felix think flio
Apostle deserving impriKjnment No. "But
willing to show tlie Jews a pleasure^ he li>fl
Paul bound." Why did not mnny among the
Pharisees believe on him whose mirach^s tliey
could not deny ? They lu'liev(» en him,
hut "feared to confess "him, lest they should
bo put out of the synagogue; for they 1ov«h1
the praise of men more than the praise of

322

OCTOBER 6.

God." Let us learn to act from principle ;
and dare to be singular if the course of duty
demands it. Let this desire of approbation
turn us towards God. Let us seek to please
him. The attempt will involve us in no mean
compliances ; and it will be sure to succeed.

We also see how, in a bad course, men
proceed from evil to evil, and wax worse and
worse. One sin renders another necessary ;
or prepares the way for it, and renders it
easier. Let us guard against beginnings.
Let us crush the egg before it becomes a fiery
flying serpent. " When lust hath conceived,
it bringeth forth sin; and sin, when it is
finished, bringeth forth death" — " He proceed-
ed to take Peter also."

OCTOBER 6.

*'ZiC< MS run with patience the race that is set he-
fore us, looking unto Jesus." — Hcb. xii. 1, 2.

The language is allusive, and in the style
of the Apostle, the comparison is familiar. As
one of the games, celebrated with so much
pomp among the Grecians, was running in a
race, he often borrows an idea from it, to ex-
press in a measure the nature of the Christian
life. It is a " race." It is needless to multi-
ply articles of resemblance. It is easy to see
the impression Paul would make : no prize
without running : no heaven without dili-
gence and zeal. Religion demands the full
exertion of all our spiritual powers, and allows
of no indolence, no repose. Whatever viev/
we take of it, whether as it regards our prin-
ciples or our conduct, what we have to abolish
or establish, to avoid or to pursue ; or whether
as it includes the duties we owe to God, our
fellow-creatures, and ourselves ; — it must ap-
pear a very active, laborious, and trying
scene. It is a disgrace to the character of a
Christian, and a contradiction to his profes-
sion, not only to turn aside or draw back, but
to stand stdl, or look back, or even seem to
come short Advancement is not more
obviously implied in the accomplishment of a
race than progression is necessary in a course
of godline&s. We are therefore required to
grow in grace. And Paul, exemplifying in
his experience what he recommends in doc-
trine, says, " I count not myself to have ap-
prehended : but this one thing I do, forgetting
those things which are behind, and reaching
forth unto those things which are before, I
press toward the mark for the prize of the
high calling of God in Christ Jesus."

This race is "set before us" — It is prescrib-
ed, marked out, made evident in the Scrip-
ture. It is not a concern into which we drop
by chance ; neither is it a course of our own
devising. Religion is not will-worship, human
inventions, the traditions and commandments
of men. No authority is binding here but
Divine. We have always one (juestion only

to ask, " Lord, what wilt thou have me tc
do 1" And he has in his word made things
plain, in proportion as they are important, sc
that the wayfaring man, though a fooi, shai;
not err therein, and he may run that rcadeth
He has also set before us the difficultief
attached to his course, so that if we suffer W(
have no rea.son to complain. If, when m
meet with them, we are tempted to despont
or decline, we may say, O my soul, ought i
to be surprised] Am I deceived] When !
gave in my unworthy name to become hi;
follower, did he hide any thing from me
Did he not assure me that in the world ]
should have tribulation? Did he not say, If
any man will be my disciple, let him denj
himself, and take up his cross and follow me .

This race set before us is to be " run wit!
patience." We shall constantly need this
grace. We shall meet with provocations anc
injuries ; and we are not to revenge ourselves,
or even render railing for railing, but contra-
riwise, blessing. We shall suffer affliction?
of various kinds and degrees ; and we are nol
to murmur and repine, but in patience to pos-
sess ourselves, and to pray for all long-suffer-
ing with joyfulness. We may be exercised
with delays ; and these will often be peculiar-
ly trying, for hope deferred maketh the hearl
sick. God hides his face. Prayer seems un-
noticed. The promise appears gone for ever-
more. We have little success in our spiritual
warfare. Iniquities prevail against us in the
sense of their guilt and the feelmg of their
power. The way is long. Heaven looks at an
awful distance, and seems to advance from us
as we advance. Without are fightings, and
within are fears — But we must persevere,
and "by patient continuance in well-doinfr,
seek for glory, honour, and immortality." It
is not the first, but the last step in the race tliat
brings the candidate to the goal. He only
that endureth to the end shall be saved.

This race set before us we are thus to run
with patience, "looking unto Jesus." The
Apostle had mentioned a great cloud of wit-
nesses before as exciting and encouraging >us
by their example : but he now passes from the
saints to the Saviour; from the servants to
the Master; from the witnesses of faith to
" the author and finisher of faith." He him-
self had an appointed course ; he had difficul-
ties to overcome, and much to endure: but he
was not impeded or dismayed—" For the joy
that was set before him he endured tlie cross,
despising the shame, and sat down at the
right hand of the throne of God." That the
Apostle immediately refers to him as our ex-
ample is obvious not only from the foregoing
words, and the words I have just recited, but
from the application following : " For consider
him that endured such contradiction of sinners
against himself, lest ye be wearied and faint
in your minds" — So Watts —

OCTOBER 7.

323

*• Our glorious Leader claims: our praise,
For his own pattern given ;
While the lonu cloud of witnesses
Show the same patli to heaven."

\\t does this exclude any other reference 1
\re we to regard him as an example only ]
vVe cannot indeed be Christians without re-
;embling him. "If any man have not the
Spirit of Christ, he is none of his." " He that
aith he abideth in him ought himself also so
,0 walk even as he walked." And every
Ilhristian loves his example, and prays to be
ike-minded with him. Yet what is the true
jxisrency of our case] We are guilty —
Where is the sacrifice that puts away sin ]
'We joy in God through our Lord Jesus
I^hrist, by whom we have now received the
itonement." We want righteousness and
strength — Where are we to find them ?
' Surely, shall one say, in the Lord have I
■ighteousness and strength." How are we
0 be able to trace his dear steps as he goes
)efore us in duty and suffering ? " Without
ne," says he, "ye can do nothing :" but " my
Ifrace is sufficient for thee." We must there-
'bre run, looking unto Jesus as delivered for
)ur offences, as raised again for our justifica-
-ion, as one who ever lives to make mterces-
''ion for us, as one in whom all fullness dwells,
md from whose fullness we are to receive
frace for grace. To him we are to look in every
period, in every relation, in every engagement,
!n every trouble, in every danger, while we
I'ive — To him we are to look as we pass
hrough the valley of the shadow of death —
\ ^ ' then we are to go and behold him in the
-t of the throne, where he attracts every
\ ''. fills every heart, and employs every
Ijongue.

OCTOBER 7.

And prayed unto him.'''' — 2 Chron. xxxiii. 13.

' Few individuals ever surpassed Manasseh
.n depravity and wickedness. Yet he, even
le, obtained mercy. And we here see the
Tieans employed for his conversion. Divine
Providence so ordered things, that the enemy
invaded Judah, and succeeded : " Vv^hcrefore
±e Lord brought upon them the captains of
:he host of the king of Assyria, wiiicii took
Manasseh among the thorns, and bound him
with fetters, and carried him to B;ibylon."
There thus despoiled, degraded, and distress-
ed ; there the seeds of truth early sown in his
Vnind began to revive ; there tiie prayers of a
pious father began to be answered — " and
prayed unto him."

AflSiction alone never converted one soul.
We have known fools who have been brayed
in a mortar, yet has not their folly gone from
them. Ice may be broken and not dissolved :
rock may be broken, and the fractions retain
the same hardness as before. Yet there is a
natural suitableness in affliction to produce

the effect. It shows what an evil and bitter
thing sin is, as the procuring cause of all our
sufferings. It cuts the man off' from present
temptation ; and afix)rds him lime and leisure
for reflection ; and the want of thought is the
greatest obstacle to religion : hence the Scrip-
ture says, "Consider your ways:" and hence
David acknowledges, "I thought on ray
ways, and turned my feet unto thy testimo-
nies." It shows the vanity of the world, and af-
fords opportunity to introduce the proposal of
a better portion ; and to urge the resolution,
" Therefore will I look unto the Lord, I will
wait for the God of my salvation." It befriends
confession and prayer ; therefore says God, " I
will go and return to my place, till they ac-
knowledge their offence, and seek my face ;
in their affliction they will seek me early."
The bemoaning and repenting Ephraim had
been chastised. The famine made the Prodi-
gal think of heaven, and resolve to throw him-
self upon his Father's mercy.

Here is therefore a very instructive fact.
It teaches us that prosperity is no proof of
Divine favour ; and that adversity is not in-
compatible with the love of God, but may
even flow from it We congratulate our
friends on their successes and risings in the
world ; but frequently if we could see all, we
should rather bewail them ; for we should see
their table becoming a snare, and their pros-
perity destroying them. On the other hand,
we go and mourn with them over their losses
and trials, when, if we could look forward;
we should rather rejoice and be thankful ; for
we should see the valley of Achor given them
for a door of hope ; the plougiishare breaking
up the fallow ground to prepare it for the
seed of the kingdom; the way hedged up
with thorns to keep the traveller from going
astray. How should we have pitied Manas-
seh, had we seen him reduced from all his
greatness, and thus indignantly and cruelly
treated ! But he soon acknowledged, with iiis
pious ancestor, " It is good for me that I have
been afflicted ;" and he is now blessing (mm),
not for his crown, but for his fetters — not for
his palace, but hr his dungeon — "This man
was born there."

Let us always look hopefiilly towards the
afflicted. While the ])hysician yet adniinist(>rs
medicine, we do not deem the case absolutely
hopeless: while the husbandman prunes the
tree, and digs about it, and manures if, we
conclude he has not yet said to the feller,
" Cut it down, why cumbereth it the ground !"

O what fools are we to look shy uj)on our
troubles, and be afraid of our trials, instead
of viewing them as some of the nicajjs of
irrace which (i(xl h;is ordaine<l to bring us to
himself! Let us not think of the hitfern'\'*s of
the draught, but of the sweetness of heiilth
which it is designed to produce. " \W hav(^
had fathers of our flesh which rorrerteil lis,
and we gave them reverence : shall we not

324

OCTOBER a

much rather be in subjection unto the Father
of spirits, and live 1 For they verily for a few
days chastened us after their own pleasure ;
but he for our profit, that we might be par-
takers of his holiness. Now no chastening
for the present seemeth to be joyous, but
grievous: nevertheless afterward it yieldeth
the peaceable fruit of righteousness unto
them which are exercised thereby."

OCTOBER a

" Verily I sny unto you, That many prophets and
ris^hteous men have desired to see those things
which ye see, and have not seen them; and to
hear those things which yfi hear, and have not
heard them." — Matt. xiii. 17.

Some may suppose that our Lord here uses
what scholars call an anticlimax, and be ready
to say. Surely " a prophet" is above " a right-
eous man." Yet there is wisdom and design
in the order in which he has mentioned these
characters. A prophet was not necessarily a
righteous man. Balaam prophesied, but fol-
lowed the wages of unrighteousness. And
the Saviour assures us that he will disown
many in the last day as workers of iniquity,
who prophesied in his name, and in his name
did many wonderful things. And when the
Apostle exhorts the Corinthians to covet ear-
nestly the best gifts, he adds. And yet I show
unto you a more excellent way — adding,
Though I speak with the tongues of men
and of angels, and have not charity, I am be-
come as sounding brass, or a tinkling cymbal.
And though I have tlie gift of prophecy, and
understand all mysteries, and all knowledge ;
and though I have all faith, so that I could
remove mountains, and have not charity, I
am nothing. Charity never failcth: but
whether there be prophecies, they shall fail ;
whether there be tongues, they shall cease ;
whether there be knowledge, it shall vanish
away. And now abideth faith, hope, charity,
these three; but the greatest of these is
charity." So superior is grace, not only to all
natural, but even supernatural endowments
and capacities. He that humbleth himself as a
little child, the same is greatest in the king-
dom of God. O that we were wise, that we
understood this ! But here we see the folly of
men, who are eager to enjoy those distinctions
which are confined to few, and never insure
eternal life, while they disregard those privi-
leges which always accompany salvation, and
lie open to all. And we see the goodness of
God in rendering what is essential to our
highest welfare universally accessible. All
cannot amass wealth, but all may be rich in
faith: all cannot rise in the state, but all may
sit with Christ in the heavenly places; all
have not opportunity or capacity to acquire
human learning, but all may become wise

unto salvation. None can be " prophets" no^

but all may be " righteous men."

We here see that the desires of the ^e;
and the good are not always gratified. W
think it hard when the schemes on which v.
set our fond hearts are denied us. But w
must learn to leave our wishes with God, ar
refer them to his goodness and wisdom. Thei
may be reasons, for the refusal of which w
have no apprehension. He is often constraii
ed to say to us, " Ye know not what ye ask
liCt the Lord choose our inheritance for u
And let us not murmur or complain if we ai
called to drink of the same cup with the mo:
dear and eminent of his servants, Moses, wl
had conducted his charge for forty years, an
brought them to the border of the promise
land, was forbidden to enter, and no importi
nity could revoke the mortifying senteno
David, who so anxiously longed to build Ih
temple of the Lord, and for which he ha
been preparing materials all through life,wa
not allowed the pleasure. "And many prophet
and righteous men have desired to see tlios
things which ye see, and have not seen them
and to hear those things which ye hear, ani
have not heard them."

Tliey who have knovvu something of tli.
cause and glory of Christ will long to se.
and hear more. These persons bad been f;i
voured with some information concerning thi
Messiah, otherwise they could not have ex-
pressed these desires; for we cannot desin
what we are entirely ignorant of: but th(
glimpse made them eager for the vision, am
the dawn for the fiill day : the assurance raaxk
them eager for the reality, and the foretaste:
for the full fruition. It is always so. Know-
ledge keeps the possessor from selfsatisfac
tion : and the more proficiency a man makej
in any art or science, the less will he be dis-
posed to say, " I have attained, I am alreadj
perfect." If was a man who had seen more
of the glory of God than any human being,
who cried, "I beseech thee, show me thv
glory." Let a Christian know as much of
Christ as Paul did, and he will think he
knows nothing, and exclaim, " That I may
know him."

In the knowledge God communicates to his
creatures there are various degrees. The pa-
triarchs knew more than the descendants of
Seth before the Flood. The Jews under Moses
and the Prophets knew more than the patri-
archs. John's disciples knew more than the
Jewish Church before them. The disciples of
Jesus knew more than the disciples of John :
and he that was least in the kingdom of
heaven was greater than John himself And
how much more did the Apostles themselves
know after the oflTusion of the Holy Ghost
than before, according to the intimation and
promise of the Saviour ! " I have yet many
things to say unto you, but ye cannot bear

OCTOBER a

325

hem now : howbeit, when he, the Spirit of
ruth is come, he shall guide you into all
ruth." And the same remark holds with re-
rard to personal experience. There are many
•lasses of scholars in the same school of Christ,
tlow wise are some Christians! how clear,
,ind full, and inliuential are their viev/s of
Divine truth ! How cloudy and indistinct are
«Jie conceptions of others ! they resemble the
aalt-enlio'htened patient in the Gospel, who
I' saw men as trees walking-." The stations
md callino-s of men differ ; and some require
uore knowledge than others. We are like
the members of the body, all are necessary,
;3ut all have not the same office. The eye is
"^^r seeing, the hand for working : the one re-

i;res light; the other strength.

Above all we should learn from hence to
ompare our advantages with those of others,
f superior, their pre-eminence should be ap-
jlied to three purposes. First, to produce
gratitude. " He hath not dealt so with any
nation : and as tor his judgments, they have
lot known them. Praise ye the Lord." Not
that our gratitude is to turn on the destitution
i)f others: but we need contrasts to excite
)ur feelings. Thus to induce us the more to
ae thankful for health, we compare ourselves
vith those who are made to possess months
)f vanity, and have wearisome nights appoint-
'd unto them. And thus we teach our chil-
Iren to say,

" Not more than others I deserve,
Yet God hath given me more ;
For I have food while others starve.
Or beg from door to door."

\nd did we deserve our religious privileges 1
•id it depend upon us in what country we
!i(jLild be born, whether heathen or Christian,
)opish or Protestant? Or from what parents
•»ve should descend, whether such as would
'leglect our souls or bring us up in the nur-
^:ure and admonition of the Lord 1 Who sent
Us an evangelical ministry? Why have w^c
oeen fed with the choicest of the wheat, and
with honey out of the rock have we been
i?atisfied] "Not unto us, O Lord, but unto
thy name be glory." Secondly, to promote
holiness. It would be shameful if persons hc-
low us in means and advantages should bo
above us in attainment and practice. Surely
there is to be a correspondence between priv-
ilege and duty. He who holds the largest
farm must expect to pay the largest rent.
Where much is given much will bo required.
"What do ye more than others?" The l^ord
does not look for much where he bestows lit-
tle; and he will not accept of little where ho
bestows much. Thirdly, to awaken fear.
"That servant, which knew his lord's will,
and prepared not himself, neither did accord-
ing to his will, shall be beaten with nianv
stripes." "To him that knoweth to do goc^'l,
and docth it not, to him it is sin." And what
ignorance can we plead ? Or what want of

motive ? Or what refusal of assistance ? " Let
us therefore fear, lest, a promise being left us
of entering into his rest, any of you should
seem to come short of it." How did our
Saviour upbraid the cities in which he had
done so many mighty works, because they
repented not! "Woe unto thee, Chorazin !
woe unto thee, Bethsaida ! for if the mighty
works which were done in you, had been
done in Tyre and Sidon, they would have re-
pented long ago in sackcloth and ashes. But
I say unto you. It shall be more tolerable for
Tyre and Sidon at the day of judgment, than
for you."

OCTOBER 9.

"^ZZ the house of Israel are hard-hearted.'''' —
Ezekiel iii. 7.

How is this charge to be taken ? There
are two things in which hardness of heart is
to be known ; insensibility and inflexibleness.

A hard heart is an insensible heart.. The
Apostle speaks of "men being past feeling."
This is to be restrained to its subject. He
does not refer to inhumanity, but impiety.
Persons may have feeling in other things, but
here the senselessness regards " the things of
the Spirit." Feeling, though not the noblest
of our senses, is the most necessary and ex-
tensive : other senses are confined to partic-
ular parts, but feeling is diffused over the
whole body. When there is no feeling in a
member, there is no more intercourse of the
animal and vital spirits: and where feeling
is totally absent, there are no remains of life.
There may be life where other senses are
wanting. A man may be deaf and alive,
blind and alive, scentless and alive; but if he
has no feeling he must be dead. lI[)on the
same principle the A^wstle says men are
" dead in trespasses and sins ;" and as a dead
hotly is insensible to material things around
it, so it is with the unrenewed soul : it meets
all the objects and agencies of the spirit-
ual world witii indifference and unconcern.
Thoiigh he is charged with ntunberless trnns-
grcssions, and the wrath of (lod nbideth on
him, he is sensible of no burden, and though
destruction and misery are in his ways, he is
secure and unalarmed.

A hard heart is an inflrxihlr heart.

It does not yield to the i!irl<ilf s nf his uord.
At this a go(Hl mnn tn inhlos. As he turns to
the Scriptures he says, I will hciir what (lod
the Loni sh;ill speak : but tho hardened sin-
ner says, with Pharaoh, "Who is the Lonl
that I'should obey his voice?" He may not
indeed in so many terms, but he really sjiys
unto Clod, "l)oi>;irt from us, for we desire not
the knowledge of thy ways." Tht.ugh iUx\
reproves, enc'ourages, n.«serfs his nutlionty,
displays the ren.'^onablene.'is of his ronmuuids,
addresses our hoj>e and our fear, draw.** Iwck

336

OCTOBER 10.

the veil that hides the eternal world, and sets
life and death, blessing and cursing before
them, they turn away from him that speaketh,
and reject the counsel of God against them-
selves.

It does not yield to the dispensations of his
providence. God begins perhaps with others ;
and a good man, when he sees their visitations,
says with David, " My flesh trembleth for fear
of thee, and I am afraid of thy judgments."
It is the design of them : " I have cut off" the
nations : their towers are desolate ; I made
their streets waste, that none passeth by :
their cities are destroyed, so that there is no
man, that there is none inhabitant. I said.
Surely thou wilt fear me, thou wilt receive
instruction ; but they rose up, and corrupted
all their doings." He then comes nearer, and
strikes themselves. Ke afflicts them in time,
that they may not be condemned for ever.
But they regard the suffering as the effects
of chance ; they feel the pain, but never think
of the procuring cause, which is sin, or the
final cause, which is their spiritual profit.
Yea, sometimes instead of falling in with the
design, they directly oppose it ; when stricken
they strike again : they rush upon the thick
bosses of his buckler, and " say in the pride
and stoutness of heart. The bricks are fallen
down, but we will build with hewn stones ;
the sycamores are cut down, but we will
change them into cedars." Nothing can be
more offensive to God than such stubbornness
as this : — " In the time of his distress did he
trespass yet more against the Lord : this is
that king Ahaz." It is equally inflexible to
kindness and mercy. Other creatures live
upon God, but they are incapable of knowing
the source of their supplies ; but the inspira-
tion of the Almighty giveth man understand-
ing, and enables him to see the cause and
author of all good : and a tender heart would
love and acknowledge the donor in his boun-
ties. They are designed to encourage and
allure us : they are cords of a man and bands
of love, by which he would draw us to him-
self And " the ox knoweth his owner, and
the ass his master's crib : but Israel doth not
know, my people doth not consider."

It yields not to the motions of his Spirit.
When Paul reasoned before Felix of right-
eousness, temperance, and judgment to co'me,
Felix trembled ; but instead of cherishing the
conviction he endeavoured to get rid of it, by
dismissing Paul till a more convenient oppor-
tunity ; and carefully avoiding the topic when
they met. Israel not only rebelled, but " vex-
ed his Holy Spirit." The old world, by the
preachmg of Noah, was addressed and oflen
excited, as we find implied in the words " My
Spirit shall not always strive with man upon
the earth." Wlio has not felt motives which
have almost persuaded him to be a Christian?
Who has not formed resolutions to abandon
the world, and cleave to the Lord with pur-

pose of heart 1 Who has not had softeninc
of heart, in which he was drawn into retin
merit, and pouring out tears unto God, sail
Lord, I am thine, save me 1 What difficulti(
have many had to overcome before they coui
advance in a sinful course ! They had i
break through mercies and judgments; •
throw down friends and parents who kind'
opposed them ; yea, to trample under foot tl
Son of God, and do despite unto the Spirit (
grace —

O seek deliverance from this evil, if y(
are the subjects of it. Remember that it is
most dreadful curse, and will be sure to tre
sure up wrath against the day of wrath. B
reflect still more upon its vileness, and sa
O what a hateful heart is mine that feels n
thing ! Yields to nothing ! Pray earnest!
And be encouraged by the promise, " I w
take av.'ay the heart of stone out of yourfles
and I will give you an heart of flesh." Plat
yourselves near the cross; and look on hi
whom you have pierced.

And if you are saved from this evil, 1
thankful. " But I know not that I am savi
from it. I feel such unsuitableness to dut
and such dullness, such deadness in it !" B
if you were impenitent, how could you fe
this ] You should rather say, with Cowper

" Cold as I feel this heart of mine,
Yet, since I feel it so,
It yields some hope of life divine
Within, however low."

OCTOBER 10.

" All thy children shall be taught of the Loru
Isaiah liv. 13.

All therefore want tuition. We are n
turally ignorant, as well as guilty, and d
praved, and helpless. Knowledge is not i
nate, but acquired. Some are always ext{
ling nature at the expense of art : yet wb
would the earth be without cultivatipr
What would a garden be if left without kee
ing and dressing, but a little wilderness (
barrenness and rudeness, of weeds and thomi
Such would a child be if left to himself Whi
makes the greatest diflference between or
man and another 1 Not the body, the limb
the senses — In all these the savage may ha\
the advantage : but the diflference is in the
minds : and the diflference in their minds
chiefly owing to education. Few indeed wi
deny this ; but many are unwilling to acknov
ledge their spiritual ignorance, and in the coi
cerns of religion suppose that the way of ma
is in himself, and that it is in man that wall
eth to direct his steps. Yet though vain ma
would be wise, he is born like a wild ass
colt. The world by wisdom knew not God
with all their advances in civilization and sc
ence, professing themselves to be wise, the
became fools. And what is the fact with n
gard to every unconverted sinner] He

OCTOBER 11.

327

ilienated from the life of God through the ig- 1
lorance that is in him, and because of the (
jlindness of his heart. To enable a blind (
nan to see, it is necessary not only to bring 1
:he lamp, but to open his eyes : and the Scrij> '
:ure speaks of opening the eyes of the under-
standing, and givmg us the Spirit of wisdom ^
md revelation in the knowledge of Christ. (
God's teaching therefore is twofold. First, i
3XternaL He thus teaches us by all his (
works, which praise him. The heavens de-
clare his glory, the firmament showeth his
landywork, and there is no speech nor lan-
,Tuage where their voice is not heard. But
le has magnified his word above all his name.
The Scripture is given by inspiration of God.
Jhe knowledge of the grand truths in the
^Tospel depended entirely on the sovereign
a sure of the Almighty. We had smned,
.id were left to his mercy; and it was for
luu to determine whether we should be saved,
md in what way. And how could this de-
iuination be discovered ? Not by any pro-
-^ of reasoning, but by testimony, and his
li testimony : "As it is written, Eye hath
seen, nor ear heard, neither have entered
> the heart of man, the things which God
'i prepared for them that love him. But
I hath revealed them unto us by his Spirit :
the Spirit searcheth all things, yea, the

• p things of God. For what man knoweth

• things of a man, save the spirit of man
iich is in him ! even so, the things of God
iweth no man, but the Spirit of God." And

- book contains all the information God
OSes to afibrd us on tliis side the irradia-
ns of eternity. Jesus, near two thousand

rs ago, was the finisher as well as the
hor of faith, and a curse was annexed to
man who should add to the words of the
■k, as well as to him who should take away.

- we look for no new doctrine, prophecy,
>mise, or precept, so we need none. Here
liformation enough, if we understand, and
!, and practise it. And it is tlie office of

^ Spirit to lead us into all truth —

And thus the Lord teaches internally. For

\ elation does not supersede our dependence
the agency of divine grace. David, who

ul the word, yet prayed, "Open thou mine
jjyes, that I may behold wondrous things out
thy law." Here is the book, but who

iches us to read ! Who removes our care-

-sness, and fixes our minds] Who subdues
r prejudices, and gives us a holy taste, so
it our delight is in the law of the Ix)rd, and
meditate in it day and night ] Wlio shows

- not only the reality, but the beauty and
>ry of divine things, and gives them by faith
residence and an empire in the soul ! What
iliffercnce is there between speculation and

experience ! Between the convictions of the
judgment and the decisions of the will and
ihe ardour of the affections ! The knowh^lsre
le imparts descends from the head into the

heart. The illumination he spreads is not the
cold barren light of tlie moon, but the shining
of the spring sun, which not only enlightens,
but warms and enlivens, and fills the earth
with fertility and beauty.

Let this direct and encourage us. It is the
Lord alone that teaches us to profit : he alone
can render tlie most common truth impressive
and influential. Moses had seen the Egyptians
destroyed in the Red Sea, and all the multi-
tudes of his brethren buried in the wilderness.
And needed he to be taught the doctrine of
mortality I Knew he not that the days of our
years are threescore years and ten ' and that
the period of human life is as uncertain as it
is short ? Yet he felt that no less a teacher
than God was necessary to instruct him prop-
erly : and therefore he prays, " So teach us to
number our days, that we may apply our
hearts unto wisdom." And do we not see the
need of this continually ? Our neighbours
fall around us. Death enters our houses. We
feel the attacks of disease ; and the decays of
nature ; and yet how do we live ] as dying
creatures ? or as those who suppose they are
to live here always ?

But while we feel our need of this teach-
ing let us remember that he gives his holy
Spirit to them that ask him. If we perish for
lack of knowledfife, our sin will lie at our own
door. " If any lack wisdom, let him ask of
God, that giveth to all men liberally, and up-
braideth not ; and it shall be given him." We
are incapable of conducting ourselves, but
here is an infallible Director, who offers to
accompany us, and would never leave us nor
forsake us, and requires notliing but our sub-
mission— May the language of my heart be,
"Lead me in thy truth, and teacli me: for
thou art tlie God of my salvation ; on tliee do
I wait all the day."

OCTOBER 11.
" Man rfjVM."— Job xiv. 10.

Bit how came he to diel He was not
made mortal like the beasts that perisli. " By
one man sin entered into the world, and death
by sin ; and so death j>assed upon all men, be-
cause all have sinned."

But now there is not a day, or on hour, or a
moment in which man dieth not The fre-
quency of the occurrence hinders much of the
force and seriou.«--ness of the impression it is
otherwise so adapted to produce. " They are
destroyed from morning to eveninL^: they
perish' for ever without any regarding it."
And not only the commonness, but tl>e irk-
somoness of the event is unfriendly to consid-
eration. The subject is too gloomy and n>
pulsive to enongc the thought of tlic jjenoral-
ity of mankind : and the main conreni of
thousands is to keep it, or Iwinish it frow. their
minds. Yet their puttm^,' the evil day fur off

328

OCTOBER 11.

is not putting it away. Tlie way to die safe-
ly is to die daily. Young says, " Familiar
thoughts will smooth the road to death :" and
the royal preacher tells us " sorrow is better
than laughter ; for by the sadness of the coun-
tenance the heart is made better. It is bet-
ter to go to the house of mourning than to go
to the house of feasting : for that is the end
of all men ; and the living will lay it to his
heart."

We often see a fellow-creature in situations
and circumstances peculiar to himself, and in
which we shall not be called to follow him :
but when we see man dying we behold an

emblem and an instance of our own destiny ,
and we should bring home the case, and say,
by-and-by I shall require these attentions —
What I now hear and see I shall experience
— My soul will refuse dainty meat — a shiver-
ing will seize my trembling limbs — and the
world will recede from my view, and appear
like land to the mariner entering the ocean.
Infinitely diversified as human conditions are,
they all terminate in the same result. All
are of the dust, and all turn to dust agairl.
Death is the way of all the earth —

And what is it for man to die ? It is an
event the most solemn and affecting, what-
ever view we may take of it. It is the ter-
mination of all his busy concerns in life, and
suffers him to interfere no more in any thing
that is done under the sun. It is his farewell
to earth with all its possessions and attrac-
tions ; his eye will no more see good. It is
the disruption of all his ties of friendship and
kindred here ; to say to corruption, Thou art
my father, and to the worm, Thou art my
mother and my sister. It is the destruction
of his body, so fearfully and wonderfully
made, and the reducing of it to such a state
of loathsomeness, as compels the survivors to
bury their dead out of their sight, and to in-
scribe over the sepulchre —

" How loved, how valued once avails thee not,
To whom related, or by whom bepot :
A heap of dust alone remains of thee,
'Tis all thou art, and all the proud shall be."

It is his entering into a new and untried mode
of being ; his transition from a course of ac-
tion to a state of retribution. It is a thing
that cannot be repeated, and the consequences
of which are irreversible : it is appointed unto
men once to die, but afler this the judg-ment.

So far one event happeneth to all: but
there is a vast difference in men's dying, ac-
cording as they are morally and religiously
considered. The icicked is driven away in
his wickedness. His death, indeed, is not
always very dreadful in the manner. There
is sometimes a strange senselessness that at-
tends it Frequently even the danger of
dissolution is concealed from him, and he dies
" a slow sudden death." The poet's words
are not true, " Fools men may live, but fools
they cannot die:" for observation showa ua

that commonly men die as they live. The
Scripture says of many of thenj, " They have
no bands in their death, but their strength i.*
firm." Tiiis is sometimes indeed afiected
rather than real. When they have died with
a kind of levity and sportiveness, it has been
by way of diversion. They would indeed
have it supposed to be a proof of the absence
of fear ; but it is the effect of its prevalence—
So the school-boy passes the churchyard
" whistling aloud to keep his courage up." I
have heard from dying lips exclamations of
anguish and horror, which I should not like
to publish. • These are often attributed to
disease ; and the poor wretch is supposed to
be under the influence of delirium — and it
may be so — But whatever may be the manner
of departure, as to those that die in their sins,
the consequences are dreadful beyond imagi-
nation. If they even fall asleep as gently as
lambs, they awake with the devil and his
angels.

But the dying chamber of the children of
God and the heirs of immortality is none other
but the house of God and the gate of heaven.
We are affected to see them going ; it would
be criminal not to feel, and to pray. Help,
Lord, for the godly man ceaseth, for the
faithful fail from among the children of men.
We lose much by their removal ; but our
loss is their gain. Dying to them is but rest-
ing from their labours ; is but departing to be
with Christ, which is far better — The righte-
ous hath hope in his death. " I know," says
he, " whom I have believed. Mine eyes have
seen his salvation. The warfare is accom-
plished. Let me go forth and take the crown
of glory that fadeth not away. Let me leave
this vale of tears and enter into the joy of my
Lord"—

" O plorious hour, O bless'd abode,
I shall be near, and like niy God ;
And flesh and sense no more control
The sacred pleasures of my soul."

Do all the Lord's people die in rapture? By
no means. Various circumstances may affect
their views and feelings, but they all die
equally safe, and the issue is equally glorious.
And in general the Lord is peculiarly in-
dulgent to his dying followers. Their peace
is compared to a river, and that river enlarjjes
as it approaches the €ea — Mark the perfect
man, and behold the upright, for the end of
that man is peace. Peace not only compared
with the end of others, but with much of his
own previous course. As to his condition and
experience, the day was dark and distressing,
but at eventide it was light. All this the
Christian may safely commit unto the Ijord,
It is his duty and privilege to take no thought
for the morrow. Sufficient for the day is the
evil thereof, and also the good. And these
shall be proportioned to each other by him
who has commanded us to seek for grace to
help in time of need, and has promised thai
as our day is so shall our strength be.

OCTOBER 12.

329

But we thus see that though the religion
f Jesus does not exempt us from dying as
len, it prevents our dying like them. It
repares us for the change. It turns the curse
ito a blessing. It brings to pass the saying
lat is written, " Death is swallowed up in
ictory. O death, where is thy sting] O
rave, where is thy victory 1 The sting of
eath is sin ; and the strength of sin is the
LW. But thanks be to God, which giveth us
le victory through our Lord Jesus Christ."
,ord, so teach us to number our days, that
e may apply our hearts unto wisdom.

OCTOBER 12.

" Full of grace and truth." — John i. 14.

In another place it is said, " grace and truth
mie by Jesus Christ." But things may
)me by a person who is not possessed of
;em ; or he may possess them and not be
led with them — But he was " full of grace
id truth."

" Grace" peculiarly signifies goodness,
ndness, tenderness, mildness. And was he
•t full of these ? We caimot tell what kind
person he had, but we are sure of his
mper and disposition. It was prophesied of
m that he should come down like rain upon
c mown grass ; that he should gather the
libs with his arm, and carry them in
- bosom, and gently lead those that were
ith young; that a bruised reed should he
t break, and a smoking flax should he not
onch — And follow him in the days of his
'sh. See him having compassion upon the
altitude, because they had nothing to eat.
oar him saying to the poor and afflicted,
)me unto me, all ye that labour and are
■avy laden, and I will give you rest. Ask
e woman who was a sinner whether he was
)t full of grace, when he said, " Go in peace,
y sins are forgiven thee." Ask the widow
■ Nain whether he was not full of grace,
hen he met her at the funeral of her only
n, and said unto her. Weep not, and restor-
l her last comfort to her embrace? See him
sight of Jerusalem weeping over it, not at
e thought of the suflTerings they were going
, inflict upon himself, but of the miseries
icy were drawing down upon their own
;ads.

The influences of the Spirit are ofl;en called
ace, because they flow from the free and
ideserved favour of God. Of these he was
II. He had every moral excellency in him,
id in a perfect degree. All his people have
e same spirit in measure, but he had it
ithout measure. He was anointed with the
I of gladness above his fellows. If the
'liest man on earth were to dwell with you,
'U would find a deficiency in his grace. But
■BUS was full of grace. Grace was poured
2 R 28*

into his lips, into his life : it filled every thing
he said, every thing he did.

And he was replenit^hed not only for him-
self but for us. It pleased the Father that in
him should all fullness dwell. And in him we
are blessed with all spiritual blessings. Thus
in the famine Joseph had all the corn, and
Pharaoh said to the people, Go unto Joseph.
Yet his stores, though great, continually
diminished, and at length were exhausted.
But the fullness of Jesus, however number-
less the relieved, remains the same, and could
supply myriads more.

He was also " full of truth." It would be
a low sense to say that he was full of sincerity.
But as he did no sin, so neither was guile
found in his mouth. What therefore he said
could be relied upon by those who heard him ;
and as you have his words you may rely upon
tiiem too. But he was full of truth, as truth
is opposed to figure or to error. The one is
the truth of reality or accomplishment. The
law was a shadow of good things to come;
but he was the body. There was enough in
him to realize and verify all the types, cere-
monies, and sacrifices of the preceding dis-
pensation. He was the true bread that came
down from heaven ; the true rock that follow-
ed the people in the wilderness; the true
tabernacle ; the true temple — or the truth of
all this. — The other is the truth of doctrine.
Darkness had covered the earth, and gross
darkness the people : but for this end was he
born, and for this cause came he into the world,
to bear witness to the truth. What truth?
For there are many kinds of truth. The truth
he communicated was religious truth ; the
highest kind of truth ; the truth that makes us
wise unto salvation; the truth that shows us
how we can be pardoned and sanctified, and
attain eternal life. To be led into all this
truth is wisdom, liberty, and happiness. Bless-
ed are the people that know the joyfiil sound.
Go away! Lord, to whom should we go?
Thou hast the words of eternal life.

OCTOBER 13.

" Peter, therefore, was kept in jtrhon : hut prayer
was made without ceasinir of the church unto
God for hiin" — Acts xii. .').

It is pleasing and useful to contemplate
the wise and good in trying scenes: to see
what they do in the hour of danger and dis-
tress; what is their resource, and how they
make use of it. The church was now in a
state of great suffering and alarm, on account
of Peter's imprisonment and intended e.xecu-
tion ; hut alone, and at their tinnily altars, and
in their social and public meetings, they mode
prayer unto Go(\ for him. Prayer is the ref-
uge and solace of those who are in any trou-
ble— It is therefore graciously prescribed ;
" Call upon me in the day of tiouble." *' Is

330

OCTOBER 14.

any afflicted 1 let him pray." It is one of the
designs of affliction to excite us to pray more
frequently, and more earnestly : and God, who
knows the importance of the exercise, and
what will conduce to it, says, " I will go and
return to my place, till they acknowledge
their olfence, and seek my face : in their afflic-
tion they will seek me early."

We also see that intercession or praying
for others, as well as for ourselves, is a duty.
Thus our Lord teaches us, when we pray, to
say, " Our Father" — and " give us day by day
our daily bread." Thus we are commanded
to pray for all men — and surely therefore for
the servants of Christ, and those who are
suffering according to the will of God. Let
us not be selfish in our devotions. Let us be
grieved for the affliction of Joseph. Let us
weep when we remember Zion : and give the
Lord no rest till he establish and make Jeru-
salem a praise in the earth. Indeed Chris-
tians ought to value intercession as a great
advantage afforded them. They wish to
relieve others, but how little can they do for
the distressed personally ! They long to be
useful in the cause of their Lord and Saviour ;
but many of them are denied this luxury, as
far as it depends upon office, talent, and
wealth : but all have influence — all can pray
— all have power with God — he despiseth not
the prayer of tlie destitute, but will hear their
prayer.

The church here was fully aware of this ;
and we see the w^eapons, so to speak, with
which the first Christians fought against their
enemies and for their friends. If, says the
Saviour, my kingdom was of this world, then
would my servants fight — indeed they would,
and show that kind of courage which the
many only admire. But his kingdom is not
from hence : and therefore though they do
fight, the weapons of their warfare are not
carnal, but spiritual, and mighty through God.
They are submission, patience, tears, prayers.
The church therefore thinks not of violence
or resistance : yea, they do not draw up a pe-
tition and present it to Herod. They go at
once, not to the jailer, but the judge ; not to
the servant, but the Lord of all. They knew
that Herod w^as under his control : and there-
fore prayer was made for Peter continually.
The Lord exercises a twofold empire over
men. The one is spiritual and saving ; when
he enlightens and sanctifies them ; and puts
his laws into their minds ; and writes them
m their hearts. The other is providential ;
when, without converting them, he changes
their purposes, or defeats their pursuits. Thus
it is said, " The king's heart is in the hand of
the Lord, and he turneth it like the rivers of
water ;" which, led into another channel by
the husbandman, retain the same qualities,
and flow as freely as before, Nehemiah tliere-
fore did wisely when he wished to obtain a
fevor from Ahasuerus ; " I prayed," says he,

unto the God of heaven :" and God disposed
him to grant more than he could have re-
quested. So Esau armed four hundred men
intending when he set oS" to kill Jacob : but
Jacob wrestled in prayer; and having pre-
vailed with God, he found no difficulty fn suc-
ceeding wnth man. Accordingly his brother's
mind, though not sanctified, was soflened;
and when they met they fell on each otlier's
neck, and kissed each other — " When a man's
ways please the Lord, he maketh even his
enemies to be at peace with him." Ilezekiali
went and spread the letter before the Lord,
and prayed, and conquered Sennacherib upon
his knees.

Let us therefore, when we wish even to
carry an enterprise with our fellow-creatures,
engage the Lord on our side ; and follow tlie
admonition of David, who had often tried the
measure and found it successful : " Commit
thy way unto the Lord, trust also in him, and
he shall bring it to pass." And tlie Church
here found it to be true.

OCTOBER 14.

^^And when Herod would have brought him forth,
the same night Peter was sleeping between tm
soldiers, bound with two chains : and the hep-
ers before the door kept the prison. And, be-
hold, the angel of the Lord came upon him,
and a light shincd in the prison : and he sviote
Peter on the side, and raised him up, saying,
Arise up quickly. And his chains fell off from
his hands.'''' — Acts xii. 6, 7.

How well is God characterized in the ad-
dress of David ; " O thou that hearest prayer !"
" Ask," says he, " and it shall be given you :
seek and ye shall find." He never said to the
seed of Jacob, Seek ye me in vain. It is im-
possible to read the Scripture and not see
what an honour he has always put upon
prayer. Indeed much of the Sacred History
is only a record of its achievements. The
deliverance before us was in answer to prayer,
which was made without ceasing of the
Church unto God for him. But we may re-
mark three things connected with the deliv-
erance itself.

Observe the time when it was obtained—
It was the very night preceding the day that
Herod would have brought him forth to the
people, like a wild beast, to be put to death
for their entertainment. The Lord intended
to hear their prayers from the beginning ; but
he suffered their faith and patience to be tried
to the uttermost. A few hours more !— But
before the morning the decree goes forth, Pe-
ter is released, and the Church like them that
dream ! He designed to relieve the woman
of Canaan who cried to him so piteously on
the behalf of her daughter ; yet he exercises
her with three repulsive discouragements be-
fore he proclaimed her success. He had en-

OCTOBER 15.

331

ged to deliver the posterity of Abraham at
e end of* four hundred and thirty years, yet
e last month, the last week, the last day of
is period had arrived before the accomplish-
3nt of the promise : and if they are not res-
ed before the next dawn, the Divine bond

forfeited. But there is time enough for
yment — " Even the self-same day it came

pass that all the hosts of the Lord went
it from the land of Egypt." Thus even
hen he has determined to give, he holds his
•ople in suspense ; and he has reasons for
s conduct. He is a God of knowledge, and

<sed are all they that wait for him. These
ys operate like the repulse of the Israel-
's from Ai; they lead to self-examination
id inquiry. They tend to destroy creature-

ifidence. They induce us to receive the

>ing with more notice and thankfulness.

s a great thing to be prepared for a mercy,
• well as for a trial. But hope deferred
aketh the heart sick — And here is the pa-
3nce of the saints. Yet let them quietly
ait for the salvation of the Lord. Let them
member how long he waited for them —
at he is a sovereign, and has a right to
loose his own time — that his time is the
■st time — and that though he seems slow he

sure. Cast not away, therefore, your con-
ience. Never despair, though Isaac be even
lund, and laid on the altar, and the hand has
ized the knife, and aimed the blow —

" Just in the last distressing hour
The Lord displays delivering power;
The mount of danger is the place
Where we shall see surprising grace.'

Observe also the state in which, when the
Ivation arriv^ed, the subject of it was found
-He " was sleeping between two soldiers."
sleep ! in such a condition ! in such com-
my ! in such a place ! at such a time ! —
hen there was only a step between him and
IS execution — when he was in the jaws of
3atli ! But his cause was good, his con-
nence clear, his mind kept in perfect peace,
3ing stayed on God. Such a frame of soul
'^ould turn a prison into a royal chamber, and
'iake a pavement of clay a bed of down, and
nable the possessor to say, in the midst of
anger, I will fear no evil, for thou art with
le — " So thou givest thy beloved sleep."
'he Lord has comforts for his people answer-
ble to every exigency, and as the sufferings
bound, the consolation abounds also ; so tliat
ley are often a surprise to themselves as
/ell as to others ; their new experience ex-
eeding so much their former feelings, and
ilsifying their gloomy apprehensions. Yet
[his is only the fulfilment of the promise, " «.s"
|liy days so shall thy strength be." Peter
Vas one thing out of prison and another in it.
le who trembled at tlie question of the dam-
lel in the judgment-hall, can now sleep so
toundly as to require a blow to wake him,

though in the morning he is to die in all the
horrors of a public execution.

Again, let us observe the instrument em-
ployed in the rescue — " Behold the angel of
the Lord came upon him." And what mar-
vellous beings are these messengers ! They
are called "his mighty angels:" and how
well are they said to " excel in strength !"
Peter seemed perfectly secured. He had been
committed to no less than sixteen soldiers,
who were to lose their lives if he escaped.
Some of them even guarded the doors ; but
the angel easily enters without their perceiv-
ing him. The prison was dark, but he finds
his way to Peter. He was chained to a sol-
dier on his right hand and to another on his
left. The angel strikes a light ; smites him
on the side ; severs him from his fetters ; tells
him to arise, and put on his sandals, and fol-
low him — without disturbing his keepers —
and opens the gates, and sets him free to re-
turn to his praying friends. How little we
can judge of the nature and agency of invis-
ible beings ! One thing however we know,
that the highest of God's creatures are his
people's servants. Though they are innu-
merable, and have among them thrones and
dominions, principalities and powers, and the
" least of them could wield these elements,"
"are they not all ministering spirits, sent
forth to minister for them who shall be heirs
of salvation What monarch is attended in
his journeys like the poorest, meanest child of
God ? " The angel of the Lord encampeth
round about them that fear him, and deliver-
eth them."

What right have Christians to despond ? Is
not he whom they serve continually able to
deliver 1 Whatever be their straits and diffi-
culties, he can find or make a way for their
escape. That, at what time tiiey are afraid,
they may trust in him : he has not only given
them exceeding great and precious promises,
but he has taught and encouraged them by
examples. They can remember the years of
the right liand of the Most High : and they
know that he is the same yesterday, to-day,
and for ever.

OCTOBER 15.
" And his rest shall he gloriovs.^^ — Isaiah xi. 10«
We need not ask whoae rest is here spoken
of; for there can be no uncertainty respect-
ing the appropriation. The whole chapter if?
a prophecy or promise of the incarnation and
kingdom of the Messiah ; and the verse from
which these words are taken is expressly ap-
plied to him by Paul, in his Epistle to the
Romans, and there is no other tiiiit could ver-
ify and fulfil it but iiimself: "In that day
there shall be a root of Jesse, which shall
stand for an ensign of the people ; to if shnll
the Gentiles seek : and liis rest shall be glo-

332

OCTOBER 15.

nous." But we may ask what is this rest of
hie, to which is ascribed such an attribute, or
such an abstraction ; tor the margin is. His
rest shall be glory/'

His rest mcludes that blessed state into
which he entered af\er his mediatorial work
on earth. Never was there such an enter-
prise as he had to accomplish : the execution
of it would have been infinitely above the
power of men and angels. But he could say
to the Father, " I have finished the work
which thou gavest me to do." And what was
the result I •* He that is entered into his rest,
he also hath ceased from his own works, as
God did from his the one reposing after the
redemption of the world, as the other did after
the creation ; and each thereby giving rise,
as the Apostle remarks, to a Sabbath — the
one to the seventh and the other to the first
day of the week. Who can imagine, so to
speak, the refreshment and satisfaction of the
Maker of all things, when he looked and
"saw every thing that he had made, and be-
hold it was very good V So Jesus having ob^
tained eternal redemption for us, for ever sat
down on the right hand of the Majesty on
high. There he dietb no more, death hath no
more dominion over him. There he posssesses
the joy that was set before him, for which he
endured the cross. There he sees his seed,
and prolongs his days, and the pleasure of the
Lord prospers in his hand. There he sees of
the travail of his soul, and is satisfied. There,
for the sutfering of death, he is crowned with
glory and honour ; angels, principalities, and
powers being made subject unto him ; and
every name lhat is named, not only in this
world, but also in that which is to come : and
his rest is glorious —

His rest means his Church. " This is my
rest for ever, here will I dwell, for I have de-
sired it." And whatever the world may think,
" In Judah is God known : his name is srreat
in Israel. In Salem also is his tabernacle^ and
his dwelling-place in Zion. There brake he
the arrows of the bow, the shieM, and the
sword, and the battle. Thou art more glorious
and excellent than the mountains of prey."
The glory of the Church does not arise from
multitude without character, from riches and
pomp, from splendid buildings and magnifi-
cent ceremonies. What glory would there
be in a community dignified with all that is
pagan, and all that is popish, yet destitute of
the truth as it is in Jesus, of spiritual worship-
pers, of riorhtenusness, peace, and jov in the
Holy Ghost ? We read of " the Spiritof glory
and of God" resting upon Christians. "And
the one explains the other. It is the divine
presence that ennobles as well as defends it:
" I will be a wail of fire round about her, and
the glory in the midst of lier." With him is
the fountain of life, and in his light we see
light. But if the church of Christ be glorious
now, how much more glorious will it found

in a period which we are persaaded is afacad
begun, when its numbers, and graces, an
useftilnes shall be increased with **a]I tb
increase of God and the assurances upa
which our longing hopes repose shall be Ibl
filled : " The little one shall become a tfaoo
sand, and the small one a stnng miioar
Moreover, the %ht ot the mooa shall b
as the light of the sun, and the light of Uk
sun shall be seven told, as the light of seta
days, in the day that the Lord bmdeth op lb
1 breach of his people, and healeth the stmki
of their wound," " For brass I wiU brai
gold, and tor iron I will bring silver, and fe
wood brass, and for stones iron." wil
make thee an eternal excellency, the joy oi
many generatic«is" — ^His rest shall be ^
rious.

His rest also intends that repose into iriudi
he brings his followers. This rest indeed, ae
to its fullness and perfection, remains 6r the
people of God in another life. And bow glo-
rious this will be, exceeds the power of
language to describe. Yet turn only to the
representation of the angel to John. " These
are they which came out of great triholation,
and have washed their robes, and made tfaoa
white in the blood of the Lamb. Tbeiefive
are they betbre the thnme of God, and Bene
him day and night in his temple: and he that
sitteth on the throne shall dwell among them.
They shall hunger no more, neither thnatanj
more ; neither shall the sun light on them,
nor any heat. For the Lamb which is bi the
midst of the throne shall feed them, and daO
lead them unto living fountains of walen:
and God shall wipe away all tears frwn Adr
eyes." But we which have belicTed do enleT
mto rest : and how glorious are the earnest?,
the foretastes, the beginnings of it, ereo hoe!
when the understanding is freed from the
perplexities of error and doubt ; and the coo-
science is pacified firom the horrws of gdh,
and the torments of fear: and the heart kde-
livered from unattainable and vexatioaB de-
sires; and the will no longer reasls tte
pleasure of the Almighty, with r^aid to duly
or events : and the mind is kept in pciftet
peace, being stayed upon God. The wkfad
are like the troubled sea, whose wares CMt
up mire and dirt ; and what anxieties and
disquietudes must men of the world feel, wfco
have their portion in this life exposed to a
thousand accidents and changes, and who
have no confidence m God as presiding oier
all their concerns, so as to promote their wel-
fare. But the believer's treasure is m be«fe«,
beyond the reach of harm : and be knows
also that all the ways of the Lord towai*
him are mercy and truth. He bascast all to
care upon one who careth for him, and whose
care is accompanied with infinite w wk4Bi
power, and love. He therefore is carefid fir
nothing, but feels a peace that passeth aD n»*
derstanding. His soul dwells at eose. He is

OCTOBER 16.

333

atisfied with fkvour, and filled with the bless-
ng of the Lord.

Such is the Saviour we preach ! This is
he rest wherewith he causes the weary to
est, and this is the refreshing ! His folio v;ers
nay have tribulation in the world, but in him
hey have peace. He will more than make
hem amends for all their services and sufFer-
ngs in his cause — Yea, he has done it already.
kVhat they have been required to give up,
hey have willingly resigned, for he has
)lessed them with advantages and pleasures
nfinitely richer and sweeter. They have
neat which others know not of ; they have
joy which strangers intermeddle not with,
-le is not only their physician, but their
Hend ; not only their refuge, but their conso-
ation.

But what shall we say to those who neglect
0 great salvation ? Can creatures content the
ravings of immortality ? Can any earthly
uccesses or indulgences give you heart-felt
epose ] Could the whole world sustain and
olace you, when trouble comes ] when your
•fourds wither? when your pulse intermits]
,nd upon your eyelids sits the shadow of
eath3 Such a moment will come; and
hen to whom will you flee for help, and
vhere will you leave your glory ? But he
Ties, " Come unto me, all ye that labour and
re heavy laden." Venture upon his gracious
ivitation; and he will give you rest — rest
nto your souls — And his rest shalx, be

LORIOUS.

OCTOBER 16.

Then shall the King say unto them on his right
hand. Come, ye blessed of my Father, inherit
the kingdom prepared for you from the founda-
tion of the world" — Matt. xxv. 34.

What a delightful announcement! And
low perfectly opposed to the tremendous sen-
ence addressed by the King to them on his
eft hand ; " Depart from me, ye cursed, into
•verlasting fire, prepared for the devil and
lis angels." There, " ye cursed ;" here, " ye
(lessed of my Father." There, " Depart from
ne;" here, » Come." There, "Depart into
■verlasting fire, prepared for the devil and
lis angels ;" here, " Inherit the kingdom pre-
pared for you from the foundation of the
vorld."

Observe the character: " Ye blessed of my
father."" Some bless themselves, and some
re blessed by their fellow-creatures; but
he great thing is to be blessed of God. How
ain would be, in all our most important exi-
gencies, the friendship of mortals, however
lind or powerful they may be ! But in his
avour is life. Their blessing is wishes and
vords: his blessing is deeds and realities. In
lis blessing there is an actual communication :

" He commandeth the blessing, even life for
evermore:" and they whom he blesses are
blessed, and none can reverse it — And how
vain would the censure of the world be, un-
der the smiles of God ! Let them curse, but
bless thou !

But in what are they blessed of his Father?
It must be something peculiar and distin-
guishing. Temporal mercies they have in
common with others. Even here indeed there
is great difference as to efficiency and enjoy-
ment. They have the good will of him that
dwelt in the bush in their comforts: and be-
cause he " blesses the labour of their hand,"
and " blesses their bread and their water,"
therefore " a little that a righteous man hath
is better than the riches of many wicked :"
for the " blessing of the Lord it maketh rich"
without abundance, and " he addeth no sor-
row with it." But what says the glowing
thanksgiving of the Apostle ? " Blessed be the
God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual bless-
ings, in heavciily places in Christ." He has
redeemed them from the curse of the law ;
justified them from all things; called them
by his grace. He feeds them with the bread
of life ; adorns them with the garments of
salvation ; and gives them tlie earnests and
foretastes of immortality.

Observe the invitation : " Come, ye blessed
of my Father." Men, if judged by their dis-
positions and actions, often say unto him,
" Depart from us, for we desire not the know-
ledge of thy ways." But what is now their
desire will hereafter be their misery. Now
they have diversions, but then they will be
abandoned to thougiit, and feel themselves in
a condition in which nothing could avail them
but his friendship. O the drcadfulness in that
day of being renounced for ever by him ! —
But what a heaven will tiiere be in the sound,
"Come!" The invited were once without
him, and far from him ; and hence their degra-
dation and wretchedness. He pitied them
even then, and was concerned to bring them
to himself He tlierefore said, Come, ye poor,
and I will relieve you ; come, ye sick, and I
will heal you ; come unto me, all ye that la-
bour and are heavy laden, and I will give you
rest. Come to my cross; come to iny throne;
come to my house; come to my table; and I
will in no wise cast you out. And thus their
intercourse with him began — and how is it
carried on?— and how will it be completed?
In the same way— "Come." Hero they were
made to feel their absolute need of him ; hero
they sought iiim ; here they oOcmi nsked
others, " Saw ye him whom my soul lovcth !"
Here they also found him and enjoyed him —
But all their desires and their hopes were
not perfectly accomplished. Now they have
reached the end of their faith, and are NiUi^
fied- " Come," says he, "come" to my nnnie-

OCTOBER 17.

diate presence, " come" to my bosom, " come,"
and be for ever with the Lord — " Come, ye
blessed of my Father."

Observe the induction : " Inherit the king-
dom prepared for you from the foundation
of the worW Every word is significant.
The possession. Not a mansion, an estate, a
city, a province ; but a portion more exten-
sive and dignified, and suited to the highest
ambition of the soul, a " kingdom." The qual-
ification : " Prepared for you." It was not a
natural endowment, or an easy acquisition.
How many things were to be removed, and
how much was to be done and suflfered by an
agency and passiveness the most illustrious !

I go, said he, " to prepare a place for you :"
and his ascension was necessary, and his death
was necessary, and his obedience was neces-
sary, and his incarnation was necessary, and all
the dispensations of his grace and providence
were necessary to the full salvation of a soul.
The earliness of the provision : " Before the
foundation of the world." How impossible was
it that we should be saved by works of righte-
ousness that we had done ! All was purposed,
planned, promised, secured, not only without
our desert, but without our desire, and ages
and ages before our existence — The grace
was given us in Christ Jesus before the world
began.

Observe the season of enjoyment: " ThenP
Here they walk by faith, not by sight. If they
build tabernacles here, they are soon taken
down ; and a voice is heard, " Arise, and de-
part hence, for this is not your rest." Every
thing leads them forward. Now they sow in
tears ; now they will reap in joy. Now they
run ; then they obtain the prize. Now they
fight the good fight of faith ; then they will lay
hold of eternal life. Now are they the sons of
God, but it doth not yet appear what they shall
be. They are princes, but the world knoweth
them not. Like David they are anointed, but
not crowned — But '''■then shall the King say
unto them on his right hand. Come, ye bless-
ed of my Father, inherit the kingdom pre-
pared for you from the foundation of the
world."

And having these promises, let us cleanse
ourselves from all filthiness of flesh and spirit,
perfecting holiness in the fear of God. Let
us walk worthy of him who hath called us
unto his kingdom and glory. Especially let
the prospect animate us in all our religious
coarse. It was this language that influenced
so powerfully the first Christians. They
thought they always heard — and their faith,
their conscience always did hear — " Come, ye
blessed of my Father, inherit the kingdom
prepared for you from the foundation of the
world." And this enlivened them in duty.
Tliis raised them above worldly losses. This
sustained them in every trouble, emboldened
tliern in every conflict, and made them in all
these things more than conquerors through

him that loved them. Ah! said they, "oai
light aflliction, which is but for a moment,
worketh for us a far more exceeding and eter-
nal weight of glory ; while we look not at
the things which are seen, but at the things
which are not seen : for the things which are
seen are temporal ; but the things which are
not seen are eternal."

OCTOBER 17.

" There salute thee Epaphras, my fellow-prisoner
in Christ Jesus ; Marcus^ Arisiarchus, Demas^
Lucas, my felloio-labourers. The grace of our
Lord Jesus Christ be with your spirit, ^mcn."
—Philemon 23, 24, 25.

Thus closes this short and very interesting
Epistle, and which does so much honour to
the liumility, and kindness, and wisdom, and
godliness of the Apostle. It ends with a
salutation from his connexions, and a benedic-
tion from Paul himself

The salutation regards Philemon, and
comes from five persons mentioned by name.

The first is " Epaphras." He had been a
faithful minister in the Colossian church, and
did not forget them when he was absent from
them, always labouring fervently for them in
prayer, that they might stand perfect and
complete in all the will of God. He was now
at Rome, and a suflferer with Paul ; perhaps
in the very same confinement ; if not in the
same cause. This cause was not the service
of sin or sedition, but the Gospel of Christ :
the Apostle therefore calls him " my fellow-
prisoner in Christ Jesus."

The second is " Marcus." Not Mark the
Evangelist, but John Mark. His mother had
a house at Jerusalem, at which, when Peter
was delivered from prison, the Church was
praying. He was the nephew of Barnabas.
He soon became a minister ; and when Paul
and his uncle returned from Jerusalem, Mark
accompanied them as far as Perga in Pam-
phylia : but feeling or fearing the difficulties
and dangers of his work, he there departed
from them, and returned home. This was
doubtless improper conduct, and some time
after gave rise to a sad dispute between Paul
and Barnabas ; the one being willing to talie
him again along with them, the other refus-
ing, because of his former defection. Per-
haps both of these great and good men were
a little to blame, the one being too partial,
and the other too severe. However this may
be, Mark was afterwards not only received
by Paul, but recommended to the Colossians,
" If he come unto you, receive him ;" and to
Timothy, " Take Mark, and bring him with
thee : for he is profitable to me for the minis-
try." He also was now at Rome with him.
He had acknowledged his fault and been re-
formed, and we are not to break a bruised
reed, nor to reject a returning backslider, li

OCTOBER 17.

335

I brother be overtaken in a fault, they who
ire spiritual should endeavour to restore him.
Vlany a character has been given up too soon.
Vicodemus and Joseph of Arimathea were
ifraid to act an open part at first ; but they
;ame forward and honoured the crucified Sa-
viour when all his disciples forsook him and
led.

The third was " Aristarchus." He w^as a
Vlacedonian. He became a zealous Christian,
md attended Paul to Ephesus, where, in the
umult raised by Demetrius the silversmith,
lie narrowly escaped with his life. He ac-
(^.ompanied Paul in his return to Greece;
fivaited for him at Troas ; journeyed with him
!nto Asia ; and sailed with him to Rome,
'vhere he now was, and probably involved in
he persecution of Paul, for in his Epistle to
ihe Colossians the Apostle calls him his " fel-
,ow-prisoner."

The fourth was "Demas." At this time
therefore he was a professor of Christianity,
.nd probably a preacher of the word. But
vhen Paul wrote his Second Epistle to Tim-
■thy he says, " Demas hath forsaken me, hav-
ng loved this present world, and is departed
•.into Thessalonica." We are not informed
whether he was drawn away by the attraction
'f pleasure, fame, or wealth. It was probably
le latter. "They that will be rich fall into
■mptation and a snare, and into many foolish
,nd hurtful lusts, which drown men in de-
struction and perdition. For the love of mo-
ey is the root of all evil : which while some
)veted after, they have erred from the faith,
nd pierced themselves through with many
arrows." Why should we be scandalized at
postasies like these ] Did they not attend
'hristianity from the beginning T Were they
ot found in the purest state of the Church ?
'hey go out from us because they are not of
s. Evil men and seducers may wax worse
nd worse : " nevertheless the foundation of
lod standeth sure, having this seal, the Lord
:noweth them that are his."
The last is " Lucas." He was " the he-
wed physician." By his skill he could ren-
ier himself useful even to the bodies of men :
id to the honour of the profession be it ob-
jrved, that we have always found men of
lis learned and liberal order, the most ready
^0 exercise self-denial and beneficence in the
ervice of suffering humanity. But Luke em-
>loyed himself also in writing. He was the
bird evangelist; and compiled the Acts of
he Apostles. Of the last four of these five
aluters of Philemon it is observable, that
'aul calls them " his fellow-labourers." The
lame is sometimes applied to those who are
lot expressly ministers of the word. He ct "
^riscilla and Aquilla his "helpers in Christ;"
nd speaks of " those women wiio laboured
vith him in the Gospel." He does not mean
hat they taught publicly in the church

practice which he had forbidden : but there
are many ways in which we may be fellow-
helpers to the truth, consistently with every
other duty. But the term is more usually sig-
nificant of those who laboured in word and
doctrine ; and it is probable that this was the
case with each of these individuals.

But let us observe the benediction of Paul
himself This is more extensive than the
salutation. The salutation is addressed to
Philemon only; but this takes in his wife
Apphia, and Archippus his fellow-soldier, and
the church in his house ; and therefore he
says, " the grace of our Lord Jesus Christ be
with your spirit." If there be one word which
was dearer to Paul than another, it was the
word " grace." Indeed we may call it the
darling word of inspiration. But why is it
named the grace " of our Lord Jesus Christ V
Because by his obedience and death he was
the medium of its extension to the children
of men. And because also he is the source
of its residence ; it hath pleased the Father
that in him should all fullness dwell. Hence
we are commanded to be strong " in the grace
that is in Christ Jesus." Hence it is said,
" Of his fullness have all we received, and
grace for grace."

But why does the Apostle say " the grace
of our Lord Jesus Christ be with your spirit /"
Because this is the principal seat of all real
religion. Out of this are the issues of life.
And therefore it is said, " Take heed to your
spirit." We are no longer in a right state
than while we are in " a right spirit ;" and
this — and the Apostle perfectly knew it— is
and can be no further right than as it is pos-
sessed and influenced by this ^^race. This
grace will make it a spirit of faith, a spirit
of love, a spirit of adoption. This grace will
lead it into all truth, and prepare it for every
duty. This grace will enable it to resist
temptation, to bear prosperity, to endure af-
fliction, to triumph in death. The Apostle
knew that fresh supplies of it were neces><nry,
but he knew also, not only from his own ex-
perience, but from the declaration of the Sa-
viour himself, that it was ecpial to every ^;en-
son, every condition, every exigency; for lie
had said to him, and to every IxMiever, "My
grace is suflicient for thee." This therefore
he deemed the most im])ortant endownient ho
could wish for his friends. Had he known
any thing more valuable, he would have im-
plored it'^on their behalf. But he knew grace
was the best gift. He knew that nothmg
could be a blessing without He knew that
every thing co»ild be a blessing with it. He
knew that it was profitable unto nil things,
having i)romise of the life that now is, and of
that which is to come. us seek it for our
connexions. Let us seek it for ourselves-—
The reality of it if we have it not— and the
abundance of it if we have. "Amen.'

336

OCTOBER 18.

* JSc will subdue our iniquities.'" — Micah vii. 19.

The language is expressive of joyful con-
fidence. But the allusion is military, and
well accords with the experience of every
partaker of Divine grace who finds the spirit-
ual life a warfare. The adversaries to be sub-
dued are their " iniquities." They have ene-
mies without, but their worst enemies are
within. Even the world and the devil could
do them little hurt without the assistance of
these treacherous inmates. In this sense a
man's foes are they of his own house. But
are not their iniquities enemies to others as
well as to Christians 1 They are, and will be
found so in the end ; but at present others
are deluded by them, and take pleasure in
them. Whereas Christians have been awaken-
ed and enlightened to see their condition
while led captive by thero, and have been led
to throw oflf their yoke, and to declare war
against them, a war the most trying and aw-
ful, a war that admits of no accommodation,
a war that must end in our victory or de-
struction.

But are they not already delivered from
these enemies 1 Does not the Apostle thank
God that they are " made free from sin, and
become the servants of righteousness?" They
are made free from its tyranny. It no longer
reigns in their mortal body that they should
obey it in the lusts thereof— Yet it lives, and
resists, and often alarms them into a dread of
being again overcome — " Mine iniquities pre-
vail against me." But the apprehension is
groundless. Sin shall not have dominion over
them, for they are not under the law, but un-
der grace. The Lord is on their side. Their
friend, their helper, their conqueror is Di-
vine— "//e shall subdue our iniquities." Who
is the agent 1 " Not by might, or by power,
but by my Spirit, saith the Lord 7" Here is
the only real Sanctifier : and therefore we
read, that " through the Spirit we mortify the
deeds of the body ;" that " we have purified
our souls in obeying the truth through the
Spirit;" that "we live in the Spirit, and
walk in the Spirit." What are the means 1
The principal instrumentality is faith. Some
imagine that faith is rather opposed to holi-
ness ; but there is no true holiness without it.
Abraham, who believed God, is distinguished
pre-eminently for obedience : and he who has
the faith of Paul will never want the works
of James. Faith in the blood of Jesus, faith
in the promises of God, that faith which is
the substance of things hoped for, the evi-
dence of things not seen ; that faith alone en-
ables us to stand in the evil day. This faith
purifies the heart— The " sanctified," says the
Saviour, " by faith that is in me." All the
ordinances of religion are called means of
grace, because in the use of them we receive
"the supply of the Spirit of Jesus Christ."

Under the blessing of God the dispensation,
of Providence conduce to the same end. Al
flictions, which are the efl^ects of sin, an
made " the fruit to take away sin." Creaturi
comforts are often to the soul what sucker
are to the tree ; and the heavenly Husband
man prunes us to secure the sap for the bear
ing. We are tried, that we may come fortl
from the furnace as gold, losers indeed, bu
gainers by the loss, deprived only of what in-
jured our excellence ; and rendered men
valuable and useful.

But in what manner is the work accorri'
plished ? The Lord could at once execute
the blessed deliverance, but as the Canaanites
were driven out by little and little, so he
gradually subdues our iniquities. Hence we
read of " the inward man being renewed day
by day :" and of our being " changed into the
same image, from glory to glory, as by the
Spirit of the Lord." We must therefore dis-
tinguish between the commencement and the
finishing of this glorious renovation. It will
not be completed till death, but it is now be-
gun ; and the very complaints of the believer
are proofs that he is not what he once was,
but approves things that are excellent, and
delights in the law of God, and feels his re-
maining corruptions to be his burden and
grief Simon Brown, formerly a minister of
the Gospel in London, was so enervated and
depressed as to believe that his soul was anni-
hilated, and that he had no more soul than a
horse. Yet he continued praying, and preach-
ing, and publishing, as if he had two souls
instead of having none; his reasonings abun-
dantly disproving all their conclusions. Thus
we have met with Christians who imagined
they had no grace, while they lived so con-
scientiously and consistently, mourned for
sin so deeply, prized the Scripture so highly,
and loved the Lord Jesus so fervently, that
they seemed to every one but themselves to
have a double portion of the Spirit. When
a man is nailed to the cross, he may linger on
for awhile, but his doom is fixed: and "our
old man is crucified." A tree, after it is
plucked up by the roots, has some sap left in
it, and will even throw out shoots ; but we
know that in such a case it cannot revive:
the radical essential support is cut off— It
must wither and die. Let us thank God and
take courage. The conflict may be pro-
tracted, and we may sometimes be ready to
faint, but there is nothing doubtful in the
issue: and the result is not more glorious
than sure.

OCTOBER 19.

" David carried it aside into the house of Ohed-
edom the Gittiter—2 Sam. vi. 10.
It was a solemn and awfiil appeal David
made, when " he sware unto the Lord, and
vowed unto the mighty God of Jacob ; surely

OCTOBER 19.

337

will not come into the tabernacle of my
)use, nor go up into my bed ; I will not give
eep to mine eyes, or slumber to mine eye-
ds, until I find out a place for the Lord, an
ibitation for the mighty God of Jacob." Ac-
)rdingly as soon as he was fully enthroned
;er aJl Israel, he resolved to bring up the
;k from Gibeah, where it had long been, and
^ace it in Jerusalem, where it would be pub-
'3 and accessible. But at first the enterprise
'ore than failed. The appointed and pre-
,ribed mode of conveying the ark was on
le shoulders of the Levites. On the pres-
et occasion this was strangely and very cul-
libly overlooked. It was carried in a new
'.ft ; and it was driven by Uzzah and Ahio,
fe sons of Abinadab. " And David and all the
iuse of Israel played before the Lord on all
dinner of instruments made of firwood, even
}. harps, and on psalteries, and on timbrels,
d on cornets, and on cymbals. And when
came to Nachon's threshing-floor, Uzzah
t forth his hand to the ark of God, and
)k hold of it ; for the oxen shook it. And
! anger of the Lord was kindled against
;zah; and God smote him there for his
ror ; and there he died by the ark of God."
'lie event seems mysterious. His judgments
;3 a great deep. But will not the Judge of
; the earth do right ? We are sure there is
; unrighteousness with God. We know
i 0 that he alone is the adequate judge of
) ral conduct. By him actions are weighed,
^ces them in their principles and motives ;
unerringly estimates the circumstances
( extenuation or aggravation attached to
I 'm. Let us give him time, and we shall
1 constrained to acknowledge, " Thou art
^tified when thou speakest, and clear when
1 )u judgest."

iDavid was both displeased and terrified.
j s displeasure was very censurable. Did it
I'^ome him to resent what God had done,
!d be angry because the breach had defeated
l>i plan, and disappointed his expectation —
6ecially too, when all this would have been
];ivented, had he consulted the law, and con-
3med to it] But so true is it, "a man's fool-
: ness perverteth his way, and his heart
Jtteth against the Lord." His terror was
] ire excusable, and might have been salu-
1 y. " God will be known by the judgments
'lich he executeth." When he strikes some
] intends that others should hear and fear,
' i turn unto the Lord. And it is well for
' to feel our unworthiness and desert ; and
1 inquire whether we who are spared are
1 equally guilty with those who are cut off;
«1 also whether, though spared now, we
ull escape always] Let him that thinketh
1 standeth take heed, lest he fall.
But David's alarm was servile and exces-
le. He therefore broke up the assembly,
J i began his return home, saying, " How
i dl the ark of the Lord come to me ?" " So I
2S 29

David would not remove the ark of the Lord
unto him into the city of David : but David
carried it aside into the house of Obed-edom
the Gittite." The event to Obed-edom was
wholly imexpected. Little did he imagine,
when he rose in the morning and joined the
holy procession, that before he retired to rest
his house would be the tabernacle of the
Lord, towards which the eyes and thoughts
of all the pious would be turned, and his
name be had in everlasting remembrance.
So Saul went out to search for his father's
asses, and before he returned was anointed
king over Israel. When David was carrying
provender to his brethren in the camp, how
little did he dream that in the course of a few
hours he should be the conqueror of Goliath,
and the deliverer of his country, and hear it
shouted, " Saul hath slain his thousands, but
David his ten thousands !" As to evil or as
to good, we never know what a day may
bring forth; and therefore we should never
presume or despair. We talk of novels and
romances; but we need not have recourse to
fiction. What marvellous coincidences di-
versify actual life ! " Time and chance hap-
pen to all." Nothing is indeed casual with
regard to God. He sees the end from the
beginning; and works all things after the
counsel of his own will ; and his providence
is so universal and minute, thot a sparrow
falleth not to the ground without our heavenly
Father, and the very hairs of our head are all
numbered. But what is appointment with
him is contingency with us. The most im-
portant and interesting occurrences in our
individual histories are often peculiarly occi-
dental: in review they appear surprising;
and in prospect, had tliey been announced,
would have seemed improbable, if not im)x>6-
sible — " I will bring the blind by a way that
they knew not; I will lead them in paths
that they have not known: I will make dark-
ness light before them, and crooked things
straight. These things will I do unto them,
and not forsake them."

Obed-edom's compliance was very prnise-
worthy. How many, liad they been pljice<l
in his circumstances, would hnvc dorlinod
the reception of the ark I Some would have
pleaded danger — They could not live under
the same roof with this mysterious and dread-
ful symbol, which had kilied Uzzah, who only
touched it, and smote so many of the Both-
shemites who only looked into it. Some would
have felt the expense it might entail. Some
would have excused themselves on the ground
of trouble — "multitudes will be constantly
repairing hither, cither from devotion or cu-
riosity. The house will be a thoroughfare.
We shall find it necessary to eniingc dwr-
keepers" — But if any of these thoughts oc-
curred, they had not a moment's weight with
Obed-edom. Providence, says he, hns laid
this service in my way— It is the call of God

338

OCTOBER 20.

— and I seize with gladness an opportunity
afforded me to show my love to his service,
and to exercise self-denial for his sake.

And what was the consequence } Had he
reason to repent of the forwardness of his
zeal] The ark, says our Henry, is a guest
that always pays well for its entertainment.
And what says the sacred historian ] " And
the ark of the Lord continued in the house
of Obed-edom the Gittite three months : and
the Lord blessed Obed-edom, and all his
household."

OCTOBER 20.

" He doth devise means, that his banished he not
expelled from him^ — 2 Sam. mv. 14.
Some emblems of this appeared under the
law. Many persons ceremonially unclean
were banished for a time from the camp, the
city, and the sanctuary ; but means were or-
dained and prescribed for their cleansing,
their release, and their restoration. But let
us look at the conduct of God towards his
people in the means he devises for their re-
demption, their conversion, their recall from
backsliding, and their removal home.

Man was made after the image of God.
God delighted in him, and held communion
with him. He was perfectly holy, and per-
fectly happy: the heir of immortality, and
the lord of all in this lower world. These
views of man only serve to enhance his fall,
and make his loss so much the more deplora-
ble. He is not now what he originally was.
Adam was banished from paradise ; and Che-
rubim, with a flaming sword, were placed to
prevent his return to the tree of life. And
we were banished in him — In Adam all died.
We were deprived of the favour and presence
of God ; and separated from the supreme
good ; and resembled traitors, who having
forfeited their right to their former abode and
possessions, wander exiled from place to place,
not daring to appear where once they lived,
lest they should be apprehended and executed.
What a state was this to be in ! But it was
not of God that his banished should be ex-
pelled from him. He desired not the death
of sinners; and therefore he devised means
to deliver them from the sentence of condem-
nation, and to bring them back to his favour
and presence. And what were these means?
They were such as evinced not only his
clemency, but showed that he was rich in
mercy — We could never have found out, and
all the principalities and powers above could
never have found out, a way for our return to
God, consistently with all the perfections of
his nature. But his understanding is infinite.
O the depth both of the wisdom and know-
ledge of God ! He forms a plan in which he
abounds towards us in all wisdom and pru-
dence; a plan which angels desire to look
into ; a plan, the development of which will

draw forth the praise and wonder of eternity
a plan in which goodness and justice shim
forth with equal beams ; in which mercy anc
truth meet together, righteousness and peace
kiss each other ; in which, while he redeems
Jacob, he glorifies himself in Israel ; in which
while the guilty are pardoned, the law is ful-
filled, and magnified, and made honourable
in which, while there is peace on earth anc
good-will towards men, there is glory to Goc
in the highest. " All things are of God, wh(
hath reconciled us unto himself by Jesus
Christ."

Redemption, however, is one thing ; salva-
tion is another. We have seen what God
has done to bring us out of our guilty state:
but we must also be brought out of our de-
praved state. We are darkness; how are
we made light in the Lord ] We are the ser-
vants of sin ; how are we turned from the
power of Satan unto God 1 The grand agency
is the influence of the Holy Spirit ; and hence
we read of our being born of the Spirit, and
being led by the Spirit: and we are assured
that where the Spirit of the Lord is there is
liberty. But among the means devised for
our conversion is the dispensation of the word
by preaching : " He gave some, apostles; and
some, prophets; and some, evangelists; and
some, pastors and teachers ; for the perfecting
of the saints, for the work of the ministry,
for the edifying of the body of Christ." There
is not only a great and obvious adaptation and
suitableness in this instrumentality to the
purpose designed, but it is the ordinance of
God's own appointment; and is therefore en-
titled to his blessing. Accordingly faith Com-
eth by hearing. In the beginning of the
Gospel, and in every revival of it since, the
work has been principally accomplished by
preaching. Were any given number of con-
verted individuals now living to tell what
God had done for their souls, how many of
them would ratify this truth ! One would say,
I had not a serious thought of God, or of my
soul, before such a sermon, like a clap of
thunder, awakened my sleeping conscience.
A second would say, I was a Pharisee, trust-
ing in myself that I was righteous, and de-
spising others, till such a discourse, hke a
scythe, mowed down all my legal hopes, and
made me cry for mercy. A third would say,
I was walking according to the course of this
world, spending my money for that which is
not bread, and my labour for that which salis-
fieth not, till such an address urged me to
forsake the foolish and live, and go in the way
of understanding— But we do not limit the
Holy One of Israel. There is hardly any
thing but the Lord has dignified by making
use of it in the calling of sinners to himselt.
Afllictions, as we see in the case of Manasseh ;
parental example ; the admonition of a friend ;
the reading of a good book, of a mere tract—
Where shall we end] "Lo! all these things

OCTOBER 21

339

vorketh God oftentimes with man, to bring
)ack his soul from the pit, to be enlightened
vith the light of the living."

After they are brought to God by convert-
ing grace, his people are not suffered to apos-
atize from him. But they may backslide.
Their faith may fail in the exercise, though
lot in the principle. Their love may wax
■old. They may grow indifferent to the ser-
.'ice of God, and rarely and lifelessly attend
he means of his appointment. Yeei, they
nay yield to temptation, and fall into sin, and
;ause the way of truth to be evil spoken of
•\nd what is the consequence! The Lord
lides his face, and they are troubled — " O that
't was with me as in months past, when the
candle of the Lord shone upon my head, and
vhen by his light I walked through darkness ;
vhile as yet the Almighty was with me."
The loss and the remembrance of their for-
ner peace and joy; galling reflections from
heir own minds ; brotherly rebukes ; outward
rials and disappointments — these are the
neans he employs to bring them back to him-
elf from whom they have revolted, and who
~ yet saying, Return, ye backsliding children
-I will heal your backslidings.

But as long as they remain here they are
rom home. This is not their rest. But there
emaineth a rest for the people of God. And
e has devised means to remove them from
he kind of exile in which they now are, to
heir own country, from whence they were
orn, and whither they long to return. He
as appointed an hour in which they are to
epart out of the world unto the Father.
)eath is the way, and however trying, the
ight way to the city of habitation. By death
heir banishment is entirely ended, and their
estoration perfected for ever. " Therefore
re they before the throne of God, and serve
lim day and night in his temple : and he that
itteth on the throne shall dwell among them.
They shall hunger no more, neither thirst
ny more; neither shall the sun light on
hem, nor any heat. For the Lamb which is
n the midst of the throne shall feed them,
•hall lead them unto living fountains of wa-
ers: and God shall wipe away all tears from
heir eyes."

OCTOBER 2L
" Whose I am, and whom I served
Acts xxvii. 23.

This was the language of Paul, when he
nformed his fellow-suflferers of the angelical
/ision with which he had been favoured in
he night But others may adopt the same
ivowal.

He calls God his owner, when he says.
Whose I am, and asserts nothing that is pe-
culiar to himself We also are his. He has
lumberless claims to us ; and these claims we
ihould feel and acknowledge. They are

founded in creation: in providence: in re-
demption : in self-dedication. The Corin-
thian converts " gave themselves unto the
Lord." And there has been a time in the
experience of every Christian, when he has
done the same. And he has often renewed
the surrender since. And the more he re-
flects upon it the more he approves of his
conduct, and glories in the thought that he is
not his own, but the Lord's.

Yet when he adds, and whom I serve;
some may be ready to say, " Ah ! Paul did
serve him. He was called to be an Apostle ;
to preach the Gospel, to write Scripture, to
plant churches, to work miracles. Never did
one man perhaps do so much in glorifying
God and serving his generation as he— But
what can I do] Can I serve himl" But let it
be observed that the service of God is not
confined to great offices and talents. These
do not depend upon us, but are dispensed by
the Lord of all as he pleases ; and he looks
to the heart, and where this is towards him,
desires are actions. Where there is first a
willing mind, it is accepted according to what
a man hath, and not according to what he
hath not. He sees benevolence where nothing
is given, and martyrdom where nothing is
suffered. " Let her alone ; she hath done
what she could."

" No blank, no trifle Nature made or meant.
— If nothing more than purpose in thy power,
Thy purpose firm, is equal to the deed.
Who does the best his circumstance allowe,
Does well, acts nobly — angels could no more."

The service of God is very extensive, and
is not to be confined to what many only mean
by it. It reaches further than express acts of
devotion. The means of grace are indeed
both duties and privileges ; and they who do
not vaUie them are either in an unconverted
or a baciisliding state. In a proper frame of
mind, good men will sanctify tiie Sabbath, re-
pair to the sanctuary, and retire to read the
Scripture, and pray and meditate. But they
will regard these things only as means of
grace, in the us^e of which they renow their
strength, and gain fresh supplies of the Spirit
of Jesus Christ to enable them to fill up Chrift-
tianly the whole of their stations in life.
They therefore serve God in the week as well
as on the Sabbath, and in their own dwellings
as well as in the temple. They acknowledge
him in all their ways ; and wliether they eat
or drink, or whatever they do, they do all to
the glory of God. A constant regard to his
word as their rule, and his honour as their end,
elevates common actions into moral, and moral
into spiritual; and thus the magistrate while
upon the bench, and the traveller while upon
the road, and the tradesman while in the shop,
and the labourer while in the field, and the
mother while training up her inthnt charge,
are all doing the work of the I/ird, and have
the testimony that they please him.

Servants, besides their known, usual, regu-

340

OCTOBER 22.

lar course of action, are liable to particular
and occasional calls of service which cannot
be previously prescribed. Thus we are to
observe the movements of Providence, and
fall in with those duties which grow out of
events. In this spirit David said, " on thee
do I wait all the day ;" holding himself al-
ways in a readiness to receive orders, and in
effect asking, " Lord, what wilt thou have me
todo?"

" They also serve that wait." There is a
suffering as well as a doing service. God is
never more pleased than when we deny our-
selves, and show that we love him above all,
and are willing to leave all, and lose all, for
his sake. As the exercise of the passive
graces is the most difficult, so perhaps it is
the most impressive. We peculiarly glorify
God in the fires. We are witnesses for him ;
and testify to the excellency of the principles,
and to the power of the resources of the re-
ligion we profess. We show that his grace
can support us when every other dependence
fails, and his comforts cheer us when all other
springs of refreshment are dried up. When
by accident or sickness we are led in from
active scenes, we fear we are going to possess
months of vanity, while perhaps we are en-
tering some of the most useful parts of our
life. If we endure as Christians, the spirit
of glory and of God resteth upon us ; and by
our patience, submission, peace, and joy, some
around us are instructed, some convinced,
some encouraged — while perhaps superior be-
ings are excited to glorify God in us — for we
are a spectacle to angels as well as unto men.

But what is the nature of the service in
which we shall be engaged in the heavenly
world 1 when we shall have dropped all our
infirmities'? and our powers will be equal to
our work and our wishes ? — " Therefore are
they before his throne, and serve him day and
night in his temple." "His servants shall
serve him, and they shall see his face."

OCTOBER 22.

** There stood by me this night the angel of God.''*
Acts xxvii. 23.

How Paul was now engaged we know not.
Perhaps he was praying. This is the resource
of the Christian in every storm ; and to this
the promise is made, " Call upon me in the
day of trouble, and I will deliver thee." Nor
can we determine where he was. Consider-
ing that he was a prisoner, and so many on
board, it is not likely that he had a cabin to
himself Yet he seems to have been alone :
at least the privilege was personal and indi-
vidual. There were near three hundred in
the ship, but none of them was aware of what
was passing with Paul. The Lord, in the
same assembly, and in the same seat, can hold
communion with one, and not with another.

" Lord, how is it," said one of his discipl
"that thou wilt manifest thyself unto us, a
not unto the world ?" The question impl.
wonder; but our Saviour had promised t
distinction. Luke was in the ship, but Vi
only has the vision. All the partakers of I
vine grace are not allowed the same indi
gences. All the apostles were not to witne
the raising of the ruler's daughter, and o
Lord's transfiguration and passion ; but or
Peter, James, and John ; and though he lev
them all, John is called the disciple whc
Jesus loved. It was not Luke, but Paul, th
was to appear before Nero — Paul was the si
ferer ; and Divine comforts correspond wi
our trials, for "as the sufferings of Chri
abound in us, so the consolation aboundeth 1
Christ."

Two things are observable. First, the me
senger : the angel of the Lord. We kno
little of angels. The name is expressive c
their office, rather than of their nature. The
seem to have been the first beings created
they are proverbial for wisdom ; and excel i
strength : yet they do his commandments, an
hearken unto the voice of his word. He sail
to one. Go, and he goeth ; to another, Com(
and he cometh ; and to each of them, Do thif
and, whatsoever it be, he doeth it : for it i
his will alone they regard ; and they are a]
ways satisfied and delighted with it. The;
are elevated above us in rank and estate, ye
they are all ministering spirits, sent forth t
minister unto them that shall be the heirs ol
salvation. Such honour and happiness havf
all the household of faith: the highest ol
God's creatures are his servants; they rejoic(
over them in their repentance, encamp rounc
about them in trouble and danger, convej
their souls at death into Abraham's bosom,
and in the morning of the resurrection will
gather together their bodies from the foui
winds, from one end of heaven to the other.
They will be our associates for ever — We are
come to an innumerable company of angels.

Secondly, the season : this night. It was
dark, pitch dark : not one star appeared.
How was the angel to find Paul far off upon
the sea in such a dense obscurity ] We arc
not to judge of their senses by ours. They
see not as man seeth. The darkness hideth
not from them, but the night shineth as the
day: the darkness and the light are both
alike to them. It was a period of extremity.
The Lord could have given Paul the assu-
rance before he had been so long tossed with
the tempest; but it was withholden till all
hope that they should be saved was taken
away. This is what his people have often
experienced. His reasons for delay are found-
ed in wisdom and in kindness. He would de-
stroy creature-confidence, and yet teach us
never to despair with regard to himself His
conduct shows us that nothing is too hard for
the Lord: at eventide it shall be light It

OCTOBER 23.

341

also displays his glory more to cure when the
disease has been pronounced desperate, and
all other physicians have withdrawn. Hence
he abode two days in the same place, after he
heard of the case of Lazarus, and was glad
for the sake of his disciples that he was not
present to recover him from his sickness, as it
would confirm their faith more to see him
raised after he had been dead four days.

OCTOBER 23.

" Fear not, Paul ; thou must he brought before
Cesar: and, lo, God.hath given thee all them
that sail with thee. Wherefore, sirs, he of good
cheer : for I believe God, that it shall be even
as it was told me. Howbeit, we must he cast
upon a certain island" — Acts xxvii. 24 — 26.

Let us observe the angel's address to Paul ;
and Paul's address to his companions.

The angel's address contains two things.
jFirst, an admonition. "Fear not, Paul."
^here is nothing by which Christians honour
(their religion more than by confidence m
danger, and cheerfulness in trouble. It would
'■erefore have been lamentable had Paul on
lis occasion failed in spirit; and exposed him-
-;elf to the reproach Eliphaz unjustly applied
.0 Job : " Behold, thou hast instructed many,
md thou hast strengthened the weak hands.
Thy words have upholden him that was fall-
ng, and tJiou hast strengthened the feeble
vnees." Yet it would seem that the frame
if his mind began to be weak and wavering,
le had nature in him as well as grace. He
lad eaten nothing for a length of time, and
vas exhausted with fatigue. He knew what
t was to be enervated. In one of his epistles
ie speaks of being " in weakness, and fear,
md much trembling." In such a case the body
lepresses the mind ; and a man has hardly
he command of his own principles. Was
'aul afraid whether he had done right in ap-
»ealing unto Caesar 1 Did he begin to shud-
!er at the thought of appearing before such a
nonster as Nero ] Or was he afraid of sink-
ngl The Lord knew his frame; and re-
nembered that he was dust.

Secondly, an assurance. " Thou must be
rought before Caesar." This was the appoint-
lent of God ; and it was to answer very im-
ortant purposes. There his bonds were to
e made manifest in the palace, and in all
her places. There he was to testify the
ispel of the grace of God, and to induce
hers to speak the word without fear. There
^ was to make converts to Christianity, and
jnverts even in Cjpsar's household. Such
as the design of God, and as this purpose
list be accomplished, Paul's preservation
us secure. Even a providential dostmntinn
is rendered the fulfiller of it invulnerable,
id insured his success, as far as he moved in
le line of God's appointment. We sec tiiis 1
29*

in the case of Nebuchadnezzar and Cyrus.
All our times are in his hands, and we are
immortal till our work is done. The assurance
includes not only himself but the whole com-
pany : " And, lo, God hath given thee all them
that sail with thee." The angel could have
rescued Paul, and left the crew to perish ; but
to save them all for his sake was attaching
importance to Paul, and putting honour upon
him. And in this way the Lord magnifies his
people now. The world knoweth them not,
yet it is owing to them their very existence
is continued. They are the chariots of Israel,
and the horsemen thereof. Nations are bless-
ed for their sakes : and though now they are
overlooked because they are not heroes and
statesmen, in the annals of heaven they are
called the repairers of the breach, the re-
storers of paths to dwell in. " I sought for a
man among them, that should make up the
hedge, and stand in the gap before me for the
land, that I should not destroy it : but I found
none. Therefore have I poured out mine in-
dignation upon them ; I have consumed them
with the fire of m.y wrath : their own way
have I recompensed upon their heads, saith
the Lord God."

Observe also Paul's address to his compan-
ions in tribulation. It was tender: "Where-
fore, sirs, be of good cheer." Paul had a feel-
ing heart ; and the state of his fellow-suffer-
ers ; their pale faces ; their haggard looks ;
their shrieks when the vessel rolled or
plunged : the thought of so many perishing,
and perishing for ever — for there were in all
two hundred threescore and sixt^^en : all this
deeply aflfected him. He therefore now re-
joices on their behalf, and eagerly hastens to
alleviate their terror and anguish ; and hopes
too that the long-suffering of God would prove
tlieir eternal salvation.— It was confident :
" For I believe God, that it shall ho even as it
was told me." Thus he staggered not at the
promise of God through unbelief, hut was
strong in faith, giving glor>' to (Jod, and being
fully })ersuaded that what lie had promised he
was able also to perform. Owing to this he
felt as safe and composed as if already on
shore. We have every reason to believe what
God has spoken ; and not only is his honour,
but our own profit concerned in our believing
it_It is the only way to solid comfort in such
a world as this. 'Surolv if ye will not believe
ye shall not be established. But thou wilt
keep him in pnrfect peace whosp mind is stay-
ed upon thoe, becau.se he trusteth in thee.— It
was predictive: "Howbeit we must be cast
upon a certain island" — not a contment, but
an island, and a — certain island— and wo
must be cast npn it, that is, wreckod there;
the vessel will be destroyed, thon«,'-h the jms-
senirers will be preserved. Why d<»«'!'
mention and ixarticularize all this ! To Ik? a
siffu; that when the fiict should have taken
place, all might be persuaded tliat I'aul spoko

842

OCTOBER 24.

from divine authority. This is the design of
all prophecy : it is not to amuse and perplex
us in the previous study, but to confirm our
faith by the event ; as our Saviour more than
once remarked, "These things I have said
unto you before it come to pass, that when it
is come to pass ye may believe."

The prediction was soon followed by the
accomplishment: "And the rest, some on
boards, and some on broken pieces of the ship.
And so it came to pass, that they escaped all
safe to land. And when they were escaped,
then they knew that the island was called
Melita." — And how was Paul viewed then l
When he first came on deck, they probably
considered him an enthusiast, if not an impos-
tor ; and if they did not revile him, they
pitied his weakness, that he should expose
himself to so many hardships and dangers for
the sake of one Jesus who had been crucified,
whom Paul affirmed to be alive. But the
storm convinced them that Paul had good
reason for his attachment and confidence.
While they were filled with confusion and
horror, he knew whom he believed, and was
not ashamed of his hope. They called every
man upon his god, but none of them could
hear or save their suppliants. Bat Paul's
master could save to the uttermost : and he
not only delivered his servant, but the entire
crew for his sake — So he can bring our ad-
versaries to our feet, and make them know
that he has loved us — So that men shall say.
Verily there is a reward for the righteous,
verily he is a God that judge th in the earth
— For their rock is not as our Rock, our ene-
mies themselves being judges.

OCTOBER 24.

" Lord, I believe ; help thou mine unbelief.''^
Mark ix. 24.

How many subjects are there, concerning
which a Christian is frequently compelled to
express himself in these words — " Lord, I be-
lieve; help thou mine unbelief!"

This in the case, sometimes even with re-
gard to the being of a God. It may seem al-
most impossible that we should feel any doubt
with regard to a truth so obvious and unde-
niable as the Divine existence. Many would
probably deem a discourse against atheism
altogether unworthy of their attention. They
would observe that Moses, in the book of Gen-
esis, does not attempt to prove a Deity, but
takes it for granted; and that only a fool
would say in his heart, there is none. Yet
who has never, in any instance or degree,
been affected by this folly'? And who, while
he acknowledges that no truth can be so un-
answerably proved, dons not feel that no fact
is so confounding'? Who has not been dazzled
into a momentary blindness by the very splen-
dour of the light? We own that there are

difficulties in Christianity, but what right hi
a Deist to be scandalized with these my;
teries? As Christians, we admit nothing t
mysterious as what he admits along wit
us —

" A God allowed, all other wonders cease."

And who can reflect on a Being who is sel
existent, who never had a beginning, wit
whom nothing is past and nothing is futun
who is no wiser now than at the creatioi
who knows all things actual and all thin^
possible, who is everywhere at the sam
time, governing all worlds, and organizin
the minutest insects — and never be urged 1
exclaim, "Lord, I believe; help thou min
unbelief?"

This is the case sometimes with regard t
the truth of revelation. Here again some ma
be ready to wonder. " The truth of revek
tion ! Can a good man ever question this? 1
it not the charter of his privileges 1 the ver
basis of all his hopes ? And if the foundation
be destroyed, what can the righteous do?
This they feel ; and therefore every appre
hension, however partial, however far fror
settling into a conviction, so alarms their
Bunyan says, that all through life a though
would occasionally rush into his mind, "per
haps the Scripture is a falsehood :" and nc
thing he says can describe the shock, th'
momentary impression gave to his feelings
Many now livmg have felt the same. Thi
most powerful objections to the Gospel an
not always those that are circulated in coffee
houses, and handed about in sceptical pam
phlets. Many insult rather than argue : ant
contemn while they oppose. They do not en
ter far enough, nor grapple earnestly enough
to feel those difficulties which serious mind
meet with, who must study the subject, am
are all alive to the importance of it. Then
is not one of these but has often exclaimed
" Lord, I believe ; help thou mine unbelief.'

This is the case, too, with regard to Provi
dence. Here the doctrine is admitted and re
sisted: received in theory, and denied ir
practice. I believe that in the manageraen
of my concerns, God does all things, and tha
he does all things well. I can easily reasor
myself into this satisfactory conclusion, for r
is only to allow that he is wise, and righteous
and good ; and therefore that he must alwap
do right. Yet I seem to be often arraignm^
him, or wishing to direct him. Hence I anr
so unwilling to submit. Hence I am so prone
to repine and murmur. Hence I am so ful
of anxiousness and foreboding. Hence I an:
so little able to cast all my care upon him.
knowing that he careth for me — " Lord, I be-
lieve; help thou mine unbelief."

This is the case, too, with regard to the
promises. Here again " what unbelieving be-
lievers are we !" I see these promises in the
Scriptures, like the stars in the heavens.
They are exceeding great and precious. Tbey

OCTOBER 25.

343

lit all my wants, and are fully sufficient to
3lieve them. I love them exceedingly. I
)ng to claim and appropriate them as my
eritage for ever, and to feel them the re-
3icing of my heart. Yet when I read, though
le God of truth says it, and he cannot deny
unself — " Him that cometh unto me, I will
no wise cast out. I will be with thee in
.-ouble. Thy shoes shall be iron and brass,
jad as thy days, so shall thy strength be" — I
m often as if he had said nothing ! " Lord, I
elieve ; help thou mine unbelief."
j And well may the Christian thus pray,
/hen he considers the evil of unbelief, and
news how dishonourable it is to God, and
ow injurious it is to himself. " If ye will not
elieve," says the Prophet, " surely ye shall
ot be established." The word preached can-
jOt profit unless it be mixed with faith. In
rayer we must ask believing, or we shall not
^ceive. We read of the obedience and of
le joy of faith. We walk, we live by faith.
mI no wonder the Christian feels the re-
tins of his unbelief; and weejis over them
-And he will, with this father of the child,
cry out, and say with tears, Lord, I believe ;
elp thou mine unbelief"
But this is a token for good. And while
ou bewail the weakness of your faith, and
ou ought to deplore it, we must encourage
nd comfort you concerning it. What we are
oing to advance may be abused, but it will
■ first usurped by those to whom it does not
ong : and it is not easy to hinder all steal-
j We say then, First, that these lamented
aains of unbelief shall not be suflTered to
■ndemn you. Secondly, there is nothing in
pem peculiar to your experience : all your
jrethren are familiar with the same com-
jlaints. Thirdly, the power of the evil is al-
pady broken, and shall never have dominion
ver you again. Fourthly, the very existence
f it will soon cease for ever. Lastly, it is
,ossible even now to subdue much more of
^e very being of it : so that it may much less
ppose and distress you — He that hath begun
lie good work in you giveth more grace, and
3 the God of all grace. He can cause your
lith to grow exceedingly ; and fill you witli
11 joy and peace in believing.

OCTOBER 25.

Feed thy people with thy rod, the Jlock of thine
heritage, which dwell solitarily in the icond, in
the midst of Carmel: let them feed in Bashan
and Gilead^ as in the days of old" — MicaJi
vii. 14.

Here is obviously an improper punctuation,
t affects the meanmg, and injur(!S the force
f the passage ; in consequence of which, the
eader may be led to suppose that Carmel
f'as the place in which the captives were
'OW disadvantageously dwelling: whereas, it

was the place in which it was desirable for
them to feed. The colon pause therefore,
should be set afler the word " wood :" and
then the reading will be according to the He-
brew structure, " Feed thy people with thy
rod, the flock of thine heritage, which dwell
solitarily in the wood : in the midst of Carmel
let them feed, in Bashan and Gilead, as in the
days of old." For " Carmel" was not a bar-
ren, dreary, wilderness country, but consist-
mg of fine open pasture land. It is never
mentioned without commendation ; and is
therefore here named with Bashan and Gilead,
Indeed, in the Scripture it is often used, as
well as " Sharon," proverbially, for any scene
of richness and fertility.

The prophet refers immediately to the
Jews, who were exiled in Babylon, and im-
plores their restoration to their own country,
where God would deal with them according
to the most favoured and flourishing periods
of then- history. But when we consider the
symbolical language of the sacred writers, and
the typical nature of the Jewish dispensations,
we are authorized to pass from the natural,
to the spiritual Israel.

We may observe, therefore, the persons to
be favoured. They are called " his people."
He has always had a people for his name :
and to know who they are we need not as-
cend up into heaven, to examme the divine
purposes: we have the book of life in our
hands, where they are recorded, though not
by name, yet by character ; and he may run
that readeth. They are described as "the
flock of his heritage.'" While this expresses
them to be sheep, it holds tliem forth collec-
tively as all one in Christ Jesus ; and shows
the interest Jehovah has in tlicm. A man
may have a flock in his temporary possesion,
and under his superintendence; but though
it be the flock of his care, it is not the flock
of his heritage. In the East a person's whole
substance often consisted in his flocks and
herds: of course he would feel a peculiar con-
cern in them as his own. And tlie Ix»rd takes
pleasure in them tliat fear him. His portion
is his people. And he derives the revenue
of his glory from them. Tiioy are also said
to "dwell solitarily in the wood." There are
few around them with whom tlicy can feel
congeniality; for we may be alone, though
surrounded'with comjMiny. Vot here is not
only solitariness, but unlikeliness of supplies,
and exposure to danger. Are not the aftlic-
tions of the righteous many ! Are thoy not
sometimes perplexed and comfortles.s ! Arc
they not often timid and alarmed, like shcop
and' lambs in a wtxxl, when tliey hear bca^^tfl
of prey howling about them ?

Sec therefore the blessing implored on
their behalf: " Feed thy people with thy nxl.
The "rod" is the symbol and instrmiient of
the shepherd; and the word " frod, by a
common figure of speech, that puts a part for

344

OCTOBER 26.

the whole, is si^iiicant of the discharge of
all his office. The meaning therefore is, that
the Lord would lead them by his word and
Spirit, in the way that they should go. That
he would heal them when wounded or dis-
eased. That he would restore them when
they run astray. That he would guard them
from all their perils. And especially that he
would provide them repast and repose. We
mention these together because his sheep not
only hunger and thirst, but are frequently
weary-worn and faint. Hence the inquiry
for both: "Tell me where thou feedest,
where thou makest thy flock to rest at noon."
And when the believer realizes the blessings
of his salvation, and appropriates the promises,
and enjoys the comforts of the Holy Ghost,
and feels the refreshment of divine ordinances,
and can leave all his cares with the provi-
dence of his heavenly Father, he knows what
David means, when he says, " The Lord is
my shepherd : I shall not want. He maketh
me to lie down in green pastures ; he leadeth
me beside the still waters."

But how was the privilege to be dispensed]
" In the midst of Carmel let them feed, in
Bashan and Gilead, as in the days of old.''
Thus nothing less is implored than the rich-
est measure and degree of provisions and in-
dulgences. But are suppliants to be choosers
and prescribers ] And shall they who are not
worthy of the least of all his mercies, not only
ask for relief, but the noblest entertainments ]
Yes ; such is the condescension and kindness
of Him who giveth to all men liberally, and
upbraideth not. He has said, "Open thy
mouth wide, and I will fill it." Our Saviour
reproves his disciples for the contractedness
of their asking ; " hitherto ye have asked
nothing in my name ; ask, and ye shall re-
ceive, that your joy may be full." Let us pray
therefore as Paul did, not according to our
meanness and unworthiness, but " according
to the riches of his glory" — When Alexander
bestowed a valuable boon, the favoured par-
taker said, " It is too much for me to receive."
But the conqueror of the world replied, " It is
not too much for me to give."

The prayer we have reviewed was very
great — But was it answered ] Read the very
next verse. " According to the days of thy
coming out. of the land of Egypt will I show
unto him marvellous things." So sure is it
that he is a God, hearing prayer. So often
does he fulfil the promise, " While they call
I will answer, and before they speak I will
hear."

OCTOBER 26.
" When he Jiad by himself purged our sins."
Heb. i. 3.

There is a cleansing from sin by the wash-
ing of regeneration and the renewing of the
Holy Ghost: and we read of the Saviour's

cleansing his Church with the washing
water by the word. But here the purifi
tion has another import. It was well und
stood by the Hebrews from their own servic
— It is to clear from guilt by atonement, or
remove iniquity by expiation, so that it v
not be imputed or punished. Without shi
ding of blood there is no remission ; and
him we have redemption through his bio
even the forgiveness of sins. This is t
meaning. And therefore it is spoken of af
thing done already, and accomplished wh
he died upon the cross. For it is said he i
complished this purging of our sins —

" By himself" This has a twofold refi
ence. It distinguishes him from the hig
priest under the law. He put away sin tyj
cally ; but it was not by the sacrifice of hv
self, but of the victims whose blood he shi
and carried into the holy place. But Chri
washed us from our sins in his own bloa
and through the eternal Spirit he offen
himself, without spot, to God; and thi
purges the conscience from dead worka
also shows us that he was alone in the wor
without a partner, without a helper, withoi
a comforter. He trod the winepress alon
and of the people there was none wit
him. This was even signified by his stipi
lation in the garden; "If ye seek me, k
these go their way:" and also by the coi
duct of his disciples, when " all forsook hii
and fled."

Here we see the vastness of his love— The
he would interpose on the behalf of those wh
were guilty and deserved to suffer. " Scarce!
for a righteous man will one die : yet peradver
ture for a good man some would even dare t
die. But God commendeth his love towards us
in that, while we were yet sinners, Christ diei
for us." " When we were enemies we wen
reconciled unto God by the death of his Son.'
And he was under no constraint or mistake
He well knew what his engagement wouk
cost him — yet he was more than willing-
yet, dreadful as the scene was, when it drew
near, he turned not away his back, he repent
ed not of his undertaking— Yea, he said, )
have a baptism to be baptized with ; and ho^^
am I straitened till it be accomplished ! Sure-
ly such love passeth knowledge !

But we see his greatness as well as ht
goodness — that he could purge our sins by
himself Think of the millions of sinners
saved; think of the myriads of sins with
which each of them was charged ; and the
evil there was in every sin— Yet " the Lord
laid on him the iniquity of us all ! And he
taketh away the sin of the world ! And his
blood cleanseth from all sin !" This would
seem incredible ; but it is called " the blood
of God," that is, of One who was Divme as
well as human. No wonder he not only fin-
ished transgression, and made an end ot sin,
but brought in everlasting Tighteousness ; not

OCTOBER 27.

345

inly satisfied the law, but magnified it, and
nade it honourable.

^ Hence let us never think of adding any
fhing to the efficacy of his sacrifice by our
''oings or sufferings. This was the great
toint so urged by the Reformers. They dif-
fered in many thmgs, but here they were per-
ifectly agreed, and resolved rather to die than
b yield — that nothing should blend with the
■eath of Christ as the foundation of our hope,
'nd the ground of our plea, for acceptance
! nd justification with God. In one thing they
fave been mistaken. Much of what they said
igainst good works applied only to Popish
!bod works, that is, to abstinences and per-
)rmances enjoined only by will-worship and
le traditions and commandments of men.
'hey honoured what the Scripture means by
[bod works, works done by the grace of God,
|id according to the rule of his own word —
fet these, even these, much as they valued
Wm for other necessary uses, they excluded
whole, and in part, from that work of
hich the Saviour said, "It is finished."
Let us also beware of diminishing its vir-
e. We really take from its all-sufficiency
hen we feel and talk as if it was not hy
<elf fully adequate to all the purposes of a
ner's relief O thou of little faith ! where-
> dost thou doubt ? This sacrifice has sat-
od Divine justice ; why should it not sat-
. thy conscience 1 why art thou afraid to
ly upon a complete, an infinite propitiation
sin ] So far as the East is from the West,
far hath he removed our transgressions
)m us. Think of this, and joy in God,
rough our Lord Jesus Christ, by whom we
ve now received the atonement. That
moment, when we trust in it and plead it,
nders us dearer to God than even a state of
nocency could have done — It is an offering
d a sacrifice to God for a sweet-smelling
vour. Think of this, and let it give you
Idness and access with confidence in your
proaches to God. Think of this, and let it
pport you under all your trials. All may
rough under foot, but all is calm and clear
er head. Men may frown, but God smiles.
3 may chastise, but he cannot condemn ;
d the correction is in love to your souls,
d designed for your profit. Here is the tree
• the healing of the waters of Marah.
And you, poor convinced sinner, you di-
nish its value unless you find in it enough
encourage even you, and even in sight of
your desert ! We blame you, not for be-
ving that sin is exceeding sinful, or feeling
it the load of it is a burden too heavy for
ju to bear. You ought to ask, " How shall
■bme before the Lord, and bow before the
!:h God 3" And it is well to be convinced
it you have no sacrifice of your own to
' sr. But there is hope in Israel concerning
s thing. Surely he hath borne our grief,

and carried our sorrow. We are made nigh
by the blood of Christ. Be not faithless, but
believing.

" Should worlds conspire to drive me thence,
Moveless and firm this heart should lie ;
Resolv'd. for that 's my last defence,
If I must perish, there to die."

OCTOBER 27.

And as they followed, they were afraid.''*
Mark X. 32.

In these men we see a representation of
Christians — Following ; but afraid. The one
showing iheir constant character ; the other
their frequent experience.

They are followers of Christ. They follow
him under various allusions. They follow
him as sheep follow the shepherd that is lead-
ing them to pasture. It is to himself he re-
fers when he says, " When he putteth forth
his own sheep, he goeth before them, and the
sheep follow him : for they know his voice.
And a stranger will they not follow, but will
flee from him : for they know not the voice of
strangers." They follow him as beggars fol-
low a benefactor from whom they are seeking
and expecting alms and relief They follow
him as travellers follow a guide who shows
them the way. They follow him as soldiers
follow a commander who leads them to war-
fare and victory. They follow him as ser-
vants follow their master to receive and exe-
cute his orders. More frequently they are
said to follow him as disciples follow their
teacher, whose doctrine they profess, and
whose example they imitate. For he is not
only their instructor, but their model ; lo him
they are to be conformed. He goes before
them in doing and suffering — " If* any man,"
says he, "will come after me, h't him deny^
himself, and take up his cross and follow mo. '
And who is he that requires us to be humble
and tender 1 He who was meek and lowly
in heart. Who is he that reqtiires us to be
condescending ! He who came not to be min-
istered unto, but to minister; he who washed
the disciples' feet. Who is ho that re(iuircs
us to be liberal } He who was rich, and tor
our sakes became potjr. Do we t^iitVer ! He
suffered for us, leaving us an example that
we should follow his steps. In this view wc
are to consider liim, lest we be wearied and
faint in our minds. When ready to despond
or repine, let us look before us, and see him
bearing a heavier burden, bearing it fiir us,
and bearing it without a murmur and without
a groan.

But while they follow, they may be afraid.
Let us arrange the fears of his lollowcrH in
three classes. First, there are those tears
which are commendable. For they arc en-
joined to "pass the time of" their "sojourn-

346

OCTOBER 28.

ing here in fear and God himself says,
"Happy is the man that feareth always."
Such is the fear of caution and vigilance
which they are to maintain, as opposed to the
carelessness, heedlessness, and rashness of
those who expose themselves to temptation,
and feast themselves without fear. Such is
the fear of diffidence, which keeps us from
trusting in our own hearts, and depending
upon our own resources and resolutions, either
as to duty or trials. Such is that fear of the
Lord, in which David resolved to worship to-
wards his holy temple, and which he con-
nects with God's forgiving mercy. It is a fear
of offending him, and grieving his Holy Spirit.
The first Christians walked in the fear of the
Lord ; and we may judge what the nature of
it was, anil learn that there was nothing de-
basing or distressing in it, for it was united
with " the comforts of the Holy Ghost."

Secondly, those which are censurable. Such
is the fear of man that bringeth a snare, and
which led Nicodemus to come to him by
night, and Peter to deny him thrice. The
righteous should be bold as a lion. His cause
is good, and his defence is sure — "For he
hath said, I will never leave thee, nor forsake
thee." So that we may boldly say, "The
Lord is my helper, and I will not fear what
man shall do unto me." Such is a slavish fear
of God, who ought to be always viewed as
our father and our friend. He will not reject
us for our infirmities, but spare us as a man
spareth his own son that serveth him. We
are accepted in the Beloved, however unwor-
thy, and are complete in him, however de-
fective. " We are redeemed," says Zecha-
riah, " that being delivered we might serve
him without fear, in holiness and righteous-
ness before him, all the days of our lives."

Thirdly, those which are neutral — for we
know not how to commend or censure them.
They are constitutional rather than moral.
They arise from the state of the animal spir-
its ; and depend on a disordered bodily frame.
Much of the apprehension of death, and many
of those feelings which they call temptations
of Satan, and doubts, and fears, are often
physical effects. They should endeavour to
distinguish things that differ, and have a juster
view of their state than to be affected in their
conclusions by a variation in the weather, or
in their animal economy. Yet how much are
such persons as these entitled to our sympathy
and prayers ! We are sometimes much tried
in dealing with them, but they refuse to be
comforted, because they cannot at present
take comfort, and their very religion produces
a kind of unbelief— They tremble at the
thought of presumption. Yet at the very time
these tremblers, like " Fearing" in Bunyan,
often fear nothing else but coming short at
last. They are willing to follow the Lamb
whithersoever he goeth ; and, like Caleb, to
follow him fully. And when others decline,

and the Saviour says to them, Will ye also go
away ] the answer rushes up from every feel-
ing of their soul, " Lord, to whom should we
go but unto thee ! thou haat the words of
eternal life."

Am I addressing such an one 1 Art thou
sighing, " If I am a follower at all, I seem
only like Peter, to follow him afar off. At
best I come in like one of Gideon's followers,
pursuing, yet faint, and ready to halt. Or
with the disciples before us, and " they were
amazed," and "as they followed they were
afraid." Yet I dare not go back ; I cannot
turn aside — he is all my salvation and all my
desire — no joy can be compared with serving
and pleasing him."

Well he knows your frame. Your desire
is before him, and your groaning is not hid
from him. You may write bitter things against
yourselves — but this is what he writes : •* Let
not your heart be troubled, neither let it be
afraid." " Behold, I have set before thee an
open door, and no man can shut it, for thou
hast a little strength, and hast not denied my
name." Wait on the Lord, and keep his way,
and he shall exalt thee to inherit the land—

" VV^here doubts and fears shall never come"—

And we shall "be quietness and assurance
for ever."

OCTOBER 28.

" It is a righteous thing with God to recompense
tribulation to them that trouble you ; and toym
ivho are troubled rest with us, when the Lord
Jesus shall be revealed from heaven vnth his
mighty angels" — 2 Thess. i. 6, 7.

There is no difficulty in conceiving that
" it is'a righteous thing" with God to recom-
pense tribulation to those who are troubled. It
was their desert ; and righteousness consists
in rendering to all their due — But how does
this apply to those who were troubled 1 Surely
when they have done all that is commanded
them, they are unprofitable servants, and their
defective obedience deserves condemnation
rather than reward. We should not wonder
therefore if the Apostle had said that it was
a gracious thing with God to recompense
them. But it is also an act of righteousness.
Though it would be injustice to make a man
suflTer beyond his desert, it is not unjust to re-
ward him beyond his desert. A man is not at
liberty to punish sovereignly, but in his fa-
vours he is free, and he may do what he will
with his own. God is infinitely good : m the
covenant of grace he has provided for the ac-
ceptance of his people ; and they are accept-
ed in the Beloved ; and God has bound him-
self not only to pardon, but even to honour
and recompense their services and sufferings.
Hence says our Saviour, "Blessed are ye
when men shall revile you, and persecute
you, and shall say all manner of evil against

OCTOBER 28.

347

ou falsely, for my sake : rejoice, and be ex-
eeding glad, for great is your reward in hea-
en." And hence says Paul to the Hebrews,
God is not unrighteous, to forget your work
nd labour of love, which ye have showed to-
^'ard his name, in that ye have ministered to
he saints, and do minister." It cannot be sup-
losed that a cup of cold water, given to a dis-
iple in the name of a disciple, could merit
ternal life : yet, if the Lord has promised
hat it shall not lose its reward, it would be
n unrighteous thing in him not to reward it.

But what was the blessedness to be recom-
•ensed to these Thessalonians ] " Rest." This
5 a representation of the heavenly state fre-
uently given us in the Scriptures. It is
ometimes spoken of in allusion to the rest of
he Sabbath. Thus the Apostle says, " There
emaineth a rest for the people of God :" the
i^ord is, as the margin apprizes you, a keep-
ig of the Sabbath. To those who now call
le Sabbath a delight, and look forward to it
. ith eager desire, amidst the toils and cares
f the week, the notion is very attractive,
►y-and-by the Saturday evening of life will
ome, and they will wipe their hands of every
ling earthly, and fall asleep in Jesus, and
l)en their eyes on a Sabbath whose hallowed
leasures will know no end. At other times
f^eems to be spoken of under this name, in
■terence to the destiny of the Jews. Canaan
as called " the rest" which the Lord their
md gave them, and where, after the bondage
f Egypt, and their tedious journeyings in the
ilderness, they were to enjoy a settlement
bounding with every accommodation and de-
(ifht. But this was only a shadow of good
imgs to come, a type of a better, even a hea-
enly country, into which death gives the
•ue Israelites an abundant entrance. Hence
le word reminds us of their freedom from
very thing annoying and vexatious here,
'hey will rest from their labours ; rest from
leir cares; rest from their troubles; rest
•om temptation ; rest from sin ; and rest
•om sinners — " There the wicked cease from
•oubling, and there the weary are at rest."
But observe how they were to enjoy it—
ou shall have this rest, says the Apostle,
with us" — with us, " Paul, and Silvanus, and
'imotheus," who now address you, and wish
ou grace and peace. Does he mention this
ith reluctance 1 No, but with delight. It
'joiced him to think that the poorest in the
lurch of Thessalonica would be fellow-pos-
■ssors with themselves, residing in the same
ate, enjoying the same portion. He shows
le same noble disposition in another place ;
Henceforth there is laid up for me a crown
r righteousness, which the Lord, the righte-
as judge, shall give me at that day : and not
) me only, but unto all them also that love
is appearing."

Paul would intimate that the blessedness
F the righteous will be social. This falls in

with all the principles of our nature. We
are formed for intercourse ; and it is not good
for man to be alone. Much of our pleasure is
now derived from our connexions. It will
also be admitted that many of our pains are
derived from the same source. This however
does not arise from society itself, but a par-
ticular state of it. It is easy to conceive
what happiness association could yield us, if
certain things were removed from our asso-
ciates and from ourselves. Hereafter every
moral defect, together with every cause of
sorrow and, alarm, will be done away ; and
each will be capable of giving and receiving
unalloyed gratification.

It is pleasing to think we shall enjoy this
rest with the most endeared and the most
dignified society. Grace here teaches our
hearts to love all that love the Lord ; but
there are those who are peculiarly united to
us, by the ties of nature and friendship, and
who are to us as our own souls. Who knows
not the anguish of parting with such as these 1
And how intolerable would be the thought of
losing them for ever ! But the Scripture for-
bids the despair. We shall see and hear them
again ; we shall commune with them again;
the intercourse will be renewed to infinite
advantage, and be perpetuated for ever. We
are commanded to comfort one another with
such words — So fully does Revelation coun-
tenance our mutual recognitions in the hea-
venly world. But we shall also sit down with
Abraham, Isaac, and Jacob, in the kingdom
of God. We shall intermix with patriarchs,
prophets, and apostles — you shall rest with
us, says Paul — and they were the most emi-
nent of men, men secondary in dignity to the
Son of God himself, men who wielded mirac-
ulous powers, and foretold things to the end
of time. There are persons pre-eminently
distinguished from others, and for whom we
entertain the most exalted respect We look
at the inanimate image of them in a picture.
We read their lives with veneration ; and
when we reflect on their works, we are ready
to exclaim, how happy should we have been
to have know^i them ! Yet wer^ they living,
and we could have access to thom, we should
dread as well as desire intercourse with them :
we should shrink into nothing before them,
at a sense of oiir inferiority, and feel embar-
rassed by delight. But nothing of this feeling
will be known hereafter. Whatever distinc-
tions may prevail, the freedom of our enjoy-
ment will be unimpaired by them. Even
angels, those glorious beings, will not con-
found us. The rustic will be easy at the
sight and the notice of Gabriel, Yet the
greatest essential will be wanting still, if we
did not enjoy this rest with the Saviour him-
self—But we shall be for ever with the
Lord.

We are therefore finally informed of the
period of this blessedness—" When the Lord

348

OCTOBER 29.

Jesus shall be revealed from heaven with his
mighty angels." Not that there is no inter-
mediate state ; for as soon as absent from the
body, they are present with the Lord. But
till then they are not complete in number, in
person, in estate. But then the body will be
raised and ennobled : then all the redeemed
and sanctified will be gathered together unto
him ; then all his designs on their behalf will
be accomplished ; then " he shall come to be
glorified in his saints, and admired in all them
that believe."

OCTOBER 29.

*' For God blessed him." — 1 Chron. xxvi. 5.

When Balak sent to hire Balaam, he flat-
tered him by saying, " I know that he whom
thou blessest is blessed." The compliment
betrays profaneness, ignorance, and falsehood.
But the language will justly apply to God.
His voice is almighty — His words are realities
— His benediction is eflaciency — He whom
God blesseth is blessed ; and none can reverse
it. Of this blessing we here read. The sub-
ject of it was Obed-edom. The occasion is
marked in an earlier portion of the sacred
history. It was his entertainment of the ark,
when David, displeased and terrified by the
death of Uzzah, refused to go on with the re-
moval of it to Jerusalem, and carried it aside
into the house of Obed-edom the Gittite,
where it remained three months.

But what was the nature of this blessing ?
Good men judge by a rule of their own : they
walk by faith, and not by sight. They value
no blessings like spiritual blessings, because
these are for the soul and eternity. They
therefore pray, " Remember me, O Lord, with
the favour thou bearest unto thy people ; O
visit me with thy salvation." And this we
have reason to believe, was the desire and
experience of Obed-edom. But what is here
spoken of intends rather a temporal blessing,
suited to the dispensation under which he
lived, and which abounded much with the
promise of the life that now is. Personally
considered, he had health and strength, firm
nerves, and fine spirits. His undertakings
flourished. His possessions were preserved,
increased, enjoyed. His domestic comforts
were sweetened and relished. His wife was
a fruitful vine by the side of his house. His
children like olive plants round about his ta-
ble. Both before and after the text, mention
is made of the number, the ability, and emi-
nence of his sons. It is also said, " the Lord
blessed his household — and all that pertained
to him, because of the ark of God."

Let us distinguish between the circum-
stances and the essence of this blessing. We
may then ask. Is the case of this good man a
singular one? Has not our Saviour said,

There is no man that hath left house, or pa-
rents, or brethren, or wife, or children, for the

kingdom of God's sake, who shall not receive
manifold more in this present time, and in the
world to come, life everlasting." Have the
generous ever repented of their liberality,
even on a secular ground ] Have the most
public-spirited Christians been the least suc-
cessful even in their worldly affairs ] But a
man's life consisteth not in the abundance of
the things that he possesseth. A little that a
righteous man hath, is better than the riches
of many wicked. The blessing of the Lord
maketh rich even with competency ; and he
addeth no sorrow with it. How much more
desirable is it to inherit his blessing ourselves,
and to leave it to our offspring, than to pos-
sess and to bequeath thousands of gold and
silver without it !

" Bring ye all the tithes into the storehouse,
that there may be meat in mine house, and
prove me now herewith, saith the Lord of
hosts, if I will not open you the windows of
heaven, and pour you out a blessing, that
there shall not be room enough to receive it"
So said God to the selfish and saving Jews.
We say the same to you. Put his word to
the trial, wherein he has said, " The liberal
soul deviseth liberal things, and by liberal
things shall he stand." " He which soweth
sparingly, shall reap sparingly ; and he which
soweth bountifully, shall reap bountifully."
Herein we may see how little faith there is
in the earth. They shall prosper that love
Zion. A regard therefore to their own wel-
fare should make men liberal; and if they be-
lieved the word of God, there would be
forthcoming contributions enough for every
private charity, and all public institutions.
But we are afraid to make God our banker;
and cannot rely upon his promise and provi-
dence.

Yet while we are reproved, let us also be
encouraged, and stand ready to every good
work. There are two cases in which we
may peculiarly resemble Obed-edom in con-
duct and condition. The one is when we
open our doors, and receive, in a way of
Christian hospitality, the Lord's followers or
ministers. " He that receiveth you receiveth
me, and he that receiveth me receiveth him
that sent me. He that receiveth a prophet
in the name of a prophet, shall receive a pro-
phet's reward ; and he that receiveth a right-
eous man in the name of a righteous man,
shall receive a righteous man's reward. And
whosoever shall give to drink unto one of
these little ones a cup of cold water only in
the name of a disciple, verily I say unto you,
he shall in no wise lose his reward." The
other is when, to use the words of Scripture,
we have a Church in our house. This was
the case with Priscilla and Aquila. It was a
common thing in the beginning of the Gospel,
before places were expressly built for rehgi-
ous assemblies. Nor is the practice unknown
in many of our villages now. When the

OCTOBER 30.

349

preacher has first gone to publish the Gospel,
he has been often indebted to some poor rus-
tic who has lent his cottage to the Lord. He
has sometimes drawn upon himself reproach
and persecution ; but the Lord has blessed
him. And when also you establish the wor-
ship of God in your family, kneeling before
his living oracles, and offering the sacrifices
of prayer and of praise, never imagine the
time employed in these exercises lost. You
cannot serve God for naught, while the prom-
ise and the threatening remain ; " Them that
honour me, I will honour, and they that des-
ipise me shall be lightly esteemed." "The
3urse of the Lord is in the house of the
wicked : but he blesseth the habitation of the
just."

j OCTOBER 30.

* And it was told king David, saying, The Lord
hath blessed the house of Ohed-edom, and all
that pertaineth unto him, because of the ark of
God. So David went and brought up the ark
of God from the house of Obed-edom into the
city of David with gladness." — 2 Sam. vi. 12.

Two things may be usefully remarked here,
rhe First is, the fame of the blessing. It was
won known and noticed. The report of it
pread in all directions, and even reached the
hrone — " and it was told king David, saying,
The Lord hath blessed Obed-edom, and all
hat pertaineth to him, because of the ark."
The manifestation of the sons of God is prin-
ipally future. They will hereafter shine
)rth from every cloud that conceals them, as
he sun in the kingdom of their Father. The
visdom of their choice, and the advantages
esulting from it, will then so convincingly
ppear, that those who vilify them now will
le constrained to say, " we fools counted
heir life madness, and their end to be without
lonour. How are they numbered with the
hildren of God, and their lot is among the
aints !" But the Lord does not leave his peo-
'»le entirely undistinguished even now. He
■ egins to honour them here. He sets a mark
■ipon their foreheads, that the executioners
lay pass them by in the day of evil. He
ometimes puts such a difference between
hem and others, that men, profane and infi-
el men, say. Verily there is a reward for the
ighteous, verily he is a God that judgeth in
he earth. Even Balaam exclaimed. How
oodly are thy tents, O Jacob, and thy taber-
icles, O Israel ! Let me die tlie death of
le righteous, and let my last end be like his,
low easily, even in this life, can he bring
leir enemies to their feet, and make them
now that he has loved them ! And has he
ot said, " Their seed shall be known among
le Gentiles, and their offspring among the
eople : all that see them shall acknowledge
lem, that they are the seed which the Lord
ath blessed ]"

30*

Let us from hence learn our duty. While
we are in the world, we should pray, with
David ; Lead me in a plain path, because of
mine enemies ; or, as it is in the margin, ob-
servers. Many eyes are upon us ; and though
they cannot judge of our experience, they
can estimate our conduct. They will be sure
to compare it with our profession ; and their
disposition will not suffer them to make those
allowances which candour and truth require.
They will magnify infirmities into crimes,
and impute the miscarriages of a few to the
whole body. Let us then walk in the fear of
the Lord, because of the reproach of the hea-
then. Let us put to silence the ignorance of
foolish men : yea, let us constrain them by
our good works, which they behold, to glorify
God in the day of visitation. Let them see
that our religion is not a mere notion, but
that there is a reality, and excellency, an ef-
ficiency in it, that recommends it to every re-
flecting mind. Let them see the advantages
we have derived from it, in the government
of our tempers, in our readiness to forgive, in
our humility when we prosper, in our patience
when we suffer, in the confidence and calm-
ness of our minds, with regard to every future
event. Let them see that we have found what
others are seeking after in vain, contentment
and happiness. And thus shall we adorn the
doctrine of God our Saviour, and be ever say-
ing to those around us, " Come with us, and
we will do you good, for the Lord hath spo-
ken good concerning Israel."

The Second is the influence of it. It doubt-
less impressed many ; but David only is men-
tioned. He is mentioned because of his
eminence — not for its own sake — but rela-
tively to his usefulness, Tlie soul of a prince
is no more precious than the soul of a beggar ;
but when the great are set in motion they
draw others after thorn. No sooner was
David informed of the blessing of God upon
Obed-edom for the sake of the ark, than his
apprehensions vanished, his zeal was roused,
and he resolved to obtain a share of the same
goodness — '* So David went and brought up
the ark of God from the house of Obed-edom,
into the city of David witli gladness," And
here we see that the proofs oth(Ts have shown
of the gain of godliness should excite and en-
courage us to follow their cxauiple. The
children of this world are wiser in their gen-
eration than the cljihlren of light. No im-
provements in luisbandry or trade will be long
confined to indivi(hials. Every useful invi>n-
tion and discovery in the art^ and sciences is
soon and eagerly adopted by those who are
informed of thcni, as we see in the case of
the mariner's compass, and printing, and a
thousand other things, V\Hm this principle,
why do not men emlirace the (ios|m>I, which
is so evidently conducive to the personal and
social welfare of mankind ? What numhers
have recommended it from their own cxpe-

350

OCTOBER 31.

rience, living and dying ! Let us repair to a
Physician who has only, yet has so often
cured the complaints under which we labour.
Let us reflect upon those who have been en-
lightened, and pardoned, and renewed in the
spirit of their minds, and blessed with all
spiritual blessings in heavenly places in Christ;
and pray, " Bless me, even me also, O my
Father" — " We will go with you, for we
have heard that God is with you."

David not only brought up the ark, but
with gladness. What we do for God we
should do readily and cheerfully. God loves
a cheerful giver. The charity of some is
like the sour emission obtained from crabs by
grinding and pressing them. But it drops
from a Christian like a honeycomb, or flows
like a living spring. He doth all things with-
out murmuring or disputing, because the love
of God is shed abroad in his heart. He can-
not always claim the promises; yea, they
sometimes make him tremble, lest he should
come short through unbelief : but he always
delights in the law of God after the inward
man. He cannot always rejoice in the full
assurance of hope ; but his meat is to do the
will of his heavenly Father. His duty is his
privilege. The Sabbath and the sanctuary
are his attractions ; and he finds it good to
draw nigh to God.

But wonder not if you meet with opposition
and reflection. "As the ark of the Lord
came into the city of David, Michal, Saul's
daughter, looked through a window, and saw
king David leaping and dancing before the
Lord ; and she despised him in her heart."
People will commend or excuse warmth in
every thing but religion — There it is often
decried as weakness, or ridiculed as folly.
And should we encounter this in our exertions
for the cause of God, what are we to do ? —
Do ! — go forward. Do ! do as David did, who
bound the scandal as a garland around his
brow, and said, " I will yet be more vile."
So, blessed Redeemer ! wast thou treated in
the days of thy flesh. So didst thou bear
the contradiction of sinners against thyself,
thy spirit blasphemed, thy words and actions
perverted, thy name cast out as evil. May
it be enough for us that the disciple be as
the Master, and the servant as his Lord. May
we go forth to him without the camp, bearing
his reproach ; and rejoice that we are counted
worthy to suffer shame for his name.

OCTOBER 31.

" He hath opened mine eyes." — John ix. 30.

The miracles which our Saviour performed
on the bodies of men awakened peculiar at-
tention; but the changes which he accom-
plishes in the soul are much more glorious
and important. The benefits of the former
were limited to time, but those of the latter

pervade eternity. Persoris might have beei
the subjects of the one and have perished fo
ever; but the experience of the other wa
always accompanied with salvation.

One of the signs and wonders that were t
accredit the Messiah was " the recovering ol
sight to the blind." And here we have aj
instance of it. The story is remarkably in
teresting and instructive — But we may con
sider the cure as a symbolical representatioi
of the agency of Divine grace in healing th(
disorder of the mind ; and so put the language
into the mouth of every Christian, " He hatJ
opened mine eyes."

They were once blind, and, like this man
were born blind. But the Lord never leaves
them as he finds them. He " opens the ey«
of their understanding," and makes them
know the things that belong to their peace;
and in his light they see light. The illumi-
nation is not perfect at once ; and in other
things the men of the world may surpass
them. But they know themselves, they know
the evil of sin, they know the preciousness
of the Saviour, and above all things desire
to win Christ, and be found in him. The
enlightening principally and distinctively con-
sists in a real apprehension of the excel-
lency of Divine things. There is a great
difference between a conviction that there
is such a Being as the Lord Jesus, and such
a perception of his glory as attaches us to
him: and between a persuasion that there
is such a thing as holiness, and a sense of the
beauty of it : and between a belief that honey
is sweet, and a knowledge of its sweetness:
the one derived from report, and the other
resulting from relish.

Two eflfects follow when the things of the
Spirit are thus spiritually discerned. The
one is a clearer, fuller, firmer, conviction of
the existence of these things. Their lustre
renders them more distinct and prominent
We feel assured that they cannot be fictitious,
they must be real, must be of God. And now
also our prejudices against them relax and
remove ; and we are open to conviction, and
disposed to do justice to all evidence in their
favour; and become studious of them, and
long to increase by every method our acquaint-
ance with them. For the other is, a super-
lative regard to them. There is now felt an
influence in them that fixes the mind, and
sways the will and the afl?ections. We now
seek those things that are above. The love
of Christ constraineth us. To them that be-
lieve he is precious. There is no true faith
without works : no saving knowledge with-
out obedience. The seat of its residence is
the heart ; and the sphere of its activity the
whole life.

And has he thus opened your eyes? Then
adore and praise your Enlightener. Often
dwell upon your former and present con-
dition, and, like the man before us, be found

NOVEMBER 1.

351

1 the temple giving glory to God, and be
I way 9 inquiring, " What shall I render unto
le Ijord for all his benefits towards me 1"

Maintain a carriage becoming your privi-
3ged condition. You were darkness, but
ow are ye light in the Lord, walk as chil-
ren of light It would be shameful in you
b strike against the stumbling-blocks over
/hich the blind fall. See your danger and
our duty. Be ye not unwise, but under-
:tanding what the will of the Lord is. Walk
■ircumspectly, not as fools, but as wise, re-
jjeeming the time, because the days are evil.

Pity and pray for tliose whose eyes are not
liet opened. You would be concerned in
sther cases of far less moment and misery,
^ou feel even for the blind beggar that sits
In the bank, or is led along by his faithful
og. How much more would you be dis-
'ressed at the sight of a brother, or sister, or
lother, or child, in this groping and comfort-

tjss condition ! Where are your feelings when
ou behold sinners incapable of spiritual ac-
ion and enjoyment, and approaching senseless
he verge of the bottomless pit 1

You were once in the same state your-
elves, and can therefore sympathize with
'lose who are still in it. O tell them what
•ou see and enjoy. Tell them light is sweet,
ind what a pleasant thing it is for the eyes
D behold the Sun of Righteousness. It
vould not indeed be kind to do this unless
aere was hope for them. But there is hope
n Israel concerning this thing. You cannot
•pen their eyes for them. And they cannot
;pen tlieir own eyes — But there is One to do
:: who is able, and is equally willing. Tell
hem what he has done for you. Tell them
hat he is now within call : that he is at this
loment passing by: and never yet refused
he prayer of the destitute.

NOVEMBER 1.
And he was entreated of him, and heard his
supplication, and brought hitn again to Jeru-
salem into his kingdom. Then Manasseh knew
that the Lord he was God:' — 2 Chron. xxxiii.
13.

— By an experimental and practical know-
edge of him, the effect of converting grace,
le had been a monster of iniquity, and
eemed beyond the reach of mercy. But
le obtained forgiveness, and by his graciously
verruled exile and imprisonment, as the
iieans, he was induced to seek the Lord God
•f his fathers, and he was found of him.

The change was real and amazing, and
'erified the language of tiie prophet ; " In-
tead of the thorn shall come up the fir-treo,
nd instead of the brier shall come up tlie
nyrtle-tree : and it shall be to the Lord for a
lame, and for an everlasting sign, that t^hall
lot be cut off." All conversion is a turning,
n religion it means a change of views, dis-

positions, and pursuits, so that we become the
reverse of what we were before. With some
who use the term, it seems to mean much
less than this, and to signify only an impres-
sion, a change of opinions, a strong persua-
sion— not a transform.ation of mind, not the
renewing of the Holy Ghost, not a transition
from one moral state to another. When we
have heard some persons talking of their con-
version under a preacher, and at such a time
— for they are often very particular in the
date, we have been ready to say, we know
not what you were before your conversion,
but we know what you are since ! But if a
man was proud, and revengeful, and covetous
before his conversion, and remains so after it,
where is the change 1 What should we have
thought of Manasseh's conversion, had he,
whatever professions he made, continued in
his former ways ] But there was a change in
the whole of his character, conversation, and
conduct. He ceased to do evil, and leanied
to do well. By two things the reality of his
conversion showed itself

First, he lived some years after it, and thus
his religion had time to be developed. This
is generally the case with the Lord's people.
He calls them out of darkness, that they may
walk as children of light. " This people,"
says he, " have I formed for myself, they shall
show forth my praise." Many seem to view
repentance as a preparation, not for life, but
only for death. We must not limit the Holy
One of Israel. He may call a man at the
eleventh hour : but we have reason to believe
the cases are very rare ; and too much stress
is laid by some preachers and some periodicals
on these late appearances — conversions which
take place a few days or weeks at most be-
fore dissolution. Even when persons have
obtained that repentance which is unto life,
and have died immediately after, though they
have died safely, the change must have been
less certain to themselves, and less satisfac-
tory to otiiers.

Secondly, by a peculiar turn of Providence
the hand that wounded him also healed, and
he " was brought again to Jerusalem into his
kingdom." And now is the time to observe
him. Many have quickly left the religion of
a sick chaniber atier their recovery. The
serious attention to Divine things which oImjso-
ment produced, prosperity has scum dissijMitrd.
But see the triumph of this man's principles
among the snares and dangers of returning
prosperity. No sofmer is he seated again on
the throne than he s<>ts an example becoming
it. He purifies the temple, restores the wor-
ship of God, and endeavours to bring bnck
those he had led astray. " And he took awny
the strange gixls, and the idol out of the
house of the I^rd, and all the altars that
he had built in the mount of the house of
the l/ord, and in Jerusalem, and ca.'^t ihem
out of the city. And he repaired Uic altar

352

NOVEMBER 2.

of the Lord, and sacrificed thereon peace-of-
ferings and thank-offerings, and commanded
Judah to serve the Lord God of Israel."
Never was there a true convert without zeal
of the same kind. As soon as we feel the
value of our own souls we shall prize the
souls of others; and be concerned to teach
transgressors his ways, and to convert sinners
unto God. The earnestness we discover may
offend the formal, and even the persons we
strive to reclaim, may deem us intermeddlers,
and tell us to keep our religion to ourselves
— But this is impossible. This is telling the
fire not to burn, and the spring not to flow.
" If these should hold their peace, the stones
would immediately cry out." And if we
bless those who consider the poor, and en-
deavour to feed the hungry, and clothe the
naked, how much more should we applaud the
man who tries to save a soul from death, and
to hide a multitude of sins !

" Ah ! Manasseh could be useful. He had
opportunities and means. One is ready to
envy a man who is disposed to do good, and
finds himself in the possession of riches, pow-
er, authority — a palace !" Yet while some
may be peculiarly useful, none are compelled
to be useless. There is some beneficence
within the reach of every individual, if he be
witling to do it. It is with usefulness as it is
with water; it is to be found everywhere, if
people will dig enough. Let us seek the
praise conferred upon Mary, " She hath done
what she could."

But observe the remark of the sacred wri-
ter; "Nevertheless the people did sacrifice
still in the high places, yet unto the Lord
their God only." It is said indeed that they
worshipped Jehovah only in them ; but it was
disobedience to the Divine appointment, it
was will-worship, it was superstitious. And
this no doubt he reproved and endeavoured to
repress, but much of the evil he could not
hinder. And here we perceive that his reli-
gion did not operate so extensively and pow-
erfully as his former depravity had done. It
is much easier to seduce than to reclaim, to
corrupt than to convert.

And we see this in a very affecting instance.
It was the case of his successor and his son
Amon. " He did that which was evil in the
sight of the Lord, as did Manasseh his father :
for Amon sacrificed unto all the carved im-
ages which Manasseh his father had made,
and served them ; and humbled not himself
before the Lord, as Manasseh his father had
humbled himself ; but Amon trespassed more
and more." To leave his kingdom and the
reformation he had begun to a son he had de-
praved by his example, but could not reform
by his piety ; and when he saw or heard of
his profligacy and impiety, to sigh and ex-
claim, "Ah! I taught him all this" — was
enough to " bring down his gray hairs with
Borrow to the grave !"

Be thankful if you were moral before yoi
were pious ; and above all, be grateful if yoi
have been blessed with the grace of early god
liness. From how many snares, evils, am
pangs, have you been preserved ! How peg
tilential have some been ! " One sinner de
stroyeth much good." What injuries a life ol
twenty, of thirty years of wickedness cai
produce! What miseries must some feel
when, though the riches of Divine mercy hav(
pardoned and renewed them, they think of
persons whom they drew aside, and encour
aged and emboldened by their example anc
counsels. These above all things they should
endeavour to restore. "But some of them
are hardened through the deceitfulness of sin,
and despise reproof. Others are removed to
a distance, and we know not where to find
them. Others are dead — what can we do
here ]" Nothing. But seek to be useful to
others. And agonize with God, that as you
have been a curse so he would make you a
blessing.

NOVEMBER 2.
" When I awake with thy likeness.''^
Psalm xvii. 15.

David therefore expected to live after
death, and he tells us not only that he should
awake, but awake with God's likeness.

Does he refer to the state of the soul at
death] or of the body at the resurrection 1 or
to both 1 We love not to press a passage of
Scipture beyond its proper bounds ; neither
would we stop short of them. Man is a com-
plex being ; and when the dust returns to the
earth whence it was, the spirit returns to God
who gave it. The Apostle tells us that when
the body is dead because of sin, the spirit is
life because of righteousness; and that the
Spirit of Him that raised up Christ from the
dead shall also quicken our mortal bodies.
And Watts includes each of these effects in
his fine versification.

At death the soul of the believer awakes
with his likeness; and the resemblance which
commenced in regeneration, and advanced in
sanctification, is finished in glory : all the re-
mains of sin being then done away, and no-
thing left but the image of God himself^ upon
all the powers of the mind. What is the
body now but a dormitory for the soul to sleep
in, rather than a mansion for it to live inl
What is our present state but a kind of night-
scene 1 Much of our life now, in the view
of angels, must be judged as vain and un-
meaning as dreams, and will appear to our-
selves hereafter like the vagaries of sleep.
Nothing reviewed from eternity will be deem-
ed solid and valuable but what has been con-
nected with the service and enjoyment of
God. To what slender dimensions then will
the sum of human life be reduced ! Hovj
few will appear our exercises of sense and

NOVEMBER 3.

353

eason ! And how short our waking inter- 1
als ! Natural men are entirely asleep as to
le purposes of the Divine life — Thus indeed
Ihristians cannot sleep as do others. Yet
ley, even they comparatively slumber. They
ggard not many thmgs which would strike
lem if they were wide awake, as they ought
3 be. They are often drowsy and insensible ;
an hardly watch and keep their spiritual
^nses in exercise ; and read, and hear, and
ray, and meditate, hardly knowing or feeling
'hat they do. It is therefore even to these
le Apostle sounds the quickening call, " It is
figh time to awake out of sleep, for now is
tpur salvation nearer than when you believed,
^"he night is far spent, the day is at hand."
Vhat a difference between their present and
iture experience ! When they close their
yes in death they will awake and shake off*
very slumber ; and all will be reality, per-
3ption, attention, energy, life. Now in the
iiorning they wake and find themselves in
le wilderness ; then they will wake and find
lemselves in Canaan. Now they wake and
nd themselves among the wicked, who vex
id defile them ; then they will wake and
nd themselves with the spirits of just men
lade perfect, and the innumerable company
j' angels. Now they wake and find a law,
*at when they would do good evil is present
ith them ; then they will wake and be pre-
';nted faultless before the presence of his
Jory with exceeding joy.
; But man, in his original state, was an em-
pdied creature, and he must be embodied in
jS final condition. The intermediate and
■;parate state, therefore, is necessarily an im-
^rfect one : for the body, an essential part
' human nature, is lying imder the incapaci-
and dishonours of mortality. But this
irchase of the Saviour's will be reclaimed :
is temple of the Holy Ghost will be re-edi-
3d: this companion C)f the soul will share
,ith it in the work and glories of heaven,
nd the sacred writers therefore, in referring
the future happiness of believers, common-
lead our views to this consummation. And
'ath is expressed by sleep, peculiarly in rcf-
ence to the body, and to intimate not only
'ssation from labour and the enjoyment of
pose, but susceptibility of revival. At the
surrection, the body wakes. " Awake, and
ng, ye that dwell in dust." They that
sleep in the dust of the earth shall arise"
-And believers will awake with his likeness.

know, says the apostle John, that when
i shall appear we shall be like him, for we
all see him as he is. And this likeness is
rporeal as well as spiritual. As we have,
our infirmities, diseases, and dissolution,
me the image of the eartiily, so we shall
ar the image of the heavenly, when this
rruptible shall put on incorruplion, and this
irtal shall put on immortality. Our con-
rsation is in heaven, says the Apostle, from
2 U 30+

whence also we look for the Saviour, the
Lord Jesus Christ, " who shall change our vile
body, that it may be fashioned like unto his
glorious body, according to the working
whereby he is able evenlo subdue all things
unto himself." A prospect hailed ages before
by Job, as the ultimate and complete solace
and relief of his sufferings — " For I know
that my Redeemer 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; though my reins be con-
sumed within me."

" This life 's a dream, an empty show ;
But the bright world to which I go
Hath joys substantial and sincere;
When shall I wake, and find me there ?

" 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.

" My flesh shall slumber in the ground,
Tiil the last trumpet's joyful sound ;
Then burst the chains with sweet surprise,
And in my Saviour's image rise."

NOVEMBER 3.

" Bvt withal prepare me also a lodging : for I
trvst that through your prarjcrs I shall be given
unto ijou" — Philemon 22.

That is, he trusted that tliough he was
now a prisoner he sliould be set at liberty, so.
as to be able to fulfil his ministry as:ain for
their furtherance and joy of faith. Had his
confidence been inspired by the Holy Ghost,
he would have expressed himself without hes-
itation ; but he had only a hope in his own
mind arising from wliat he deemed probabil-
ity. Whether this hope was accomplished
we are unable to determine; and liie learned
are divided in their opinion. But he intimated
no more than he folt at the time; and his
language shows another instance of the Apos-
tle's address in enforcinir his plea on the be-
half of his object; for if, as ho trusted, he
should soon visit Philemon, how could his
friend see his face in peace, or at least with
pleasure, had he refused his request on behalf
of Onesimus3

Paul was warm, but there was nothing in
him enthusiastical : he feared God, but he
was not superstitious: he lived above the
world, but he was not a recluse — Ho never
aflected to contemn the feelings of liumnnity.
He therefore desired that a kxlging mipht be
prepared for him against his arrival. Yet he
waji not fond of indulgence and show ; and
therefore a little would content him. He did
not require the enlarged and various accom-
modations of a home, but only the needtul
j conveniences of an inn ; not a mansion, but
I an apartment: such as the Shunamite made
1 tor Elibha ; Let us make a little chamber, I

354

NOVEMBER 4.

pray thee, on the wall ; and let us set for him
there a bed, and a table, and a stool, and a
candlestick : and it shall be, when he cometh
to us, that he shall turn in thither."

And we may rest assured that Philemon
would not only readily provide for him, but in
his own dwelling; knowing- that a man so
well educated would not be finical and trou-
blesome ; and that one so Christian would be
sure to be instructive and useful, and draw
down the regards of Heaven. So the house
of Obed-edom was blessed for the sake of the
ark. So now is the Saviour's promise ; " He
that receiveth you receiveth me, and he that
receiveth me receiveth him that sent me.
He that receiveth a prophet in the name of a
prophet shall receive a prophet's reward ; and
he that receiveth a righteous man in the
name of a righteous man shall receive a
righteous man's reward."

Paul viewed his restored freedom as a priv-
ilege and a favour: "I shall be given unto
you." In another place he speaks of minis-
ters as " the gifts of Christ." And this is true
of their commission, endowments, success, and
all opportunities of exertion. It is he that
gives them not only a door of utterance, but
a door of entrance. It is easy to see what a
hinderance of usefulness the confinement of
such a man as Paul was. God is able indeed
by his almighty power to overrule evil for
good ; but we must judge of things by their
proper and natural tendency : and thus perse-
cution involves the heaviest guilt. It is said
of Herod, after the enumeration of his crimes,
that " he added yet this above all, that he shut
up John in prison." This was taking the light
from the candlestick, and putting it under a
bushel. It was rendering him a spring shut
up, a fountain sealed. Hence, says Paul to
the Thessalonians : "Brethren, pray for us,
that the word of the Lord may have free
course, and be glorified." What Christian
then ought to be indiflferent to the progress
of civil liberty, which, justly considered, al-
ways includes religious, and affords opportu-
nity for exertion and co-operation in extend-
ing the cause of knowledge, truth, righteous-
ness, and peace 1

But see the importance and efficiency of
prayer. The prayer of Abraham prevailed for
the healing of Abimelech. Joshua by prayer
lengthened the day for Israel to complete
their victory. By prayer fifteen years were
added to the life of Hezekiah. The church
at Jerusalem prayed for Peter's enlargement,
and he was delivered by an angel before the
prayer-meeting broke up. And what says
Paul to the Philippians 1 « I know that this
shall turn to my salvation through your prayer,
and the supply of the Spirit of'jesus Christ."
Here also he says; "I trust that through
your prayers I shall be given to you." Some-
times prayer succeeds in obtaining the very ]
blessing itself which is implored : at other i

I times the answer brings a substitute for it
, as when Paul besought the Lord to removt
I the thorn in the flesh, and received the as
surance of all-sufficient grace while under it
1 But the prayer of the righteous shall be grant
[ ed : and the effectual fervent prayer of f
I righteous man availeth much, not only wher
■ it is offered for himself, but also for others
I Here also is a proof that the usefulness of
prayer is not confined to the influence of the
I performance, but includes also success and
1 acquisition. The prayers we offer for our-
selves really affect us by the very exercise of
; the duty. But if our prayers for others benefit
them, when at the very time they may be ig-
norant of our offering them, this must be by
God's doing something in a way of answer.
This is the very ground and encouragement
of our offering them. And the Bible is filled
with instances of the accomplishment of such
prayers, as it is with commands for the per-
formance of them. -

NOVEMBER 4.

" For their sakes I sanctify myself, tJmt they
also might be sanctijiedy — John xvii. 19.

Here are two sanctifications spoken of,
very distinguishable from, yet intimately con-
nected with each other — The sanctification
of Christ ; and the sanctification of Christians.
Let this exercise turn on the sanctification
OF Christ — " For their sakes I sanctify my-
self"

Here the word to sanctify does not mean to
renovate or purify ; but to consecrate or de-
vote. He could not be sanctified in the for-
mer sense, because his nature was not de-
praved or defiled by sin. But under the law,
when persons or things were dedicated to
God, they were considered as hallowed or
holy, and to use theni for any common pur-
pose was to profane them. Thus the Sabbath
was sanctified, and the tabernacle, and the
temple, with the vessels thereof Thus Jesus
devoted himself to the service of God in the
salvation of sinners. " Lo !" said he, " I come
to do thy will, O God. I consecrate myself
to be an atonement, to make reconciliation
for the sins of the people. I will suffer the
just for the unjust, and bring them nigh who
were once far off, by my blood." Here he
displays the exceeding riches of his grace in
his kindness towards us. For,

Observe the voluntariness of the consecra-
tion. He does not say, I am sanctified, but, i
" / sanctify myself" He was not passive in I
the business ; neither was he compelled. No
man, says he, taketh my life fi-om me ; I lay
it down of myself He made himself of no
reputation. It was therefore with him a mat-
ter of the freest choice, and of the fullest pur-
pose. A man walking by the side of a river,
may see a fellow-creature in danger of drown-

NOVEMBER 5.

355

n^, and may plungfe in to save him, and per-
sh himself in the attempt. He may be con-
sidered as falling- a sacrifice to his kindness ;
)ut the sacrifice with him was only eventual,
lot designed. Nothing was accidental in the
sufferings of Christ ; nothing was unforeseen ;
le assumed our nature, and entered our world,
or this very end — The Son of man came, not

0 be mmistered unto, but to minister, and to
rive his life a ransom for many.

1 Observe also the relativeness of the conse-
Iration : " For their sakes I sanctify myself"
r-Not his own. He had no sin of his own to
expiate. He was therefore cut off, but not
or himself. He was stricken, smitten of God,
,nd afflicted : but he was wounded for our
ransgressions ; he was bruised for our iniqui-
ies ; the chastisement of our peace was upon
iim ; and by his stripes we are healed. And
le suffered not only for our sakes, but in our
tead. His death was not only for our good,
ut for our redemption ; and we are expressly
ssured that he redeemed us from the curse
f the law, being made a curse for us. He
^-as therefore a true and proper sacrifice for
in. As such he was typified by the sacrifices
nder the law. The people were guilty. The
ligh Priest confessed their sins, and laid his
ands on the head of the victim ; and having
aus transferred their guilt to the substitute,
e slew the victim, and taking the blood in a
lasin, entered the holiest of all, and sprinkled
lie mercy-seat, and burned incense ; and then
ame forth and blessed the absolved congre-
ation. And thus once in the end of the world
.Christ appeared to put away sin by the sacri-
ce of himself; and then entered the holy
tlace, there to appear in the presence of God
or us : and to them that look for him will he
.ome forth and appear a second time without
lin unto salvation.

) Nor must we forget the expensiveness of
16 dedication. This it is not in our power
P estimate. We must possess the same feel-
igs, and bear the same load, before language
r imagination, however livel}', can enable us
D do any thing like justice to the suflerings
e endured. The history is not indeed silent,
: tells — how he was born in a stable and laid

I a m.anger ; became a man of sorrows ; had
ot where to lay his head ; endured the contra-
iclion of sinners against himself; bore every
ind of reproach ; and became obedient unto
eath, even the death of the cross. But a veil
! drawn over his internal anguish. What, be-
)re human treachery or violence had yet seized
im, made him to be sore amazed and very
eavy 1 What led him to say, " My soul is
xceeding sorrowful, even unto death ;" while
is sweat was as it were great drops of blood
tiling to the ground? How well, blessed
5SUS ! mayest thou say, " Is it nothing to you

II ye that pass by 1 Behold, and see if ever
lere was sorrow like unto my sorrow, which

is done unto me, wherewith the Lord hath af-
flicted me in the day of his fierce anger."

Finally, let us keep in mind the unworthi-
ness and vileness of the subjects on whose
behalf he thus devoted himself We read of
benefactors : but how few of them have ever
exercised self-denial ! And when they have
made sacrifices, for whom have they suffered ]
Men have hazarded their lives in the field ;
they have been wounded, they have been
slain. But they bled and died for their coun-
try, their friends, their families. But " when
we were yet without strength, in due time
Christ died for the ungodly. For scarcely for
a righteous man will one die ; yet peradven-
ture for a good man some would even dare to
die. But God commendeth his love towards
us, in that, while we were yet sinners, Christ
died for us." Here every Christian will look
at his character and his own life : he will re-
view his years of unregeneracy ; his omissions
of duty; his actual offences; his heart deceit-
ful above all things, and desperately wicked ;
his depraved nature itself, shapen in iniquity,
and conceived in sin : and can he only glance
at this, and not exclaim, with self-abasement
and wonder —

" Was it for crimes that / liad done
He j»roan'd upon the tree ?
Amazing pity, grace unknown
And love beyond degree 1"

NOVEMBER 5.

'"'•For their sakes I sanctify myself, that trey
ALSO might be sanctified." — John xvii. 19.

Having viewed the sanctification of Christ,
let me consider the sanctification of Chris-
tians— " That they also might be sanctified."

This sanctification differs much from the
former. It does indeed take in the notion of
dedication. In this sense believers are sanc-
tified, and they wish to regard all thev are
and all they have as the Lord's, not only by
claim, but by consecration. And in fhoir ex-
perience there has been a time in which they
"gave their ownselves unto the Lord," say-
ing, " Lord, I am thine, save me." But to
dispose them for this surrender, nnd that they
may be yessels unto honour, sanctified and
made meet for the master's use, and prepared
unto every good work, a change must pass
upon them. Renovation and purification arc
necessary. New principles must be implant-
ed ; and the promise fulfilled; "And I will
put my Spirit within you, and cause you to
walk m my statutes, and ye shall keep my
judgments, and do them." Christians there-
fore are new creatures, concerning whom he
says. This people I have formed Cot myself,
they shall show forth my praise. This sanc-
tification therefore is very superior to natural
amiableness of temper, and outward reforma-
tion, and mere morality. It includes morality,

306

NOVEMBER 6.

but it includes much more : it includes piety ;
and while it secures the practice of all good
works, it sees that the heart is right with God.
At present indeed the work is not complete ;
but it is begun, and is advancing. The sub-
jects of it love holiness ; they mourn over the
remains of sin as their greatest burden, and
long and pray to be sanctified wholly, body,
soul, and spirit.

But let us see what a connexion it has with
the sacrifice of Christ — "For their sakes,"
says he, "I sanctify myself, that they also
might be sanctified." Now this clearly shows
us the importance of it. We may err in our
estimation of things, but his judgment is al-
ways according to truth: and here we see
his judgment.

And how precious and invaluable must he
have deemed this sanctification, since he con-
sidered nothing too great or expensive to pro-
cure it for us ! He well knew that unless we
were delivered from the bondage of corrup-
tion, and renewed in the spirit of our minds,
we could have no meetness for the inheritance
of the saints in light, and must be incapable
of enjoying or serving God here. This there-
fore was his aim in dying. " He gave him-
self for our sins, that he might deliver us from
this present evil world, according to the will
of God and our Father." He " gave himself
for us, that he might redeem us from all ini-
quity, and purify unto himself a peculiar
people, zealous of good works."

And we learn hence. That they do not im-
prove his death aright who seek from it hope
but not holiness. Such a desire has nothing-
spiritual in it; neither can it be realized.
Jesus came by water as well as by blood : and
these are as inseparable in their application
to the soul as they were in their effusion from
the cross. What then can we think of those
who derive from his death even a license to
sin : and who, when reproved for their evil
ways, satisfy themselves that Christ has satis-
fied for them ; and not only for their past, but
for all their future transgressions — and so they
have nothing to fear ! But they have every
thing to fear. At present they have no part
nor lot in the matter ; and if they die as they
are, Christ will profit them nothing — For he
has said, " If I wash thee not, thou hast no
part with me."

It is equally obvious that they are badly in-
structed in the mystery of sanctification who
think to gain it from some slavish, legal, su-
perstitious, self-righteous methods of their
own, instead of repairing to the sufferings of
Christ, the only fountain opened for sin and
uncleanness. It is the blood of Jesus that
alone cleanscth us from all sin; and this is
true as to our purification, not only from the
pfuilt, but also the love and power of it. Our
old man is crucified with him. There is no
true holiness separate from the cross. There

he obtained for us not only eternal redemp-
tion, but all the supplies of grace.

And as the death of Christ is the source
from which the Spirit is derived, so it is the
principal means by which he works: for he
works rationally, and in a way of argument
and motive. And what can equal the view
of his sufferings] There we see most strik-
ingly the evil of sin ; and there we behold
the love of Christ, which most powerfully
constrains us. At the sight of this the Chris-
tian rises, and says. Did he devote himself
thus for me, and shall I not dedicate myself
to him I Lord, what wilt thou have me to dol

NOVEMBER 6.
" The everlasting God."— Gen. xxi. 33.

The eternity of God is the most sublime
and astonishing subject on which our thoughts
can fix. Let us not darken counsel by words
without knowledge. Three things may be
said, and this is all we can say. First. He
will have no end. If we carry our views for-
vi^ard, and add millions of ages to millions of
years, till the mind be lost in the computation,
we shall make no progress in the duration of
the eternal God. A week is too long for the
beauty and fragrance of some flowers. There
are insects that are brought forth, and pass
the several stages of their being, and die in a
single day. The life of a man is compared to
a vapour that appeareth for a little time, and
then vanisheth away. But the oak in the
forest survives several generations of pos-
sessors and observers. The earth continues
through all the changes of its inhabitants.
The river Jordan, which the Jews crossed,
continues to wind its uneven course : and the
mount Ararat, on which Noah stepped out of
the ark, still remains to be seen. The heaven-
ly bodies shine on above the reach of our rev-
olutionary system. Yet this is only compara-
tively true : nothing is absolutely durable—
"They shall perish, but thou shalt endure:
yea, all of them shall wax old like a garment;
as a vesture shalt thou change them, and they
shall be changed : but thou art the same, and
thy years shall have no end." Some creatures
will endure for ever. Angels are imperisha-
ble. So are the spirits of just men made per-
fect. The soul will view untouched the de-
struction of the universe: yea, the body,
though material, will be immortalized. But
none of these will live for ever like God. He
is the fountain of life ; all other beinsrs are
streams flowing from him, and sustained by
him. They are not immortal of themselves,
but by his pleasure and bounty. But he has
life necessarily and independently in himself,
and is unaflTected by any external cause.
Therefore it is said. " He only hath immor-
tality."

NOVEMBER 7.

357

Secondly, he never had a beginning. The
5pace of time which has elapsed since the
:reation seems long : the globe is near six
hoiisand years old. But through an immen-
sity of duration, of vi^hich we can form no
dea, God had been living equal to his own
lappiness, and able to do whatsoever he
ileased. " Before the mountains were brought
brth, or ever thou hadst formed the earth and
he world, even from everlasting," as well as
ll' to everlasting, thou art God." It is needless
Po observe that this prerogative is entirely
<ind infinitely peculiar to God. Thus he is
f the first" as well as " the last." He inhab-
teth eternity, and indeed constitutes it; for,
)roperly speaking, eternity is nothing else but
he duration of his bemg and agency.

Thirdly, there is no change in his being,
10 diminution, no increase, no variableness or
!hadow of turning. We speak of the past,
he present, and the future : but " I am" is
lis name, and his memorial in all generations.
)ur continuance is computed by periods: but
IS duration is one permanent now. We ex-
t by parcels; we existed partly ye'sterday,
exist partly to-day, and shall exist partly
-morrow; but he possesses and enjoys his
a'hole being at once. We never continue in
ne stay: infancy grows into manhood, and
lanhood descends into old age. Even in the
•hristian the outward man perisheth, and the
nvard man is renewed day by day; and even
I heaven the saints will be changed from
lory into glory ; but he says, " I the Lord
hange not." He was never less, and he will
o\ er be more wise, and holy, and happy than
e is. He will never be older than he is, and
e was never younger. One day with the
iOrd is as a thousand years, and a thousand
ears are as one day.
" Why this is an abyss in which our thoughts
re swallowed up." It is. And observe the
iference we draw from it. Are we not
lerefore chargeable with the greatest ab-
ardity, when we reject a doctrine because
/e cannot comprehend if? Is not this to make
ur understanding'the measure of truth ? How
luch reality is there that does not come
/ithin the reach of our senses, or of our rea-
3n ! — We talk of mysteries. There are such
1 the Scriptures; and are there none in Na-
jre ] There is no doctrine we are called to
elieve in Revelation more difficult than this
ternity of God. Every notion we can form
it involves in it a seeming inconsistency,
id a real inexplicability ; yet every Deist
Imits it; and the man that denied it would
inder himself universally ridiculous.
Let us therefore adore a Being who cannot,
y searching, be found out unto perfection,
nd have grace whereby we may worship
im acceptably, with reverence and with god-
7 fear. And convinced of the infinite dis-
mce there is between him and us, let us ad-
lire his condescension. How evident is it

that he does not stand in need of us, and is
" exalted above all blessing and praise !" Yet
we and our mean affairs have always en-
gaged his attention — " What is man that thou
shouldest magnify him 1 and that thou should-
est set thine heart upon him 1 and that thou
shouldest visit him every morning, and try
him every moment V

The eternity of God should take off our
attachment and dependence from things be-
low. Creatures, however agreeable or pow-
erful, are " less than nothing and vanity."
" Cease from man, whose breath is in his nos-
trils ; wherein is he to be accounted of? Trust
in the Lord for ever ; for in the Lord Jehovah
is everlasting strength." " Hast thou not
known, hast thou not heard, that the everlast-
ing God, the Lord, the Creator of the ends
of the earth, fainteth not, neither is weary 1
there is no searching of his understanding.
He giveth power to the faint ; and to them
that have no might he increaseth strength."
Creatures may die, but he liveth ; and blessed
be our Rock, and let the God of our. salvation
be exalted. " All flesh is as grass, and all the
glory of man as the flower of grass. The
grass withereth, and the flow^er thereof falleth
away : but the word of the Lord endureth
for ever. And this is the word which by the
Gospel is preached unto you." The heavens
and the earth may pass aw'ay ; but his cove-
nant is everlasting, ordered in all things, and
sure. As he is eternal, O Christian, thy hap-
piness, which is bound up in him, is secure.
He is the strength of thy heart; he is thy
portion for ever. Realize thy union with him
in all thy exigences, feebleness, and dangers.
" The eternal God is thy refuge, and un-
derneath are the everlasting arms."

NOVEiMBER 7.
" We that are in this tabernacle do groan, being
burdened."— 2 Cor. v. 4.

By "te tabernacle'' the Apostle means
the body, which is the same to the soul as a
dwelling to the inhabitant. Only it is observ-
able that lie does not call it a palace, a man-
sion, a house, but a tabernacle. Paul was
familiar with the structure of .«;uch a kind of
residence, for he was by cratl a tfMit-maker.
He knew that it had a roof, but no foundation ;
that it was a temporary accommodation, a
moveable abode, easily taken down, easily
injured, easily overtiirned, easily destroyed.
Do what you will with your bodies, they are
no better than tabernacles, ear! lily taber-
nacles. Nurse them, pamper them, dress
them, adorn them, idolize ibem ns you please,
dust they are, and unto dust shall they return.

But see how he distinguishes the soul from
the body, and places it above the Ixxlv. He
speaks of the body as if it did not belong to
our persons, "Wc'that are in Uiis tAbemacle"

858

NOVEMBER 7.

— ^as if we could live and act without it. And
this is possible. The soul is the man. The
soul is the inhabitant. It is in the body, but
not of it. It is immaterial, immortal, and
capable of endless improvement. We cannot
save the dwelling, but we may save the in-
habitant. And should not this be our supreme
concern ? Does not he who knows the value
of the soul, from the price he paid for the re-
demption of it, ask, " What is a man profited
if he should gain the whole world and lose
his own soul ? or what shall a man give in
exchange for his soul V Yet there are persons
who live as if they deemed the soul unworthy
of a moment's thought ; yea, and they often
die so too. They send for the physician,
they employ the lawyer, they dispose of their
substance, they arrange their funerals, and
tell their friends where and how they choose
to be buried: but not a word escapes them
concerning the nobler and never-dying part —
and none of the cruel and infamous wretches
in the room will dare to break the delusion,
and ask, What, have you no soul ? Is this dis-
posed of? Is this provided for? Where will
this be found in the day of the Lord Jesus ?

We have seen their residence, let us hear
their complaint — " We that are in this taber-
nacle do groan, being hurdenedr With
what? The oppressions are numberless. There
are the common evils of life. We need not
read the Scriptures to know that the earth is
a vale of tears ; and that man is born to trou-
ble. Who is secure from failure in their
schemes? from worldly losses? family be-
reavements? bodily accidents and diseases?
But, common as they are, some might have
supposed that the friends of the Almighty
would be exempted from these calamities.
Yet many are the afflictions of the righteous.
They have frequently more of these suffer-
ings than others. The husbandman does not
prune the bramble, but the vine. The stones
designed for the temple above require more
cutting and polishing than those which are
for the common wall. Correction is not for
strangers, but children — "What son is he
whom the father chasteneth not ?" Neither is
a Christian required to be senseless under
these afflictions. They are not joyous, but
grievous ; and only yield the peaceable fruits
of righteousness to those that are exercised
thereby. He is no more to despise the chas-
tening of the Lord than to faint when he is
rebuked of him. In some respects he feels
these troubles more than others : for he can-
not have recourse to the diversions and stupe-
factions of the world under them ; he sees in
them all the dreadful evil of sin ; he often
fears they are proofs of God's anger towards
him; and trembles lest they should not be
sanctified.

There are also the hatred and opposition of
the world. What did the Maccabean Jews,
and the first Christians, and our own fore-

fathers suffer ? We do well to remember tht
former times, and compare them with ou
own. Yet what cannot be done legally ma^
be done really; and many wives, children
servants, and dependants, are at this hour en
during persecution, even in this country. Th(
strongest ties of affection towards a man wil
upon conversion, relax and loosen, like th<
cords of life at the breaking up of the consii
tution ; and what was warm friendship before
degenerates into mere civility, perhaps int(
open malignity. The carnal mind is enmitj
against God ; the tongue can no man tame
They that go forth to the Redeemer without
the camp must bear his reproach. The peo'
pie of the world will never act justly and
candidly towards real religion. They always
affect to pity or despise it. It is weakness, oi
derangement, or enthusiasm, or mercenari-
ness, or hypocrisy. " Speaking evil of you"
— " Cruel moc kings — "

There are also grievous temptations. What
do some suffer from this quarter ! Yet each
Christian, as knowing only his own heart's
bitterness, is ready to exclaim, " No one en-
dures such temptations as / do — They not
only attend me in the world, but follow me
to the throne of God and the table of the
Lord — They often lay waste my comfort, and
I fear will prove my destruction at last—
" The enemy hath persecuted my soul ; he
hath smitten my life down to the ground ; he
hath made me to dwell in darkness, as those
that have been long dead." Yet is not the
Christian life always spoken of as a warfare?
And did not even Paul and his fellows say,
" We wrestle not against flesh and blood, but
against principalities, against powers, against
the rulers of the darkness of this world, against
spiritual wickedness in high places."

But there is nothing with which the Chris-
tian is so much oppressed as his sins. " Mine
iniquities are gone over mine head : as an
heavy burden they are too heavy for me to
bear" — At first in the guilt of them, till by
believing he enters into rest — But afterwards
and always, in the remains of them. When
I would do good, says he, evil is present with
me, and how to perform that which is good I
find not ; O wretched man that I am ! who
shall deliver me from the body of this death?
He is a stranger to Divine grace whose im-
perfections are not his afflictions. The Chris-
tian mourns even over those infirmities which
are not even viewed by others as sins: such
as wandering thoughts and cold aflfections in
duty. He has a renewed and tender con-
science, and like the apple of the eye, a niote
will pain it. To love purity and feel pollu-
tion— to be eager to advance, and be hindered
by baffling detentions — to wish to be a work-
man that needeth not to be ashamed, and
never be able to put any thing out of his
hand that is not marred and spoiled — to love
the Saviour, and yet grieve his holy Spirit,

NOVEMBER 8.

359

id pierce the very bosom on which he leans
-Here is enough to make him groan, being
ardened. It is said of that beautiful bird,
ie bird of paradise, that when it is caught
id caged, it never ceases to sigh till it is set
ee. " Just such is the Christian" — Nothing
ill satisfy him but the glorious liberty of
le sons of God.

NOVEMBER 8.

The eternal God is thy refuge, and underneath
are the everlasting arms." — Deut. xxxiii. 27.

How various and striking are the repre-
ntations which God has given of himself
his Word ! They all correspond with the
•ate and wants of his people ; and are adapt-
'l and designed to fill them with everlasting
)nsolation and good hope through grace,
ere we are told that he is their Defender
id their Supporter —

'* The eternal God is th^ refuge.'''' A refuge
■minds us of exposure. Dangers encompass

em on every side. Their enemies are num-
jrless, and according to the Apostle, the
featest of them are not visible: "For we
irestle not against flesh and blood, but agamst
rincipalities, against powers, against the ru-
irs of the darkness of this world, against
jjiritual wickedness in high places." They
mnot stand of themselves; and creatures
so, however disposed and powerful, are un-
)le to secure them. But their defence is of

)d, who saveth the upright in heart He is
)t only their protector, but their protection.

is only in his covenant engagements, and
3rfections, and presence, and providence,
;iat they can realize their safety. But cn-
juraging themselves in the Lord their God,
ley may be emboldened into confidence, and
/en triumph, and say with the Apostle,
■Nay, in all these things we are more than
jnquerors, through him that loved us. For
am persuaded, that neither death, nor life,
or angels, nor principalities, nor powers, nor
jiings present, nor things to come, nor height,
Dr depth, nor any other creature, shall be
jle to separate us from the love of God,
hich is in Christ Jesus our Lord." And
lis is the interest that awakens their chief
ixiety. While they are here, their outward
jncerns have their claims; but "one thing

needful." Temporal comforts, as far as
ley are good for us, are secured : but these
lay be injured and destroyed ; not because
od is not able to preserve them, but because
3 is wise, and knows that these are cases
I which the loss of them will be more prof-
able than the possession. But spiritual
essings are the " sure mercies of David."
v^hatever becomes of the trader, the Chris-
an is secure. The outward man may per-
h, but the inward man shall be renewed
ay by day. " I give unto them," says the

Saviour^ " eternal life ; and they shall never
perish."

— "And underneath are the everlasting
arms.^^ Are his people then children] The
mother upholds the helpless babe. Sometimes
the knee bears the pleasing load ; but when
she would press it to her bosom, or convey it
sleeping to the bed of repose, her arms softly
sustain it. "And as one whom his mother
comforteth," saith God, " so will I comfort
you, and ye shall be comforted." Are they
invalids 1 How soon is the strength of the
patient reduced, and another is required to
raise and remove him from posture to posture,
and from place to place. And thus " he giveth
power to the faint, and to them that have no
might he increaseth strength." Are they
heavy-laden] Sin is a burden too heavy for
them to bear. The guilt of it often bows
down their spirits ; and the remains of it con-
strain them to complain, " O wretched man
that I am ! who shall deliver me from the body
of this death ]" They frequently feel a load
of cares, and wants, and crosses, and griefs.
" Lord," say they, " I am oppressed, undertake
forme." And the promise says, "Cast thy
burden upon the Lord, and he shall sustain
thee." And thus it has always been. They
have frequently looked forward with dread
and despondence; but when the afflictions
arrived, they found grace to help in time of
need ; and as their days so was their strength.
Yea, they were not only supported, but in the
multitude of their thoughts within them, his
comforts delighted their souls.

There is one individual to whom this will
peculiarly apply. It is you, O aged believer.
The evil days are now come, in which you
have little pleasure from outward tbings.
Many of your connexions have fallen off, one
after another, like leaves in autumn. Lover
and friend have been removed from you and
your acquaintance into darkness. Your mem-
ory is unfaithfiil. Your senses begin to foil.
The eye and the ear are becoming dim of
seeing and dull of hearing. The limbs de-
cline : the hands and the knees tremble. Fear
is in the way. The grasslioppcr is a burdrn,
and desire fails. But whilo you cry, " Cast
me not off in the time of old nge, forsake me
not when my strength failcth," ho who has
borne you from the belly, and carried you
from the womb, says, "And oven to your old
age I am he; and even to hoar hairs will I
carry you: I have niado, and I will bear;
even I will carry, and will deliver you."

NOVEMBER 9

And when he hath found it, he layeth it on hit

shoulders, rejoicing.''^ — Luke xv. 5.
Jesus is the .«?peaker, and lie refers to him-
self The allusion is metaphoricaf, nnd re-
gards him under one of the mosf endearing
characters he sustains — The Shepherd.

NOVEMBER 9.

The address was occasioned by the nature
of his audience, and the insinuation of his
enemies. " Then drew near unto him all the
publicans and sinners for to hear him" —
Drunkards, adulterers, swearers, liars. Sab-
bath-breakers. The proverb says. Like begets
like ; and there is much truth in the old
adage. Show me a man's company, and I
will show you his character. Accordingly,
" the Pharisees and the Scribes," pious souls !
as if alarmed for the interests of morality,
and pretending that the freedom of his con-
duct was incompatible with the sanctity that
should distinguish a Teacher sent from God,
" murmured, saying, This man receiveth sin-
ners, and eateth with them." The apparent
difficulty was to be solved by an easy distinc-
tion which they were not prepared or disposed
to make. Our Lord was among these sinners
not because he loved their sins, but would
save their souls; or, as he explained himself
on a similar reproach, he was among them as
a physician walks the wards of an hospital,
not because he is charmed with disease, but
in order to prescribe for his patients : " They
that be whole need not a physician, but they
that are sick." Here he has another equally
striking justification. He spake this parable
unto them, saying, " What man of you, hav-
ing an hundred sheep, if he lose one of them,
doth not leave the ninety-and-nine in the wil-
derness, and go after that which is lost, until
he find it 1 And when he hath found it" — he
belabours it with his rod till it pants again?
No such thing — " he layeth it on his shoul-
ders"— complaining of the dangers he has in-
curred, the many weary steps he has taken,
the sufferings he has endured in the research?
No — but "rejoicing." Blessed Jesus, how
well couldst thou say, " I am the good Shep-
herd!"

He not only seeks and saves — but what-
ever it may cost him, he does it with joy. In
the anticipation of it, he " rejoiced in the hab-
itable parts of the earth, and his delights were
with the sons of men." When he was actu-
ally become incarnate, he said, " Lo ! I come
to do thy will, O God. I delight to do thy
will ; yea, thy law is within my heart." W^ith
regard to his obtaining eternal redemption
for us by his blood, he said, " I have a baptism
to be baptized with, and how am I straitened
till it be accomplished !" See him at the well
of Sychar. The disciples had left him hun-
gry, and had gone away into the city to buy
meat. But when they returned and spread
the entertainment before him, and said, " Mas-
ter, eat he said, " I have meat to eat that
ye know not of" He refers to the pleasure
he had just experienced in the conversion of
the woman of Samaria, and in the approach-
ing salvation of her neighbours by her means
— This was his repast : " My meat is to do
the will of him that sent me, and to finish

his work." — " He layeth it on his shouldi

REJOICING."

It is the joy of success. Nothing is mt
mortifying than to labour in vain, especia
when we take great pains, and make gr
sacrifices. But how pleasing and delight
is it to see the fruit of our exertions ! Hi
delighted is the soldier after his marchin
privations, hardships, conflicts, and woun
to retire in peace, and share the spoils of v
tory and the applause of his king and
country ! " A woman when she is in trav
hath sorrow, because her hour is come : I
as soon as she is delivered of the child, s
rememberelh no more the anguish, for j
that a man is born into the world." And tl
is the very image the prophet applies to l
Messiah : " He shall see his seed." " I
shall see of the travail of his soul, and shall
satisfied." Paul and his companions call tl
Thessalonians their "glory and joy." Y
they were only ministers by whom they b
lieved. If convert! are the glory and joy (
those who are only the instruments of the
conversion, how much more are they tl
glory and joy of him who is the author of i

It is the- joy of benevolence. No pleasui
is so unselfish ; so pure ; so blissful in pro
pect, and in review, as the pleasure of doiri
good. But this pleasure will always be i
proportion to the degree of benevolent dispi
sition in the benefactor. Who then can in
agine the measure of delight in the corami
nication of his favours He must enjoj
" whose heart is made of tenderness," wht
when he was rich for our sakes became poo.
and died that we might live"? O that w
were as willing to be blessed as he is to de
liver and to indulge us ! Then the giver aii
the receiver would rejoice together.

The joy is encouraging. The awakenei
and convinced sinner feels his need of stroni
consolation. But why should he despond
Why should he ask. Will he receive me if
apply to him ? Does not the Saviour com
mand him to look ? Does he not invite hin
to come ? Does he not complain that he wil
not come ? And does not his application af-
ford him pleasure? In pleading with yoi
therefore, O sinner, we have to urge his in-
terest as well as your own. You have long
enough dishonoured him, and grieved his holy
Spirit. Surely now you ought to delight him ;
and there is one thing by which you may be
sure to do it. Retire with weeping and sup-
plication to his footstool ; and cry, Lord, save.
I perish ; and thy sorrows and sighs will yield
him as much satisfaction as the songs of an-
g-els — " The prayer of the upright is his de-
light."

The joy is exemplary. As Christians we
must not only depend upon him, but resemble
him : not only glory in his cross, but tread in
his steps. We are commanded to walk in

NOVEMBER 10, 11.

361

ove as Christ also hath loved us: and are
issured that if any man have not the Spirit
)f Christ, he is none of his. Let therefore
lis grief be our g-rief : let his joy be om joy :
md let his joy be fulfilled in us. Let us
ipare no exertions, let us grudge no sacrifices
n our concern to save sinners. Let the work
le its own reward. Let the very doing of it
je our pleasure. It is w^hat he himself en-
|oins and expects. "And when he cometh
Home, he calleth together his friends and
''piorhbours, saying unto them. Rejoice with
. for I have found my sheep which was
■■' The persons intended are angels and
.Xs. The former readily comply : "There
joy in the presence of the angels of GLod
i^ver one sinner that repenteth." And can
ijhe latter refuse ] They who have themselves
*een recovered and restored ] They who have
itnown the misery of sin, and the joy of his
alvationi Can they see the grace of God
\nd not be glad ]

NOVEMBER 10. • .
Unto you therefore which believe he is precious.''^
1 Peter ii. 7.

« Yet there are many to whom he is not
|recious who yet believe, and would be of-
|inded if they were called infidels. Peter
iannot therefore refer to every kind of be-
ef. There is a faith which is without works,
id dead, being alone. But the " faith of God"
operative. It " worketh by love ;" and es-
t^cially love to the Saviour.
When we consider how much depends
non faith ; that it is the principle of all gen-
ine religion; that it is the medium of our
istification ; that we are saved through faith ;
id that by faith we live and walk; it must
3 of great importance to know whether we
•e the subjects of it : and accordingly we are
)mmanded to " examine ourselves whether
e be in the faith." And here we are fur-
lished with one of the most pleasing and
'bnvincing evidences of the fact. It is the
idearment of the Lord Jesus. Is he in our
ew fairer than the children of men ? Is he
together lovely? all our salvation and all
ir desire 1 our glory and our joy 1 He is so
them that believe — To them " that believe
' is precious."

But if this preciousness be the evidence of
jith, it is no less the consequence of it. The
'nts in light do not require fiiith to endear
1. They no longer walk by faith, but by
lit. Ah ! ye spirits of just men made per-
"t, in whose number we now reckon many
our own connexions, you see him as he is,
■ d are satisfied by beholding his face in
Vhteousness ! But if he is made precious to
in this world, it must be by faith. For,
% it is by faith that we gain our informa-
n concerning him. We cannot love him
' thout knowing him : but it is faith alone
2 V 31

that reveals him to the mind, and tells us
where he is, and what he is, and what he pos-
sesses, and what he has done, and suffered,
and promised. And, secondly, it is only by
faith we can, when he is known, make use
of him for all the purposes he is ordained to
accomplish. He is the refuge, and he is the
food of the soul : but a refuge cannot secure
us unless it be entered ; and food cannot
nourish us, unless it be eaten ; but this appli-
cation to hiin, and of him, is the work of
faith. It is not a mere notion, but an actual
experience, that attaches the Christian to
Christ. He has " received him," and received
him " full of grace and truth," He has found
him infinitely suited to all his wants, and ad-
equate to his relief Yea, he has healed his
broken heart, he has calmed his troubled con-
science, he has made him free indeed, he has
given him boldness and access with confidence
into the holiest of all. And he does not need
to be told that all this is the effect of believ-
ing on the name of the only begotten Son of
God. Thirdly, without faith we have no
complacency in him. We cannot esteem and
rejoice in any thing unless we feel some con-
geniality with it. " They that are after the
flesh do mind," that is, love, savour, and
relish, " the things of the flesh ; but they
that are afl;er the Spirit, the things of the
Spirit." And to " be spiritually minded is
life and peace." Christ is a holy, spiritual,
heavenly Saviour. He was named Jesus be-
cause he was to save his people from their
sins : and he gave himself for them, that he
might redeem them from all iniquity, and
purify unto himself a peculiar peojilo, zealous
of good works. A natural man therefore can
have no delight in him or communion with
him; "for what communion hath light with
darkness, or what fellowship hath righteous-
ness with unrighteousness?" But to a be-
liever he is precious because he has tins prin-
ciple of conformity. He has the Spirit of
Christ; and he received tiiis Spirit not hy tho
works of the law, but by the hrarinfi of thith.
His heart is purified ; rtiid tho heart is purified
by faith. He is sanctified, and wo are sancti-
fied by faith that is in him.

It follows from the admission of this truth
that the reason why ho is not more precious,
is because of our remaining unheliet". Whore-
fore let us " pray always that our GfHl would
count ns worthy of this calling, and fulfil all
the go(xi pleasure of his goodne«vs and the
work of fiiith with power: that the name of
our Lord Jesus Christ may be glorified in us,
and we in hini."

NOVEMBER 11.
" He ig precious." — 1 Poter ii. 7.
We have seen to whom he is preciouR.
" To them that believe." Let ire now ask

362

NOVEMBER 11.

what proofs do they give of this preciousness ?
And in what seasons do they pecuharly real-
ize the force of it ]

In evidence of this preciousness^ see how
he fills their minds. To the miser his money is
precious, and therefore his mind dwells upon it :
the child is precious to the mother, and there-
fore she can not forget it — So the believer thinks
of Jesus, and his thoughts of him are frequent
and pleasant. " My meditation of him shall
be sweet. How precious are thy thoughts
unto me, O God, how great is the sum of
them — when I awake I am still with thee !"
See how he employs his tongue. Out of the
abundance of the heart the mouth speaketh.
The impressions made upon our feelings by
an object pre-eminently dear and interesting,
can hardly be restrained. When the Phari-
sees desired our Lord to silence the multitude
who were acclaiming him in the temple ; he
answered, " If these should hold their peace
the stones would cry out." And when Peter
and John were ordered by the council to speak
no more in the name of Jesus ; they replied,
" We cannot but speak the things which we
liave seen and heard." David therefore says,
" My mouth shall show forth thy righteous-
ness and thy salvation all the day ; for I know
not the numbers thereof" And he could
equally reckon upon the disposition of others:
" Thy saints shall bless thee. They shall
speak of the glory of thy kingdom, and talk
of thy power ; to make known to the sons of
men his mighty acts, and the glorious majesty
of his kingdom." See also what sacrifices
they are willing to make for him. For him,
says Paul, I have suffered the loss of all things.
The noble army of martyrs followed him to
prison and to death. There is the same spirit
in believers now, and they evince it as far as
opportunity allows. They go forth to him
without the camp, bearing his reproach. For
his sake they endure the sneers of neighbours,
the frowns of friends, the menaces of superi-
ors. For his sake they give up the world ;
and all their sins, though dear as a right eye,
or profitable as a right hand ; yea, and forsake
all that they have, as far as it comes in com-
petition with him. Their regard appears too
in their valuing every thing in relation to
him. They are never so pleased with the
works of nature as when they are emblems
of his beauty and glory. They are never so
delighted with ordinances as when they are
mediums of communion with him. The Bible
is most precious, as it is the word of Christ,
and testifies of him. Heaven is most attrac-
tive as a place in which they shall be with
him to behold his glory. No cause interests
them like his. Their very souls are identified
with it. They are sorrowful for the solemn
assembly, and the reproach of it is their bur-
den : while no nevi^s equals the success of his
affairs, and the increase of his empire. In a
word, he is so dear and essential to them, that

nothing can be a substitute for him on earth
or in heaven ; while he can be a substitute
for any thing — for every thing : " Although
the fig-tree shall not blossom, neither shall
fruit be in the vine ; the labour of the olive
shall fail, and the fields shall yield no meat;
the flock shall be cut off from the fold, and
there shall be no herd in the stalls : yet I will
rejoice in the Lord, I will joy in the God of
my salvation."

Thus he is always undeniably precious to
them that believe : yet there are seasons in
which they peculiarly feel the force of it
Such is the day of effectual calling. If ever
food is relished, it is when we are hungry.
If ever we prize the physician, it is when we
are sick, and long for health and cure. Our
Lord promised to send the Holy Spirit, to
convince us of sin, and to glorify himself: and
the former is necessary to the latter. When
we see our true character and condition as
sinners, then the proud looks are humbled,
and the lofty looks are laid low, and the Lord
alone is exalted.

Such is the Sabbath. It is named in honour
of him " the Lord's day." It is to bring him
to our remembrance as rising from the dead,
and entering into his rest after finishing the
work that was given him to do. His people
hold some communion with him through the
week : but week days are always in a degree
worldly days. They have some glimpses of
him, and some words from him, in pressing
through their ordinary concerns. But they
want larger and more intimate intercourse
with their best friend. And when the Sab-
bath comes they take him to their retirement,
and he manifests himself to them. And they
go to his own house, where they see his pow-
er and glory in the sanctuary, and praise him
with joyful lips.

Such is the period of holy fellowship at his
table. In reference to this, where is the be-
liever who has not been able to say, I sat un-
der his shadow with delight, and his fruit was
sweet to my taste 1 In no other duty have
we such views of him as here. We see him
in the very act of dying for us. He is evi-
dently set forth crucified among us. As a
risen Saviour he comes and shows us his
hands and his feet, and assures us that be-
cause he lives we shall live also.

Such is the day of trouble. A friend is
bom for adversity, and endeared by the time
of* need ; but many who wear the name are
then found to withdraw themselves. But he
comes near — and must come near if his word
can be trusted — " T will be with thee in trou-
ble." He is touched with the feeling of our in-
firmities, and in all our affliction he is afflicted.
Human friendship, when sincere and lively,
is limited. But nothing is too hard for the
Lord. He can comfort us in all our tribula-
tion ; and turn the shadow of death into tlie
morning.

NOVEMBER 12.

363

Such is a dying day. Tlie day of trouble
may come, the day of death will come ; and
if it does not bring Christ with it ! — But if
he is with us when heart and flesh fail ; if we
can by faith view Jesus as having put away
our sin by the sacrifice of himself, as going to
prepare a place for us, and as coming again
to receive us to himself, that where he is
there we may be also ; this will turn the
chamber of sickness into the house of God
and the gate of heaven — we shall be joyful
in glory, and shout aloud upon our beds —

Jesns, the vision of thy face

Hath overpovverinsr charms ;
Scarce shall I feel death's cold embrace,

If Christ be in my arms.

' Then, while ye hear my heartstrings break,

How sweet my moments roll !
A mortal paleness on my cheek,
But glory in my soul."

NOVEMBER 12.

' Behold, I go forward, but he is not there ; and
backward, but I cannot perceive kirn : on the
left hand, where he doth work, but I cannot be-
hold him : he kideth himself on the right hand,
that I cannot see him" — Job xxiii. 8, 9.

Some have considered this allusively, and
exemplified it thus — I go " forward ;" forward
0 the promises. These abound in the Scrip-
ures, are adapted to all our wants, and pro-
ide for a great while to come; and there
vas a time when I could claim them as my
iwn, and plead them in prayer, and make
hem my songs in the house of my pilgrim-
ge : now they seem only the property of
ithers, and if they are not wells without
vater, they seem as springs shut up, and foun-
ains sealed to me — I go " forward, but he is
iot there." — I go " backward ;" backward to
'(xperience. I once thought that I had been
:onvinced of sin, that I had trembled at his
vord, that I had rejoiced in his salvation, that
ny fellowship had been with the Father and
lis Son Jesus Christ : now my former views
nd feelings, my distresses and my comforts,
nd which I had supposed to be spiritual and
ivine, appear suspicious, and I fear i have no
■tart or lot in the matter ; and that my heart
,as never been right in the sight of God — I
o " backward, but I cannot perceive him." I
urn to " the left hand, where he doth work,
nd survey the operations of nature." These
re his inferior doings, but they are the pro-
uce of his wisdom, power, and goodness;
nd all his works praise him. And there was
time when in the field, the meadow, the
arden, I walked with God. I saw his sun
ising upon the evil and the good, and hiji rain
oming down, and his paths dropping fatness.
Ivery thing seemed full of God. Yea, I saw
ly Redeemer in the rose and in the lily, and
lid, As the apple tree among the trees of the
'ood, so is my Beloved among the sons : now

creation seems a kind of blank — "I cannot
behold him." — I turn " to the right hand,"
among his nobler works of grace. I think of
the glories of redemption, the operations of
his Holy Spirit ; I mingle with his people in
the sanctuary, I repair to the table of my
dying Lord — " But he hideth himself on the
right hand, that I cannot see him."

Now all this is true in itself, and many a
reader perhaps may be able to make it his
own. But evangelical spiritualizers have not
a little injured the Scripture, by giving it
meanings which are not its own. What is
true in doctrine is not always true in the text,
from which, by force or artifice, it is derived.
A preacher is bound, however he may use it
as an allusion or illustration, to inculcate the
true and real import of every passage. There-
fore we observe that Job here, by a fullness of
phraseology, would express his ignorance and
perplexity with regard to God's present dispo-
sitions and dispensations towards him: "Be-
hold, I go forward, but he is not there ; and
backward, but I cannot perceive him : on the
left hand, where he doth work, but I cannot
behold him : he hideth himself on the right
hand, that I cannot see him."

God may withdraw from his people; not
indeed entirely. This would be inconsistent
with his engagements ; and were he thus to
depart from them, they would relapse into a
state of nature, and sin have again dominioi] :
but he may so withdraw himself as to elude
their views and apprehensions. He may con-
ceal from them the manifestations of his spe-
cial favour ; they may not see his smiles as
before ; he may seem to be an enemy, while
yet he is their best friend ; like Joseph, who
made himself strange, and behaved himself
roughly to his brethren, to humble thorn, and
bring their sin to remembrance, while his
bowels yearned within him, and he sought
where to weep. And this applies much to his
providential dealings with them : those are
frequently so trying and mysterious, thnt they
are unable to find out his meaning and design.
He even derives a character from hence;
"Verily thou art a God that hid;\<t thyself, O
Gotl of Israel, the Saviour." And when we
consider the vastness of his understanding,
and the littleness of our own, is it wonderful
that in many of his proceedings he should be
far above out of our sight ! and that requiring
us to trust him instead of tracing him, he
should often say, "What I do thou knovvest
not now, but thou shalt know hereafter 1"
We now see only the beginnings, not the end ;
we only see parts, not the whole; and of theso
parts we see not the relations and the bear-
ings ; and the little we do see we see through
crevices and in fogs.

We may however remark, that much of
the dit^icuity of Providence results from our
selfish and worldly feelings. We do not think
Providence mysterious when we have all

nove:\iber 13.

things and abound. We never heard Chris-
tians expressing surprise or perplexity when
they had ease, and health, and business, and
agreeable connexions — all is plain enough

round about hi?n — instead of cr}ing, "I have
sinned ; what shall be done unto thee, O thoQ
Preserver of men ?"

But see the temper of Job while in Aig

then : but as soon as the scene changes, and trying condition. He is restless ; he is after
trials befall them, " his way is in the sea, and ' God m every direction — No quarter is unex-
his path in the deep waters, and his footsteps ! plored : Behold, f go forward, but he is not

are not known !" Yea, they do not think the
conduct of God so incomprehensible, when
losses and afflictions befall others. They can
go to them, and say. All the ways of the Lord
are mercy and truth ; he hath done all things
well ; as many as he loves he rebukes and
chastens — But when these good talkers about
afflictions become the subjects of them, how
frequently do they draw upon themselves the
remark, " Thou hast instructed many, and
thou hast strengthened the weak hands. Thy
words have upholden him that was falling,
and thou hast strenirthened the feeble knees.

there ; and backward, but I cannot perceive
him : on the lefl hand, where he doth work,
but I cannot behold him : he hideth himself
on the right hand, that I cannot see him."
The righteous are "the generation of them
that seek him.'' But they do not seek him
whose " strength is to sit stiU." Their wishes
are - the desire of the slothful which killeth
him because his hands refuse to labour." Our
disposition is to be judged of by our exertions
and our sacrifices. A good man may be at a
loss for God, but he cannot be satisfied with-
out him. He loves him, he needs him, he has
But now it is come upon thee, and thou faint- tasted that he is gracious ; and therefore when

God hides his face from him he is troubled.
For he is always enjoying God or searching
after him. The latter is as much a proof of
grace as the former : yea, many who are now
holding communion with him have les pow-
erful desires than some who are lamenting
after him.

est ; it toucheth thee, and thou art troubled

Many things too would no longer remain
incomprehensible or iinaccounlable, if persons
were willing to censure themselves ; for the
things which confound them are only the
natural consequences of their own miscon-
duct "The foolishness of man perverteth
his way, and his heart frettetli against the
Lord." If persons eat freely, and lie late in
bed, and take no exercise, ask a physician
what right they have to complain of low
spirits and ill health. If God, who knoweth
our frame, has forbidden the widow to marry
unless in the Lord, and disregarding his judg-
ment she yokes herself to an unbeliever, and
is deprived of her religious freedom : if he
has assured us that to walk surely is to walk
uprightly, and by fleshly wisdom we have our
conversation in the world : if he commands
us to cease from man, and we will make flesh
our arm ; — Why should we wonder at the re-
sults which he foresaw and foretold ? Having
sown tares, why should we think it stransfe

that we do not reap wheat ? Or marvel that what thousands of our fellow-creatures en-
we cannot gatlier grapes from thorns, or figs | dure ! Indeed no one can judge perfectly con-

NO%'EMBER 13.

"Co«* ihy burden upon the Lord.'' — Psalm h-.22L

All men are not exercised in the same
way, but every one has something trying and
oppressive in his condition that may be called
his burden. And we may make one remark
concerning this universal experience — We
are commonly prone to reduce the burdeie
of others, but to magnify our own. Each sui^
ferer is ready to say, Behold, and see if ever
there was sorrow like unto my sorrow.'' Bot
this is the language of ignorance as well as
of self-importance. How little do we know

from thistles I All would be as plain as the
day, were we to say, " I have erred."

We frequently expect too much from Prov-
idence. We wish it to act preternaturally,
instead of conforming to its established laws
and rules. We seem to rely upon it not only
to assist us in our difficulties, but to counte-
nance us in our mistakes ; to free us from re-
sponsibility when we act freely ; and to afibrd
us impunity in imprudence. But if he places
us in the way, and clearly directs our goings,
and tells us to look straight on, and to ponder

ceming the burden of another. For the whole
of that burden, which may seem inconsidera-
ble to you, is never known, and often a snidl
part of it only appears. The weight too is
relative : a burden which a strong man can
carry would crush an infant or an invalid. It
may be also increased by imagination, m
which case, though there may be only fancy
in the fact, there is reality enough in the
feeling — The heart only knoweth his own
bitterness."

But if all are not equally unhappy, all hare

or fix them among the stars in speculation
is God's providence to be accused because an
angel does not come to keep us from striking
against a stumbling-block, or falling into the
ditch ? And are we to lie bruised or bemired,
complaining that clouds and darkness are

our steps; and we close our eves in raptures, somewhat that bears upon the mind : "Poll
■ '' bliss is bliss Divine." And if the question

was addressed to a number of persons indn
vidually, What is thy burden ? One woaW
answer. My burden is made up of care and
anxiety. An event is before me that per-
plexes me by day, and holds my eyes waking

NOVEMBER 13.

365

y night It is a movement in life. 1 know
ow much depends on a wrong step, and I
/ish to be found in the path of duty: but
/hen I would determine, I seem equally
oised by claims and difficulties on either
ide, and I know not the way I should take,
mother would say, My burden is made up of
lalignity and calumny. I wish not only to
pprove myself unto God, but to stand fair
/ith my fellow-men : yet they misrepresent
ly motives, and vilify my actions, and cast
ut my name as evil — And if all manner of
,vil IS spoken of you falsely, it is the very
.ling your Saviour told you to look for ; and
oe same affliction has befallen your brethren
'ho were before you in the world. Yet we
,'onder not that you feel. The Apostle throws
,1 " cruel mockings" among the severest suf-
jrings of martyrdom ; and the Saviour said,
j Reproach hath broken my heart." — A third
,iys, My burden is outward trouble ; disap-
.jintments, losses, and embarrassments m my
'orldly substance and circumstances. My
urposes are broken off, my schemes and de-
endences have failed,

' And day by day some current's thwarting force
Sets me more distant from a prosperous course" —

wish to provide things honest in the sight
^ all men, but with growing demands I have
iminished resources, and often look at the
I ate of my family, and ask, " What shall they
it, and what shall they drink, and where-
iUial shall they be clothed 1" — A fourth
|iys, My burden is bereavement. How have
.been stripped and peeled ! I had a child, I
|id a parent, I had a friend who was as my
,vvn soul, I had a companion with whom I
foik sweet counsel. Now I sit alone, and am
3 a sparrow upon the house-top. Lover and
\iend hast thou put far from me, and mine
jquaintance into darkness. — Another says,
ly complaint is bodily indisposition ; disease
ireatens me, infirmity weakens me, shattered
srves and broken spirits often deprive me of
le privileges of the sanctuary, and discolour
^ the medium all my views even of Divine
lings. — Another says. My age is labour and
)rrow. The days are come of fading eyes,
id ears dull of hearing, and trembling
mbs ; fears are in the way ; the grasshopper
a burden, and desire fails.

" My vitals, with laborious strife,
Bear up the crazy load ;
And drag the dull remains of life,
Along the tiresome road."

nother says, I could bear every thing else if
1 was clear, and calm, and inviting at the
id — But tliere is death — at the sight of
hich my peace flies, and my comforts are
nbittered. O how shall I ever meet the
ng of terrors ! Ye departed saints ! you
ive passed the event ; death is behind you ;
it it is before me, and it is ever before me.
hear some talk of their departure with con-
31*

fidence and joy ; but I am always subject to
bondage through fear of death —

Well, I want not to hear what constitutes
thy particular burden — Be it what it may,
"Cast," says David, "thy burden upon the
Lord" — Not upon creatures, not upon good
men, not upon ministers. It is true, in a sense
we are all to be burden-bearers : " Bear ye
one another's burdens, and so fulfil the law
of Christ." And " a friend is born for adver-
sity." But when wanted he is not always to
be found. And he may not enter into your
views and feelings. And if his sympathy be
kind, it may not be efficient. He may pity,
but be unable to relieve. Men at their best
estate are nothing without God. Cease, there-
fore, from them, and say with the Church,
" Therefore will I look unto the Lord, I will
wait for the God of my salvation, my God
will hear me."

" But how can I cast my burden upon the
Lord ]" By faith. When you believe that
he can be found, that he is near, that he is a
very present help in trouble, that the very
hairs of your head are all numbered, that all
your ways are before him, that he is pacified
towards you by the blood of the Cross, that
he who spared not his own Son will also
freely give you all things, that he invites you
to come and put your trust under the shadow
of his wings, that he careth for you, and will
make all things work together for your good ;
then the spirit is freed, relieved, composed ;
and the promise is accomplished — "Thou
wilt keep him in perfect peace whose mind is
stayed upon thee, because he trusteth in
thee." It is also done by prayer. "Commit
thy works unto the Lord, and thy thoughts
shall be established." "Be careful for no-
thing ; but in every thing by prayer and sup-
plication with thanksgiving let your requests
be made known unto (Jod. And the peace of
God, which passeth all understanding, slmil
keep your hearts and minds through Christ
Jesus." Prayer is therefore not only a duty,
but a privilege. It is good for us to draw
near to God. It not only relieves us by di-
verting our sorrow, but by sootliing and re-
ducing it. Prayer opens the heart, and lets
out grief ; and opens heaven, and letij down
grace. It succours us not only by its exer-
cise, but by its success. Gcxl answers prayer
by acting for us and in us. To deny this is to
explain away the constant and express lan-
guage of the Scripture — But we must enter
into the spirit of prayer. If we pray cnr(v
lessly and formally, the burden will rrniain
still pressing us down. Hannah was full of
anguish, and prayed, but "she prayed in hor
heart." And what was the result .' " W hen
she had poured out her soul before tlie Lord,
she went her way, and did eat and drmk, and
her countenance was no more sud."

Some have not yet found their way to this

366

NOVEMBER 14.

relief in their trouble ; but the Church says,
" A glorious high throne from the beginning
has been the place of our sanctuary" —

" And who that knows the worth of prayer
Dut wishes to be often there?"

NOVEMBER 14.
Except ye eat the flesh of the Son of ma% and
drink his blood, ye have no life in you^ — John
vi. 53.

This language gave great offence when
our Lord delivered it. Many of his disciples
said, "It is an hard saying, who can hear it]"
We need not wonder therefore if it should
be disrelished by some now. It certainly re-
quires some explanation, for it has given rise
to several abuses or mistakes. We may re-
mark two of these. The first takes it in a
sense too gross. It is the doctrine of tran-
Bubstantiation, which has rolled down from
age to age in blood. According to this, it is
believed that the words, " This is my body ;
and this is my blood," do not mean emblems
of them, but the things themselves ; and that
as soon as the bread and the wine have been
consecrated by the priest, they are changed
into the very body and blood of Christ, and
that he is thus eaten, and may be eaten by
thousands at the same time ! In the same
way they may as easily prove that he consists
of boards and nails, for he says, " I am the
door." What a strong delusion to believe a
lie is here ! Be it observed, our Lord has
here no reference at all to the Sacrament, for
this was not instituted till long after. Besides,
the participation of his flesh and blood, of
which he speaks, is inseparable from salva-
tion— " Whoso eateth my flesh, and drinketh
my blood, hath eternal life ; and I will raise
him up at the last day." But are all saved
who partake of the Lord's supper ] And do
all perish who never received it 1 The sec-
ond takes it in a manner too refined, and is
derived from the enemies of evangelical
truth, who have always shown a peculiar
aversion to the death of Christ under any
other notion than that of an example or wit-
ness. They tell us the diction is very strong,
and must be much qualified. Our Lord, say
they, is here speaking of himself as a teacher,
and refers to the design of his doctrine ; for
knowledge has always been considered as the
food of the mind. This is readily allowed.
Yet what teacher ever said to his pupils. You
must eat not my instructions, but myself ; not
my lessons, but my flesh and blood? The lan-
guage is certainly very metaphorical ; but it
is founded in truth, and designed to convey
an important reality. The thing is, we live .
not by the life of things, but their death. It
is so with vegetables, and birds, and fishes,
and beasts ; they serve to nourish us by their
death. We live spiritually by the dying of
the Lord Jesus ; and the allusion refers to his

mediatorial oflTering for our sins ; and teach
us, that faith is necessary to our derivir
benefit from his sacrifice — "Except ye e
the flesh of the Son of man, and drink h
blood, ye have no life in you."

For this eating and drinking represent oi
believing on Christ. The resemblance b
tween these and the exercise of faith appea
in four things. There is in each of them cj
petite. Our Saviour speaks of hungering ar
thirsting after righteousness. Hunger ar
thirst are natural, powerful, returning appi
tites. Such are the desires which all belie^
ers feel towards the Lord Jesus. There is i
each of them application. A man may hes
of food, see it, hold it in his hand, present
to his lips ; but this is not eating. In eatin
there is an actual reception of the food int
the animal system. And in believing we re
ceive Christ Jesus the Lord. His suitableries
and all-suflficiency to our case are road
known in the Gospel, and all the blessings o
his salvation are brought nigh ; but still v/<
perish unless we are made partakers of ChrisI
How often does the old and good divinity tel
us, that an unapplied Saviour is a nonentit;
to us ! In each case there is satisfaction
Medicine may be necessary, but we are no
said to eat medicine — we take physic; bu
we eat meat because there is pleasure in it
Food is essential to our subsistence ; ye
when we sit down to a well-spread table, m
never perform it as a duty to save us fron
death — There is immediate gratification ir
the action, and this secures the performance.
The reception of Christ is not only indispen-
sable, but free and delightful. Like Zaccheus.
we receive him joyfully. We not only sub-
mit to the method of his grace, but we acqui-
esce, we glory in it. We love his salvation.
We rejoice in his name. In each there is
nourishment. This is the design and effect
of food. It is thus the child grows ; it is thus
the man is sustained, and rendered equal to
his labour. And " the just shall live by faith."
" The life that I live in the flesh," says Paul,
" I live by the faith of the Son of God."

Every image applied to the Redeemer fails
to do him justice. We say there is no sub-
sisting without food ; yet Moses and Elijah
lived forty days and forty nights without eat-
ing. But to live for a moment spiritually,
without Christ, is a miracle that never has
been, and never can be accomplished. Food,
though necessary to life, is not sufficient to
preserve it. This was the case even with
what is called "angels' food," and "meat
from heaven." " Your fathers did eat manna
in the wilderness, and are dead. This is the
bread which cometh down from heaven, that
a man may eat thereof, and not die. Verily,
verily, I say unto you, He that believeth on
me hath everlasting life." Blessed Jesus! thy
flesh is meat indeed, and thy blood is drink
indeed ! Evermore give us this food.

NOVEMBER 15, 16.

367

NOVEMBER 15.

Nevertheless, let us go unto him.'''' — John xi. 15.

He is never too confident in his resources,
lor too late in his movements. We are often
mistaken with regard to our wishes and de-
igns. We raise expectations which we can-
lot realize ; and begin enterprises which we
(re unable to finish. Among men some are
strong and some are weak ; but the difference
^etween them is only comparative. The one
uoay break a larger rod than another ; but
|vhen you bring them to the mast of a ship,
Ihey are perfectly upon a level. But he who
Ipeaks in righteousness is mighty to save —
fHe is able to save unto the uttermost."
ifherefore he says —

"Nevertheless, let us go unto him"— Not
0 them, but to him — Not to the sisters, but
10 the brother — Not to Martha and Mary, but
jo Lazarus. "To what purpose 1 Lazarus
s dead. It is now too late." It would be too
ate for you ; but not for me. Your extremity
s my opportunity. I turn the shadow of death
nto the morning, and can do more than you
Jire able to ask or think. I surprise as well
iis succour ; and love to arrive at the place of
liflSculty when creatures are all withdrawn,
laving said. Help is not in us.

" Nevertheless, let us go unto him" — " But
le is not only dead, but buried ; and has lain
in the grave four days." Can the dead praise
chee ] Can they who go down into the pit
nope for thy truth ? — What ! visit a corpse in
a state of putrefaction ? — He cannot receive
pee, see thee, hear thee. But he can hear,
land see, and receive me. Let us try what an
interview will produce between death and the
grsLve, and the resurrection and the life,
f And did he go in vain ] We can visit the
long home" of a friend. We can go to the
grave to weep there ; but were we to attempt
to open an intercourse with the inhabitant, we
should be laughed to scorn. But Jesus said,
Lazarus, come forth ; and in a moment his
lungs heaved, his blood liquefied and flowed
again, and he came forth in newness of life !
What a journey, what a character was here !
Had you met him in his way to Bethany, you
would, in appearance, only have seen a man
like ourselves. But had one of the disciples
stepped back, as soon as he had passed, and
said. There is Jesus of Nazareth ; he is going
to visit a man in his tomb ; and could he have
informed you of the result, would you not
have followed him? Wherever I see him
going I will go with him. The journey will
be for his honour, and my profit — He cannot
move in vain — Nothing is too hard for the
Lord. When the Egyptians were pressing
upon them, and the Red sea was before thcni,
he said, " Go forward." What, into the deep 1
Yes, into the deep. To be drowned 1 No,
but to go through dry-shod. They were to
obey : he was to open the passage. In the

first creation "he spake, and it was done."
And in the second "he calleth things that
are not as though they were."

Let us never despond, but trust in him.
Let his all-sufficiency encourage us with re-
gard to others. Let those who in doing good
meet with unlikely materials to work upon ;
let ministers who seem only preaching many
of their hearers into impenitence ; let parents
whose hearts are bleeding over ungodly chil-
dren, think of him who was taking this seem-
ingly useless journey, and never abandon
their endeavours or hope. Let them use
means in his name ; and by faith and prayer
bring him forward — He can make these dry
bones live — The Son quickeneth whom he
will. And let it encourage us with regard to
ourselves. Am I a sinner 1 I ought to feel
that my case is bad ; but it is nof desperate.
Hopeless indeed it is as to myself and all
creatures ; but in him is my help found. He
can say to the prisoners. Go forth. He can
make the blind to see, and the deaf to hear —
He can make all things new. Am I a Chris-
tian ] Let me bring my confidence, m every
exigency and diflficulty, to his power, and say,
with Paul, "I know whom I have believed,
and am persuaded that he is able to keep that
which I have committed to him against tliat
day." "Yea, in all these things we are more
than conquerors, through him that loved us."

But, says one, " My wound is incurable —
He will not go to the grave of my departed
hope." If he keeps away, it is not because
he is unable to reanimate thy dead, and give
back the dear treasure to thme arms ; but be-
cause his power is under the direction of his
wisdom ; yea, and of his righteousness and
kindness too. But the truth is, tiiat he will
visit the interesting spot — Thy broth«T, thy
mother, thy child f-hall rise agfain. The pe-
riod is coming when he will look down, and
say to his mighty angels, "Our friend I.nza-
rus sleepeth, but I go, that I may awake him
out of sleep." — And, lo! he descends, and
the dead arise, and you embrace to part no
more. Wherefore comfort one another with
these words.

NOVEMBER 16.

" For in that he himsrlf hath fuffrred bring
tempted, he is able to succour than that are
tempted." — Hcb. ii. 18.

There can be no question of whom these
words are spoken. Let my thoughts com-
mune with him as the sufferer and the suc-
courer.

He himself Buffered, being temptni Then
ft man is tempti'd when he is drawn away of
his own lust, and enticed. In this srn.M* tho
Ixird Jesus was not tempted, neither indeed
could be, for he "was the holy One of God."
We are tempted when wc arc fKilirit«Ml to sm.

368

NOVEMBER 16.

Hence Satan is called the tempter : and thus
by him our Saviour was tempted to unbelief,
presumption, and idolatry. But the word
temptation does not always or principally in
the Scripture signify attempts to draw into
sin. God is said to tempt Abraham ; and we
read that we are to count it all joy when we
fall into divers temptations ; and that if needs
be we are in heaviness through manifold
temptations. Here, and in many other places,
the word means afflictions. These are called
temptations because they are designed and
adapted to try us — to prove our principles and
dispositions — to evince the reality and the de-
gree of our grace to ourselves and others.
His being tempted, therefore, means his being
subject to all the distress, pain, and anguish,
which characterized him a man of sorrows,
and justified his saying. Behold and see if
there be any sorrow like unto my sorrow,
which is done unto me, wherewith the Lord
hath afflicted me in the day of his fierce
anger.

But he suffered,, being tempted. This at-
tests the impression made upon him by what
he endured ; and shows us two things — That
his divinity did not absorb his human nature,
so as to render it incapable of passion : and —
That as man, his patience was not a physical
apathy, or a philosophical insensibility. There
is no patience in bearing what we do not feel :
and no resignation in giving up what we do
not love and value — as there would be no vir-
tue in fasting if we had no appetite for food.
Our Lord, instead of being less susceptible of
suflfering than others, was more so. That
which adds to the impression of pain, is the
delicate and fine crasis and constitution of the
part aggrieved. The composition of our Sa-
viour's body perfectly fitted it to receive the
most quick and sensible touches of every ob-
ject. And the same may be said of his mind.
A being dull and stupid feels much less suf-
fering than a man of lively conception and
reflection : in the one case pain falls upon a
log of wood; in the other upon the apple of
the eye. Jesus groaned in spirit: wept: made
supplications with strong cryings and tears ;
was sore amazed, and very heavy ; his soul
was exceeding sorrowful, even unto death ;
and his sweat was as it were great drops of
blood, falling to the ground — But the sufferer

Is also the succourer. The one is the con-
sequence of the other. " For in that he him-
self hath suffered, being tempted, he is able
to succour them that are tempted." This abil-
ity therefore is relative and acquired. He
was made perfect through suffering; and in
that he himself hath suffered, being tempted,
he is able to succour them that are tempted,
by way of atonement, by way of example, by
way of sympathy, by way of efficiency. Able

By way of atonement. And is it a light
thing to know, in our deepest sufferings, that
we are enduring nothing that is penal ? That

Christ hath redeemed us from the curse of
the law, having been made a curse for usl
That every affliction is only the stroke of a
fatherly rod, chastising us for our profit]
That we are accepted in the Beloved ] That
we can never come into condemnation 1 Able

By way of example. We are naturally
like bullocks, unaccustomed to the yoke ; and
even after some degrees of religious experi-
ence, we know little of the holy art of " suf-
fering affliction, and of patience." But Jesus
" suffered for us, leaving us an example that
we should follow his steps. When he was
reviled, he reviled not again ; when he suf-
fered, he threatened not; but committed him-
self to him that judgeth righteously." And
as in him we see what disposition we should
exercise towards men, who are the instru-
ments of our distress, so we learn also how
we are to submit to God, who is the author of
it : " Father, if it be possible, let this cup pass
from me — nevertheless, not my will, but thine
be done." One thing is of great importance
here. In his conduct we see that we are
never to go aside either to meet or — to miss
our cross ; but when we find it in our way,
to take it up, and follow him. Able

By way of sympathy. We may compas-
sionate a sufferer, but we cannot properly
sympathize with him, unless we have been
through the same. Now he was in all things
made like unto his brethren ; and he remem-
bers how he felt, and wiiat he desired and re-
quired when in our condition. He knows the
poverty of his people much better than by
report : he was poor. He knows the effect
of slander : " reproach," says he, " has broken
my heart."

" He knows what sore temptations mean,
For he has felt the same."

He knows what it is to die, and to enter the
darkness of the grave. Able

By way of efficiency. Pity is not power.
Many can sympathize with their connexions
who have not the means of relief and redress.
The ear is not heavy that it cannot hear ; yet
the hand is shortened that it cannot save. But
he is mighty to save. He is able to save onto
the uttermost. He can always support, de-
liver, sanctify. He can turn the shadow of
death into the morning. He can turn the
curse into a blessing. Nothing is too hard
for the Lord. But this efficiency is the con-
sequence of his suffering — " for the suffering
of death — he is crowned with glory and
honour" — all power is given unto me in bear
ven and in earth.

Well may he be called " the consolation of
Israel !" Let us say of him as Lamech did
of Noah, " This same shall comfort us."

Let us also be concerned to resemble him.
Let us be tender-hearted, and concerned to
comfort them that are cast down. We can-
not do much ; but let us do what we can ; and
be little images of him who is the shadow of

NOVEMBER 17.

369

great rock in a weary land, and as rivers of
rater in a dry place. What is most admira-
ble in us is not our wealth, or splendour, or
jven talents, but those feelings which render
IS pitiful and courteous ; humane and divine,
ind these sentiments are best learned in the
chool of affliction. This is one of the rao-
ives that should reconcile us to our trials.
JVe are not detached and unrelated individu-
lls, but parts of a whole whose welfare should

' dear to us — and in that we suffer, being
ipted, we are able to succour them that
tempted.

NOVEMBER 17

iWhosoever therefore shall confess me before men,
him icill I confess also before my Father which
is in heaven.^' — Matt. x. 32.

Let us see what this promise requires of
n a way of duty. It is confession ; " Who-
ver confesseth me before men." Three
. juiries will serve to explain it.
First — Who is to be confessed ] " He that
"infesseth me," says the Saviour. Him there-
ire we are to confess in his being, person,
laracter, offices, relations ; in his sufferings
id glory ; in his cause, ministers, and mem-
^rs ; in every thing that concerns him as he
revealed to us in the Scripture. Only it is
^ressary to observe, that as the opposition to
IS often varying, so the duty of his con-
rs will vary accordingly; and the truth
ire peculiarly required to witness must be
rmined by the nature and exigency of the
lil. The Apostle speaks of being "estab-
shed in the present truth ;" by which we
-e to understand some doctrine particularly
iposed or neglected, and the confirmation
! recommendation of which is more imme-
"!y called for. According, therefore, to
le seasons and places in which we live, we
'lall have to testify sometimes in favour of
is divinity and atonement, sometimes against
?lf-righteousness, sometimes against super-
ition, sometimes against enthusiasm and
naticisra, sometimes against A ntinomianism,
id often, very often, agamst a mere form of
nowledge or godliness, without the power
lereof.

Secondly — Before whom are we to confess
\m1 "He that confesseth me before men.''''
v^hat men ? Godly men only 1 It is an easy
ling to confess him before his admirers — But
e are to confess him before bad men, before
s enemies as well as friends. Before tlie
)or and the vulgar only by whom we are lit-
e influenced ? Nay : but before the rich,
le great — *'I will speak of thy testimonies
so before kings, and will not be ashamed."
efore the ignorant and illiterate only ? No:
it before the sons of learning and of science,
ho may pity or ridicule our want of under-
2W

standing. Before those only who know us,
and who would despise us for denying what
we profess] No: but before those who are
strangers to us, and cannot be aware of our
inconsistency.

Thirdly — How are we to confess him be-
fore men? The source of the confession is
faith ; as it is written, " I believed, therefore
have I spoken ; we also believe, and therefore
speak." If our testimony does not harmonize
with our convictions and sentiment^, it is
worse than nothing, it is hypocrisy and lies.
But though the spring be within, the stream
is without ; though the one is invisible, the
other is to be seen. There are three ways
in which our confession of him is to be made.

Verbally. Thus the martyrs confessed him ;
for they would not have suffered, had they
hid his righteousness within their hearts.
When Peter and John were forbidden by the
council to speak any more in his name, they
answered, "We cannot but speak the things
which we have seen and heard." W^e are to
glorify God in our body as well as in our spirit
He has given us speech, not as many use it,
but to honour the giver; and with David we
should pray, " Lord, open thou my lips, and
my mouth shall show forth thy praise." We
could not be satisfied with the heart of a
friend, if his tongue was always engaged
against us, or indeed if it was never employ-
ed for us. Yea, we should say, The thing is
impossible; if we had his heart we should
have his tongue : "for out of the abundance
of the heart the mouth speaketh." Here,
however, be it observed, that we are not to
rush into every company like an armed sol-
dier, or to draw the sword of the Spirit upon
every one we meet. We are not bound to
exasperate or to rebuke when it will call forth
mere profaneness or obscenity. "Give not
that which is holy unto the dogs, neither cast
ye your pearls before swine, lest they trample
them under their feet, and turn again and
rend you." " A word," says Solomon, " filly
spoken, how good is it! it is like apples of
gold in pictures of silver." There is a zeal
which is not according to knowledge: and
wisdom is profitable to direct. Yet we may
err on the sido of deficiency as well as ex-
cess : and while we shun imprudence, we
may be restrained by a cowardly fear or
shame, from seizing opportunities that present
themselves of speaking usefully, without the
violation of any duty or decorum in life. How
many of these iiave we suffered to pass un-
improved I " I^rd," would Tsher of>en say,
" Lord, forgive my sins of omission."

Practically. Confession may be attached
to conduct as well as to languajre : yen, no-
tions, it is proverbially said, speak louder than
words. A minister has two individuals be-
longing to his congregation. The one says
little of him, and less to him ; but he is con-

370

NOVEMBER 18.

stant in his attendance, and bends every thing
to enable him to enjoy what he deems a priv-
ilege, as well as a duty. The other always
extols him much, both before his face and be-
hind his back ; but he is seldom in his place,
and suffers the most trifling excuses to keep
him from what he so admires ! Does not the
practice of the former decide more than the
commendations of the latter] We read of
those who profess that they know God, but in
works deny him ; and of the blasphemy of
those who say they are Jews, and are not,
but do lie. Many, like Ezekiel's hearers,
with their mouth show much love, but their
heart goeth after their covetousness : many,
like Judas, even while they kiss, betray. We
are required to hold forth the Word of life,
not only by our tongues, but tempers; not
only by our lips, but lives. When we exem-
plify the holiness and excellency of the Gos-
pel by our deportment in every condition, and
especially when w^e fully discharge every
relative duty ; then it is that we adorn the
doctrine of God our Saviour, and commend
his religion to others.

Passively. " They also serve that wait ;"
and they also confess that endure. When
his followers are willing to sustain the loss
of all things rather than forsake him, and
instead of complaining rejoice that they are
counted worthy to suffer for his name, they
evince the strength and force of their attach-
ment to him, and he is glorified in them.
Persons may be exercised with many afflic-
tions who are not called to endure persecu-
tion. It is peculiarly as sufferers that many
are the Lord's witnesses: and how do they
glorify him in the fires, when in patience
they possess their souls, and can even rejoice
in tribulation also ! What a testimony do they
bear to the power of his grace and the com-
forts of the Holy Ghost, when they show that
he sustains them when every earthly support
gives way ; and refreshes and delights them
when all creature-consolation is dried up or
embittered ! The passive graces are with
more difficulty exercised than the active.
The active fall in with several principles of
our nature, especially our love of activity and
notice : but to sit alone and keep silence ;
to suffer on week after week, and month
afler month, unobserved, unless by partial
friendship ; mourning indeed but not murmur-
ing ; every word, every feeling softly confess-
ing, " I know, O Lord, that thy judgments
are right, and that thou in faithfulness hast
afflicted me : let thy loving-kindness be for
my comfort, according to thy word unto tliy
servant:" — when I have turned away from
Buch a scene as this, I have said within my-
self, I have often heard of religion, but I have
now seen it : and T have been ready to invite
others to return with me, exclaiming,

*' Behold the awful portrait, and admire,
Nor stop at wonder; imitate, and live."

NOVEMBER 18.
" Whosoever therefore shall confess me Iffort
men, him will I confess also before my Father
which is in heaven.^'' — Matt. x. 32.

Let us see what this promise insures in a
way of PRIVILEGE. It is confession: "him
will I confess before my Father which is in
heaven." The word signifies more than mere
attestation: it means acknowledgment with
approbation and applause. This would seem
incredible, did we not know that the reward
is not founded in our worthiness, but is de-
signed to display the exceeding riches of his
grace. The Lord thinks better of their works
than they ever do ; they oflen blush and weep
over their performances, but he will say,
" Well done, good and faithful servant, enter
thou into the joy of thy Lord."

Nothing is more pleasing than praise; and
nothing is more stimulating. The desire of
it is generally connected with some of the
finest sensibilities of our nature. He who is
dead to it betrays a mind destined to no dis-
tinction, and on which no great or good im-
pression is likely to be made. But observe
three things which enhance the privilege hwe
spoken of.

The First is the applauder : " / will con-
fess him." In all praise much depends upon
the person from whom it is derived. A real
proficient therefore in any art studies to ap-
prove himself to such as are masters of it.
To their judgment he appeals, and their ap-
probation supports and gratifies him under the
neglect or the censure of the rude and incom-
petent. The praise of some is worse than
reproach. Our Lord forbad the devils to con-
fess him. Paul was displeased with the spirit
of divination in the damsel that cried, " These
are the servants of the most high God, which
show unto men the way of salvation." Wise
men lay little stress upon the caresses of the
multitude, who are easily wrought upon, and
are led by humour rather than conviction, and
can seldom comprehend what they pronounce
upon. And therefore a heathen philosopher,
when shouted home to his door by the popu-
lace, turned round, and said, What folly or
harm have I done to deserve and obtain your
commendations]" Some hearers are afraid to
say a word of praise to a minister, lest they
should make him proud and vain. But the
danger is imaginary; he has no opinion of
their judgment. Praise is debased, and be-
comes more than worthless by insincerity ; it
is then flattery, and " he that flaltereth his
neighbour spread eth a net for his feet." All
the friendship of the world is only " lies in
hypocrisy." Human applause can add little
to our welfare and happiness. The influence
of it is confined to time : what can it do for
us when sickness spreads a gloom over our
comforts, and mortality araws the curtain
upon all that is valued on earth! Paul there-

NOVEMBER 19.

371

fore says, " It is a light thing* to be judged of
■nan's judgment ; he that judgeth me is the
Lord." He knows all things ; he reads the
leart; he is truth itself; he is approved whom
;he Lord commendeth. " Let the words of
Tiy mouth, and the meditations of my heart,
36 acceptable in thy sight, O Lord, my strength
knd my Tedeemer !"

I The Second is. In whose presence he will
acknowledge us : "I will confess him before
my Father which is in heaven.^' Could you
l;hoose before whom you would be owned and
^raised, it would doubtless be one you most
lighly esteemed, in whose regard you placed
your happiness, and who was most able to
^advance and secure all your interests. And
'whose blessing maketh rich, and addeth no
'sorrow with it ] In whose favour is life ] Who
3an do for you exceeding abundantly above
dl you can ask or think ! Suppose a general,
ifter the termination of a war, returning
lome, and entering the presence of the king,
he fountain of honour ; and introducing one
)y one those who had distinguished them-
selves under him : he calls them by name, he
•elates their exploits, he testifies their obedi-
nce, their skill, their prowess, their perse-
. erance ; and asks for their remuneration and
preferment — What could be more gratifying
ind glorious ! Yet what would this be, com-
mred with the conduct of the Lord Jesus,
he leader and commander of his people,
.vhen, his warfare being accomplished, he
shall present those who have fought the good
ight of faith before the throne of the Majesty
)f heaven and earth, and claim for them the
)romises of the new and everlasting cove-
mnt: "Father, I will that they whom thou
last given me be with me where I am to be-
lold my glory 1"

The Third is the period of commendation.
We all know how much depends upon the
seasonableness of an action. There is a crit-
ical hour when a word spoken in our favour
may gain for us a friendship we otherwise
should not have known, or an office we should
not otherwise have filled ; yea, it may decide
the whole of our future life. The Lord Jesus
ices not leave his people without witness
•now. In various ways he confesses them,
even here. But in these words he refers to
tiis confessing them before his Father " at the
'last day," when he has summoned together
the whole universe, and is distributing endless
iisgrace or honour, happiness or misery. They
• will have confidence, and not be ashamed
before him af his coming.

Let this reconcile them to their present
comparative obscurity. The world knoweth
^hem not. It is not proper, it would not be
safe for them to have all their distinctions
lere. Their day is coming. It is called the
Tianifestation of the sons of God. " Then
s^hall the righteous shine forth as the sun in
:he kingdom of their Father."

NOVEMBER 19.

" / om a partaker of the glory that shall be re-
vealed."—! Pet. v. 1.

This is one of the three characters by which
Peter here describes himself to enforce his
" exhortation." In the two former, wherein
he calls himself " an elder and a witness of
the sufferings of Christ," there is something
personal to him : but in the third designation
there is nothing peculiar — any fjrther than
all real religion is a peculiar thing in our
world, where the multitude are evil, and
thousands among those who wear the form of
godliness are strangers to the power of it.
But all who are born of the Spirit stand upon
the same ground with Peter with regard to
eternity. They are heirs together with him
of the grace of life, and each of them is au-
thorized to say, " I am a partaker of the glory
that shall be revealed." Hence three things
are observable.

First, The destination of Christians is " glo-
ry." The radical idea of glory is brightness,
splendour. The secondary notion is excel-
lency displayed — and this is what the Scrip-
ture intends when it so frequently expresses
heaven by the term glory. We "think more
of the happiness of the state than of the
glory. But it will display all kinds of ex-
cellency— natural — corporeal — intellectual —
moral — social excellency — and the excellency
of pleasure, called " the joy of their Lord,"
"joy unspeakable and full of glory.''

Secondly, This glory is for future develop-
ment— It " shall be revealed." It has in a
degree been revealed from the beginning.
The Jews partially knew it; and as to a
clearer discovery of the nature of it, and the
way of obtaining it, life and immortality were
brought to light through the Gospel. But as
yet it has not been revealed externally to all ;
or internally to many; or completely to any :
" Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things
which God hatli prepared for thfin that love
him." Believers indeed have the advantage*
of something in addition to t.'stiniony ; and
they know more of heaven from what they
experience than from what they read or hear.
They have certain views and feelings which
raise their sentiments more than any thing
else — " O if these were rendered permanent
and perfect!" But who can imagine what the
perfection of them includes ] Flesh and blood
can no more comprehend tlian they can in-
herit the kingdom of (iod. The fiill disclo-
sure would be too nuich for our pliysical pow-
ers to bear, and would subdue all the mtercpt
we feel in a thousand things which claim n
share in our present attention. The dogrcr*
of information is wisely adapted to our pres-
ent state, and while it prepares iis for our end
does not disqualify us for the way. But wp
shall not always walk by faith. The object

372

NOVEMBER 20.

will not always be veiled. " It doth not yet
appear what we shall be ; but this we know,
that when he shall appear we shall be like
him, for we shall see him as he w" — It " shall
be revealed."

And, thirdly, it admits of present participa-
tion— " I am," says the Christian, " a par-
taker of this glory." This seems strange,
and we are ready to exclaim. Is then his war-
fare accomplished ] Has he finished his course
with joy? Has he passed the valley of the
shadow of death? Does he not daily groan,
being burdened with afflictions and infirmi-
ties? Yet, according to the Scripture, by
grace he is saved ; he is come to the new
Jerusalem ; he hath everlasting life ; he is a
partaker of the glory that shall be revealed.
He is so by union with Christ, his head and
representative, who procured it, and has pre-
pared it for him, and has taken possession of
it in his name, and holds it on his behalf —
" He hath quickened us tosfether with Christ,
and hath raised us up together, and made us
sit together in heavenly places in Christ Je-
sus." And he is so by the certitude and ap-
propriation of faith : for faith is the substance
of things hoped for, the evidence of things
not seen. The believer can realize as sure
and as present whatever God has engaged to
give. He is so by actual possession in the
foretastes, the earnests, the beginnings. Under
whatever representations heaven be held forth
the Christian has it in quality, and in degree.
He is a partaker of it as the bud partakes of
the flower, and the dawn of the day, and the
child of the man. The believer's anticipations
are not confined to any particular season or
condition, but he is often peculiarly a par-
taker of this glory in four cases — In the se-
clusion and liberty of the closet — In the ordi-
nances of the sanctuary — In the supports and
comforts of affliction — And in the elevated
experience of a dying hour.

Is this your attainment? Can you say, "I
am a partaker of the glory which shall be
revealed ?" How ought you to feel and to de-
mean yourself? Walk worthy of God who
hath called you unto his kingdom and glory.
Let your conversation become your condition.
Let it be dignified, cheerful, and especially
grateful. You were children of wrath, but
are now heirs of glory, yea and even par-
takers of it — What should you render for
blessings so great, and obtained by means so
infinitely expensive ?

And if you are not partakers, should you
not lay it to heart ? Should you not seek after
an interest in it ? Whatever else you possess
you must soon leave ; and no abundance of it
can afford you satisfaction even in the enjoy-
ment. But here the object will relieve every
want, it will fill up every desire. And suc-
cess is sure to crown your application if you
seek according to the true order. Only re-

member the time of finding is both short and
uncertain. You cannot be happy too soon ;
and your safety leaves you not a moment to
lose — " Seek ye the Lord while he may be
found, call ye upon him while he is near."

NOVEMBER 20.

" Then shall he say also unto them on the left
hand, Depart from me, ye cursed, into ever,
lasting Jire, prepared for the devil and his
angels.'^ — Matt. xxv. 41.

What a contrast between this sentence
and the language addressed by the same
Judge to those on his right hand ! That says,
" ye blessed of my Father ;" this, " ye cursed."
That says, " Come ;" this, " Depart." That
says, " Inherit the kingdom prepared for you
from the foundation of the world ;" this says,
" Depart into everlasting fire, prepared for the
devil and his angels."

The words are not for declamation, but be-
lief This "terror of the Lord" was not in-
tended to be defined and comprehended, but
was to be left to those forebodings of imagina-
tion in which there can be no danger of ex-
cess— "Who knoweth the power of thine
anger? Even according to thy fear so is thy
wrath." We shall not therefore dwell upon
the duration, or the nature, of this misery;
but only remark three things.

The first regards the origin of this dread-
ful state. It was not it seems at first provided
for the human race, but "prepared for the
devil and his angels." Yet being prepared, the
abode could receive any other rebels as well
as they ; and those who will join his party in
our world, and do the works of the devil, as
they have shared in the same sin, must share
in the same suffering with him and his follow-
ers. Thus the sinner renders their place his
own ; as it is said of Judas, " he went to his
own place."

The second regards the certainty of the
doom. The denouncement is not an idle tale ;
it is not the offspring of the nursery, or the
creation of priestcraft. The consciences of
men tell them this, and much more frequently
and seriously than they are willing to acknow-
ledge. The misery is such, that if there was
only a probability, or even a possibility of in-
curring it, wisdom would justify a submission
to all the self-denial and sacrifices the Gospel
demands. The children of this world act
upon this principle, where 'their temporal in-
terests are concerned. They throw overboard
the lading of the vessel when they are not
sure, but only apprehensive of a shipwreck :
and yield to the painful excision of a limb
when the preservation of the whole body is
not certain, but probable, and in some cases
possible. But before a man can suppose that
this misery is not possible, and even probable ;

NOVExMBER 21.

373

before he can question the certainty of it, he
must prove either that our Lord never uttered
these words as the Gospel affirms, or that if
he did utter them he is not to be depended
upon. But he is the faithful witness; and
the Scripture cannot be broken. What a task
then has the infidel to perform before he can
lay his apprehensions to rest, and bid defiance
to this sentence — He must prove that the Bi-
ble is a lie, or Jesus a liar. Men may be ig-
norant of these things, but they must be " will-
ingly ignorant." And they cannot be ignor-
•nt "long. And, considering the uncertainty
life, how soon, very soon may they be con-
iiced too late ! Hobbes said, when dying, " I
^ield my body to the earth, and my soul to the
•Treat perhaps." Thistlewood the traitor said
o one of his comrades as he was ascending
he drop, " We shall soon know the great se-
cret"— He meant, whether there was an-
other world ; and after death the judgment.
What wretched infatuation to leave the deci-
sion till the discovery and the remedilessness
irrive together ! It is hardly necessary to ob-
erve that the denial of the thing will not dis-
irove it Suppose a criminal by some delu-
;ion persuades himself that the assize will
lot be kept — He goes on — but while he is
3ngaged or amused, hark ! the trumpets sound,
jiie judge is entering, and to-morrow he must
,ippear. Men may reason, disbelieve, ridi-
cule ; but the scene neither slumbers nor lin-
••ers — " The end is come ; the end is come."
The third respects the character of those who
1 under the malediction. And surely they
-t be persons charged with crimes too shock-
for human nature often to commit: surely
hey can only be Cains, and Pharaohs, and Bel-
hazzars, and Herods, and Robespierres. But
10. They are not represented as tyrants, rob-
)ors, adulterers, murderers of fathers and mur-
ierers of mothers. Many of them were free of
,vhat is commonly called vice. They had nega-
ive virtu e.«, an^ often boasted that they did no
,iarm. But they led easy and indolent lives.
They exercised no self-denial. They made
10 sacrifices not only for God whom they had
lot seen, but for their brother whom they had
,ieen. They have judgment without mercy,
,)ecause they showed no mercy. They had
infeeling hearts, and tearless eyes; their
lands never relieved the necessitous; their
eet never visited the door of affliction — It is
he decision of One too wise to be mistaken,
nd too faithful to misrepresent—" For I was
n hungred, and ye gave me no meat : I waa
hirsty, and ye gave me no drink : I was a
tranger, and ye took me not in : naked, and
'e clothed me not : sick, and in prison, and
'e visited me not. Then shall they also an-
wer him, saying, Lor(J, when saw we thee
n hungred, or athirst, or a stranger, or naked,
•r sick, or in prison, and did not minister
mto thee 1 Then shall he answer them, say-
32

ing. Verily I say unto you, inasmuch as ye
did it not to one of the least of these, ye did
it not to me. And these shall go away into
everlasting punishment: but the righteous
into life eternal."

NOVEMBER 21.

" / went out full, and the Lord hath brought me
home again emjyty." — Ruth i. 21.

These are the words of Naomi, who, from
the famine which raged in her own country,
had fled to Moab for succour, and had now
returned back to her native place. In a vil-
lage every occurrence, especially the coming
back of an inhabitant after years of absence,
excites notice, and the news soon spreads
through the neighbourhood. So it was here.
The arrival of Naomi, accompanied with
Ruth, her daughter-in-law, awakens curiosity,
and huddles together the rustics in litUe
groups, pointing with the finger, and making
remarks and inquiries — " So they two went
until they came to Beth-lehcm. And it came
to pass, when they were come to Beth-lehem,
that all the city was moved about them ; and
they said. Is this Naomi?" At which she burst
into tears, and said, " Call me not Naomi" —
that is, pleasant; "Call me Mara" — that is,
bitter: "for the Almighty hath dealt very
bitterly with me — I went out full, and the
Lord hath brought me home again empty."
Whence we may observe.

That when persons go from home, they
little think what may befall thein before their
return. This will apply even to life itself.
Some, like Elimelech, never come back. An
accident demolishes their frame; or a disease
arrests them too violently to admit of their
removal : their relations arrive just in time to
see them die, or they die in the midst of
strangers. They little imagined that when
they left their own door they were never to
enter it again ; and that the leave they had
taken of their family ^vas a farewell for ever I
"Boast not tiiyself of to-morrow, for thou
knowest not what a day may bring forth."
" Go to now, ye that say. To-day or to-morrow
we will go into such a city, and continue
there a year, and buy and sell, and get gain :
whereas ye know not what shall be on the
morrow. For what is your life 1 It is even a
vapour, that appeareth for a little time, and
then vanishrs away. For that ye ought to
say, If the Lord will, we shall live, and do
this, or that."

It applies also as to character. Some have
been converted while from home : tliry have
met with a gully ac(]imintance wha-e conver-
sation, or have attended nn evnngelirnl minis-
ter whose prearhing has been useful to tiieir
souls; and they have returned with new
views and feelings, and have become all an-

374

NOVEMBER 21.

xious to bring their connexions into the same
state with themselves. Others, alas ! have
gone out moral and returned vicious, profan-
ing the Sabbath they had once revered as the
holy of the Lord anc^ honourable; and ridi-
culing a book which they once regarded as
given by inspiration of God. How many, in
travelling, run uncalled for into dangers !
And how necessary is it, even in lawful, be-
cause necessary journeys, to commit our way
unto the Lord, and pray, " Lead us not into
temptation, but deliver us from evil !"

It also applies to our outward circumstances.
Some go out empty, and come home again
full. This was the case with Jacob. He left
Beer-sheba with nothing but the charge and
blessing of Isaac : and in his pleading with
God in his journey, he only asks for bread to
eat, and raiment to put on, and a return to
his father's house in peace. But hear him on
his return : " with my staff I passed over this
Jordan, and now I am become two bands."
And thus it has been with many since. They
set off with no raised expectation, and with
no design formed, excepting to gain an humble
subsistence: but difficulties vanished before
them ; the Lord prospered their way ; blessed
the labour of their hands; and gave them
power to get wealth. Others have gone out
with confidence flattered by the most pleasing
prospects. But every enterprise failed ; every
dependence gave way ; every comfort fled ;
till they were left like a beacon upon the top
of the mountain, or a vessel stranded and
wrecked upon the shore — Therefore we ob-
serve again.

That it is no unusual thintr for the same
individual to experience both fullness and
privation. " Ah," says Naomi, " once I had
a husband, now I am a widow. Once I had
children, now I am childless. Once I had im-
ortance, now I am without influence. Once
had substance, now I am destitute — I went
out full, and the Lord hath brought me home
again empty." Not only is there a diversity
of conditions among men, so that while one is
in splendour another is in obscurity, and while
one is rich another is poor — but the very same
person may successively be distinguished and
neglected, be wealthy and indigent. These
transitions are sometimes gradual ; and some-
times sudden and wholly unlooked for. But
Scripture, and all history and observation,
more than remind us of the possibility of these
changes: and wisdom admonishes us to im-
prove them — First, by not depending upon
our possessions and enjoyments. Shall we set
our heart on that which is notf Secondly, by
using them liberally while we have them.
Riches make to themselves wings, and flee
away : but, says an old writer, we may clip
their wings by charity. And Solomon says,
"He that hath pity upon the poor lendeth
unto the Lord; and that which he hath given

will he pay him again." So that not only is tht
principal safe, but the interest Divine. " Cast
thy bread upon the waters ; for thou shalt fine
it after many days. Give a portion to seven,
and also to eight : for thou knowest not what
evil shall be upon the earth." And Thirdly,
by being prepared for every vicissitude. " ]
know," says Paul, "how to be abased, and
how to abound; everywhere and in all things
I am instructed both to be full and to be hun-
gry, both to abound and to suffer need." It is
one thing to know what it is to possess, and
what it is to lose, and another to know how—
that is, how to behave in each as becometh
the principles of a Christian. It is a great
thing to prosp'er and not be exalted above
measure; and to be reduced without being
swallowed up of over-much sorrow. To be
full and not deny him, and say, Who is the
Lord ] And to be poor, and not steal or take
the name of our God in vain. Yet this is
possible ; and through the grace of the Holy
Spirit the soul may be braced up to such k
moral strength of constitution, as to brave any
climate or change of weather, however great
or sudden.

See also how piety will acknowledge the
hand of God in every event. An ordinary
mind would have said, " I went out full, and
am come back empty." But Naomi did not
live without God with her in the world—
Noami says, " I went out full, and the Lord
hath brought me home again empty. So Eli
said, " It is the Lord, let him do what seemeth
him good." And Job, instead of dwelling on
the Sabeans and the elements, said, "the
Lord hath taken away. Blessed be the name
of the Lord."

God is not the author of sin; but as to suf-
fering— " Is there an evil in the city and the
Lord hath not done if!" Does not he make
darkness as well as create light? There is
nothing like chance, especially in our trials;
neither are we to think only or principally of
second causes. It is a view of God's agency
alone that can preserve us, either from sinning
or sinking in the day of adversity. But the
cup which my Father giveth me shall I not
drink it I I can trust in him — He spared not
his own Son — He has always my welfare at
heart —

" Good when he gives, eiipremely good ;
Nor less when he denies :
E'en crosses from his sovereign hand
Are blessings in disguise."

O let me hold communion with him, not only
in his word, but in his works: not only in his
ordinances, but in his dispensations. Let me
cleave to him as my exceeding joy, and my
everlasting portion, in all the revolutions of
time. And look forward not only to a pure,
but permanent state of blessedness —

" All, all on earth is shadow— all beyond
Is substance. The reverse is folly's creed.
How solid all where change shall be no more"

NOVEMBER 22.

375

NOVEMBER 22.

Tell them which are hidden, Behold, I have pre-
pared my dinner : my oxen and my fallings
are killed, and all things are ready : come unto
the marriage.''^ — Matt. xxii. 4.

God has provided for all his creatures ac-
;ording to their kinds : " the eyes of all wait
ipon him, and he giveth them their meat
n due season." Man is a compound be-
ng^ ; for his body there is the storehouse and
.vardrobe of nature. But in all this there is
nothing for his nobler part, the mind. Here
he Gospel comes in to meet his exigences —
jind with nothing less than a feast — and while
tvery other feast is for the body — this is en-
nirely for the soul.

ij The spirituality of this feast constitutes the
excellency of it, and at the same time ac-
tounts for the neglect of it. If provision was
(nade to gratify the animal appetites, or the
llesire for worldly riches and honour, it would
pasily excite attention. But men are earthly,
jind sensual ; they are governed by things
[hat are seen and temporal. Hence they hear
)f spiritual and everlasting things with indif-
crence. But is not this folly and madness 7
s not the mind the man ] Does not he who
!inew the value of the soul from the price he
mid for the redemption of it, does not he ask,
' What is a man profited if he should gain
■he whole world and lose his own soul ? or
rvhat shall a man give hi exchange for his

JOUl?"

I The feast here is not an ordinary one. It

^s a royal feast, a royal marriage feast, a royal
uarriage feast for the king's son. Yet what
nay we look for in such a feast as this, that is

aot to be found in the dispensation of the

pospel ]

{ Is it plenitude 1 Here we have it. We
read of "abundant mercy" — of "plenteous
redemption" — of a Saviour " full of grace and
truth — of "all the fullness of God." Is it va-
riety 1 Here we have it. Our wants and
hopes are not only numerous, but various ; and
equally so are our supplies. Here is light for
(Dur darkness. Righteousness for our guilt.
Strength for our weakness. Renovation for
•the heart Peace for the conscience. The
supply of the Spirit. The comforts of the
Holy Ghost. Is it richness of entertainment ?
What else can be the meaning of the expres-
sions, "a feast of fat things, a feast of wines
on the lees, of fat things full of marrow, of
wines on the lees well refined V God pre-
pares dainties for his guests, and they are all
supreme in their kind, and infinitely expen-
sive. The Jews did eat angels' food : but
what was the manna in the Desert compared
with the bread of life ! He that eateth of this
bread shall live for ever. " Eye hath not seen,
nor ear heard, neither have entered into the
heart of man, the things which God hath
prepared for tlieni that love him." Is it fel-

lowship] A feast is not a private meal, an in-
dividual indulgence, but an entertaimnent de-
signed to promote friendship, and social mter-
course, and gratification. And here we have
it. We are not solitary partakers, but have
companions the most agreeable, and excellent,
and numerous. We sit down with Abraham,
and Isaac, and Jacob, with prophets and apos-
tles, with the noble army of martyrs ; with
the general assembly and church of the first-
born, whose names are written in heaven= Is
it enjoyment ! A man at a feast discharges
himself from anxieties, and gives up himself
to pleasure and delight — "a feast is made for
laughter." "Joy becomes a feast," and is
promoted by it. But no pleasure, no delight
can resemble that which results from an ex-
perience of Divine grace. " Blessed is the
people that know the joyful sound." What a
contrast between them and others ! " Behold,
my servants shall eat, but ye shall be hungry :
behold, my servants shall drink, but ye shall
be thirsty : behold, my servants shall rejoice,
but ye shall be ashamed : behold, my servants
shall sing for joy of heart, but ye shall cry for
sorrow of heart, and shall howl for vexation
of spirit."

Yet it is lamentable to think that, though
all things are ready, and all are invited to the
feast, many make light of it, and go their
way. We are therefore commanded to " com-
pel" you to come in, that the house may be
filled. Not that violence is to be employed.
The compulsion is to be suited to a rational
nature ; and therefore to consist only of tlie
urgency of persuasion by argument and mo-
tive. And here the difficulty lies not in con-
vincing the judgment — since no one, unless
an infidel, will deny the propriety of comply-
ing with this call at some time — but 7wt at
jrresent. Go thy way, tiiorefore; at this time
you really, if not verbally, say to the imjKir-
tunity, when I have a more convenient ^eai■on
I will send for thee. But is not this delay
and postiKjnement infinitely dangerous ! Your
season, your only season, is rapidly passing
away. How soon will the bridcc be drawn,
and the door be shut! And then the thinps
which belong to your peace will be hid from
your eyes. Admitting that according to your
present feelings you are resolved to seek at
some future period, that ])oriod njay never
come. Sickness is not always the forerunner
of death. The disease ttw) nmy render you
incapable of thought, and thru your puri^ised
repentance will be impracticable. Inipraclica-
ble it will always be, unless the Spirit of (Jod
works in you; but if you resist his strivings
now, what right have you to expect tliut lie
will return then, and by the most wondrrfiil
operation comjuer your inveterate indisjKwi-
tion ?

Yea, the procrastination is as nnrensonnblo
as it is dangerous. Your compliance is ns ne-
cessary to your living comfortably as to your

376

NOVEMBER 23.

dying safely. Though the happiness of those
who receive Christ Jesus the Lord is com-
pleted above, it is begun below. They have
many present attainments. They do enter
into rest. Their souls are satisfied as with
marrow and fatness. The Lord is their shep-
herd. To him they have committed all their
concerns. All that is really good for them is
secured by his power, love, and promise. Their
tormenting fears are removed. Their vain
and restless desires are subdued. They have
indeed their afflictions, but these are sancti-
fied and softened ; and in a little time all
tears shall be wiped from their eyes. Can you
imagine that God will suffer his enemies to
be more happy than his friends ] Can a per-
suasion that God is your Father, and death
your deliverer, and heaven your home, tend
to make you less happy 1 What has the world
done for you ? Have you not found the way
of transgressors hard 1 Forsake the foolish
and live. All is " prepared" for you — God is
ready to receive you, angels are ready to re-
joice over you, believers are ready to hail you
— "All things are ready — Come unto the
marriage."

NOVEMBER 23.

" He that doeth truth cometh to the li^ht, that
his deeds may be made manifest, that they are
wrought in Gody — John iii. 21.

Of the individual here spoken of, the char-
acter, the BUSINESS, and the aim are all very
instructive and improving.

What is his character? " jHc doeth truth
It is not said he readeth truth, heareth truth,
speaketh truth, but doeth truth. Doing truth
is rather a peculiar expression ; and the ques-
tion is how truth is to be here understood.
Now there is the truth of doctrine, and the
truth of sincerity.

He doeth truth according to the former of
these who pays it a practical attention. In this
case the truth is the word of God, which is
filled, not with curious speculations, but mat-
ters of unspeakable importance ; and design-
ed not to inform our judgments only, but to
sanctify and govern our hearts and lives.
Hence it is called, " the way of truth," be-
cause it is something in which we are to
walk : we frequently read of" walking in the
truth." " If ye know these things," says our
Saviour, " happy are ye if ye do them :" and
he compares the man who heareth his sayings
and doeth them not to a fool who builds his
house upon the sand and , is ruined by the
storm. The Apostle speaks of " the work of
faith ;" and tells us the word of God " worketh
effectually in them that believe." The whole
of it is a doctrine " according to godliness."
No part of it can be uninfluential when prop-
erly regarded. Its threatenings are designed
and adapted to awaken our fear. Its promises

are to excite our hope. It is needless to men-
tion its commands — these can be given for nc
other purpose than to be obeyed. And are
we not commanded to forsaka the world, tc
deny ourselves, to take up our cross, to follow
the Saviour, to go forth to him without the
camp bearing his reproach, and when we have
done all to say we are unprofitable servants,
and to look for the mercy of our Lord Jesus
Christ unto eternal life 1 And he that doeth
this doeth truth.

He doeth truth according to the latter of
these who acts consistently with his convic-
tions of it. There are many who resist their
belief; or, as the Apostle says, "hold the
truth in unrighteousness:" the word is, im-
prison it. They will not sufl^er it to enter
their tempers, and sway their conduct. They
believe that the world is vanity and vexation
of spirit, and the belief is true, yet it does
not induce them to forsake it. They believe
that the worship of God in their families is a
duty, and the belief is true, yet they neglect
it. The same may be said of a thousand
other things. But the man that doeth truth
gives up himself to his convictions, and follows
them whithersoever they lead him, regardless
of consequences. He may have little know-
ledge for the time, but he conforms to it; for
sincerity cannot consist with the omission of
any known duty, or the indulgence of any
known sin. Nathanael was the very man in
our text ; and therefore our Lord said of him,
" Behold an Israelite indeed, in whom is no
guile." He had laboured under considerable
mistakes ; but he loved retirement, and had
been alone praying to be made wise unto sal-
vation. He had little light, but he sought for
more ; he was open to advice and reproof; he
complied with Philip's invitation, "Come and
see "for thyself; and upon our Saviour's in-
timation, "When thou wast under the fig-
tree I saw thee," he exclaimed, "Thou art
the Son of God, thou art the King of Israel"
— And upon this Jesus promised to show him
" greater things than these."

There are some who are not equally pru-
dent and kind. They are not tender of per-
sons who cannot for the time go all their
lengths. Yet were not they led into their
present views step by step 1 Have they not
been for years learning what they do not yet
sufficiently understand ? And do they won-
der that others are not completely initiated in
a few days or weeks ? What a difference is
there between the dawn and the day! and
yet is not the one the beginning and the
pledge of the other ? And " the path of the
just^is as the shining light that shineth more
and more unto the perfect day." And " then, *
says the prophet, " shall we know, if we fol-
low on to know the Lord : his gomg forth is
prepared as the morning ; and he shall come
unto us as the rain, as the latter and former
rain unto the earth." If I see a man con-

NOVEMBER 24.

377

jinced of sin, humbled under a sense of his
■h worthiness, delivered from the spirit of the
orld, and seriously engaged in the use of the
eans of grace, let me not be harsh because
,3 feels some doubts and difficulties from
Ihich others are now delivered : let me af-
Ictionately admonish him, as far as he has
Iready attained, to walk by the same rule,
fid mind the same thing, assured that if in
[jiy thing else he be otherwise minded, God
jiall reveal even this unto him m his own
|me, and way, and degree. Let me not en-
\ge him in angry disputes, or force upon
in the deep things of God which he is un-
epared to receive ; but leave him for time,
id observation, and experience to enlarge
s views, and be willing to teach him as he
* able to hear it. Paul gave strong meat to
kem that were of full age, and who by rea-
«n of use had their senses exercised to dis-
';rn both good and evil : but he fed babes
'ith milk — Some give babes strong meat,
(33, and even the bones of controversy !
It is well for persons to try their ground,
id to feel their own way ; and he walketh
irely that walketh uprightly; and he that
l)th his will shall know of the doctrine
ihether it be of God. Some of the most
;iiinent characters that have adorned the
ihurch attained their evangelical sentiments
r degrees, and principally derived them from
icperience. The changes in nature are grad-
iil ; the seasons melt into each other ; there
i-e no disruptions. There also things are
ower in their growth in proportion to their
due. The oak, the king of the forest, does
3t shoot up all at once like nettles and reeds.
ihe mushroom is the vegetation of a night —
fe are not fond of mushroom-converts. We
ive never been taught by the result to ad-
mire those who instantly become so wise,
dkative, disputatious, and decisive. Their
nowledge gets dangerously in advance,
"hile its companions and guardians, experi-
ice and practice, are left so far behind. The
nowledge they boast of is like the head of a
,ckety child, too large for the other parts of
le body ; it is the effect not of strength, but
weakness and disease ; and by destroying
roportion is not a beauty, but a deformity.
Whatever be the defects of him that doeth
■uth, he may be known by this — If he has
ot the light, " he cometh to the light.""

NOVEMBER 24.

He that doeth truth cometh to the light, that
his deeds may be made manifest that they are
wrought in Gody — John iii. 21.

What is his business 1

"/fe cometh to the light." He is not
verse to it. He is not afraid of it. Why
lould he wish to shun it? It is for the thief,
16 murderer, the adulterer, to feel the morn-
2X 32*

ing as the shadow of death ; not the man who
is honestly going forth to his work and to la-
bour until the evening. "If," says the man
that is upright in the way — " if I am not
right, I wish, above all things, to be right,
and to be led into all truth. Hide nothing
from me. Where my soul and eternity are
concerned I dread delusion. I cannot bear
uncertainty. Let me come to the lighi." And
how does he this ? He does it five ways.

He comes to the light by self-inspection.
There are cases in which he will more sol-
emnly and expressly examine himself : such
as the close of the year ; and wiien he is ap-
proaching the table of the Lord ; and when
under those events which are called by the
sacred writers trials, because they are intend-
ed to show us what manner of spirit we are
of But he will be habitually a selt-observer,
and will look not only at his actions, but es-
pecially at his motives and the state of his
heart.

He comes to the light by attention to the
Scriptures. To their decisions,, and counsels,
and reproofs, he endeavours to lay himself
fairly open. And instead of turning away
from those parts which more particularly bear
upon his own office and condition, towards
them he will look more frequently and fully.
" Am I a parent ? Am I a member of a
church ? Am I poor ? Am I prosperous ?
Lord, what wilt thou have me to do I"

He comes to the light by hearing the word
preached. The minister is to take forth the
precious from the vile ; to discriminate char-
acters, to divide the word of truth, and to give
to every hearer his appropriate encourage-
ment or censure. And he that doeth truth
will receive his word with meekness. He
will not try to bribe the prophet, or desire
him to prophesy siiKxith things. Ho will not
be offended because the preacher is faitlifiil ;
but will say to him, as Eli did to Samuel, who
had received a message from God concerning
him, "What is the thing that the I^^rd hath
said unto thee ? I pray thee liide it not from
me : (jod do so to thee, and more also, if thou
hide any thing from me of all the thinijs that
he said unto thee." Such a man is likely to
apply too mucli to himself rather than too
little. And this will commonly be the case
with regard to those things which are said to
unmask hypocrites, and to exclude the usurjv
ers of religious privileges. It is not easy,
says Bishop Hall, to lieat out the dogs with-
out making the children cry.

He conieth to the light by religious inter-
course. "They shall ask the way to Zion
with their faces thitherward." And whom
can they better consult, than those who know
the way, not from maps and Inxiks only, but
from having, and some of them a lonij time,
travelled in it themselves. They leel an in-
terest in such inquiries, and will bo sure to
sympathize vvitli them ; and will be able to

378

NOVEMBER 25.

solve many a doubt, and remove many a fear.
They can speak from their own experience.
And blessed be God there are few neighbour-
hoods now in which such helpers as these are
not to be found — and the Lord add to his peo-
ple, how many soever they be, a hundred-fold !

Above all, he doth this by prayer ; humble,
and earnest, and persevering prayer, for di-
vine teaching. This is indeed coming to the
light ; it is coming to the fountain of light,
coming to " the Father of lights," from whom
every good and every perfect gift descends.
He will convince us that the way of man is
not in himself, and that no means, however
good in themselves, can render needless his
own agency. But none teacheth like him.
He can make the very deaf to hear, and the
blind to see. Under the influence of his di-
rection, the wayfaring man, though a fool,
shall not err therein. Happy they who are
brought to his feet, and are crying from the
heart, "Lead me in thy truth, and guide me;
for thou art the God of my salvation, on Thee
do I wait all the day." " Search me, O 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 everlast-
ing." They will not, they cannot seek him
in vain. He has said, and the Scripture can-
not be broken, " If any of you lack wisdom,
let him ask of God, that giveth to all men
liberally, and upbraideth not ; and it shall be
given him." " If ye, being evil, know how
to give good gifts unto your children ; how
much more shall your heavenly Father give
Itie Holy Spirit to them that ask him !"

NOVEMBER 25.
" /fe that doeth truth cometh to the light, that

HIS DEEDS MAY BE MADE MANIFEST, THAT THEY
ARE WROUGHT IN GoD." John 111. 21.

What is his aim 1

" That his deeds may be made manifest,
that they are V)rought in God^

The aim is personal : " His deeds." There
are some who live much abroad, and are
eager to pry into the affairs and condition of
others, and it extends even to their religious
concerns. But we are commanded to " com-
mune with our own hearts." When our Lord
had foretold the duty and destiny of Peter,
Peter should have instantly prayed, " Lord,
prepare me for all thy will ;" but instead of
this he asks concerning John, "Lord, and
what shall this man do 1" But our Saviour,
far from encouraging such curiosity, said,
" What if I will that he tarry till I come 1
What is that to thee 7 Follow thou me."
Many, it is to be feared, in reading and hear-
ing, think more of others than of themselves ;
but we should endeavour to bring home the
subject, whatever it be, to our own souls —
*' Am I neglecting this duty ? Do I stand ex-

posed to this threatening 1 Am I the heir of
this promise I Have I any part or lot in this
matter ? Is my heart right in the sight of
God 1" This is the case with the man that
" doeth truth and cometh to the light."

The aim is practical : that " his deeds"— j
Not his opinions and sentiments only or prin- |
cipally. They are indeed of importance, and
he will be concerned to have them in accord-
ance with the Scripture : but if a man does
not in his inquiry go beyond the determina-
tion of the orthodoxy of his creed, he forgets
that the devils also believe and tremble. He
forgets that faith without works is dead, being
alone. " Can faith save him 1" Yes ; but not
such faith : and this was the meaning of the
Apostle. The faith that saves, as he observes,
shows itself by its works. It works by love;
it purifies the heart ; it overcometh the world.
Real believers stand, walk, live by faith. We
therefore must look after the influences and
eflTects of the truth as it is in Jesus : we must
remark our deeds, our actions, conduct, coura j
of life. If we know these things, happy are
we if we do them — By this our state and i
character are to be evinced : " In this the
children of God are manifest, and the chil-
dren of the devil : whosoever doeth not right-
eousness is not of God, neither he that loveth
not his brother."

The aim is important :' "That his deeds
may be made manifest, that they are icrougkt
in Gody That is, whether they are the mere
produce of nature, or the genuine effects of
Divine grace. Here it is admitted as a prin-
ciple that the religion of a Christian is not
self-derived, but springs from a Divine source,
How can it be otherwise 1 Who can bring a
clean thing out of an unclean ] The stream
cannot rise higher than the fountain : no ef-
fect can exceed its cause in any thing. That
which is of the flesh is flesh : but that which
is spiritual must be of the Spirit. Accord-
ingly God has promised to put his Spirit
within his people : and to this every thing |
good, either possessed or done by them, \i
ascribed — They are his workmanship — This
people, says he, have I formed for myself)
they shall show forth my praise.

And behold the grand point to decide. It
would indeed be absurd to press some of you \
to determine this thing. It is obvious already I
that your deeds are not wrought in God. Yon
can feel no uncertainty in your minds con-
cerning it. You must be sure that your dis-
regard of private prayer, your neglect of fam-
ily worship, your violations of the Sabbath,
your intemperance, pride, covetousness, and
revenge, cannot come from the Spirit of him
that calleth you.

But some persons make pretensions to piety
who would do well to inquire — whether there '
is any thing in their religion that requires or
bespeaks a Divine agency. For surely they
may have a form of knowledge, or a form of

NOVEMBER 36.

379

odliness, they may come to his house and
onour him with their lips, they may pray
;ithout desire, and sing without praise, with-
ut having the Spirit of the living God dwell-
ig in them. Are we not only convinced, but
onverted) Not only reformed, but reno-
ated 1 Not only excited in our passions, but
! ransformed by the renewing of the mindl
I lave we not only another heart, but a new
"i ne ] Do we differ not only from others, but
^ rom our former selves 7 Do we worship God
k n the spirit, and rejoice in Christ Jesus, and
I .ave no confidence in the flesh ^ Do we bear
ny of the unerring features of the household
f faith ? Do we feel like them ] Are our
oys, and sorrows, and hopes, and fears the
ame with theirs who are led by the Spirit of
lod and are the sons of God 1 Are we run-
ling with them in the race that is set before
ts ? and fighting with them the good fight of
iith ]

How much depends upon the decision ! It
ivolves the glory of God. For we cannot
raise him for doing what we think he has
jiot done, or conferring what we think he
as not conferred. We may bless him for the
xercise of his patience, and for favouring us
irith space for repentance, and the means of
race ; but this is not the glowing gratitude
f the man who can say, " Thou hast wrought
11 our works in us." It also must affect our
wn comfort ; according to the words of the
Apostle; "Let every man prove his own
vork, and then shall he have rejoicing in
imself alone, and not in another." The joy
oes not arise from tlie consciousness of his
eing the author of the work, but the subject
fit: it is his "own work," not as it is
wrought by him, but in him. And how de-
ightful, how animating must the persuasion
►f this Divine reality prove ! And what may
ve not expect from the experience of it?
' Now he that hath wrought us for the self-
lame thing is God, who hath also given unto
IS the earnest of the Spirit." *

The decision is not more important than it
's possible. We are commanded to seek it.
We are provided with all the means and as-
jistances essential to the attainment. The
very anxiety to determine is a token for good ;
ind is here made by our Lord himself to char-
acterize the subject : " He that doeth truth
Cometh to the light, that his deeds may be
made manifest, that they are wrought in God."

r NOVEMBER 26.

" / shall he satisfied.'" — Psalm xvii. 15.
The Lord's people are not strangers to sat-
isfiiction now. We read of their being satis-
fied early with his favour; satisfied with his
goodness ; abundantly satisfied with the fat-
;ness of his house. But this is true only in
;degree : that is, they are satisfied, compared

with what others feel, and with what they
themselves once felt. They have found the
supreme good, and they desire nothing be-
yond it — But they desire more of it — They
long to know their Lord and Saviour more
clearly, to resemble him more fully, to enjoy
him more entirely. David therefore speaks
of his satisfaction as future ; and not only
mentions the source of it ; "I will behold thy
face in righteousness ;" but fixes the period :
" I shall be satisfied, when I awake with thy
likeness."

Here we see, shall I say — the insatiable
ambition religion inspires. What an enlarged-
ness of views and feelings do the subjects of
Divine grace experience! so that they not
only pass by, as beneath their attention, what
mortals idolize, but soar beyond all that God
himself has done for them here, content with
nothing short of his full vision and likeness
in heaven ; keeping on the wing, and contin-
uing all manner of search, till they reach a
rest and a prize so distant and so infinite !
And we have witnessed this grandeur and
elevation of soul, even in the humblest walks
of pious life. The rude ipechanic, and the
illiterate ploughman, though incapable of con-
structing the p6etry, have felt all the senti-
ment of the poet —

" He by himself hath sworn,
I on his oath depend ;
I shall, on eagle wings upborne,
To heaven ascend :
" I shall behold his face,
I shall his power adore ;
And sing the wonders of his love.
For evermore."

How mean-spirited are the aims and taste of
the worldly hero and philosopher, compared
with this !

Here we behold the excellency of the soul.
It is the prerogative of man only to be capa-
ble of such sublime satisfaction. But he was
made for it; and his destination explains tho
enigma he now presents. Detached from this
prospect, his greatness would be inexplicable.
He would seem a vessel freighted at an incal-
culable expense, for an important enterprise,
and as if designed to sail an immense voyage,
only to cruise a few leagues and a few days,
and then founder and be lost. Other creatures
have a good suited to their nature, and they
partake of it, and look no further, but are sat-
isfied. Is man satisfied! Ho has faculties
which carry him beyond the limits of liis con-
dition. He has an imajjination which nothing
can realize. He feels desiros and expectations
which nothing fulfils. He is struck with nov-
elty, and pleased with diversions; but those,
after a while, lose their charm ; and by tho
time he has reached sixty or seventy, ho
seems to have run his round, and feels an en-
nui irksome and intolerable, unles.'^ ho is ani-
mated by the spirit of our text. This would
explain, and relieve, and enliven all, by shou--
ing him that the present is only the threshold

380

NOVEMBER 27.

of existence ; that he is now only in a state
of instruction and discipline ; that nothing- is
designed to detain him here ; that this is only
a passage to the home of his heart and his
portion for ever.

But what a view does it give us of this
blessedness, that it can, that it will satisfy
every longing of the soul itself! Here two
things will serve additionally to enhance its
greatness. Our capacities will be amazingly
enlarged hereafter to what they now are.
Men who have put away childish things, re-
quire far more to satisfy them than is neces-
sary for infants. We should think highly of
any thing that would satisfy such minds as
Newton's and Bacon's. But the least in the
kingdom of heaven will be greater than they.
Then we must think of the duration of the
pleasure. Many things will satisfy for a
while ; but here are thousands of ages to be
provided for. What discoveries and employ-
ments, what acquisitions and enjoyments must
those be, which will yield undeclining satis-
faction for ever and ever !

What do you think of this ? Is not such a
prospect inviting 1 Does any thing here sati-
ate the hunger and thirst of the mind ] Do
you not feel vanity in every 'success, as well
as vexation of spirit in every disappointment 3
Yet this is your best condition — It is all the
happiness you will know if you die out of
Christ. You will then awake ; but it will be
to know the reality of the blessedness of
which we speak — to know that you have lost
it — lost it for ever — and lost it for nothing.
You will therefore awake to everlasting shame
and contempt.

But as for you, ye heirs of glory, turn the
prospect of this satisfaction to your advantage.
For which purpose — First, make it sure. Sec-
ondly, keep it clear. Thirdly, bring it near.
Fourthly, use it daily. Carry it into your re-
ligious duties ; it will enliven you. Carry it
into your trials; it will sustain you. Carry
it into the valley of the shadow of death ; it
will comfort you. A notion formerly prevail-
ed, that if a man travelled with a myrtle
wand in his hand, he would feel no fainting
or weariness. Here is the reality of the fic-
tion— This hope is the true myrtle staff.
Take it constantly along with you : and you
will renew your strength — you will run and
not be weary, and walk and not faint.

NOVEMBER 27.
" He Jcnowetk the way that I talced — Job xxiii. 20.

This, under the dark and distressing dis-
pensation with which he was exercised, af-
forded Job relief and satisfaction — The know-
ledge of his covenant God and Father: " He
knovveth the way that I take." But what are
we to understand by this knowledge ? Ac-
quaintance and approbation.

First, acquaintance. So he knoweth the
way that his people take : and so he knoweth
also the way that others take. But they do
not deem this a privilege ; yea, it is an irk-
some and fearful reflection ; and therefore in-
stead of having recourse to it for consolation,
they endeavour to banish it from their minds,
" For he that doeth evil hateth the light, nei-
ther Cometh to the light, lest his deeds should
be reproved." " But he that doeth truth
corneth to the light." He feels pleasure in
the thought, " Thou God seest me." Not
that he is so vain and ignorant as to imagine
that he can bear censureless the gaze of Om-
niscience ; far from it : he is conscious that
God will see much that is amiss in him — but
he is conscious too, that God himself will see
nothing wrong in him which he does not wish
to have rectified. " I must be cured ; and he
alone can heal me ; and therefore I rejoice
that his knowledge prepares him to deal un-
erringly with me ; and therefore I can pray.
See if there be any wicked way in me, and
lead me in the way everlasting."

And as this relieves him with regard to his
experience, so it comforts him with regard to
his outward condition and circumstances in
the world. He telleth all my wanderinga
He knoweth all my walking through this
great wilderness. He sees all my dangers,
and can defend and guide me. I know not
the way that I take, but he knoweth it, and
my welfare depends upon his knowledge, not
mine. He is now bringing the blind by a way
that they know not, and Is leading them in
paths that they have not known ; and he will
make darkness light before them, and crooked
things straight ; these things will he do unto
them and not forsake them. All is now per-
fectly clear to him ; and I can trust him vfhen
he says. And thou shalt know hereafter.

There is also another case. " Am I misun-
derstood by friends, and reproached by ene-
mies, while acting conscientiously and up-
rightly? How pleasing is it to turn from
creatures so liable to err, and appeal to him
who searcheth the heart, and discerns our
motives and aims ! My witness is in heaven,
and my record is on high." " Let my sen-
tence come forth from thy presence ; let thine
eyes behold the things that are equal" — "He
knoweth the way that I take."

Secondly, approbation. Thus " he knoweth
the way of the righteous," but does not know
the way of the ungodly. "For the way of
the unsfodly shall perish ;" he " is angry with
the wicked every day." But if any man love
God, the same is known of him. The Lord
takes pleasure in them that fear him. The
words of their mouths and the meditations of
their hearts are acceptable in his sight. And
that Job here peculiarly intends approbation
is obvious from the words which follow:
" When he hath tried me, I shall come forth
as gold. My foot hath held his steps, his way

NOVEMBER 28.

381

have I kept, and not declined. Neither have
I gone back from the commandment of his
lips ; I have esteemed the words of his mouth
more than my necessary food." So confesses
the Church : " All this is come upon us ; yet
have we not forgotten thee, neither have we
dealt falsely in thy covenant. Our heart is
not turned back, neither have our steps de-
'clined from thy way ; though thou hast sore
broken us in the place of dragons, and cov-
ered us with the shadow of death." And says
l")avid, " For I am become like a bottle in the
)ke, yet do I not forget thy statutes." And
IS well when in our sufferings we can ap-
prove ourselves unto God. You are not, says
'Peter, to suffer as evil-doers, but as Chris-
tians ; and therefore he adds, " Let them that
•suffer according to the will of God commit
the keeping of their souls to him in well-do-
ing, as unto a faithful Creator." Jacob had
this satisfaction when he was returning from
Padan-aram, and had to meet his infuriated
'brother : he could therefore plead, " O God
of my father Abraham, and God of my father
Isaac, the Lord which saidst unto me. Return
unto thy country, and to thy kindred, and I
will deal well with thee." Thy word has
brought me into this strait; and therefore I
have a gracious right to rely upon thy care
ifor safety and deliverance. It was otherwise
iwith Elijah when he fled from the face of
iJezebel, and concealed himself in the cave
lat Horeb : and therefore says God, " What
•dost thou here, Elijah]" He was unable to
frame an answer that did not reflect upon his
lown fear and distrust ; and had not God dealt
jwith him better than he deserved, he would
'have found that the turning away of the sim-
^ple slays them.

But whatever be our state and circum-
stances, let us seek the testimony that we
1 please God, and labour that whether present
'or absent we may be accepted of him. What
' can sustain and animate like this 1 " Let them
curse, but bless thou."

NOVEMBER 28.

^'^ Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spir-
itual blessings in heavenly places in Christ." —
Ephes. i. 3.

There is a correspondence observable be-
tween God and his people; or, so to speak, a
spiritual flux and reflux from God to them,
and from them to God. He chooses them,
and they choose him. He sanctifies them,
and they sanctify him. He glorifies them,
and they glorify him.

Thus, in the words before us, we have
grace for grace, and blessing for blessinir.
" Blessed be the God and Father of our Lord
Jesus Christ, who has blessed us with all spir-
itual blessings in heavenly places in Clu-ist"

All our happiness and duty are found in this
circulation. If God does not bless us, we are
miserable ; if we do not bless God, we are
criminal.

Yet there is a great diflTerence between
these benedictions. His blessing us precedes
our blessing him, and we love him because
he first loved us. His blessing us is a real
communication; and the Apostle character-
izes the benefits which it bestows four ways :
by their quality ; by their plenitude ; by their
residence ; and by their relation — He blesses
us with " spiritual" blessings ; with *' all"
spiritual blessings ; with all spiritual blessings
" in heavenly places ;" with all spiritual bless-
ings in heavenly places " in Christ." But
our blessing of God can add nothing to his
perfection. Our goodness extendeth not to
him. He is exalted above all blessing and
praise. Yet we can praise him declaratively ;
and he that oflfereth praise glorifieth him.

The soul of this is gratitude. Gratitude
has been defined as a disposition to return a
favour received. Towards man it may be
thus expressed ; it may be thus fully express-
ed ; yea, more than an equivalency or com-
pensation for a benefit has been oflen made :
but in this manner it can never be expressed
towards God. His goodness is infinite ; and
therefore our gratitude is to appear not in
discharging our obligations, but in feeling
them, and in a concern to make suitable re-
turns while adequate ones are out of our
power. Thus David asks, "What shall I
render unto the Lord for all his benefits to-
wards me]" And thus we bless him, not only
verbally, but practically, and siiow forth his
praise, as it is beautifully expressed, not only
with our lips, but in our lives, by giving up
ourselves to his service, and by walking be-
fore him in holiness and righteousness all our
days.

Who does this] Who is not condemned by
this subject] Instead of blessing Gc<\, we are
senseless or silent. Instead of abundantly
uttering the memory of his great goodness,
we are murmnrcrs and complainers. Sutler
the clamour of a few trials to drown the voice
of a thousand mercies — Vet Paul iiad suf-
fered the loss of all things, and was even a
prisoner when he used this glowing language ,
" Blessed be the (iod and Father of our
I/)rd Jesus Christ, who hath blessed us with
all spiritual blessings in heavenly places in
Christ."

We aro backward to all roligious cxerci.«?es,
but even selfishness nniy make us attentive
to other duties. Compclh'd by our nece^*'ili^s,
we pray ; we call u|H)n our Benefactor in the
day of trouble; but when we havf' gainp<l
our purixxse, we soon forget his works, and
tlie wonders whicli he has shown us. Were
there not ten cleansed ? But whore are the
nine] Even Hezekiah rendrrod not accordmg
to the benefit done him, tor his heart was

382

NOVEMBER 29.

lifted up. Who can reflect upon this, and not
extlaim, " O that men would praise the Lord
for his goodness, and for his wonderful works
to the children of men !"

Let me then lay down three rules, by ob-
serving which we shall experience and ex-
press more of this blessed and blessing temper
of mind.

First. Labour to ascertain your own in-
terest in Divine things. Seek the full assu-
rance of hope unto the end. O ! when I
can view the blessings revealed in the Gospel
as my portion, when " 1 can read my title
clear to mansions in the skies," when I can
draw near to God as my exceeding joy, then
all the powers of gratitude are touched ; then
all its springs are opened; then by the mer-
cies of God I present my body as a living sac-
rifice ; then I say, Speak, Lord, for thy servant
heareth.

Secondly. Often and carefully consider
your mercies. Nothing can affect us but as
it is in our thoughts. Therefore forget not
all his benefits. Make them pass and repass
in your reviews. Dwell upon the evils from
which you have been delivered, the provision
with which you have been fed, the robes
with which you have been adorned — Once
a slave, now redeemed ; once guilty, now
justified from all things; once a child of
wrath, now an heir of God, and a joint-heir
with Christ. Ebenezer ! Surely goodness and
mercy have followed me all the days of my
life, and I shall dwell in the house of the
Lord for ever.

Thirdly. Gain and preserve a growing
sense of your unworthiness. There is an
mseparable connexion between humility and
gratitude. A proud man was never known
to be grateful. Heap therefore whatever fa-
vours you please upon him, and what thanks
have ye 1 And the reason is, because he thinks
he deserves your kindness, and that you are
doing justly rather than showing mercy. But
he who is sensible that he is not worthy of
the least indulgence, will feel obliged by
every attention. And wliat is the fact with
regard to us? We are not only mean, but
criminal. For proof of this we need not go
back to the days of unregeneracy. What
have we been since we have known God, or
rather have been known of him 1 Let us look
at our omissions of duty, our misimprovement
of privileges, our debasements of motive ; the
gins of our holy things. It is of the Lord's
mercies that we are not consumed ! Yet we
are in the possession of grace ! And in the
prospect of glory !

NOVEMBER 29.
** A partner:' — Philemon 1 7.
The whole verse reads thus: "If thou
count me therefore a partner, receive him as
myself." In this argument, on the behalf of

Onesimus, Paul does not employ his authority
or plead his apostleship. He does not de-
scribe himself from his extraordinary com-
mission and endowments, but calls himself
" a partner" with Philemon in the mutual in-
terests of Christianity. John also speaks much
in the same way when he refers to himself:
" I, John, am your brother and companion in
tribulation, and in the kingdom and patience
of Jesus Christ."

As Paul here speaks of himself as a Chris-
tian, under the character of " a partner," we
are led to observe that all Christians are thus
related to each other.

There are partners in business. This does
not wholly apply to the case before us. The
salvation of our own souls is an individual
and a personal concern ; and is carried on be-
tween God and ourselves. Others may do
some things for us; but as they cannot eat,
and drink, and sleep for us, so they cannot re-
pent, and believe, and obey for us. Here the
heart knoweth his own bitterness, and a stran-
ger intermeddleth not with his joy. He that
is wise is profitable to himself; and shall
have rejoicing in himself alone, and not in
another. Yet there is a common concern in
wliich all Christians are jointly and equally
engaged. It is to serve and glorify God by
maintaining his cause in the world, and by
endeavouring to enlarge his empire and mul-
tiply the number of his followers. This does
not require them to live together in the same
place, or to labour in the same way : but they
are bound to co-operate in the use of all the
means in their power to advance the same
end — abiding with God in their callings-
having gifts diflTering according to the propor-
tion of faith — and faithful as stewards of the
manifold grace of God — each aiming to be
accepted of him.

But there are partners in privileges, and
this applies entirely to Christians. They are
all " partakers of the benefit." " Partakers
of Christ." They "are all one in Christ
Jesus." Jude speaks of " the common sal-
vation :" and we read of our being called by
God " into the fellowship of his Son Jesus
Christ our Lord." We read also of" the fel-
lowship of his suflTerings," by which we un-
derstand an equal right to all the blessings
derived from his cross, — reconciliation, re-
demption, justification, and sanctification. In
the ministrations of the Word, the ordinances
of religion, the influences and comforts of the
Holy Ghost, we have fellowship one with
another, and are heirs together of the grace
of life.

This partnership may be judged of by the
privileges they share in. These privileges
are distinguished by four characters. They
are spiritual in their nature. They are in-
estimable in their value. They are free-
without money and without price in their be-
stowment. And they are in their possession

NOVEMBER 30.

383

:ecure from loss and injury — " the sure mer-
cies of David."

Am I a partner] There is not a better evi-
lence in your favour than your anxious con-
;ern to determine this ; and your being- able
o say with Paul — the partner here spoken of,
' I count all things but loss for the excellency
)f the knowledge of Christ Jesus my Lord ;
hat I may win Christ and be found in him."
Oavid also could say, " Thou hast given me
he heritage of them that fear thy name:"
md how was it with him? What was his
Drayer ? " Remember me, O Lord, with the
avour that thou bearest unto thy people : O
i/isit me with thy salvation : that I may see
.he good of thy chosen, that I may rejoice in
.he gladness of thy nation, that I may glory
with thine inheritance."

And if you are a partner, how should this
■encourage and comfort you, that in all your
obscurity and affliction you have " the com-
nunion of saints" — an interest — an equal in-
.erest with all the blessed of the Lord, whether
in earth or in heaven, in all the enjoyments,
-iches, and glories which constitute their por-
ion for ever !

And should you not be concerned to bring
in others to share with youl Surely there is
enough, and to spare. Your claim will not
ibe diminished by an increase of partakers.
Yea, your happiness will be augmented by it,
if you are like-minded with angels — for they
rejoice over every sinner that repenteth.
So the first Christians, who had drunk so
immediately at the spring-head of benevo-
lence and love, could not keep the blessedness
to themselves : " That which we have seen
and heard declare we unto you, that ye also
may have fellowship with us: and truly our
fellowship is with the Father, and with his
Son Jesus Christ."

NOVEMBER 30.

" T%is same shall comfort us concerning our
work and toil of our hands, because of the
ground which the Lord hath cursed^ — Gen.
V. 29.

This leads us back to the malediction de-
nounced in consequence of sin — " And unto
I Adam he said. Because thou hast hearkened
unto the voice of thy wife, and hast eaten of
the tree of which I commanded thee, saying.
Thou shalt not eat of it : cursed is the ground
for thy sake ; in sorrow shalt thou eat of it
all the days of thy life ; thorns also and this-
tles shall it bring forth to thee; and thou
shalt eat the herb of the field ; in the sweat
of thy face shalt thou eat bread, till thou re-
turn unto the ground ; for out of it wast thou
taken : for dust thou art, and unto dust shalt
thou return." Lamech, v/ho here complains
of the ground, had been contemporary with
Adam during more than fifty years ; and
therefore he had doubtless heard from him in

what a happy condition man was originally
placed in Eden, where indeed he dressed the
garden, but without vexation or fatigue. How
different from this delightful residence was
the wide wilderness world in which he now
was, where the spontaneous productions were
only briers and thorns, while the good things
he wished for could only be procured by
wearisome efforts, and amidst frequent disap-
pointments ! Yet it seems strange that those
who could settle wherever they chose, should
talk of the difficulty of subsistence, and the
hardships occasioned by the barrenness of the
soil. Two things would contribute to this.
They seem not to have been allowed animal
food before the Flood ; and therefore they de-
pended for support entirely on the fruits of
the earth. And they had not that skill in agri-
culture we have, nor many of those imple-
ments of husbandry whicli save and soften
labour now. Men were therefore engrossed
in the drudgery of clearing the soil from nui-
sances, turning it up by hand, fencing it off
from beasts so numerous and near, manuring
it, sowing it, reaping it, carrying it home,
beating it out and preparing it for use under
a thousand inconveniences — Lamech speaks
like one weary of a life consumed not only in
work, but toil to relieve the low wants of ani-
mal appetites — and having come in exhausted
from the field, he takes up his new-born babe,
and looking at the mother calls " his name
(so Noah signifies) refreshment, saying, This
same shall comfort us concerning our work
and toil of our hands, because of the ground
which the Lord hath cursed."

It is obvious from hence that he expected
for himself and others some relief, rest, or
consolation from this child. What was it ?
And how is the expression to be understot)d
— "This same shall comfort us." First, wc
may take it as an emotion purely ptircntal.
Lo ! children are an heritage of the Lord,
and the fruit of the womb is his rcwani. It
is therefore natural to rejoice at iImmt birth.
" A woman when she is in travail hath sor-
row, because her hour is come: but as wwn
as she is delivered of the ciuld, she romem-
bcreth no more the anguisli, ior joy that a
man is born into the world." J(Temiah spraks
of the man that hrouLrht tidings to his fnther,
saying, "a njan-child is l)orn unto thee, tluTo-
by making his heart glnd." And though riiil-
dren are certain rarosaixl imcertain comforts,
it seems — for the future is wisely conccalril
from our view — im}X)ssihle for the panMital
heart not to indulge hopt\s as well as wishrs.
This same shall grow up into a ploasing com-
panion— he slinll continue our name nnd our
family — he sljall reward our exponsc nnd cnre
by returns of jrratitude and attt-ntiou — and
when we are old and grey-lioadod he slinll
be the stay and solace of age nnd infirmity-
He may also increase the nuuiber of tho
faithful, and be a part of the seed which slioll

DECEMBER 1.

serve the Redeemer. We are nursing this
child for God ; and what joy will it afford us
to see him an heir of glory, walking in the
truth, and a blessing to all around him !

Secondly, as a prophetical intimation of
Noah's usefulness. Though he spake accord-
ing to his natural affection, we have reason to
believe he spake as he was moved by the
Holy Ghost. He therefore announces that
this was to be an extraordinary child ; a de-
liverer; one who should serve his generation,
and prove a benefactor to the human race.
Accordingly he not only, as Jarchi says, im-
proved agriculture much, and reduced human
labour, and planted vineyards, and produced
wine which strengthens man's heart ; but he
prepared an ark for the salvation of any who
would avail themselves of it. In him the race
of mankind was revived after the Deluge.
He was the father of the new worM, and
from his loins the whole globe was peopled.
For his sake the face of the earth was renew-
ed, and an assurance and a pledge obtained,
of its safety from drowning, and of its enjoy-
ing the regular succession of the seasons. All
this Lamech here foretold, and much of it he
lived to see realizing: for he lived after the
birth of Noah five hundred and ninety-five
years. He therefore saw his son not only
good but great; and as he lived till within
five years of the Deluge, he could see the
ark nearly finished, and would often doubtless,
go down to the scene, and sit and lean upon
his staflf*, and watch the workmen. Noah also
was a preacher of righteousness, and heir of
the righteousness which is by faith.

Thirdly, as an evangelical reference to the
Saviour. Why should this be deemed a
thing incredible or improbable 1 Even in these
early days an expectation prevailed, derived
from the promise of the woman's seed in
Paradise, of a Redeemer of the human race,
from the effects of the Fall ; and many were
raised up to hold him forth, imperfectly in-
deed, but really and usefully. God said to
Abraham, " In thy seed shall all the families
of the earth be blessed." This seed was im-
mediately Isaac, but, finally and principally,
the Messiah that should descend from him.
Abraham therefore derived his hope and con-
solation from him, whom his son preceded as
his ancestor, and prefigured as a type. It
was the same with Lamech, He predicts
that in his seed the world would experience a
greater deliverance than from the Flood ; and
that one, of whom Noah was only an emblem,
should be raised up to bless us with all spirit-
ual blessings, even Jesus, which delivers us
from the wrath to come. Say not, this all-
important event was then too far off— a thou-
sand years with the Lord are as one day. Say
not, it is improbable that Lamech was enlight-
ened enough to be aware of this — The proph-
ets were not acquainted with the degree and
extent of their own communications; and

therefore studied them after they had deliv-
ered them ; " searching what, or what man-
ner of time the Spirit of Christ which was in
them did signify, when it testified beforehand
the sufferings of Christ, and the glory that
should follow."

And blessed be God, we know who is the
true Noah. "His rest shall be glorious."
" Come unto me," says he, " all ye that labour
and are heavy laden, and I will give you
rest." Let nothing divert us from him. "This
is the rest wherewith ye shall cause the
weary to rest, and this is the refreshing."
Come what will — "This same shall com-
fort us."

DECEMBER 1.

" We beheld his glory, the glory as of the. only
begotten of the Father. — John i. 14.

He had a glory ; and he himself is called
" the Lord of glory," and " the King of glory."
But it was not the glory of this world, or the
princes of this world, which come to naught
It was not such a glory as the Jews expected
in the Messiah, the glory of a conqueror,
striding from victory to victory, and setting
his followers on the high places of the earth.
It was not a glory arising from ambition and
violence, from the desolation of v;ar, fi-om
triumphs founded in blood, and from laurels
drenched in the tears of widows and orphans.
It was not the glory of a statesman working
by policy, and ruling by cunning rather than
rectitude, or even by fairer means — but a spot-
less. Godlike glory — " The glory as of the
only begotten of the Father."

God has many children. Men are his off-
spring. All believers are the sons of God.
Some in the household of faith have been ex-
alted above their brethren in endowment and
office. Solomon was great; but a greater
than Solomon is here. Moses was faithful in
all his house. Yet "this man was counted
worthy of more glory than Moses, inasmuch
as he who hath builded the house hath more
honour than the house. And Moses verily
was faithful in all his house, as a servant, for
a testimony of those things which were to be
spoken aft;er. But Christ as a son over his
own house ; whose house are we, if we hold
fast the confidence and the rejoicing of the
hope firm unto the end." Adam is called
" the son of God" in a very peculiar sense,
as he came immediately from the hands of
God, perfect at once, and was the source,
head, and representative of the human race.
But " so it is written. The first man Adam
was made a living soul ; the last Adam was
made a quickening spirit. The first man is
of the earth, earthy : the second man is the
Lord from heaven." Angels are sons of God :
but " to which of the angels said he at any
time, Thou art my Son, this day have I be-

DECEMBER 2.

385

rotten thee ? And again, I will be to him a
ather, and he shall be to me a Son ? And
igaiii, when he bringeth in the first-begotten
into the world, he saith, And let all the angels
)f Grod worship him." " Unto the Son he
saith, Thy throne, O God, is for ever and
?ver : a sceptre of righteousness is the scep-
ire of thy kingdom." " To which of the an-
l^els said he at any time. Sit on my right
3iand, until I make thine enemies thy foot-
»?tool J" He is therefore — and we ask for no
luman definitions — we are afraid of them;
he only begotten of the Father, in a mean-
2" infinitely peculiar. He was the image
I he invisible God ; and could say, consist-
iily with all the humility that distinguished
iim, " He that hath seen me hath seen the
^ather. And from henceforth ye know him,
md nave seen /am." His attributes, his ac-
ions proclaimed Divinity. The light of the
cnowledge of the glory of God was seen in
he face of Jesus Christ. His meekness, his
uence, his benevolence, his readiness to
.;ive, are the perfections of the Being we
dore and serve.

This glory had witnesses; and, says the
,!]vangelist, we beheld it. They beheld it
jWo ways: corporeally and spiritually. They
)eheld it even with their bodily senses. At
lis transfiguration they saw the lustre of his
iice, and the shining of his raiment, and the
lomage paid him by Moses and Elias ; and
leard the voice from the cloud, " saying,
This is my beloved Son, hear ye him." They
ften heard his own voice speaking as never
u spake, and wondered at the gracious
i ds that proceeded out of his mouth. They
\ itnessed his miracles, and many more than
hey have recorded. They saw him heal the
ick, open the eyes of the blind, and raise the
lead to life. They sav/ his glory in the gar-
len, in his feeling submission to the will of
iod ; in his tender excuse for the infirmity
)f his disciples ; in his power in healing the
w of INIalchus ; in his majesty in causing the
soldiers to go backward and fall to the ground,
when he only said, " I am he ;" in his au-
ihority in stipulating for the safety of the
Apostles, " If ye seek me, let these go their
way." They saw his glory also in the won-
ders that dignified his death and his resurrec-
tion.

But this was not all. Some witnessed his
iiiracles, and ascribed them to the power of
:he devil. He said to many who had attend-
ed him, Ye also have seen mo and believed
not. But it was otherwise with his own di.s-
siples. Concerning these he said ; " I have
given unto them the words which thou gavest
me ; and they have received them, and iiave
.known surely that I came out from thee, niid
they have believed that thou didst send me."
[low much of his glory they siiw spiritually
before the day of Pentecost we cannot deter-
mine. For the Holy Ghost was not yet given,
2 Y 33

because Jesus was not yet glorified ; that is,
it was not given so abundantly. For he had
doubtless partially enlightened the disciples
before. At an earlier period our Lord said to
Peter upon his confession, " Flesh and blood
have not revealed this unto thee, but my
Father which is in heaven :" and this applied
also to his brethren. Yet their views were in
many things comparatively obscure, till the
Spirit of truth had led them into all truth, as
to the dignity of his person, the design of his
death, and the nature of his kingdom. Then
he was revealed in them. Then they knew
in whom they had believed, and could say
with the most determined confidence, " We
know that the Son of God is come, and hath
given us an understanding, that we may know
him that is true, and we are in him that is
true, even in his Son Jesus Christ. This is
the true God, and eternal life."

But can we make this acknowledgment ?
Have we seen his glory, the glory as of the
only begotten of the Fatiier ] This is jwssible.
We cannot indeed view him with our bodily
eyes. But we may know him, and the power
of his resurrection, and the fellowship of his
suflferings, being made conformable unto his
death. We can see hiui by faith. We have
in our possession all that these original wit-
nesses have told of him. We have his pic-
ture. In the four Gospels we can look into
his very heart. " He that seeth the Son and
believeth on him hath everlasting life."

And this perception of him is necatsori/.
And if you have seen his glory, you have seen
enough to fix and fill your minds, to produce
self-abasement, to wean you from the world,
to induce you to follow him whithersoever he
goeth, to recommend him to others, and to
pray, "Let the whole earth be filled with hi.s
glory." And if this be the case, you will s«Hin
have another and a nobler sight of it. You
will see him as he is. You will beliold hi.s
face in righteousness — For the prayer will be
accomi)lishcd ; " Father, I will that they
whom thou hast given me be with me where

I am, to BEHOLD MY GU)RY."

DECEMBER 2.

" And it came to pass on the duy that Moses had
fullif ifrt up the inln rnacle, and had anointed
it, and sanctified it, and all the insliuminlit
thereof, Intth the altar and all the visaeU thne-
of, and had anointed them, and tanctitied
them; that the prince^ of hrad, heads of the
house of their fathers, who irere the prinrrs of
the trihes, and mere orer them that trere nam-
hered, offered : and theif Inonirht their oft rmti
before the I/nd, six covered ira<rnns and lirrlrr
oxen; a irasron for two of the princet, and for
each one an ox : and they hroncht them hrforc
the tabernacle. And the Lord s,'vjA» unio Mo.
scs, myinp. Take it of them, that they may U
to do the service of the tahernocle rf the con.

386

DECEMBER 2.

gregation ; and thou shalt give them unto the
Levites, to every man according to his service.
And Moses took the wagons and the oxen, and
gave them unto the Levites. Two wagons and
four oxen he gave unto the sons of Gershon,
according to their service : and four wagons
and eight oxen he gave unto the sons of Me-
rari, according unto their service, under the
hand of Ithamar, the son of Aaron the priest.
But unto the sons of Kohath he gave none : be-
cause the service of the sanctuary belonging
unto them was that they should bear upon their
shoulders.'" — Numb. vii. 1 — 9.

It was a sad censure and disgrace the
Apostle was compelled to utter, when he said,
" All seek their own, not the things that are
Jesus Christ's." But it is delightful to see a
public spirit in religion. And we have some
noble instances of it recorded, not only in the
New Testament, but the Old. In reading his-
tory these are the same to a Christian, as the
meeting with a few green and watered spots
to a traveller in a dry and sandy desert.

With regard to the fact before us we may
observe, First, the donors. They were " the
princes of Israel, heads of the house of their
fathers, who were the princes of the tribes,
and were over them that were numbered."
This was well. They who are placed above
others are peculiarly bound to take the lead
in every thing moral and religious. They are
under an obligation of gratitude to their ben-
efactor, who has distinguished and indulged
them. They are also under an obligation of
justice, which requires them to meet the de-
sign of their elevation, which is, not the in-
dulgence of their vanity, pride, and selfish-
ness, but their glorifying God, and serving
their generation according to his will. They
should consider their resources and influences
as talents, and use them as stewards of the
manifold grace of God. Having more means
and opportunities of usefulness than others,
they will be the more guilty if they neglect
or misimprove them. When wicked, they
never perish alone. Children justify them-
selves by the example of their parents, ser-
vants by that of their masters, people by that
of their ministers, and subjects by that of
their rulers ; and one sinner thus circum-
stanced destroyeth much good. But all are
not so. Some are preserved amidst the snares
of wealth, rank, and authority ; and feel it to
be their honour and pleasure to do good. And
we see from the offerers before us how wrong
all general and indiscriminate reflections are.
Not many wise men after the flesh, not many
mighty, not many noble are called : but there
are some ; and in our day there is no little
movement among the higher classes in life.

Secondly, their offering. They " brought
before the Lord six covered wagons, and
twelve oxen : a wagon for two of the princes,
and for each one an ox." As twelve oxen

were necessary, every prince could give one:
but as six wagons only were required, had
each wagon been given by an individual, six
only could have been gratified ; but by unitiug
in pairs, all the twelve could equally share in
the honour and pleasure.

Their use was to aid in the present service
of the tabernacle. That service would not be
needful when the ark had a fixed abode in
Zion : but in its movable state assistance was
required, in transporting it from place to
place. These oxen therefore were to draw
the vehicles containing the appendages per-
taining to the sanctuary; and hence the
wagons were covered, or, as we should say,
tilted ; not only to preserve the sacred fumi-
ture from vulgar and rude gaze, but to keep
them from dust, and rain, and sunshine, and
all the injuries of the weather.

Thirdly, the manner of their giving. There
is no doubt but these oxen were excellent,
strong to labour, and well trained : and that
the wagons were of the best materials and
workmanship, and well covered, in honour of
their destination and use. We know some
who, if they could not have escaped giving,
would have looked out the leanest beast, and
the least valued vehicle they had. And we
know the complaint brought by God himself
against the Jews in the days of Malachi:
" Ye said also. Behold, what a weariness is it!
and ye have snuffed at it : and ye brought
that which was torn, and the lame, and the
sick ; thus ye brought an oflTering : should I
accept this of your handl saith the Lord.
But cursed be the deceiver, which hath in his
flock a male, and voweth, and sacrificeth unto
the Lord a corrupt thing : for I am a great
King, saith the Lord of hosts, and my name
is dreadful among the heathen." But we may
fully presume that these pious donors pre-
sented what they deemed tfie best they had.
And we are sure they gave readily : for they
did it the very " day that Moses had fully set
up the tabernacle, and had anointed it, and
sanctified it." They gave as soon as the
thmgs were wanted ; yea, before they were
wanted, in order to be in readiness. Here was
no hanging back, hoping the offering might
be dispensed with ; or to see what others did
first, to save as much as possible their pocket,
without losing their credit. . They required
no excitement, no sermon full of motives
from Moses or Aaron to work upon their feel-
ings— They were volunteers ; self-moved ;
they chose to be examples rather than follow-
ers. God loveth a cheerful giver.

Fourthly, the acceptance and application
of the present. At first Moses seerns to have
hesitated whether they should be used in the
service of the tabernacle. The reason proba-
bly was, that God had given him before a
model of every thing, and had said, " See that
thou make every thing according to the pat-

DECEMBER 3.

387

tern showed thee in the Mount." But the
pattern did not extend to this, and here he
was without orders. The thought had sprung
from the pious reflection of these men ; and
it is not necessary that every minute circum-
stance in the administrations of religion
should be prescribed ; many things, or the
world could not contain the books that would
be written, may be, and must be, left to expe-
diency. Thus David established the orders of
singers ; and thus the Jews, after their cap-
tivity, formed synagogues, in which our Sa-
viour often taught and worshipped. Moses
•therefore is enjoined to receive this donation,
and consecrate it to the purpose for which it
was designed : " Take it of them, that they
may be to do the service of the tabernacle of
the congrfegation ; and thou shalt give them
unto the Levites, to every man according to
his service. And Moses took the wagons and
the oxen, and gave them unto the Levites."

But see how they were distributed ; for this
will be found very instructive. To "the
sons of Gershon he gave" but " two wagons
and four oxen :" but this is said to be " ac-
cording to their service ;" for they had only
to carry the drapery, the curtains, and hang-
ings. To " the sons of Merari he gave four
wagons and eight oxen, according to their
service ;" for they had to bear the heavy lug-
gage, the boards, pillars, and sockets; and
these were heavy. " But to the sons of Ko-
hath he gave none; because the service of
the sanctuary belonging unto them was, that
they should bear upon their shoulders." We
may hence observe, First — That there is a
liiTerence in the services to which we are
lied. Some of them are more public, and
*!ne more private : some more painful, and
some more pleasing. One serves God more
relatively, another more personally — His
work, so to speak, is mere shoulder-work.
They have no outward resources : no wagons
or oxen — They cannot command others by
tlieir authority or their abilities, but they can
give themselves. If they are without sub-
stance, they can act, they can collect, they
can teach in a Sunday-school, they can visit
the fatherless and the widows in their afflic-
tion. " Having then gifts diftering according
to the grace that is given to us, whether
prophecy, let us prophesy according to the
proportion of faith ; or ministry, let us wait
on our ministering ; or he that teacheth, on
teaching ; or he that exhortetii, on exhorta-
tion : he that giveth, let him do it with sim-
plicity; he that ruleth, with diligence; he
that showeth mercy, with cheerfulness."
" For the body is not one member, but many.
If the foot shall say. Because I am not the
hand, I am not of the body ; is it therefore
not of the body T And if the ear shall say.
Because I am not the eye, I am not of the
body ; is it therefore not of the body 1 If the
whole body were an eye, where were the

hearing 1 if the whole were hearing, where
were the smelling ]"

Secondly, there is a proportion between
our work and our strength : and " according
to" our " service" is the assistance provided.
Every Christian may claim Asher's promise ;
" Thy shoes shall be iron and brass ; and as
thy days so shall thy strength be." " He will
not suffer you," says the Apostle, "to be
tempted above that ye are able." And has
not this been exemplified in the experience
of his people in all ages ] And have not we
found it true 1 Let the thought at once an-
nihilate every tendency to envy — or despair.
Say not, Ah ! such an one has four wagons
and eight oxen ! But see what he has to
carry ! You may not know the extent and
degree of his burden : but the Lord knows ;
and therefore as the sufferings abound the
consolations abound also. Be not afraid of
any work or trial that lies before you. View
the things which would discourage you, not
simply, as they are in themselves, but rela-
tively to your resources. There is nothing to
which he will call you for which he has not
made provision ; and his grace will be suffi-
cient for you, for his strength is made perfect
in weakness. What is it for your difficulties
or duty to be increased, if there be an in-
crease of the supply of the Spirit of Jesus
Christ?

DECEMBER 3.

" Though he were a Son, yet learned he obedience
by the things which he suffered." — Heb. v. 8.

The title here given to the Lord Jesus is
applied to him peculiarly, and in a way of
dignity. This is obvious from the very rea-
soning of the Apostle: for there is nothing
wonderful in the supposition that a son should
learn obedience by suftering — for what son is
he whom the father chastenetli not ! But the
marvellousness is that such a Son should
learn obedience by the things which he suf-
fered.

Here let us keep close to the Scripture,
and not pry into things whicii we have not
seen. Ail mankind are the offspring of (Itxl,
as he is the real author of their l)cing, the
framer of their bodies, and the fonncr of their
spirits within them. Adam is called " the son
of God," as he was immediately produced by
his power, and made atler his image, not only
in dominion, but knowlctlge, righteousness,
and holiness, in distinction from all the infe-
rior orders of his creatures. This likeneiw
was soon lost by the Full, and hence the term
soon became in the Scriptures a religious ap-
pellation, serving to discriminnte the godly
from the wicked. When all flesh hud cor-
rupted their way upon the earth, the des<'end-
ants of Seth are cr11(m1 "the w^ns of God,"
because they worshipped, served, and re«cra-

388

DECEIVIBER 3.

oled him. Christians therefore obtain this
honour in the New Testament : " BeHold what
manner of love the Father hatli bestowed
upon us, that we should be called the sons of
God." They are so by adoption and regene-
ration. The angels, those pure intelligences
unencumbered with our flesh and blood, are
also thus characterized : " The morning stars
sang together, and all the sons of God shouted
for joy." But " unto which of the angels said
he at any time. Thou art my Son, this day
have I begotten thee ]" And again, I will be
to him a father, and he shall be to me a son.

And again, when he bringeth in the first-
begotten into the world, he saith, And let all
the angels of God worship him. And of the
angels he saith, Who maketh his angels spir-
its, and his ministers a flame of fire. But
unto the Son he saith, Thy throne, O God, is
for ever and ever : a sceptre of righteousness
is the sceptre of thy kingdom." We leave
the conclusion to yourselves — It must lead
you to consider him " above all principalities
and powers, and every name that is named,
not only in this world, but also in that which
is to come."

And what does the Apostle afiirm concern-
ing him ] He suflfered ; he obeyed ; he learn-
ed. " Though he were a Son, yet learned he
obedience by the things which he suffered."

He suffered. He was " a man of sorrows,"
as if he derived his very character from them,
" and acquainted with grief" Grief is always
our neighbour, and sometimes our visitor ; but
it was his companion, and never separated
from him till he gave up the ghost. Who can
describe or imagine the greatness and the
number of " the things he suffered " — in his
outward estate 1 in his reputation 1 in his
connexions ] in his body ] in his soul ] Behold,
and see if ever there was sorrow like unto his
sorrow !

He obeyed. His obedience was very supe-
rior to ours. It was complete and universal.
He did not sin. He omitted no duty. He
always did the things that pleased the Father ;
and therefore at the close of the whole he
could confidently make the appeal, " I have
glorified thee on the earth, I have finished the
work that thou gavest me to do." His obedi-
ence also appeared in his submission. We
are required to obey God as our governor, as
well as our lawgiver, and to acquiesce in his
appointments as well as fulfil his orders. And
here, alas ! how often do we fail ! It is no
easy thing to bear sickness, to resign a pleas-
ant situation, to part with a beloved child — to
obey a correcting God ! How often we rebel
or repine ! But without a murmuring word or
feeling, he submitted to all the pleasure of
his heavenly Father, saying. Not my will, but
thine be done. Even his death and all that
led to it was an act of obedience — He " was
obedient unto death, even the death of the

cross." He said, " Lo ! I come to do thy will,
O God ;" and that will required the sacrifice
of himself as an offering for sins. Hence, as
he was going forth to agonize in the garden,
and suffer upon the cross, he said, " But that
the world may know that I love the Father,
and as the Father gave me commandraeDt,
even so I do ; arise, let us go hence."

He learned — "He learned obedience by
the things which he suffered." Many do not.
Experience, says Franklin, is a dear school,
but fools will learn in no other. The truth is,
they will not learn even in this. Only wise
men, says Burke, ever derive wisdom from
experience. Experience itself is thrown away
upon others, like seed sown upon a rock or
the sand of the sea. Under what an expen-
I sive course of tuition have some passed 1 Yet
I what have they learned 1 May we not say of
I them, in the language of Jeremiah, " 0 Lord,
are not thine eyes upon the truth 1 thou hast
stricken them, but they have not grieved;
thou hast consumed them, but they have re-
fused to receive correction : they have made
their faces harder than a rock ; they have re-
fused to return." When this is the case, the
incorrigibleness is punished in one of these
two ways : God either abandons the culprit,
saying, He is joined to idols, let him alone;
or, if he does not remove the rod, he turns it
into a scorpion. He increases the severity
and the grievousness of the strokes till the
threatening is awfully accomphshed ;
that being often reproved hardeneth his neck,
shall suddenly be destroyed, and that without
remedy." At the most distant danger of
which, the Israelite indeed falls upon his knees
and cries, "O Lord, correct me, but with
judgment ; not in thine anger, lest thou bring
me to nothing." And says David, " Blessed is
the man whom thou chastenest and teachest
out of thy law." This is the design of afflic-
tion, and the eflfect of it when sanctified.
Some of our lessons have "cost us much, but
they have not cost us too much if we have
learned obedience by the things we have suf-
fered.

But this does not apply to the Son of God
precisely in the same way it does to us. The
distinction is this. He learned obedience by
the things he suffered, but he did not learn to
obey. David's afflictions humbled his pride,
banished his sloth, roused his attention, and
excited him to study the will of God; and
therefore he said, " Before I was afflicted I
went astray, but now have I kept thy word."
" It is good' for me that I have been afflicted,
that I might learn thy statutes"— Thus he
learned by his sufferings to obey. But Jesus
stood in need of no such stimulations and
auxiliaries as these. He knew what was re-
quired of him, and was always perfectly ready
to do it. His sufllerings therefore were not
the cause of his obedience, but only the occa-

DECEMBER 4.

sion : they did not produce the disposition, but
mly afforded opportunities for the exercise
md the display of it. The gold was sterling
)efore, but the fire proved it: the field did
lot make the hero, but proclaimed him. Yet
pe could not have learned v^'hat obedience
^as, how trying it is, especially in affliction,
ind what grace it requires, without experi-
ibnce. But thus he knew it not in theory
mly, but in reality, as a man learns the taste
)f medicine by tasting it, or as a man knows
/hat it is to travel by travelling.

DECEMBER 4.

When he hath tried me, / shall come forth as

goldr— Job xxiii. 10.
Job was indeed tried, and perhaps next to
his Saviour could say. Behold, and see if ever

fhere was sorrow like unto my sorrow ! — But
le remarks three things with regard to it.
First, the author : " He hath tried me." In
lone of his sufferings did he ever lose sight
pf the hand of God. When the Chaldeans
and the elements had spoiled him of all his

Thirdly, the benefit : " when thou hast tried
me I shall come forth as gold."' And how is
this] Gold comes forth proved. Thus we
read of "gold tried in tlie fire:" and David
says, "Thou, O God, hast proved us: thou
hast tried us, as silver is tried." The design
of affliction is not to increase God's know-
ledge of us — this is perfect already ; but to
make us better known to others and to our-
selves; to discover and display tlie reality
and the degree of grace ; to prove whether
we are humble enough to stoop, and patient
enough to wait : wlietlier we can love God
when he corrects, and trust in him when he
hideth hmiself.

Gold comes forth purified. A stranger to
the process of refining, when he saw it melt-
ing in the intenseness of the fire, might sup-
pose that it was likely to be destroyed, or at
least that it must be injured. And it is re-
duced in size, and something is taken away
from it — but it is only the dross, and this is
better removed than retained. And who hath
said, " I will also purge away the dross, and
take away all thy tin." " By this therefore
shall the iniquity of Jacob be purged ; and

substance, he said, " The Lord hath taken

■away." And when, in addition to this, he was j this is all the fruit to take away his sin ; when
.deprived of his children, and health, and he maketh all the stones of the altar as clialk
'Friends, and he seemed to have no comfort

lefl, he said, " Thou hast taken me by the
(iieck, and shaken me to pieces." And "is
there an evil in the city, and the Lord hath
pol done itl" How much is that man to be
)itied who does not connect with all the

stones that are beaten in sunder, the groves
and images shall not stand up." Wliat did the
three Hebrews lose in the flames ! Oidy their
bonds. When they were thrown in, they
were bound; "and they fell down bound into
the midst of the burning fierv fiirnaoe." In

jvents of lite the providence of that God i this state tliey could not have moved. But,
without whom a sparrow falleth not to the I without the smell of fire passing upon their
rround, and by whom the very hairs of our | bodies, their bonds were burnt, and they

head are all numbered ! How consolatory to

■reflect, " I am not in a fatherless world ; I am

Lot the child of neglect ; I am not the sport

tf chance ; I am not at tlie mercy of my foes

\ — they could have no power against me, ex-

,cept it was given them from above ; they are

chained, and he holds the chain — The wrath

iof man shall praise him, and the remainder

.of wrath will he restrain — The cup which

'my Father giveth me, shall I not drink itl"

i Secondly, the termination : " when he hath

tried me, I shall come forth.'" I am now in

" the midst of trouble," but T shall not remain

there. He doth not afflict willingly. Though

he cause grief, yet will he have compassion.

He hath said, " I will not contend for ever,

neither will I be always wroth : for the spirit

should fail before me, and the souls which I

have made." The time may seem long, but

I shall not be detained a moment longer than

the case requires. He hath appinted the hour

of deliverance, and his time is the best time ;

for he is a Ciod of knowledge, and blessed are

,all they that wait for liim. " We went," says

the Church, " through fire and through wa-
ter, but thou broughtest us out into a wealthy

iiplace."

33*

were seen walking with the Son of (Jod,
Much like this Young sings.

" Our hearts are faston'd to the world,
With strong and various ties;
Iliil every troulile ciilsi a string.
And urges us to rise."

Gold comes forth prepared. It is then fitted
to be coined for circulation, or fniniwl iutci
vessels of ornament and use ; and now ren-
dered capable of a lustre wliich it liad not l»o-
fore. So Christians are improved and ad-
vanced by their trials, and can say, "It is
go<Hl for liie that I have been alllicttHl." "Our
light affliction, whwh is but for u moment,
worketh for us a tar more excei^iing ami
eternal weight of glory." " For a seah«n, if
needs be," says Pett>r, "ye are in heaviness."
"That the trial of your tii.th, InMiig iiuich
more precious than of gold that jM-risheth.
though it be tried with tire, might Im^ found
unto praise and honour and glory at the n|v
pearing of Jesus C'hrist." Job !<|K»aks with
confidence of that bK\««ed result, before h«
had realized it. So may every l)eliever. For
"rt// the wav8 of the "j/ird are mercy and
truth." And'" we A that all thmgs work
together for good to them Uiat love Hod."

390

DECEMBER 5.

*' And in the dungeon there was no water^ but
mire : so Jeremiah sunk in the mirey — Jer.
xxxviii. 6.

Here he was not as " an evil-doer," but
" for righteousness sake," and a faithful dis-
charge of his duty. " And this is thankworthy,
if a man for conscience toward God endure
grief, suffering wrongfully. What glory is it,
if, when ye be buffeted for your faults, ye
shall take it patiently] but if, when ye do
well, and suffer for it, ye take it patiently,
this is acceptable with God." The condition
was dreadful, owing to the depth, and dreari-
ness, and unwholesomeness, and foulness of
the place ; and the heart revolts at the
thought of the sufferer, sinking lower and
lower in the mire by every effort to raise him-
self up, parched with thirst, fainting with
hunger, gasping for free air, and a stone be-
ing laid upon the mouth of the pit, excluding
not only ventilation, but light ! And the de-
sign of the princes was, that he should not
only suffer there, but die of privation and
disease ; longing to rid themselves of their
reprover, but fearing that a public execution
would excite popular pity — Thus Herod sent
and beheaded John in prison — And how many
fearful secrets of this kind will be divulged
when He maketh inquisition for blood I

Who could think that a number of persons
in higher and more refined life, and commonly
called " the better sort of people," would be
able to leave a fellow-creature, a prophet of
the Lord, to perish by -so lingering and
frightful a death ! Lord, what is man 1 But
all things come alike to all. No man knoweth
either love or hatred by all that is before
them. These wicked princes are in their
palaces, and Jeremiah is in the miry dungeon.
But where is the God of judgment? We
shall presently see — " Let them that suffer
according to the will of God commit the
keeping of their souls to him, in well-doing,
as unto a faithful Creator."

We are not told here, what Jeremiah did ;
but he himself has informed us in one of his
lamentations. " They have cut off my life in
the dungeon, and cast a stone upon me. I
called upon thy name, O Lord, out of the low
dungeon. Thou hast heard my voice : hide not
thine ear at my breathing, at my cry. Thou
drewest near in the day that I called upon
thee : thou saidst, Fear not." And what was
the consequence 1 The wrath of man praises
God : the evil is overruled for good ; and the
prophet learns by experience that the Master
he served, commanded the issues from death,
and was a very present help in trouble.

What a scene here opens ! " Now when
Ebed-melech the Ethiopian, one of the eunuchs
which was in the king's house, heard that
they had put Jeremiah in the dungeon ; the
king then sitting in the gate of Benjamin ;

Ebed-melech went forth out of the kino'
house, and to the king, saying. My lord th
king, these men have done evil in all tha
they have done to Jeremiah the prophet
whom they have cast into the dungeon ; am
he is like to die for hunger in the place when
he is : for there is no more bread in the city
Then the king commanded Ebed-melech th(
Ethiopian, saying, Take from hence thirty
men with thee, and take up Jeremiah Uh
prophet out of the dungeon, before he die.'
Here we find how the Lord can raise \i\
helpers for his people from quarters the mosi
unlikely. He " knoweth how to deliver the
godly ;" and often renders his interposition as
marvellous as it is relieving. Here we alsc
see that the Lord has his hidden ones, and
that they are frequently found where we
should little think of looking afler them—
" Surely the fear of God," said Abraham, " is
not in this place ;" but it was there, and pre-
vented the sin which would otherwise have
been committed. Abijah had some good thing
in him towards the Lord God of Israel in the
house of Jeroboam. Daniel was the prime
minister of Darius, and yet worshipped God
three times a day. Yea, we read of saints
even in Caesar's household ! Zedekiah's court
was a very wicked one, yet here v/as a man
of principle, and of religious principle, found
in it. But who was he'* A foreigner, an
"Ethiopian," and probably a negro. Call
nothing common or unclean. The first may
be last^ and the last may be first. While all
the princes and the men of Judah were desti-
tute of humanity and piety, this Ethiopian
abounded in both.

He had a place at court which secured him
ease and comfort. Such persons commonly
feel little disposition to exert themselves for
the distresses of others, for they know not the
heart of a sufferer. It is in the school of
affliction we learn to weep with them that
weep. But it is probable that Ebed-melech
had been in trouble himself However this
may be, his interference was unsolicited and
prompt, as soon as ever " he heard that they
had put Jeremiah into the dungeon." And
he showed herein no little courage as well as
kindness. He had much to lose, and the
princes were likely to unite against him, for
they were all the determined enemies of
Jeremiah, and their malice made them ready
for any mischief, and their influence was
great ; and the king to whom he appealed was
then sitting in the gate, and therefore he had
to go to him openly. But conviction nerves
a man to his purpose, and there is no fear in
love.

And his application was successful. The
king complied with his desire. Let this
encourage us in our pious and in our benevo-
lent endeavours. We may succeed much
better than we imagine. The individual that
refuses at one time may yield at another.

DECEMBER 6.

391

Reflection may have changed him : some
vent or influence may have put him into a
ropitious frame. " In the morning sow thy
3ed, and in the evening withhold not thine
and; for thou knowest not whether shall
rosper, either this or that, or whether they
oth shall be alike good." " Be not weary in
.•ell-doing, for in due time ye shall reap if ye
lint not" All of us have some influence
/ith others, and how seldom do we exert it
p we ought — especially when we consider
lat the hearts of all are in the hand of the
4ord, and he can turn them whithersoever he
jleaseth!

DECEMBER 6.

So Ebed-melech took the men with him, and
I tcent into the house of the king under the trca-
) sitry, and took thence old cast clouts and old
rotten rags, and let them down by cords into
the dungeon to Jeremiah. And Ebed-melech
the Ethiopian said unto Jeremiah, Put now
these old cast clouts and rotten rags under
thine arm-holes, under the cords. And Jere-
miah did so. So they drew up Jeremiah with
cords, and took him up out of the dungeon : and
Jeremiah remained in the court of the prison.''''
— Jer. xxxviii. 11 — 13.

David had said, " Ethiopia shall soon
retch out her hands unto God." And two
pstances are recorded in the Scripture to en-
jourage us, as a kind of first-fruits. The one
^ mentioned in the Acts of the Apostles : " A
nan of Ethiopia, an eunuch of great authority
jnder Candace queen of the Ethiopians, who
ad the charge of all her treasure, and had
ome to Jerusalem for to worship, was return-
ig ; and sitting in his chariot read Esaias the
rophet," Philip joined him, instructed him,
nd baptized him : " and he went on his way
,ejoicing." The other was found ages be-
bre, in the corrupt court of Zedekiah. We
jiave seen, in the preceding exercise, how
his pious and humane Ethiopian had nobly
distinguished himself, by applying to the king
>n the behalf of Jeremiah. Having obtained
he royal permission to release him from the
lismal dungeon, and being furnished with
jhirty men for the purpose, we here see how
le accomplished the work.

If such circumstances are deemed un-
vorthy of attention, let the Spirit of God be
•ondemned for recording them, and not the
itreacher for noticing them. We are here led
forcibly to remark, that nothing should be
.vasted, not only in poor, but in higher life,
iere we find, even in " the house of the king,
ind under the treasury," that is, in the storc-
oom, old and injured apparel, laid by for use.
And let it not be forgotten, that when our
/Saviour had shown his power by multiplying
^ive loaves and two fishes into more than a
isufiiciency to supply the whole multitude, he
hen, even then, enforced a lesson of economy

and frugality ; and said, " Gather up the frag-
ments that remain, that nothing be lost," to
show that ability and plenty are not to justify,
or even excuse any degree of wastefulness.
It is by guarding, not only against needless
buying, but heedless spending, that the
capacity for beneficence is to be enlarged.
Our resources are diminished, not only by
pride and indulgence, but by want of regula-
tion and negligence. How is it that some,
with a very limited income, not only provide
things honest in the sight of all men, but have
to give to him that needeth ]

There is little charity in giving away what
we cannot use ourselves ; but it is the most
shameful uncharitableness not to do it. Yet
to mention only one instance — How often, in
gardens, have we seen vegetables perishing,
for which many a family of hungry children
would have been thankful. For we should
reflect on the degrees of exigency, and re-
member that what is of no value to us may be
of most pressing importance to others, even
to the leavings of the plainest table, and the
remnants of the poorest wardrobe.

Jeremiah seems to have been a large heavy
man ; and the ropes might have pained and
bruised him ; and the dungeon was deep.
Ebed-melech therefore provides a softening,
and lets it down, and desires him to put it
under his arm-holes under the cords. We
should see from this example, not only to do
good, but to relieve with tenderness. As
much often depends upon the manner of con-
ferring a benefit, as upon the thing itself: we
are therefore by love to serve one another,
and to be not only charitable, but pitiful and
courteous. We have seen some refusing with
more kindness than others have given ; the
plainlive countenance, the melting eye, the
soothing voice, showing nt the time that it
was not the will, but the power that was want-
ing. How much a female adds to the im-
pression of her relief, by the delicacy with
which she dispenses it ! the manner ns well
as the principle of ciiarity may render it a
grace.

But our love is to abound in knowledge and
in all judgment. We therefore. Finally, see
the prudence as well as the kindness of this
goo(i man. Though he had drawn him up, he
did not urge him to < scape, but let him " rc^
main in the court of the prison." He did this
for two reasons. First, there he would he
more under the king's protection, tlian if he
was immediately set at large. And, Serendly,
there he would be more likely to he better
provided for in the stniitness of the dearth, n.s
we see fron) the end of the foregoing chnnter,
when the king ordered him to abide there
before hi.-^ wretched confinement: "Then
Zedekiah the king commanded that they
should commit Jeremiah into the court of the
prison, and that they shouM give him daily n
piece of bread out of the bakers' ttrcct, until

392

DECEMBER 7.

all the bread in the city were spent. Thus
Jeremiah remained in the court of the
prison."

DECEMBER 7.

" Now the word of the Lord came unto Jeremiah,
lohile he was shut up in the court of the prison,
snying, Go and speak to Ebed-melech the
Ethiopian^ saying. Thus saith the Lord of
hosts, the God of Israel ; Behold, I will bring
my words upon this city for evil, and not for
good ; and they shall he accomplished in that
day before thee. But I will deliver thee in that
day, saith the Lord : and thou shalt not be given
into the hand of the men of whom thou art
afraid. For I will surely deliver thee, and
thou shalt not fall by the sword, but thy life
shall be for a prey into thee : because thou hast
put thy trust in me, saith the Lord.'" — Jer.
xxxix. 15 — 18.

It is observable that Jeremiah himself was
charged with this consolatory message to
Ebed-melech, who had acted so nobly as his
friend, and obtained his deliverance from the
dungeon. Nothing could have been, more
agreeable and delightful to his feelings than
to be the medium of such a communication ;
for grace by making a man humble always
makes him grateful ; and though his praise is
principally due to the Author of all his mer-
cies, he will not overlook the instruments.

The address implies the apprehension of
Ebed-melech, yea, it is expressly said he was
" afraid." Of whom ? Of the princes whose
doings he had opposed and censured 1 or the
Chaldeans that were now encompassing the
city? It is not possible to determine this;
neither is it necessary. But while he is in-
formed that the words concerning Jerusalem
should be accomplished, and that he should
witness it, he receives the assurance ; " But I
will deliver thee in that day, saith the Lord :
and thou shalt not be given into the hand of
the men of whom thou art afraid. For I will
surely deliver thee, and thou shalt not fall by
the sword, but thy life shall be for a prey
unto thee."

Behold the value and importance of life,
and see how able the Lord is to secure it even
in the midst of general calamity and desola-
tion; according to the promise; "He shall
cover thee with his feathers, and under his
wings shalt thou trust : his truth shall be thy
shield and buckler. Thou shalt not be afraid
for the terror by night ; nor for the arrow that
flieth by day; nor for the pestilence that
walkcth in darkness ; nor for the destruction
that wasteth at noonday. A thousand shall
fall at thy side, and ten thousand at thy right
hand ; but it shall not come nigh thee. Only
with thine eyes shalt thou behold and see the
reward of the wicked." The preservation of
Noah in the Deluge, of Lot in the overthrow
of Sodom and Gomorrali, of the Israelites in

Goshen, from the plagues of Egypt, and o
the mourners in Ezekiel from the men wit
the slaughter weapons; all these show tha
" the Lord knoweth how to deliver the godl
out of temptation, and to reserve the unju6
unto the day of judgment to be punished."

If Ebed-melech believed this declaration, h.
would not only dwell safely, but be in quie
from the fear of evil, his mind kept in perfec
peace, being stayed upon God. When W(
consider the structure of our frame, and tb(
numberless dangers to which we are exposed
we cannot reckon upon living a day or ar
hour to an end, without the Preserver of
men. But all our times are in his hand, and
he makes us immortal till our work is done—

"Hast thou not given thy word
To save my soul from death?
And I can trust my Lord
To keep my mortal breath.
I'll go and come,
Nor fear to die,
Till from on high
Thou call me home."

But see the reason assigned for his gracious
regard : " Because thou hast put thy trust in
me, saith the Lord." It was really for his
kindness to Jeremiah ; but God notices, not
the practice, but the principle which had pro-
duced it, and without which he could not
have been actuated to do ag he had done.
Men judge of motives by actions : God judges
of actions by motives ; and the motive is more
with him than every thing else. So indeed it
is with us as far as we can ascertain it in any
instance of conduct towards ourselves. Hence
we value a trifle if it springs from real re-
gard, more than a much larger present if it
arises from selfishness. We may indeed be
mistaken in our constructions, but God is not
mocked, his judgment is always according to
truth. The case before us is not a sohtary
one. We should have commended the hu-
manity and humility of the Centurion ; and
the prayer and perseverance of the Syrophe-
nician woman : but our Lord only spake of
their faith.

Some people always seem afraid of faith,
as if it were hardly compatible with holiness
and morality ; whereas, it is the medium, the
origin of them; it is the spring of these
streams, it is the root of these branches. It
is in every respect operative ; but it peculiarly
works by love. He is the most likely to show
mercy who has received mercy ; to forgive
who has been forgiven.

But the whole shows us that Ebed-melech
had no reason to repent of his work o( faith
and labour of love towards the Lord's servant.
Jeremiah could not repay him ; but this was
so much the better for his benefactor. This
is the very reason which our Saviour adduces
to excite attention to the poor: "For they
cannot recompense thee, but thou shalt be re-
compensed at the resurrection of the just.
It is finely said, *' He that giveth to the poor
lendeth unto the Lord." A man does not

DECEMBER 8.

393

think of returning what is given him, but if
tie hag any sense of honour and of justice he
will not retain what is lent. And would the
Lord borrow and not repay 1 He has bound
himself not only to accept, but to reward the
services of his people, and the reward is not
the less great, or the less certain, because it
^s a reward not of debt, but of grace. " He
Jthat receiveth a prophet in the name of a
prophet shall receive a prophet's reward ; and
}ie that receiveth a righteous man in the name
pf a righteous man shall receive a righteous
fnan's reward. And whosoever shall give to
jjdrink unto one of these little ones a cup of
ijcold water only in the name of a disciple,
lyerily I say unto you, he shall in no wise lose
bis reward."

DECEMBER 8.

* One thing I know, that, whereas I was blind,
now I see." — John ix. 25.

The corporeal change with which this poor
nan had been blessed, is the spiritual expe-
rience of every real Christian — He was blind,
3ut now sees.

And like him too the Christian may know it.

We may also observe a resemblance in the
limitation of the knowledge itself — It extends
to one thing: "One thing I know, that,
whereas I was blind, now I see." But this is
the main thmg ; and to know this is to know
enough, without being able to determine a
lumber of particular circumstances. For in-
' ' nee : it is not necessary to know the pre-

^ time of the change. Who knows precise-
ly when the day begins, or which be the first
beams that reach our horizon ? Yet one thing
know, that the sun is rising ; it is dawn,
- day. We know when spring is arrived,

11 1 yet who can fix the exact boundary by
which it passed from winter, and tlie hour,
khe day, the week, when it will issue in sum-
bier ! unless in the artificialness of the alma-
nac. Who perceived when he first began
;to live naturally ; yet he knows that he hun-
'gers and thirsts, and eats and drinks, and lives

rd moves, and has a being.
Neither is it necessary to be able to know
'the particular instrumentality employed ;
whether an afflictive event, or a good book,
'or the admonition of a friend, or the preach-
'ing of the word. Sometimes there is such a
•ombination and blending of excitements and
Mpressiona, that it is impossible to specify
\ liich, in the aggregate, was the most power-
ful or decisive. Whatever be the means, and
they are various, the excellency of the |)ower
is of God ; and it is enough for us to know
that the work is done, and to acknowledge
ihnt he has done it.

To which we may add the manner in which
)t has been accomplished. In some cases it
2 Z

is more sudden ; in others more slow. The
Lord addresses one man in thunder; he
whispers to another in a small still voice.
Here he awakens fear and terror ; there he
draws with the bands of a man and the cords
of love. What a difference was there be-
tween the conversion of the jailer, and the
opening of the heart of Lydia: and between
the revelation of the Saviour to Saul of Tar-
sus, and to Cornelius ! Yet in all these in-
stances the result was the same. Two infer-
ences may be drawn from hence. The one
regards others. How careful should we be
not to disown persons as religious characters,
and keep them back from the table of the
Lord, because they are unable to furnish a
minute narrative of the dealings of God with
their souls, while they walk as becometh the
Gospel. The other regards ourselves. It is
better indeed to err on the safe side ; and to
be too fearful rather than self-secure. It is an
awful thing to decide on our spiritual condition;
and, considering the consequences of mistake,
should never be done without much consider-
ation. Yet, on the other hand, decision is un-
speakably desirable, and we should not refuse
to be comforted, and under a feeling of hu-
mility and diffidence, become ungrateful, and
deny what God has wrought in us. We are
commanded to examine ourselves, and to prove
whether we are in the faith; but this is best
done, not by nice and curious inquiries with
regard to the influences of the Holy Spirit,
but by observing the tendency of their opera-
tion, and judging by their effects — ^^And happy
is he who, whatever he may be ignorant of
besides, can say, " One thing I know, that,
whereas I was blind, now I see."

And remark what a confidence the man de-
rived from his consciousness of this one thing.
These unbelievers wished and endeavouretl to
confound him ; but their questions and their
cavils had no weight with him. He did not
consider himself competent to dispute with
them ; nor did he attempt to con.«ider every
objection their prejudices urged — But he had
— he felt one invincible, undeniable argument
— " This," says he, " is sufficient for me."
You say, he is a sinner — Is it likely a sinner
would be so honoured of God as he has been !
Since the world bt-iran was it not heard that
any man opcMied the eyes of one that was
l)orn blind. If this man was not of God, he
could do nothing. This however I mu.st leave
with you — I know what he lias done for me,
and cannot be mistaken — whether he be a
sinner I know not ; " one thing I know, Uiat,
whereas I was blind, now I si.'e."

A C'hristian indei^l is not an enthuciaft
He despises no kind of evidence; and he
wishes that his religion niuy alway.'' npp«»nr
what it renlly is, a reast^nable service. But
he that believeth hath the witness in himself.
Like this man, has a satisfaction deriveti from

394

DECEMBER 9.

experience. He has received the truth in the
love and efficiency of it. He has felt its
power and blessedness. Such a man could
be safely trusted among infidels. They may
scoff and ridicule; they may even perplex
him; but they cannot induce a conviction
contrary to his views and feelings. He has
a certainty, out of which he can neither be
laughed or reasoned. His heart is established
with grace. And thus also he is secure, not
only from infidelity, but heresy; and cannot
be drawn away from the truth as it is in
Jesus, or the peculiar doctrines of divine
grace. With him they are not mere notions,
but principles. They are spirit and they are
life. They sanctify, quicken, refresh his soul.
If a man who sees could be introduced among
a people entirely blind, they would consider
him a liar or a madman, when he told them
what he saw. Yet though he would not con-
temn them because of their blindness, but
feel pity instead of pride, he would be in no
danger of yielding to their opinion : he would
know that he spoke the words of truth and
soberness — He would know that though they
were blind, he saw.

This also qualifies a man for dealing with
others in divine things. It excites his zeal,
and enables him to speak with earnestness,
because he can speak without hesitation or
doubt. " Lo this, we have searched it, so it
is ; hear it, and know thou it for thy good."
" That which we have seen and heard declare
we unto you, that ye also may have fellowship
with us: and truly our fellowship is with the
Father, and with his Son Jesus Christ."

This also yields him a prop against despair,
and a cordial under discouragement. He feels
that he is far from what he ought to be, and
wishes to be. " I have much," says he, " to
humble me, but I am not without cause for
thankfulness. He has made me to differ from
others, and from myself once. I know he has
enabled me to see the evil of sin, the beauty
of holiness, the worth of his grace. I know
I love his salvation ; and I count all things
but loss for the excellency of the knowledge
of Christ Jesus my Lord — And if he were
pleased to kill me, he would not have shown
me such things as these."

DECEMBER 9.
^He shall see of the travail of his soul, and
shall be satisjied:'—ls!iia.h liii. 11.

Tms verse contains an epitome of the
whole chapter ; and the chapter contains an
epitome of the whole Gospel. For what is
the Gospel— but " the testimony of Jesus ?"
And what does this testimony essentially in-
clude— but " the sufferings of Christ and the
glory that should follow ?" And if " the an- 1
gels desire to look into these things" — how I

much more should we, to whom they are not
only true, and wonderful, and sublime — but
infinitely important and necessary ! Let me
therefore indulge in three meditations on this
all-interesting subject.

The allusion is obvious. " A woman when
she is in travail hath sorrow, because her hour
is come : but as soon as she is delivered of the
child, she remerabereth no more the anguish,
for joy that a man is born into the world." A
comparison should never be pressed beyond
its lawfiil bounds. The attempt made to force
too much out of it, not only renders it absurd,
but weakens it, and the spirit flies off evapo-
rated in particles. It should suffice here to
observe, that there is a strong and striking
resemblance between the delivered mother
and the risen Saviour. In each case there is
suffering. In each case the suffering is fol-
lowed by pleasure. And in each case the
pleasure is deemed the recompense of the
suffering — The birth of the child repays the
throes of the mother ; and the salvation of
the Church satisfies the Saviour : " He shall
see of the travail of his soul, and be satisfied."

The TRAVAIL OF BJS SOUL.

From ignorance and the degree of interest
which things acquire in their relation to our-
selves, every sufferer is prone to think that
his endurings are peculiar and superior. Jesus
could say with infinite propriety, " Behold, and
see if there be any sorrow like unto my sor-
row, which is done unto me, wherewith the
Lord hath afflicted me in the day of his fierce
anger." Two things here intimate the great-
ness of his passion. First, the term by which
it is expressed. " Travail" — not trouble-
but " travail." And, secondly, the principal
seat of it ; » his soul" — " The travail of his
souV The distress of the soul is the soul of
distress.

Some persons are not qualified to enter
into a comparison between corporeal and men-
tal affliction. They are a kind of human an-
imals. They are masses of flesh and blood. -.
They have senses, and passions, and appetites;
and little else. They lie down and rise up;
they sleep and wake ; they hunger and thirst
— But they never suffer, unless when they
have nothing to eat, or when they cry out
with bodily pain. They are strangers to all
that interior of woe which to feeling minds
renders the world a wilderness, more than the
thorns and briers without. " The spirit of a
man will sustain his infirmity: but a wounded
spirit who can bear ]" While all is calm and
firm within, external trials are borne with
comparative ease. Then we may be " trou-
bled on every side, yet not distressed hke a
ship in the sea, which does not sink by the
water around it, but only by what gets through
and gets in.

But there are some who have not onljj
"fightings without," but "fears within.'*

DECEAIBER 10.

395

They knaw what inward anguish and depres-
ision mean. Ah! says David, "My bones are
fivexed, my soul is also sore vexed" — " O, my
^God, my soul is cast down within me." And
i|how was it with his Son, whom he yet in
jspirit calls his Lord? His sufferings were
:rthe travail of his soul." Not that he was
I free from other afflictions. With regard to
|outward distresses, he was a man of sorrows,
and acquainted with grief. But even his ex-
Sternal sufferings derived much of their pres-
,^sure from the sensibility of his mind, for he
1 was all feehng. Some are little affected, even
with bereavements : but he, at the grave of
Lazarus, groaned in spirit and wept. Some
seem careless of reputation ; but he said, " re-
li preach hath broken my heart." Some when
'"stricken" are not "grieved," and "have
made their faces harder than a rock ;" but he
" in the days of his flesh made supplications
with strong cryings and tears." But what
led him to exclaim on the cross, " My God,
my God, why hast thou forsaken me V What
made him in the garden, before the hand of

■ man had yet touched him, to be " sore amazed
;and very heavy V What led him to say, " My
!soul is exceeding sorrowful even unto death 1"
( while " his sweat was as it were drops of blood
falling to the ground V

" The thought of his approaching crucifix-
ion," say some. If so, what becomes of the
j pre-eminence of his example"? We can fetch |
Imany from history who had to endure more

i torturing and lingering agonies — And yet
they rejoiced in the prospect, left their prisons
singing, kissed the instrument of their pain,
and thanked the executioner. How did Brad-
ford, when informed that he was to be burnt
:it the stake the following day, fall upon his
knees and praise God for an honour he had so
! long waited for ? When a popish priest said
^ to Hooper at the place of execution, " I am
5 truly sorry to find you here ;" the martyr re-
^ * plied, " O man, keep thy sorrow to thyself,
' and mourn over thine own wickedness. I am
• well blessed by God, and to die for the sake
of Christ is sweet to my soul." Is then the

■ servant above the master, or the disciple above
his Lord ? Here— and we will venture to say,
here alone, can be found a complete and sat-
isfactory solution. They had Calvary before
them, but not Gethsemane. They had to en-
dure the cross, but not the curse. They died
by men, but not for them. They had not to
bear the sins of many : they had not to bear
their own sins— not one of their own sins — or

; they would have sunk down under the bur-
den. But he bare our sins in his own body
on the tree. The Lord laid on him the ini-
quity of us all. Surely he hath l)orno our
griefs and carried our sorrows. The chas-
tisement of our peace was upon him, and by

, his stripes we are healed. His soul was

I MADE AN OFFERING FOR SIN.

DECEMBER 10.

"i/e SHALL SEE of the travail of his soul, and
shall be satisfied. — Isaiah liii. 11.

Something therefore was to be derived
from the travail of his soul. It was the sal-
vation of sinners. To show that this infinite
good results from his suffering, he compares
his dying to the sowing of seed, which dies,
and then produces. "Verily, verily, I say
unto you, Except a corn of wheat fall into
the ground and die, it abideth alone : but if it
die, it bringeth forth much fruit." Here we
are reminded of our obligations to him. If
we are reconciled unto God, it is by the death
of his Son ; if we are redeemed from the
curse of the law, it is because he was made
a curse for us. The blessing, though free to
us, was beyond expression expensive to him.
He accomplished it, not by a mere volition of
his will, or an exertion of his power, but by
his obedience unto death, even the death of
the cross.

" Ho sunk beneath our heavy woes,
To raise us to his throne;
There 's not a pifthis hand bestows,
But cost his heart a groan."

Worthy is the Lamb that was slain !

While this blessedness is the travail of his
soul, so we find he can enjoy the sight of it.
A child, when born, may be spared, and may
grow up, and be acknowledged as the off-
spring of her who bare him ; but if slje dies,
though others see the travail of the mother,
she herself does not. She is laid low in the
dust ; and in vain her infant goes to her grave
— His cries, if oppressed, cannot roach her
ears, nor, if well treated, can the news glad-
den her heart — Her son comes to honour, but
she knoweth it not ; and ho is brought low,
but she perceiveth it not of him. So it was
with Rachel : " R^ichel travailed, and she had
hard labour. And it came to pass, when t-ho
was in liard labour, that the midwife said unto
her, Foar not; thou slialt fiave this son also."
And she had a son, and he became a patriarch,
and the head of a tribe ; but she sate it not :
for she only sighed out a name expressive of
her disaj)])ointment and sorrow — she cnllod
iiis name Bonorii, and exi)ired. So would if
have b(!cn with Jesut«, had he not rose and
revived. Whatever lil«>ssings he procured
for us by dying, he could not have jjeen the
application and enjoyment of then), had he
remained in the grave. But ho could not be
holden of it. It was said of him, Ho .shall
live. A seed shall servo him. And he shall
see his seed, lie shall prolong his days, and
the pleasure of the Iiord shall prosjx'r in his
hand.

For there is a certainty in his renlirinp thw
vision— "He shall see of the travail of hiH
soul." It is often spoken of n« a reward in-
sured by promise and stipulaf kip. Thus it is

396

DECEMBER 11.

said ; " By his knowledge shall my righteous
servant justify many ; for he shall bear their
iniquities. Therefore will I divide him a por-
tion with the great, and he shall divide the
spoil with the strong ; because he hath pour-
ed out his soul unto death : and he was num-
bered with the transgressors ; and he bare the
sin of many, and made intercession for the
transgressors." Let it not be objected, that
he himself says, " I have laboured in vain, I
have spent my strength for naught, and in
vain." For here he complains as the moral
agent, as the preacher of the word, as the
minister of the circumcision. But this does
not apply to the everlasting covenant ordered
in all things and sure. This would not allow
of his suffering at an uncertainty. Having
performed the awful condition, it would have
been unfaithful in God to have withholden the
remuneration suspended upon it ; especially
as he died in dependence upon it, and in ex-
pectation of it. It was the joy set before him,
for which he endured the cross, and despised
the shame. — To which we may add, that he
is fully in possession of resources sufficient to
enable him to acquire all his rights, and real-
ize all his wishes. As yet we see not all
things put imder him, but we see him, for the
suffering of death, crowned with glory and
honour. We see him with power over all
flesh : with all power in heaven and in earth
— able therefore to counteract all the designs
of his enemies, and to make them subservient
to the accomplishment of his own — able to
take the heathen for his inheritance, and the
uttermost parts of the earth for his possession
— able to subdue Paganism, and the false
prophet, and the man of sin — able to take
away the veil from the heart of the Jew^s, and
induce them to look upon him whom they
have pierced, and to mourn for him — able to
root up in his churches every plant which his
heavenly Father hath not planted — able to
increase a thousand fold all the excellences
and usefulness of his people. " For brass I
will bring gold, and for iron I will bring
silver, and for wood brass, and for stones iron."
" Moreover the light of the moon shall be as
the light of the sun, and the light of the sun
shall be seven-fold, as the light of seven days,
in the day that the Lord bindeth up the breach
of his people, and healeth the stroke of their
wound."

DECEMBER 11.

" He shall see of the travail of his soul, and shall
BE SATISFIED." — Isaiah liii. 11.

Nothing is more trying and mortifying than
to labour without success, especially when
great difficulties are encountered, and great
sacrifices incurred. But how pleasing is it to
the husbandman, afler manuring, and plough-
ing, and sowing, to go forth and see, first the

blade, then the ear, and after that the full
corn in the ear ; and when he has borne the
burden and heat of the day, in harvest to be-
hold the precious grain safely housed in the
garner ! How delightful must it be to the
warrior after his marchings, and privations,
and all the perils of the field, to return home
in peace, and enjoy the spoils and rewards of
victory ! Or take the image to which Isaiah
refers. How is the mother recompensed for
her pain when she sees — a living child — her
own — the pledge of mutual affection— the
wearer of the father's name and image — an
endeared creature depending upon herself—
to be fed at her bosom — to be dandled on her
knee — to be aided by her in all his attempts
to walk and speak — a rational being unfolding
new powers — and preparing for usefulness in
the community — and who, unless he be a
wretch, will pronounce no word through lift
with half the feeling he will say, "My
mother!" But there have been days wherein
it was said, " Blessed is the w^omb that bare
not, and the paps that never gave suck."
Many a " Rachel is weeping for her children,
and refusing to be comforted, because they
are not." Many an early grave is inscribed
with, " Childhood and youth are vanity." But
the pleasure of the Lord Jesus is liable to no
such disappointment — " He shall see of the
travail of his soul, and shall be satisfied."

Let us dwell for a moment on this satisfac-
tion. What can be so animating and improv-
ing 1 Paul says to the Thessalonians, " Ye are
our glory and joy." Yet he and his brethren
were only ministers by whom they believed
even as the Lord gave to every man. But if
converts are the glory and joy of those who
are only the instruments of their salvation, in
how much higher a degree must they be so to
him who is the sole author of it ! When the
Pharisees and Scribes murmured, saying,
This man receiveth sinners and eateth with
them, "He spake this parable unto them.
What man of you, having an hundred sheep,
if he lose one of them, doth not leave the
ninety and nine in the wilderness, and go afler
that which is lost, until he find it ? And when
he hath found it, he layeth it on his shoulders,
rejoicing." We need not say, that this
shepherd, who, instead of complaining of his
wearisome and painful search, only exults in
his success, is the Shepherd and Bishop of our
souls. When he came to the well, he was not
only thirsty, but hungry, and therefore his
disciples went away into the city to buy meat.
When they returned they spread it before
him, saying, " Master, eat" — But he said unto
them, " I have meat to eat that ye know not
I of" Upon which, looking at each other and
wondering, they said, " Hath any man brought
; him aught to eat?" He then said, " My dis-
I ciples, since you lefl me I have had an oppor-
■ tunity to enlighten and convert, by my grace,
I a poor sinful wretch who came here to draw

DECEMBER 12.

397

vater; and she has left her vessel for my
ise ; and has gone into the city to tell her
leighbors ; and is, as you see yonder, return-
ng over the plain with a large number, who
vill receive my doctrine and become my fol-
lowers. Say not ye, There are yet four
nonths, and then cometh harvest ? behold, I
say unto you, lift up your eyes, and look on
•he fields ; for they are white already to
larvest. Ali! my disciples, this is food!
There is no repast like the satisfaction of
ijioing good — My meat is to do the will of
nim that sent me, and to finish his work."

And when he sees the travail of his soul, is
le SATISFIED ] Then behold his benevolence.
The world knew him not : his own received
oim not. They persecuted him through life,
'ind at length hung him on a tree. But God
•aised him from the dead, and he had the
Ttieans to revenge himself— and it is said
'-■■evenge is sweet. And it is sweet to a brute,
(t is sweet to a devil. But it is not sweet to
a Christian mind. But it is sweet to exercise
mercy, to pass by a transgression, to over-
pome evil with good. So Jesus derived his
isatisfaction not from the punishment of his
'anemies, but from their pardon, and deemed
their happiness a recompense for all his
feufferings.

! Then we see the worth and importance of
the salvation of the soul. We cannot always
linfer the value of a thing from the pleasure it
yields. Little things please little minds. We
iread of some who rejoice in a thing of naught.
!We know how men make gold their hope,
and fine gold their confidence : and yet a
man's life consisteth not in the abundance of
the things that he possesseth. When there-
fore a work is performed, we wish to know
the opinion of one who is a perfect judge —
Is he satisfied with if? It is a strong proof
of the importance of salvation that the angols
of God rejoice over one sinner that rcpentetii :
for we cannot imagine that a mere trifle would
'throw into ecstasy those beings who are pro-
verbial for their knowledge. But it is a
■ stronger proof still that it is the satisfaction
of our Divine Redeemer himiSclf. O that we
' estimated our souls as he estimates them !
Every thing else would appear less than no-
thing and vanity, compared with their salva-
tion.

Then we may enlarge our notions of the
numbers of the saved. True benevolence is
the most encroaching thing in the world. A
generous heart is never satisfied ; it is always
planning, always desiring to do something
more. And would his soul, which is com-
passion itself, be satisfied with a few that
should be saved 1 How many must bo made
partakers of the benefit before he stays the
process of mercy, and says. It is enough ! If
no more are called I am satisfied ! But it is
in reference to his claim and his disposition,
that he is told by promise that his seed shall
3^1

be as the stars of heaven, as the sand on the
sea-shore, and as drops of dew.

Then here is encouragement for faith and
hope. Under a sense of unworthiness and
guilt, persons often fear whether he will
receive them. But does he not invite them
to come ; and command them to come ; and
does he not complain that they will not come
— yea, does he not assure them that it would
yield him pleasure ? We can therefore plead
with you his interest as well as your own.
You have ofliended him enough, grieved him
enough : and surely if there be any thing by
which you can yield him satisfaction, you are
bound to do it. Let him then see you at his
feet, and hear you crying. Lord, save, I ]>erish
— This will charm him as much as the songs
of angels — It is the travail of his soul, and
when he sees it he is satisfied.

Then we have here a noble example to
follow. Let the same mind be in us. Let his
joy be fulfilled in ourselves. Let us spare no
pains ; let us grudge no sacrifices in order to
be useful. And let the satisfaction arising
from it be our reward — " Brethren, if any of
you do err from the truth, and one convert
him ; let him know, that he which convertetli
a sinner from the error of his way shall save a
soul from death, and shall hide a multitude of
sins."

DECEMBER 12.

"O Lord, I know that the vay of jtwn is not in
himself: it is not in man thai walketh to direct
his steps.^' — Jer. x. 23.

Jeremiah knric tliis. It was not with him
a matter of opinion or conjecture, but of cer-
tainty ; and therefore he could address his
conviction to God himself " But lie was a
prophet, and might have derived his con-
fidence from an immediate inspiration." But
we have no reason to believe this. He derive<l
his persuasion from live sources which lie
open to ourselves.

First, dependence. We are not our own,
and therefore the right of direction does not
belong io us, but to another, in whom we live,
and move, and have our being ; and who has
an absolute claim to us.

Secondly, iirnorancr. Vain man would be
wise, but he is born like a wild nss's colt.
His powers are exceedingly limited ; he is
liable to a thousand prejudices and delusions;
and cannot be safely trusted to discern and
distinguish between go<Hl and evil, a})pcnr-
ances and realities.

Thirdly, observation. Rea«l all history. Sec
the consecjuences of Lot's rlunising the vale
of Sodom, "because it was well wnten^l."
See the sia and cnibarrassinent to which
David was reduced, when he went to (lath ;
yet he was so convinced of the propriety ot
this fatal step, as to say, " there is nothing

398

DECEMBER 13.

better for me to do." Look around you.
What are you continually meeting with, not
only in the conduct of men, but in the mis-
takes even of good men 1

Fourthly, experience. Can any one look
back upon life, and attentively review the
events that have befallen him ; the enterprises
in which he has been engaged ; the anxieties,
and hopes, and fears, and joys, and sorrows,
which have excited and influenced him ; and
not be compelled to say, " O Lord, I know
that the way of man is not in himself: it is
not in man that walketh to direct his steps ?"

Lastly, revelation. Here we have the
testimony of the only wise God himself fre-
quently interposed and expressed, in every
kind of statement — " Who knoweth what is
good for man in this life ]" " The race is not
to the swift, nor the battle to the strong.

appears in men with regard to their future
expectations and designs. But wisdom says,
"Boast not thyself of to-morrow, for thou
knowest not what a day may brinsf forth."
Hence James thus reproves a tradesman. Dot
for any disposition to defraud and oppress, nor
for the wish to improve his income ; but for
reckoning on the continuance of his being
and his health, and success in business, as if
no uncertainty could attend him, and formiog
his scheme without any consideration of God,
on whom every thing relied : " Go to now, ye
that say. To day or to-morrow we will go into
such a city, and continue there a year, and
buy and sell, and get gain : whereas ye know
not what shall be on the morrow. For what
is your life 1 1t is even a vapour, that appearelh
for a little time, and then vanisheth away.
For that ye ought to say. If the Lord will,
we shall live, and do this, or that. Bat now

neither yet bread to the wise, nor yet riches
to men of understanding, nor yet favour to men ■ ye rejoice in your boastings : all such rejoicing
of skill : but time and chance happeneth to I is evil." The certain rich man, whose ground
them all." '* Man's goings are of the Lord ; [ brought forth plentifully, said, " This will I
how can a man then understand his own | do ; I will pull down my barns, and build
way r' " He performeth the thing that is ; greater ; and there will I bestow all my fruits
appointed for me, and many such things are I and my good. And I will say to my soul,
with him." " He worketh all thinofs after the Soul, thou hast much goods laid up for many

counsel of his own will."

So true is the doctrine before us. And who
does not believe the truth of it ? It is not the
conviction we want, but the temper, the
practice that becomes it, and which we might
imagine would certainly be produced by it in
rational creatures. But, alas ! these rational
creatures are also depraved creatures; hence
they see and approve better things, and follow
worse. Yet surely this knowledge should be a
principle^ and we ought to derive from it
gratitude. Have w^e been preserved from the
dangers to which we were once unknowingly
exposed ? Have we escaped the follies and
evils into which wiser and better men tlian
ourselves have fallen ? Have we been shel-
tered and indulged in our course 1 Have we
had comfort in our connexions, and success
in our engagements ? Let us not burn in-
cense to ourselves, as if all this was owing to
our own prudence, and caution, and care ; but
exclaim, " Not unto us, O Lord, not unto us,
but to thy name give glory ; for thy mercy
and thy truth's sake." It should also yield
submission. We may pray with regard to an
affliction, " If it be possible, let this cup pass
from me ;" if we can add, with the Saviour,
" nevertheless not as I will, but as thou wilt."
Indeed we cannot know what the will of God
is in any of our trials, till events discover it.
But when it is discovered, we ought to bow
to his pleasure ; assured not only that he has
a right to do what he will with his own, but
that he is too righteous and kind to injure us,
and knows infinitely better than we do what
our welfare requires.

If too " the way of man is not in himself,"
it should check presumptuousness. This often |

years ; take thine ease, eat, drink, and be
merry." This is what he said — " But God
said, Thou fool, this night thy soul shall be
required of thee ; then whose shall those
things be which thou hast provided 3"

The fact should also teach us to apjly to
God for direction in serious and earnest
prayer. " Trust in the Lord with all thine
heart; and lean not unto thine own under-
standing. In all thy ways acknowledge him,
and he shall direct thy paths." He is able to
do it : he is willing to do it ; yea, he is engaged
to do it, if you repair with the case to hini " I
will bring the blind by a way that they knew
not ; I will lead them m paths that they have
not known : I will make darkness light be-
fore them, and crooked things straight. These
things will I do unto them, and not forsake
them."

It is thus alone we can live happy in a mis-
erable world, and be calm and confident in
every disturbance or alarm. But this will en-
able'the soul to dwell at ease. The remedy
has been tried, and was never known to feil.
And no wonder — It is of God's own appoint-
ing and prescribing. " Commit thy way unto
the Lord, trust also in him, and he shall bring
it to pass." "Commit thy works unto the
Lord, and thy thoughts shall be establislied."

DECEMBER 13.

" And the princes offered for dedicating of the
altar in the day that it was anointed, even the
princes offered their offering before the altar.
— Numb. vii. 10.

These princes, "heads of the houses of
their fathers," were twelve. Their offering

DECEMBER 13.

399

idividually was this : " One silver cljarger,
le weight thereof was an hundred and thirty
hekels, one silver bowl of seventy shekels,
fter the shekel of the sanctuary ; both of
hem were full of fine flour mingled with oil
)r a meat ofiering : one spoon of ten shekels
f gold, full of incense : one young bullock,
ne ram, one lamb of the first year, for a
kumt oflfering : one kid of the goats for a sin
fFering : and for a sacrifice of peace ofFer-
two oxen, five rams, five he-goats, five
1 bs of the first year."

>ome of these articles were for immediate
. such as the animals to be slain in sacri-
ice for burnt offerings, sin offerings, and
leace oflferings. Others were for fixed and
landing use : such were the utensils to be
mployed in performing the service of the
anctuary. These were all of silver and gold.
rV as God to be served only in plate 1 The
' ostliness was not for his pleasure, but for the
ake of the people in an early and infantile
tate of the Church ; to impress their im-
::;-inations ; to remind them that he was " a
reat King;" and to teach them that they
vere to serve him with their best. The
hargers were worth, in our' money, sixteen
lounds five shillmgs — the bowl fifteen pounds
—the spoon, or ladle, seven pounds ten shil-
ings. It is not possible to determine the value
tf the two oxen, five rams, five he-goats, five
ambs ; but the presentation of two hundred
nd four of such animals, and three hundred
lOunds in silver, and seventy-five pounds in
■old, was at that period, and in their circum-
tances, a vast donation.

And here the first thing that strikes us is
he capacity of these donors. We are amazed
0 think how they came by so much affluence
s to be able to spare for even one offering so
iiuch treasure. They had all been oppressed
md plundered in Egypt, and they were now
n a wilderness, without merchandise, trade,
)r agriculture. But from whatever source, or
■vhatever way their wealth had been acquired,
hey had it ; it was lawfully their own ; they
A'ould not have been pious at the expense of
justice ; and they knew that God abhors rob-
bery for burnt offering. Those however who
lave riches commonly resolve to keep them ;
md as it is said that the ground is generally
very barren about the silver and gold mines,
so the wealthy often do less for the cause of
iod, not only comparatively, but really, than
)ersons of less resources. But it was not so
lere. Who can help admiring the libcrnlity
)f these men ? And let it be observed, That
diey did this freely; they were not called
upon to do it ; it was not the effect of any
excitement, but of the forwardness and will-
ingness of their own minds. Nor was this
the first time of showing their generosity. It
had been evinced in two instances before this.
The first was when the tabernacle was in
framing. " Then they gave onyx stones, and

stones to be set, for the ephod, and for the
breastplate ; and spice, and oil for the light,
and for the anointing oil, and tor the sweet
incense." These were things much valued,
and which could not be easily replaced.
When, also, the tabernacle was fully set up,
and anointed and sanctified with all the in-
struments thereof, " they brought their offer-
ing before the Lord, six covered wagons, and
twelve oxen ; a wagon for two of the princes,
and for each one an ox : and they brought
them before the tabernacle." Yet after this,
immediately after this, they came forward
again with the expensive donation before us.

With regard to this presentation we may
remark three things. First, all the offerings
were precisely the same in kind, quantity,
and value. But were the donors equally rich 1
This is not likely. Yet they were equally
disposed ; they felt an equal interest m the
altar; and to prevent mortification on one
side, and pride on the other, by pre-eminence
or inferiority, they had agreed upon this mea-
sure. We differ in our stations and in our
means, but though we do not give the same
in fact, we may give the same in principle.
The Lord looketh to the heart, and in his
sight all who give proportionately give equal-
ly ; and the poor may be as liberal as the rich.

Secondly. The offerings were not to be
presented at once. The solemnity continued
twelve days : " The Lord said unto Moses,
They shall offer their offering, each prince on
his day, for the dedicating of the altar."
Wherefore was this? We are never more
liable to mistakes than when we assign rea-
sons for the conduct of the Supreme Being.
Yet he has reasons for all he does. And may
we not suppose that he would teach us to do
every thing decently and in order ! As the
work of God should not be done in a cureless,
so neither in a hurried and confused manner.
"Take time," says the i)rov('rb, "and you
will have done the sooner;" and if not, you
will surely have done " the better." May we
not learn also that we are not to com pin in of
the length and repetition of religious ser-
vices? Hero were twelve days of convoca-
tion immediately following each other. But
did the pious Jews cry out, "What a wouri-
ness it is to serve the l/ird I When will the
work be over .'" Those who love the thmgs of
God call them "their pleasant things;" and
in going from ont^ ordinance to another, they
only ffo from strength to strength. And wben
health, or the engngeiiuMits of diity, keej)
tlieni back from going with the nuiltitude to
the sanctuary, in "their hearts are the ways
of them." Again. By the protraction and
the repetition of the services they would Ihj
more noticed, and more riMnenibered by the
people, and especially by their children. To
which we may add, That thus an ecjual hon-
our would be put u|>ou each triU". Efn'h had
his own standard in the army, each had his

400 DECEM]

precious stone in the breastplate of Aaron,
and each had a separate day for the presenta-
tion of his offering, according to the order in
which they were to move, or encamp, begin-
ning with Judah, and ending with Naphtali.

Thirdly, The account of each dedication is
expressly given, and repeated in the very
same words, without the least variation or
abridgement. This swells the chapter to a
great length. In reading it perhaps we have
sometimes been ready to think the sameness
tiresome ; and to say, this might easily have
been avoided if the sacred historian, after the
recital of the offering of the first prince's of-
fering, had said, and " so did the remaining
eleven." But there is no vain repetition in
the Scriptures. God would show that he was
no respecter of persons ; that he is not un-
righteous to forget our work and labour of
love ; that a book is written before him, in
which he records the services of every indi-
vidual.

DECEMBER 14.

" And being made perfect, he became the author
of eternal salvation unto all them that obey
him.^^ — Heb. v. 9.

We are made perfect as sin is subdued in
us, as holiness prevails, as we love the law of
God, and find his service our delight. It is
thus we are transformed by the renewing of
the mind ; and are changed from glory to
glory, as by the Spirit of the Lord. But this
was not the case with the Lord Jesus. He
was the Holy One of God. He had in him
nothing to mortify, nothing to eradicate, no-
thing to convert. And the term here does not
refer to his personal perfection, but to his of-
ficial. He stood in a peculiar relation to us,
as the accomplisher of our recovery from the
Fall ; and for this a certain kind of process
was necessary, by way of qualification ; in-
cluding his incarnation, abasement, and suf-
fering. This is fully expressed in an earlier
part of the Epistle, where it is said he was
made " perfect through suffering ;" and that
" it behoved him in all things to be made like
unto his brethren." The same is more than
implied in the words before us : " Though he
were a Son, yet learned he obedience by the
things he suffered ;" and, in this way, " being
made perfect, he became the author of eternal
salvation unto all them that obey him." And
it is by his poverty we are enriched ; it is by
his stripes we are healed ; it is by his death
we live. He was our Redeemer in order to
be our righteousness and strength. He pro-
cured on the cross all that he applies on the
throne.

The author of a work is very distinguish-
able from the means. And this is peculiarly
the case in the work before us. The Scrip-
tures, ministers, ordinances, providences, may

5ER 14. m

all ai(J us in attaining salvation ; but he is the
author ; neither is there salvation in any
other : no man cometh unto the Father, but
by him.

To be the author of some works is a dis-
grace ; to be the author of others is a very
little honour ; but there are works which
have gained for their performers the admira-
tion and praises of nations, and of agea To
be the author of salvation, is to surpass every
"other agent, more than the sun differs from a
glow-worm. All the angels of God, and they
are good judges, exclaim at the sight oi" it
with a loud voice, " Worthy is the Lamb that
was slam to receive power, and riches, and
wisdom, and strength, and honour, and glwy,
and blessing." All other deliverers and ben-
efactors are as m.uch below him in kindness
and efficiency, as the body is inferior to the
soul, and time to eternity.

He is the author of eternal salvation. Eter-
nity would add dignity to a trifle. But what
an importance does it attach, what a crown-
ing glory and happiness, when it is added to
our wishes and our hopes ! What the world
promises the votaries of riches, fame, and
pleasure, is uncertain, short, vanishing : and
they set their heart on that which is not. But
you, O Christian, have chosen that good part
which shall not be taken away from you. You
have a better and an enduring substance.
Your salvation shall be for ever. For ever—
absolutely. All other salvations are everlast-
ing only by comparison. The various deliv-
erances of the Jews terminated in fresh ruin ;
and they were again conquered, spoiled, and
enslaved. But the believer is passed from
death unto life, and shall never come into
condemnation. The crown he obtains is a
crown of glory, that cannot fade away. His
portion is without any qualification of the
term perfectly endless — His song will always
be new: his blessedness always beginning.
For ever — emphatically. The present system
is too narrow and too short for its develop-
ment and realization. There must be new
heavens and a new earth. There must be an
immortality of duration. It is to eternity this
salvation prmcipally looks. Eternity is the
grand sphere of it. There its glories are to
be displayed ; there its treasures are to be
possessed ; there its blessings are to be en-
joyed. And so shall we be for ever with the
Lord.

But who will be the partakers of this sal-
vation 1 " All," says the Apostle, " that obey
him." Does he mean then to exclude from
hope those who have hitherto been disobedi-
ent ] Who then could be saved 1 Christians
themselves will acknowledge, that they them-
selves were sometimes foolish and disobedi-
ent : and that it was afler this the loving
kindness of God their Saviour towards them
appeared. And is not the language of the
Gospel addressed to such 1 " Let the wicked

DECEMBER 15.

401

3rsake his way, and the unrighteous man his
houghts : and let him return unto the Lord,
nd he will have mercy upon him ; and to our
Jod, for he will abundantly pardon." But the
Vpostle would intimate, that the salvation is

holy salvation ; that though its blessings are
lerived entirely from grace, they can only be
^njoyed in a state of obedience ; that though
his obedience is not the cause of the salva-
ion, it is the accompaniment, and character-
zes all those who are the subjects of it.

Do we then obey him 1 How reasonable
- this obedience ! But how necessary is it !

We cannot be ignorant of his will. We
jcnow that he commands us to believe on his
aame, to deny ourselves, to take up our cross,
{fi follow him, to seek those things which are
'hove. What is our practice, our disposition,
»ur prayer with regard to all this 1 Can we
ay, sincerely and earnestly —

" Make me to walk in thy commands,
'Tis a delightful road ;
Nor let niy head, nor heart, nor hands,
Ofi'end against my God."

DECEMBER 15.

But now bring me a minstrel. And it came to
pass, when the minstrel played, that the hand
of the Lord came upon him.^^ — 2 Kings iii. 15.

We have here a narrative of the expedition
if Jehoram king of Israel against Moab. He

•p\v into the enterprise not only the king of
m, but Jehoshaphat the king of Judah; a
(1 man, but who was here led into tempta-
I. for which he would have perished, if the

w j had dealt with him after his desert. We
li e not to hate the irreligious, or refuse to do
hem good as we have opportunity ; but with
ocrard to unhallowed intimacy and alliances,
ve are to remember that evil communications
orrupt good manners, and that as for such as
urn aside to their crooked ways, the Lord
A- ill lead them forth with the workers of in-
qnity. This was not the first time Jehosha-
phat had erred in the same thing. He had
Jiome years before joined with Ahab the father
3f Jehoram, and had paid dear for his folly.
The proverb says, a burnt child dreads the
'fire. Even an animal, who has once suffered,
'will avoid the cause for ever after. But men
are not equally wise — "Why will ye be
'stricken any more 1 Ye will revolt more and
more."

To return. " So the king of Israel went,
ind the king of Judah, and the king of Edoni :
md they fetched a compass of seven days'
journey : and there was no water for the host,
and for the cattle that followed tliom. And
the king of Israel said, Alas '. that the Lord
hath called these three kings together, to de-
liver them into the hand of Moab !" But was
it the Lord's doing ] The distress was from
him, but not the cause. But so it is ; " the
3 A 34^^

foolishness of man perverteth his way, and
his heart fretteth against the Lord." Yet a
godly man will difler from others, even in a
common mistake or calamity ; and " Jehosha-
phat said. Is there not here a prophet of the
Lord, that we may inquire of the Lord by
him]" He should have consulted before he
took a step, both as to the war itself, and the
direction they were to take. It was thus
David always did, and prospered. Yet it was
better done late than entirely neglected. We
have also here an image of what frequently
takes place. God's servants are not thought
of in ease, prosperity, and healtii : but wiien
conscience is alarmed, when trouble comes,
when sickness and death threaten — then where
is the minister 1 Send for the minister !

But how came Elisha here ? In such a
place ! In such .company ! He was not here
as the king's chaplain, or the army's chap-
lain; he was deemed by both the troubler of
Israel. It is probable, as God designed to put
honour upon him, that he was there by a di-
vine impulse. However this may be, he was
there ; for " one of the king of Israel's ser-
vants answered and said. Here is Elit^ha, the
son of Shaphat, which poured water on the
hands of Elijah." Upon this Jehoram is si-
lent. But Jehoshaphat commends him, and
says, " The word of the Lord is with him.
So the king of Israel and Jehoshaphat and
the king of Edom went down to him. And
Elisha said unto the king of Israel, What
have I to do with thee! get thee to the
prophets of thy father, and to the prophets of
thy mother. And the king of Israel said unto
him. Nay: for the Lord hath called these
three kings together, to deliver them into
the hand of Moab."

It seems surprising that Jehoram did not
resent this. But his iiaughty spirit was lx)\ved
down, and his conscience sided with the man
of God.

It is a character of a citizen of Zion, how
mucii more of a messenger of Divine truth,
that in his eyes a vile person is contonuied,
while he honours thrui that fear the Ixird.
What a dillerence is there hetW(M<n the right-
eous and the wicked ! And we should feel it,
and show it in our conchict — But we must
show it properly. And here some distinction
is necessary. Elisiia does not here speak ns
a subject ; there is a respect due to n sove-
reign officially, whatever be his chnractrr ;
and therefore Paul retracted an e.xceptidnablo
expression, remembering that it was said,
"Thou shalt not speak evil of thr ruler of
thy people." But it was the prnphct who
here s|)oke in the name of the MoA High
God. Yet stmiething of nature, it woidd
seem, mingled with it; so that he wnn irri-
tated and rullli'd, and was rendered tlir the
time unsusceptible of the prophetic inspira-
tion. And what does he I " Bring me a nwa-

402

DECEMBER 16.

strel. And it came to pass, when the minstrel
played, that the hand of the Lord came upon
him."

Minstrels were persons who played on the
harp, and also sung, and sometimes with
dancing. They are now unusual ; but they
were very common, formerly, in most coun-
tries. There were many of them in Israel.

The love of music is generally reckoned a
sign of a good temper, and the use of it may
help a bad one. The indulgence of it may
be carried to excess, and be abused ; but upon
the whole, it is one of the most innocent, as
well as agreeable employments. It has often
been called in to inflame unhallowed mirth ;
but the Moravians, and Luther, and Calvin,
and a thousand more, have proved that it is
not only consistent with devotion, but aidful
of it. It is founded in human nature. God
has constructed us alive to it. Pythagoras
used it always before he retired to bed. Plato
recommends the use of it in the laws of his
republic. David, by his harp, often chased
away the evil spirit from Saul. It was much
practised by the students in the schools of the
prophets: hence Samuel said to Saul, at a
certain place, " Thou shalt meet a company of
prophets coming down from the high place
with a psaltery, and a tabret, and a pipe, and
a harp, before them ; and they shall prophesy :
and the Spirit of the Lord will come upon
thee, and thou shalt prophesy with them, and
shalt be turned into another man." And here
we find Elisha called in a devout Levite, to
play and sing before him, to calm and raise
his spirits, to receive the message of the
Almighty.

Who thinks sufficiently of the dependence
of spirit on matter 1 Does not every thing re-
ligious first address itself to the senses'?

But let us derive an example from Elisha.
Let us serve God without distraction. Let
us lift up holy hands without wrath and
doubting. Let us cherish in religious exer-
cises serenity, and love, and gentleness of
mind, and feeling —

"The Spirit, like a peaceful dove,

Flies from the realms of noise and strife ;
Why should we vex and grieve his Jove,
Who seals our souls to heavenly life?"

DECEMBER 16.
*^Ah Lord God! behold, thou hast made the hea-
ven and the earth by thy great power and
8tretched-out arm, and there is nothing too
HARD FOR thee." — Jcf. xxxii. 17.

Much of true godliness consists in our hold-
ing communion with God not only in his re-
lations, but in what we call his attributes or
the perfections of his nature. We should
especially do this, as our circumstances and
experience render the exertion of any one of
them in particular peculiarly needful and rea-
sonable. This might be exemplified with

regard to our misery and his mercy, cur guilt
and his grace, our ignorance and his wisdom.
But what is the practical use we should make
of the truth before usf a truth which all will
readily acknowledge in speculation] "JVo.
thing is too hard for thee."

Why then surely we should flee from his
wrath, and seek an interest in his favour.
Who would not dread the displeasure of Om-
nipotence ] Who knoweth the power of his
anger"! It is a fearful thing to fall into the
hand of the living God. His wrath is al-
mighty. It can arm every creature againgt
me, from an insect to an archangel. It can
operate immediately upon my m-ind withoat
the intervention of instruments. It can reach
me, where no mortal foe can touch me, be-
yond death and the grave. Hence said the
Saviour, " Be not afraid of them that kill the
body, and after that have no more that thej
can do. But I will forewarn you whom ye
shall fear: Fear him, which after he hath
killed hath power to cast into hell ; yea, I say
unto you. Fear him." But if he can be an
almighty enemy, he can be an omnipotent
friend. He can cause all creatures to be at
peace with me ; and make all things to work
together for my good. If he loves me and
provides for me, the providence, the love is
attended with infinite means and resources:
and eye hath not seen, nor ear heard, neither
have entered into the heart of man the things
which God hath prepared for them that love
him.

" And can this mighty Lord
Of glory condescend?
And will he write his name,
My Father and my Friend ?"

He has rendered it more than possible. " He
that spared not his own Son, but delivered
him up for us all, how shall he not with hira
also freely give us all thmgs ?" He waits to
be gracious, and is exalted to have mercy
upon us. He has established a ministry of
reconciliation. By his servants God himself
beseeches you to be reconciled unto God !

If nothing is too hard for him, let me de-
pend upon him for the renovation of my de-
praved nature. Indeed when I consider my-
self, and think of the work that is to be ac-
complished, that it is not a mere change of
opinion, a reformation of manners, but a trans-
formation by the renewing of the mind, I
should see no medium between utter despond-
ency and that hope which leads me to this
rock which is higher than I. He is the God
of all grace. He can enlighten this under-
standing, dark as it is. He can soften this
heart, hard as it is. He can render my duty
my privilege ; my work my pleasure. He can
put his Spirit within me, and cause me to
walk in his statutes and judgments to do them.
He can give me a sense of his pardoning
love under the deepest sense of my unvvorthi-
ness and desert, and purge my conscience

DECEMBER 17.

rom dead works to serve the living God. He

s also adequate to the continuance and car-
•ying on of the good work after he has begun
it Through all niy dangers he can preserve
aie to the end of my course, and make me

tore than a conqueror. Under every burden
can sustain me. In every duty his grace

- sufficient for me — Nothing is too hard for
iiim.

This should animate us to do good in hope-
•s cases. I call these cases hopeless in
:'prence to ordmary means and mere human
-nicy : but there is hope in Israel concern-
ir this thing. He has a mighty arm, strong
his hand, and high is his right hand. Who
\)ught Manasseh to himself after he had
uied away all the effects of a pious educa-
n, and had sunk to the lowest depths of
. u e ] By whom were the Corinthian converts
washed, justified, sanctified ? Let ministers
who look down upon hearers who have grown
into impenitence under their labours; let fa-
thers and mothers whose hearts are bleeding
over children of disobedience ; let all who
3 re striving in their stations to save a soul
from death, encourage themselves in the
Lord their God, and remember that he is able
even of these stones to raise up children unto
Abraham.

Let the reflection also sustain and comfort
MS when useful and valuable instruments are
I'led away. There is much idolatry in our
irts, of which we are not aware till the
is are laid hold of and removed — Then we
■an and exclaim, " My wound is incurable :"
Mine eye shall no more see good." Yet
when the stream is dried up, is the fountain
exhausted ? When the husband and the father
are withdrawn, does not he still live who is
the Father of the fatherless and the Husband
of the widow ] Many a dying saint, in tlie
midst of weeping dependants, has felt, as a
cordial to his heart, the Divine assurance,
" Leave thy fatherless children, I will preserve
them alive, and let thy widow trust in me."
We may apply this still more to the cause of
God. Here he uses means, and we ought.to
esteem them, but we must not depend upon
them, or suppose that any of them are essen-
tial to his work. The government of the
Church is not suspended upon men, however
wise and qualified, but upon the shoulder of
ikim who is the same yesterday, to-day, and
foT ever. With him is the residue of the
Spirit When Elijah was taken, Elisha was
left, and endued with a double portion of his
spirit. What should we have said had we
lived when Paul, when Luther died ? Had
we seen the prisons filled, and the stake fed
with pious victims, what would have been
our fears for the reformation ] But those pris-
ons, these fires only extolled, and increased,
and recommended it. The professors, the
preachers suflfered as evil-doers, even unto
bonds, but the word of God was not bound.

Yea, tlie things that happened unto them
turned out rather to the furtherance of the
Gospel.

Finally, If nothing is too hard for the Lord,
let it establish our confidence in his word of
prophecy and promise, whatever seems to op-
pose the accomplishment of it. We cannot
absolutely depend upon the word of men, for
they are changeable ; and if they contmue in
the same mind, they may be unable to fulfil
their engagements. But with God there is no
variableness nor shadow of turning, neither
can he be ever incapacitated to perform with
his hand what he has spoken with his mouth.
The largeness of God's promise in the wil-
derness was at first too much for the faith of
even Moses himself " And Moses said. The
j people, among whom I am, are six hundred
j thousand footmen; and thou hast said, I will
I give them flesh, that they may eat a whole
! month. Shall the flocks and the herds be
I slain for them, to suffice them ? or shall all
' the fish of the sea be gathered together for
! them, to suffice them 1" But what said the
answer of God I " Is the Lord's hand waxed
I short 1 thou shalt see now whether my word
I shall come to pass unto thee or not." It was
otherwise with Abraham the father of the
I faithful. When God had made promise to
i Abraham, notwithstanding the improbability,
j and, naturally considered, impossibility of the
; fulfilment, "he staggered not at the promise
j of God through unbelief: but was strong in
I faith, giving glory to God ; and being fully
j persuaded that what he had promised, he was
[able also to perforin." So let it be with us,
I first as to all God has engaged to do for us
personally — even to the resurrection of our
bodies, according to the working whereby ho
is able even to subdue all things unto himself:
and secondly, as to all those declarations of a
public nature, and which regard the conver-
sion of the Jews, and the call of the Gentile.s
and the filling of the earth with tlie know-
ledge of the Ix)rd, as the waters cover tlic
sea. These are not visionary representations
—"The mouth of the Ix)rd hath s|X)ken it"
—and "in the Ixrd Jehovah is everlasting
strength" — "NoTHiNtj is too H\nn vok uir
Lord."

DECEMBER 17.
" And after thai many days were fulfilled, the
Jews took counsel to kill him : but their lat/tni:
wait was knou^n of Saul. And they iratchrd
the irntrs »/«// and vi<rht to ktll him. Then the
disciples took him hy night, and let hint down
by the wall in a basket"— Acts ix. 23—25.

Though this is related immodintoly after
Paul's conversion, it did not hap|><n till a
very considerable time aflerwnrds. The nini
of Luke, the sacred historian, wns noi topive
a full and continued series of events, but to
record particular facts and cucuniRUuicea u

404

DECEMBER 18.

he was moved by the Holy Ghost. He there-
fore often passes over large intervals between
without notice.

It was near Damascus the Saviour met
with him, and into which he had been led
after he arose from the earth : " And he was
•three days without sight, and neither did eat
nor drink. And there was a certain disciple
at Damascus, named Ananias; and to him
said the Lord m a vision, Ananias, And he
said, Behold, I am here, Lord. And the Lord
said unto him. Arise, and go into the street
which is called Straight, and inquire in the
house of Judas for one called Saul, of Tarsus:
for, behold, he prayeth." Here by Ananias
he was restored to sight, and here he received
meat, and was strengthened. "Then was
Saul certain days with the disciples, which
were at Damascus. And straightway he
preached Christ in the synagogues, that he is
the Son of God. But all that heard him were
amazed, and said ; Is not this he that destroy-
ed them which called on this name in Jeru-
salem, and came hither for that intent, that
he might bring them bound unto the chief
priests] But Saul increased the more in
strength, and confounded the Jews which
dwelt at Damascus, proving that this is very
Christ." Yet we know from Paul's own de-
claration, in his Epistle to the Galatians, that
instantly upon this he did not go up to Jeru-
salem, but went into Arabia, where, during
three years, he was taught, not of man, nor
by man, but by the revelation of Jesus Christ.
It is probable that, during this period, he more
than once visited Damascus. However this
may be, here we find him at the end of it ;
and encompassed with danger, for he was in
deaths oft, and could truly say, I die daily.
His peril arose from " the Jews, who took
counsel to kill him." Instead of being con-
vinced by such a supernatural and notorious
event, and which would be attested by so
many witnesses, they were only enraged the
more: for they viewed him as an apostate
from them ; and they knew from his talents
and zeal how likely he was to promote the
cause of Jesus of Nazareth.

Yet such things as they were now doing
against him he had himself formerly done to
others. How often would he be reminded of
his sin in his sufferings ! This would tend to
keep him humble and patient. "Ah! so I
persecuted the Church of God, and wasted it."

So malignant and determined were they,
that " they watched the gates day and night

kill him." At first this looks not like an
exertion of authority, but an assassination af-
fair, in which a number of wretches waylaid
him of their own accord. Yet the governor
was apprized of their design, and was drawn
over to their interest, and more than allowed
them to keep the egresses : for the city was
large, and the avenues many, requiring no
few to keep them. The Apostle, in relating

the transaction himself, says, " The goverrwr,
under Aretas the king, kept the city of the
Damascenes with a garrison, desirous to ap-
prehend me."

We have seen his danger, let us observe
his deliverance. He seemed a certain prey ;
but " their lying in wait was known of Saul ;
and the disciples took him by night, and let
him down by the wall in a basket." Here
we remark two things. First, the escape was
not miraculous. In this way the Lord has
often delivered his servants, and in this way
he is continually able to deliver them. But
he never needlessly multiplied miracles. We
cannot see how Shadrach, Meshach, and
Abednego, could have been saved out of the
midst of the fiery furnace, or Daniel from the
lions' den, without a miracle. A miracle also
was called for to release Peter from prison,
secured as he was, the night before his in-
tended execution. But here the deliverance
could be effected by human means ; they were
therefore properly employed, and Providence
only rendered them successful. Secondly;
we are not to sacrifice our lives if we can
preserve them consistently with a good con-
science. Our Lord told his disciples to be-
ware of men ; to be wise as serpents, as well
as harmless as doves ; and if they were per-
secuted in one city to flee to another. He
himself eluded apprehension till he knew his
hour was come. In the first age of Chris-
tianity we see zeal, but not without know-
ledge. There was nothing like enthusiasm,
fanaticism, or will-worship. It was enough for
Christians to take up their cross when they
found it in their way ; they never went out
of their way to find it, any more than to es-
cape it. They only suflfered according to the
will of God. It was after the Gospel began
to be misunderstood and debased that volun-
tary penalties were deemed meritorious ; that
a rage for martyrdom prevailed ; and that men
gave their bodies to be burnt.

DECEMBER 18.

" And when Saul was come to Jerusalem, he as-
sayed to join himself to the disciples : but they
were all afraid of him, and believed not that he
was a disciple. But Barnabas took him, and
brought him to the Apostles, and declared unto
them how he had seen the Lord in the way, and
that he had spoken to him, and how he had
preached boldly at Damascus in the name of
Jesus. And he was with them coming in and
going out at Jerusalem." — Acts ix. 26 — 28.

We have just seen Paul at Damascus. We
now see him entering Jerusalem. And ob-
serve to whom he wished to introduce him-
self when he arrived. Not to the high priest:
he had done business enough with him be-
fore. Not to the Pharisees, though he had
lived among the .strictest of them. Not to
the learned, though a man of letters himself,

DECEMBER 19.

405

jid though he had been brought up at the
eet of Gramaliel, who probably was still living
n the city — But " he assayed to join himself
o the disciples." They were despised and
)ersecuted. He had himself once hated
hem, and endeavoured to exterminate them
rom the earth. But now the world is not
jvorthy of them. He ranks them above
!!)rinces and philosophers; in them is all his
lelight ; and he deems it his highest honour
o have fellowship with them. Have we the
itame mind in us ? In the course of duty, un-
less we go out of the world, we must often
ifningle with others ; but are these, in our
ll'oluntary associations, our companions ] Do
live take hold of the skirt of him that is a Jew,
raying. We will go with you, for we have
leard that God is with you ] Do we give our-
selves, not only to the Lord, but to them, to
-valk in holy communion, and to co-operate in
'loly exertion ] When we pass through a
olace as we travel, do we feel a sentiment
that leads us to think, with a peculiar con-
cern, "Are there any here who love and
serve my Lord and Saviour 1"

" But the disciples were all afraid of him ;"
and the reason is assigned ; " they believed
hot that he was a disciple." They supposed
;.hat he only pretended to be so, but was really
)ome among them as a spy or informer. They
*vell knew what a bitter adversary he had
;3een, and had not heard of him since the
ivvoif had been turned into a lamb. If there
teeems something strange in this, let it be ob-
feerved that Damascus was one hundred and
fifty miles from Jerusalem ; that the modes of
jtnodern communication were not then known ;
-iind that the war raging between Herod An-
"^ipas, and Aretas, must have interrupted the

' ^course between the two capitals. Neither

i! unlikely that the unbelieving Jews ma-
liciously and artfully represented him as act-
ling the part of a deceiver.

However this was, they seem to have
known nothing of his conversion till " Barna-
bas took him, and brought him to the Apos-
tles, and declared unto them how he had seen
the Lord in the way, and that he had spoken
to him, and how he had preached boldly at
Damascus in the name of Jesus." How Bar-
nabas was acquainted with all this while they
'were ignorant we are not informed. Had he
•seen Ananias, or some other credible and per-
sonal witness of these facts? One man, from
'various supposable circumstances, may know
'things, of which others, even of the same
place, are uninformed. But from this time a
most tender friendship was established be-
tween these two good men. And what Bar-
nabas testified of Paul was so satisfactory to
the Church, that he was fully admitted to
Itheir fellowship, " and was with them coming
in and going out at Jerusalem."

We may here see. First — That those dis-
ciples were careful whom they admitted

among them. They were only such as they
believed to be disciples. They did not de-
sire, for the sake of largeness, a'church tilled
with indiscriminate members; and they could
not bear them that were evil. Secondly, It
is possible to err on the side of caution. We
may be too strict as well as too lax. It is
easy to carry our suspicions too far, especially
with regard to those against whom we have
entertained any prejudice, or from whom we
have received any injury or offence. The
instances of deception we have met with may
weaken our confidence, and cause the inno-
cent to suffer for the guilty. Let us guard
against this, and while we do not shut our
eyes let us invite into our bosoms the charity
that thinketh no evil. Thirdly, we may de-
pend on testimony concerning character in
the absence of personal knowledge. This
indeed is not always infallible ; but there are
cases in which it ought to be admitted, and
should be deemed sufficient not only for indi-
viduals, but churches to act upon, in receiving
others to their countenance, and their com-
munication. Fourthly, the introducing of a
young convert to the fellowship of the saints
is a good work, and should be encouraged.
Some are backward, not from a want of in-
clination, for they often sigh, " How goodly
are thy tents, O Jacob, and thy tabernacles,
O Israel !" but they want confidence and
help. How many are there in all our con-
gregations of this character, who are kept
back when they ought to come forward ! Is
there no Barnabas to lake lliem by the hand,
and to bring them forward ? While the
Church rises up and says, " Come in, thou
blessed of the Lord!"

DECEMBER 10.

" But will God in very deed dwell iPtth men on
the earth ?"— 2 C'hron. vi. 18.

In looking over the annals of the Jews, we
find much that ought to humWo us — I say, to
humble w.v, for they were fair specimens of
our human nature, and

" Thoro in ii e\:i^<f our henrts may rpo,
How Jickic and how Ihey bi\"

But we sometimes meet with scones which
cannot fail of beinrr delightful to pious minds :
for while, in reviewing history, the mer-
chant is led to notice tiie revivals of com-
merce, and the scholar those of learning and
science, thry are attracted to the timos of re-
freshing from the presonre of the Lord ; tlioy,
like Barnabas, are glad when they t<oo ihv.
grace of Gotl.

Such a scene is here betbre us nt the dedi-
cation of the temple. Perhaps notliini; o(pmla
it in tlie Old Testament ; an<l nothm;: siir|vif««e9
it in the New, but the day of Pontcrtvst. The
author was doubth^sti the Holy (ihost, the
source of all good in tlie children of men : oiiJ

DECEi\IBER 19.

it would be well for hearers and ministers to
remember the Divine decision, " not by
might, nor by power, but by my Spirit, saith
the Lord." Yet God uses means, and could
we see things as he does, we should always
perceive, not only that the weakness of the
means requires his strength, but that the
suitableness of the means displays his wis-
dom. The instrument here employed was
Solomon, whose rank, education, endowments,
and zeal, gave him a peculiar influence.

Behold then all Israel assembled, and the
young monarch, the wonder and admiration
of the age and of the East, leading the devo-
tion of the solemn day. For he did not ap-
point one of the priests or of. the prophets to
officiate, but he performed the service himself.
" He stood before the altar of the Lord, in the
presence of all the conoTegation of Israel, and
spread forth his hands." It was well that he
could thus pray himself We are far from
depreciating forms of prayer in all cases:
they have their use, and even their excellency
too. But it is impossible to frame a form of
prayer to meet every new and pressing occur- j
rence : yet it is very desirable to take advan-
tage of present feelings ; and some are happy
enough to be equal to this. And should not
good men, especially preachers, and also the j
heads of families, cultivate such a talent 1
Gifts are not grace : yet we are to consider i
others as well as ourselves, our usefulness as i
well as our salvation. Though there is a |
more excellent way, we are to " covet ear- •
nestly the best gifts." " Be not rash with thy |
mouth, and let thine heart be hasty to utter
any thing before God : for God is in heaven,
y^nd thou upon earth : therefore let thy words
be few." It is well also that he was not only
able, but willing. He was not ashamed pub-
licly to avow his entire dependence upon
God, and to seek his favour as the relish of
every enjoyment, and his blessing as essential
to every enterprise. He did not view it as a
disparagement to his majesty, to be his own
chaplain, and tp bless his large family himself
And did he ever appear greater than on this
occasion, and in this exercise ] And could he
have been more exemplary and useful ?

An ordinary mind would have been struck
with the vaslness of the congregation, the
magnitude of the building, and the munifi-
cence of the ornaments — But Solomon rose
above all this, and was only astonished at the
condescension of God in deigning to regard
it : " But will God in very deed dwell with
men on the earth !"

His exclamation did not originate in any
doubtfulness of the fact. He could not have
questioned it. The tokens of the Divine pres-
ence were before him — " So that the priests
could not stand to minister by reason of the
cloud : for the glory of the Lord had filled the
house of God. Then said Solomon, The Lord
hath said that he would dwell in the thick dark-

ness." Yes, lie knew that he had said, " This
is my rest for ever; here will I dwell, for I
have desired it ;" and, " In all places where
I record my name I will come unto thee,
and I will bless thee." The assurance there-
fore reaches to us. We have succeeded to
their means and privileges, enlarged as to
spirituality and efficiency, though unaccom-
panied with their splendid ceremonies and
sensible manifestations. In his word and or-
dinances, in the preaching of his ministers,
and the assemblies of his people, he is to be
found ; and thousands know the truth of this
from their own experience : they Iiave heard
his voice; they have seen his glory; they
have felt his power, and have been convinced
of his presence by his agency : for that his
name is near, his wondrous works declare.

But the exclamation regards the marvel-
lousness of the fact upon which it was founded.
Several things excited this in Solomon, and
the same should excite it in us. Such is the
infinite dignity of the Supreme Being who is
exalted above all blessing and praise, and who
humbleth himself to behold the things that
are done in heaven. Yet men are lower
than the angels. They are of yesterday, and
know nothing. Their foundation is in the
dust. They are ct-ushed before the moth.
Surely every man at his best estate is alto-
gether vanity. He is not only mean, but
unworthy, guilty, polluted : a rebel, a traitor.
Here is the wonder, that such beings should
be regarded by him — " Lord, what is man,
that thou art mindful of him, and the son of
man that thou visitest him ]"

Yet the truth of all this never impresses
without the humility which religion inspires.
Men are naturally proud and vain : and it is
possible and easy to delude them into an opin-
ion that they can have claims upon God
himself. How many are there who think
they deserve his favour, and are looking for
heaven itself as the reward of their doings !
But in the day of conviction the proud looks
are brought low, and the Lord alone is ex-
alted. The man then sees and feels that he
deserves to be excluded from the Divine
presence for ever, and acknowledges every
attention shown him to be an instance of
mercy and grace. Nor is his admiration of
the goodness of God confined to the beginning
of his religious course. As he advances, he
is more and more affected with it. The most
eminent saints have been always as the most
humble, so the most filled with this adoring
gratitude and praise.

But is there not another thing equally
wonderful 1 God in very deed dwells with
men on the earth. But will men verily
dwell with God in heaven? It is his own
promise. It is their highest expectation.
They shall be presented faultless before the
presence of his glory — And so shall we bb

FOR EVER WITH THE LoRl).

DECEMBER 20, 21.

407

DECEMBER 20.
Let not him that girdeth on his harness boast
himself as he that putteth it off." — 1 Kings
XX. 11.

This was the wisest thing Ahab ever
>ke ; and yet the saying wus not his own,
a common proverbial speech. The ad-
ionition it contams is applicable to any enter-
•rise in which men engage. Accordingly
ye shall leave the war of Benhadad with
)iis king of Israel, and think of a better war-
,ire, the good fight of faith.

Under this image the Scriptures frequently
iold forth the Christian life ; and the experi-
• nce of every partaker of Divine grace veri-
/es and exemplities the force of it The
onflictis no ordinary one, but the most try-
■ig in its nature, and the most serious in its
esults.

I For this war harness is provided; for it
v^ould be madness to go into the combat un-
rmed. Words in time vary their meaning;
pme becoming more, and some less particular
,nd definite in their use. When the Bible
iras translated, the term harness, which we
rOW apply only to horse equipage, signified
var furniture, or what we call armour. Much
epends, in the contest before us, upon the kind
f armour with which we are accoutred. That
f the Christian is Divine ; Divine in the ap-
ointment ; Divine in the formation. It supplies
vcrv part — unless the back. Hence says the
spostle; "Wherefore take unto you the
•le armour of God, that ye may be able to
I stand in the evil day, and having done
lO stand. Stand therefore, having your
- girt about with truth, and having on the
. . astplate of righteousness ; and your feet
hod w^ith the preparation of the gospel of
■'.re; above all, takmg the shield of faith,
rewith ye shall be able to quench all the
Yv darts of the wicked. And take the hel-
net of salvation, and the sword of the Spirit,
hich is the word of God."
With regard to the actual carrying on of
^ warfare, there is a variety of condition
i; the soldiers. Some are deeply engaged in
iL" midst of the fight But two other parties
ire here mentioned. The one is entering
' o field, the other is marching out of it : the
is putting on his harness, the other is put-
j It off.

\o\v there is a great difference between
~e, and it requires a difference of feeling,
yer more becomes the one, and praise the
r. The ending justifies relaxation, and
. and triumph; the beginning demands
! 'Plication, and caution. The laurel is to be
ni, not by the candidate, but by the con-
:-or.

' ,rx)k at the young 'soldier arming, and at
old warrior laying down his weapons,
you will soon see why the former should
liul glory like the latter. Let him that is put-
f tmg off' the harness exult — His privations,

hardships, dangers are all past. His foes are
vanquished. His labours are over. His char-
acter is form.ed. His fidelity is proved. His
firmness has been displayed. While he had
fightings without, he sometimes had fears
within; but, true to his cause, he said, If
I perish I perish. Whatever he suffered, he
scorned to desert his post. Yet an honourable
dismission seemed desirable ; and now it is
arrived : and with his scars of honour he is
returning home to receive the prize, ^nd to
review and talk over the interesting scenes
of all his campaigns.

But let him that is putting on his harness
remember that he has not borne the burden
and heat of the day — that his destitutions, and
watchings, and perils are yet to come — that
his snares are not yet escaped — that his foes
are not yet subdued. Though he will finally
overcome, the warfare is to be accomplished.
What weeks and years of painful struggle
may intervene ! He may sleep, and be sur-
prised. The enemy may tiirust sore at him,
and gain an advantage over him ; and in con-
sequence of the injury, he may go halting all
his days.

We say therefore to those who are com-
mencing the Divine life — We are far from
wishing to dismay you — We ratiier say, Go,
and the Lord be with you. But the Saviour
himself tells you to sit down, and count the
cost, and estimate your resources for the war.
A new and untried course is often flattering ;
and ine.xperience genders presumption.

Peter fell by self-confidence. Joseph was
preserved by conscientious alarm— And bless-
ed is the man tliat foareth always. Not with
that fear which implies cowardice, but with
that which excludes careles.'^ness ; not with
that fear whicli chills and freezes exertion,
but with that wliich leads to a survey of diffi-
culties and to preparation for the trial ; not
with that fear which dimini-^shes hope, but
with that which forbids l)OJisting — " Ix?t not
him that girdeth on his harness i)oast himself
as he that putteth it off."

DECE.MBER 21.

" J trill therefore that men pray rrerytrhrrr, lift-
ing up holy handg, without wrath and douht.
ing" — 1 Tim. ii. 8.

"I will," says the proverb, is for the king."
And this is for the King— tho King of kings,
and the Lord of lords, iho bl«»ssod and only
potentate. Paul is inspired by fiim, and .«ix'ukn
in his name. And though, in many raises, for
love's sake lie only entn ats and boserclir^
here, to .^liow his Divine authority, he com-
mands— "Twill." Prayer is the .•^iihiert. \\V
must not only take heed how we limr, luif
how we pray : some nsk and lia\ e not, l)e-
cause they a.«k amiss. I lere the enaction pre-
scribes the manner which it is to be perform-

408

DECEMBER 21.

ed. Prayer is to be offered up with four qual-
ities or characters.

The First is, universality ; I will that men
pray " everywhere." In the sanctuary, the
house, the closet, the field, the road. The
expression demands constancy. If we are to
pray everywhere, we must pray and not faint ;
and pray without ceasing. And this is ex-
pressly enjoined by him who knows the im-
portance and benefit of prayer ; and that we
can never safely dispense with it. Had Peter
prayed in the judgment hall, he would not
have denied his master. But while it requires
constancy as to performance, it excludes par-
tiality as to situation, and opposes supersti-
tious restraints. This intimation was neces-
sary. The world was then full of people who
made the efficacy of prayer to depend upon
local claims. Heathens always attached the
presence of their gods to particular places,
consecrated to their service; and we know
what long and painful journeys some now
take to pay their devotions. Among the Jews
God chose Jerusalem to put his name there,
and required all the males three times a year
to repair thither. Various purposes were to
be answered by the appointment ; but the
Lord had said by Moses, " In all places where
I record my name, I will come unto thee, and
I will bless thee." And by Isaiah he said,
" Heaven is my throne, and the earth is my
footstool : where is the house that ye build
unto me 1 and where is the place of my rest f
For all those things hath mine hand made,
and all those things have been, saith the Lord :
but to this man will I look, even to him that
is poor, and of a contrite spirit, and trem-
bleth at my word." And as the Christian dis-
pensation was drawing nearer, " from the
rising of the sun, even unto the going down
of the same, my name shall be great among
the Gentiles ; and in every place incense shall
be offered unto my name, and a pure offering ;
for my name shall be great among the heathen,
saith the Lord of hosts." Think of this, ye
bigots, who imagine that God is only to be
found in your particular inclosure. When
will you believe, that " neither in this moun-
tain," nor yet at Jerusalem shall men worship
the Father : " but the hour cometh, and now
is, when the true worshippers shall worship
the Father in spirit and in truth : for the Fa-
ther seeketh such to worship him." " God is
no respecter of persons, but in every nation
he that feareth him, and worketh righteous-
ness, is accepted of him."

The Second is, purity — " with holy hands."
" If I regard iniquity in mine heart," says Da-
vid, " the Lord will not hear me." Solomon
also says, " He that turneth away his ears
from hearing the law, even his prayer also
shall be an abomination." And so consonant
is this to common reflection, that the blind
man could say, " We know that God heareth
not sinners ; but if any man be a worshipper

of God, and doth his will, him he heareth."
But some distinction here is necessary. The
reference cannot be to perfect purity. If none
were to pray but those who are completely
holy, no one could approach God : for in many
things we offend all ; and there is not a iust
man on earth that doeth good and sinneth not
Yet what is the experience of every true sup-
pliant? "Who can understand his errors]
Cleanse thou me from secret faults." " What
I see not teach thou me." " See if there be
any wicked way in me, and lead me in the
way everlasting." And this must be the case.
The man who lives in any loved or known
sin, is only a hypocrite in devotion. He can-
not be sincere in his addresses to God; he
therefore insults him only by pretence.
" Draw nigh to God, and he will draw nigh
to you. Cleanse your hands, ye sinners ; and
purify your hearts, ye double-minded." Of
this there was a type in the ritual of the
Jews ; they were always to wash their hands
in water before they engaged in the service
of God. To this the Psalmist alluded, when
he says, " I will wash my hands in innocency,
so will I compass thy altar, O Lord." And
that prayer is not an atonement for a sinful
life, or a substitute for a moral one, hear the
language of God to the Jews in the days of
Isaiah. " When ye spread forth your hands,
I will hide mine eyes from you : yea, when
ye make many prayers, I will not hear : your
hands are full of blood. Wash you, make
you clean ; put away the evil of your doings
from before mine eyes; cease to do evil."
Yet some not only pray and sin too, but make
the one a cloak for the other. The Pharisees
devoured widows' houses, and for a pretence
made long prayers. But in many cases these
things do not long remain in company: in
general, the common maxim is verified, " Sin-
ning will make a man leave off praying, or
praying will make a man leave off sinning."
And their separation is better than their union.
It is better not to call upon a benefactor, than
to go and spit in his face, or wound him, in his
own dwelling. The entire neglect of some
duties would produce less injurious effects on
the conscience of the man himself, and on the
minds of others, than the combination of them
with wicked practice. "Out of the same
mouth proceedeth blessing and cursing. My
brethren, these things ought not so to be."
" I would thou wert either cold or hot."

The Third is, kindness. This is expressed
by the exclusion of its opposite "without
wrath." This will take in those who may be
free from vice and immorality, and yet have
tempers by no means like the mind of Christ;
who not only rail, but pray at others ; who
bring their rancorous spirit into the worship
of God, and would consecrate their envy,
malice, and all uncharitableness, upon the
altar of devotion. But that altar docs not
sanctify every gift. " If thou bring tliy gift

DECEMBER 22.

409

0 the altar, and there rememberest that thy
irother hath aught against thee ; leave there
hy gift before the altar, and go thy way ; first
•e reconciled to thy brother, and then come
nd offer thy gift." "The wrath of man
vorketh not the righteousness of God."
though "Elisha was animated by religious
;eal, yet as there was some passionateness of
lis own mixed with it, when he said to Jeho-
am, "As the Lord of hosts liveth, before
vhom I stand, surely, were it not that I re-
rard the presence of Jehoshaphat the king
)f Judah, I would not look toward thee, nor
ee thee;" the spirit of prophecy could not
lescend upon him, till he had called for a
ninstrel to compose and soften him. What
•an we do without the help of the Holy Spir-
t] But that Spirit is a spirit of love, and is
leld forth by the emblem of a dove. There-
ore says our Apostle, " Grieve not the Holy
Spirit of God, whereby ye are sealed unto the
lay of redemption. Let all bitterness, and
vrath, and anger, and clamour, and evil speak-
ng, be put away from you, with all malice :
md be ye kind one to another, tender-hearted,
brgivmg one another, even as God for Christ's
take hath forgiven you."

The Fourth is, confidence. This is also
legatively expressed : without " doubting."
This requires us to pray in faith. " Let him
isk in faith, nothing wavering." " Let us
iraw near, in full assurance of faith." This
s very distinguishable from a personal persua-
ion of our actual interest ; but it is an en-
•ouragement against despair. We are to be-
ieve that he is, and that he is the rewarder
if them that diligently seek him ; that we
ire as welcome as we are unworthy ; that he
►vaits to be gracious, and never said to the
.eed of Jacob, Seek ye me in vain. It also
:akes in a belief of the lawfulness of what
vve implore. I could not pray in faith, if I
orayed for assistance and success in any en-
terprise which his word forbids; or in a.sking
Lo be saved without being sanctified : for " this
IS the will of God, even our sanctification."
•' This is the confidence that we have in him,
that, if we ask any thing according to his will,
he heareth us."

We talk of being humbled for our sins —
What think we of our duties'? Can we re-
flect even upon our holy things, even upon
our prayers themselves, and not cry, " Enter
not into judgment with thy servants, O I-ord,
for in thy sight shall no flesh living be justi-
fied."

DECEMBER 22.

And when the servant of the man of God tnas
risen early, and gone forth, behold, an host
compassed the city both with horses and chari-
ots. And his servant said unto him, Alas, my
master ! how shall we do ? And he ansicrred.
Fear not : for they that be with us are more
3 B 35

than they that he with them. And Elisha
prayed, and said. Lord, I pray thee, open his
eyes, that he may see. And the Lord opened
the eyes of the young man ; and he saw : and,
behold, the mountain was full of horses and
chariots of Jire round about Elisha.''^ — 2 Kings
vi. 15—17.

The king of Syria had resolved to punish
Elisha, because as a prophet he divulged to
the king of Israel all his warlike plans and
designs, and thereby prevented the accom-
plishment of them. How sin infatuates! —
otherwise a moment's reflection might have
convinced him that the same God who had
given Elisha supernatural knowledge could
afford him supernatural protection. Yet find-
ing upon inquiry that the prophet was now in
Dothan, "he sent thither horses, and chariots,
and a great host : and they came by night,
and compassed the city about."

Elisha's servant first discovers the danger.
But who was this servant ? We have no rea-
son to believe that it was now Gehazi, whose
avarice, fraud, and lying, his master had lately
so awfully punished : " The leprosy therefore
of Naaman shall cleave unto^thee, and unto thy
seed for ever. And he went out from his pres-
ence a leper as white as snow." Even exclusive
of his distemper, Elisha would not have had
such a servant any longer about him ; but
have said with David before him, " Mine eyes
shall be upon the faithful of tlie land, that
they may dwell with me: he that walketh in
a perfect way, he shall serve me. He that
workcth deceit shall not dwell within my
house : he that tclleth lies shall not tarry in
my sight." Of the name of his new servant
we are not informed, but it is here said, he
" rose up early in the morning." New ser-
vants often behave best at lirst, especially in
the article of early rising. Perha|)s however
it was a continued thing with him. This
will be the case with a wise and good ser-
vant. By means of this he will do his work
with ease and order. What confusion and
hurry are often produced by beginning the
concerns of the day an hour or two later,
for the precious privilege of a little more
insensibility !

What happened ? When the servant had
gone fortli and sjiw the horses and rlmriot>\ he
ran back breathless, and exclaimed, " Alas,
my master! what shall we do! We are in
the hands of our enemies, and there is no
way of escape."

Yet if the servant be terrified, the ma.«!trr
is calm, and fears no evil. But a godly man
wishes others to be .satisfied as well as him-
self; and he is no l)ettcr than a i)riite, and
wholly unworthy of his service, who feels no
concern for the accommodation and comfort
of his servant To tranquillize him therefore,
Elisha said, " Fear not : for they that b«- with
us are more than they that be with them."
This only filled him with astonibhmcnt, for he

410

DECEMBER 23.

saw no defenders of any kind near him. But
" Elisha prayed, and said, Lord, I pray thee,
open his eyes, that he may see. And the
Lord opened the eyes of the young man ; and
he saw : and, behold, the mountain was full
of horses and chariots of fire round about
Elisha." What a number of reflections here
offer themselves to our minds !

What were these horses and chariots of
fire ■? The angels of God. And of the angels
he saith, Who maketh his angels spirits, and
his ministers a flame of fire." These were
the convoy of Elijah. These were the body-
guard of Elisha. When Jacob went on his
way, the angels of God met him ; and when
he saw them he said, " This is God's host."
" Are they not all ministering spirits, sent
forth to minister for them who shall be heirs
of salvation]"

We behold here an instance of the domin-
ion and agency of God, in the opening of this
man's eyes. He can. suspend the use of any
of our powers, or he can increase the use of
them. He that endued us with the five inlets
of perception, called the senses, could, as far
as we know to the contrary, have given us
fifty, as distinguishable from each other in
their operations and objects as hearing and
seeing. And who can tell, as Baxter (not
the Divine) intimates, but that there is a fac-
ulty in the human system as adapted to an
intercourse with the invisible world as our
known senses are suited to the material ex-
istences around us, but which power is dor-
mant unless when for some important end it
is called into exercise 1 We are very imper-
fectly acquainted with the mechanism of our
physical constitution, and especially with the
boundaries and contents of body and mind ;
for we are fearfully and wonderfully made.
One conclusion is obvious — That it is irra-
tional to deny the reality of every thing our
present senses do not recognize. This valley
was filled in the same way before the man
could see it: his sight did not bring thither
the celestial array, but only discerned it.
Every sound, even thunder itself, is a nonen-
tity to the deaf ; fragrance has no existence
as to the perception of those who are incapa-
ble of smelling; the colours of the rainbow
might be denied by the blind: because they
cannot hear or feel them. It has therefore
been fairly argued from analogy that there
may be numberless objects, real and near us
too, but which, only for want of a suitable
medium, we do not apprehend. As for those
who believe the Scriptures, as well as the
power of God, they must acknowledge that
there is another world, and that there are
agents whose influence is seldom or ever per-
ceived by us, who yet have alliances with us,
and are concerned in our afluirs, May the
Father of our Spirits prepare us for a world
of spirits !

We also here see the disadvantage of ig-

norance. In darkness we easily mistake
every thing, and are sure to magnify what-
ever we suspect to be injurious. What there-
fore we deem some sprite or monster, upon
the increase of light subsides into a stone, or
root of a tree, or a harmless animal. This
man's perturbation arose from his ignorance;
as soon as he knew the truth of things, as
soon as he saw things as they really were, he
was tranquillized — And is not this the way
to tranquillize Christians ] Do not their alarms
originate in their want of clearer views in
religion 1 " They that know thy name will
put their trust in thee ; because thou, Lord,
hast not forsaken them that seek thee." They
that " know" whom they have believed will
be " persuaded that he is able to keep that
which they have committed to hun against
that day."

^ And how safe are the Lord's people even
in the midst of danger ! He is a wall of fire
roimd about them. He is the shield of their
help, and the sword of their excellency, and
their enemies shall be found liars unto them.
Let us ascertain that we belong to him; and
realizing our privilege, exclaim, " Though an
host should encamp against me, my heart
shall not fear : though war should rise against
me, in this will I be confident 3" If God be
for us, who can be against us !" They that

BE WITH US ARE MORE THAN THEY THAT B£
WITH THEM.

DECEMBER 23.
" Who is this that engaged his heart to approach
unto me ? saith the Lord"— Jer. xxx. 21.

This is spoken, if not immediately, yet ul-
timately and supremely, of him to whom gave
all the prophets witness.

Observe his work — It was to " approach"
unto God. This he did as a man. How often
do we read of his praying, which, with him,
was never any thing less than a drawing near
to God ! But he is here spoken of as the me-
diator, and in the character of the High
Priest of our profession. This was precisely
the priest's business of old ; it was to approach
God mediatorially. Hence says God, " I will
be sanctified in all that come nigh me." So
when the persons of the priests are spoken
of, it is said to Aaron, " Whosoever he be of
thy seed in their generations that hath any
blemish, let him not approach to offer the
bread of his God. For whatsoever man he
be that hath a blemish, he shall not approach."
I dwell not here on the grounds of this exclu-
sion, some of which were physical, some
moral, some typical ; but remark their work,
to '« offer," to " approach." And how ! If the
high priest had gone into the holy of holies,
where God resided between the cherubim,
without a sacrifice, he would have rushed
upon a drawn sword. Therefore he first
slew the victim, and then took tiie blood in a

DECEMBER 23.

411

bason, and went in and sprinkled the mercy-
seat, and burnt incense ; upon which he came
forth and blessed the people. Thus Jesus
\ entered into the holy place, there to appear
'I in the presence of God for us ; not without
i blood ; and not with the blood of bulls, and
;i of goats, but with his own blood, having ob-
\ tained eternal redemption. There he entered,
f after making reconciliation for the sins of the
j people, to intercede for us, on the foundation
of his atonement, and from thence to com-
mand the blessing, even life for evermore, on
the Israel of God. But there was this differ-
ence between the type and the reality. The
high priest of old offered for his own sins, as
well as for those of the congregation. But
I Jesus had no personal guilt. He was harm-
i less, holy, undefiled ; and therefore he only
, bore our iniquity. The high priest offered
oftentimes the same sacrifices, because they
could not make the comers thereunto perfect:
but Jesus, by the one offering up of himself,
hath perfected for ever them that are sanc-
tified.

For the accomplishment of this work, he
*' engaged his heart." Here we see willing-
ness. His undertaking w^ould not have been
j accepted, unless it had been voluntary. But
I he was not constrained ; he said, Lo ! I come
I to do thy will, O God. I delight to do thy
will ; yea, thy law is within my heart. The
engaging of his heart c:?presses the strength
of his affection and the firmness of his deter-
mination. The latter of these sprang from
the former, and served to display it. Consider
what he had to endure for thirty-three years
as a man of sorrows ; what he had to suffer
in delivering us from the wrath to come, being
made a curse for us. Yet though he knew
all, he turned not away his back: yea, as his
tremendous agony drew near, he said, " I
have a baptism to be baptized with, and how
am I straitened till it be accomplished !" The
reason was, that perfect love castcth out fear.
Love produces courage, even in the fearful
bird and the timid sheep. They will attack
K their foe to defend their young. But how
• the mother ventures and hangs regardless
of danger over the infected body of her
child i Love is strong as death ; many waters
cannot quench love; neither can the floods
drown it. But no love will bear a com-
parison with his — " the love of Christ passeth
knowledge."

And is he not worthy of attention ? " Who
is this that engaged his heart to approach
unto me ] saith the Lird"— Who indeed I
" He is a wonder to all, botli below and alx)ve."
Many were astonished at him. Many treated
him with scorn. He was to the Jews a stuin-
! bling-block, and to the Greeks foolishness.
Numbers do not feel their need of him, tiiough
he is the way, the truth, and the life. He is
still despised and rejected of men. But he

was seen of angels, and all the angels of God
worship him. They find nothing m the an-
nals of eternity and in the records of the uni-
verse that will bear a comparison with his
suflerings and glovy. Therefore they desire
to look into these things: and every fresh
gaze excites them to exclaim with a loud
voice, " Worthy is the Lamb that was slain
to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing.'*
And to them that believe he is precious.
They inquire with joy and praise, " Who is *
this^' And they can return an answer to
themselves — He is fairer than the children
of men. He is the chief of ten thousand.
He is altogether lovely. He is the consola-
tion of Israel. He is the friend of sinners.
He is a benefactor whose heart is made of
tenderness, whose bowels melt with love.
He is the King of glory. He is Lord of all.
But who can declare his generation 1 No one
knoweth the Son but the Father — He views
him with infinite complacency. " Behold,"
says he, " my servant, whom I uphold ; mine
elect, in whom my soul delighteth." " Ask
of me, and I shall give thee the heathen for
thine inheritance, and the uttermost parts of
the earth for thy possession." " He hath put
all things under his feet."

The question may be asked subordinately
with regard to the Christian as well as with
regard to Christ. There is a connexion and
a resemblance between them ; and they also
are for signs and for wonders. They do not
indeed approach God in a way of atonement.
The work is done. The propitiation has
been made, and we have only to plead it: the
righteousness has been brought in, and wo
have only to submit to it, lie opened the
kingdom of heaven to all believers, and they
have boldness and access with confidence by
the faith of him. And this is their duty,
their privilege, their character — they draw
near to God; and they value ordinances aa
the means of communion with him.

For each of them has engaged his heart
to do this. And it is this that yields him
pleasure in the exerci^»e, and carries him
throuiMi all difficulties and disooumgrmcnts
— " When thou saidst, Seek ye my face; mv
hrart answered, Thy face, 1-ord, will I seek. '
" O God, niy heart is fixed, my heart is fixed ;
I will sing and give praise,"

But " who is this that has engaged his
heart to apprmch imto me i saith the I<ord."
A creature once far olV, but now made nigh
by the bUxxl of Chri.'^t : once reganllcss of
the thin<rs that bcdonged to his peace, now
.seeking first the kingdom of (iod and his
righteousness. The subject of an mternol
wartiire; the tle.sh lusting against the Spirit,
and the Spirit against the flesh. The U'arer
of many alHictions. The st-orn of the world.
The most excellent and ijnpoitanl creature

412

DECEMBER 24.

upon earth. The heir of glory. The dig-
nitary of eternity. " What ! know ye not
that the saints shall judge angels ]"

DECEMBER 24.

" And walk in love, as Christ also hath loved usJ"
Ephes. V. 2.

The admonition supposes a relative char-
• acter. Various are the beings towards whom
our love is to be exercised. God takes care
for oxen, and hears the young ravens that
cry : and a merciful man regardeth the life
of his beast, and feels a tenderness even to-
wards all the orders of creatures below his
own nature. But we are expressly required
to love our neighbour ; and according to our
Saviour's own explanation in the parable,
every one is our neighbour who needs our
aid, and is placed within the reach of our
kindness. We are therefore to love our ene-
mies ; not indeed with a love of esteem and
complacency, which would be impossible, but
with a love of benevolence and beneficence ;
blessing them that curse us, doing good to
Ihem that hate us, and praying for them that
despitefully use and persecute us. We are
also to love sinners, not their sins, but their
souls, having compassion, and endeavouring
to save, pulling them out of the fire. None
indeed have such claims upon our pity and
compassion as those who are ready to perish
for ever ; destruction and misery are in their
paths. But while, as we have opportunity, we
do good unto all men, we are especially to re-
member them that are of the household of
faith. These are related to us by grace :
these are one with us by spiritual and ever-
lasting unions. These have peculiar titles to
our affection — These we are to love out of a
pure heart fervently : to love as brethren.

For how is this affection to be exercised 1
We are to " walk in it." The term intends
not only activeness and progression, but in-
fluence and prevalence. When we say a
man is in liquor, or in a passion, we mean to
say that it has the possession and the com-
mand of him. We read of " walking in
pride ;" and we understand by it a man's feel-
ing and behaving vainly and haughtily on all
occasions, and in all circumstances. The first
Christians " walked in the fear of the Lord,
and in the comforts of the Holy Ghost :" the
fear and the comfort distinguished, governed,
and absorbed them. Walking in love, there-
fore, intimates the importance of this disposi-
tion, and that we should not be satisfied with
an ordinary measure of it. We are not to
have love in us, but to be in love ; to walk in
love. It is to be our element, our actuating
principle. It is only in proportion as this pre-
vails that our religion can prosper. This is

the fulfilling of the law. Tiiis is the end of
the gospel commandment. It is the bond of
perfectness — Therefore " let all your things
be done with charity."

And how is it enforced? " Walk in love,
as Christ also hath loved us." Does the Apos-
tle mean to make the love of Christ our
model] or our motive? or both? Unques.
tionably both.

He means to make it our model, and to say
that we are to love others in the same way
he loved us. Our love cannot indeed equal
his ; but it may, it must resemble it ; not in-
deed in all its acts and qualities, but in its
source and nature. He loved us really, and
we must love not in word and in tongue, but
in deed and in truth. He loved us expen-
sively ; so that when rich, for our sakes he
became poor, made himself of no reputation,
and was obedient unto death, even the death
of the cross. And are we to shun self-denial]
And to make no sacrifices'? "Hereby per-
ceive we the love of God, because he laid
down his life for us: and we ought to lay
down our lives for the brethren." His love is
constant and unchangeable; and we are to
continue in his love, and never to grow weaiy
in well-doing.

He means also to make it our motive, and
to say, that as he has loved us we are to walk
in love, in consequence of this, and because
of this. The Apostle does not argue from
fear, or mercenariness, or even the allowed
hope of reward : but urges a consideration
the most pure and ingenuous; and at the
same time the most powerful. A motive strong
as death, and which many waters could not
quench. A motive whose efficiency he had
himself experienced, and which had served
to animate him in every duty, and enabled
him to take pleasure in every suffering for
Christ's sake — " For the love of Christ," says
he, " con strain eth us." He therefore could
not enforce even a relative duty without a
reference to a motive so tender and eflScient :
" Husbands, love your wives, even as Christ
also loved the Church, and gave himself for
it—"

— "O bleeding Calvary!
The true morality is love of thee."

And here we may see that the difference be-
tween a mere moral preacher and an evan-
gelical preacher is, not that the moral preacher
enforces good works, and the evangelical
preacher does not; for the latter enforces
them as much as the former. But it lies here
— Both admonish and exhort; but the one
waters dead plants, and the other living ones.
The one makes the tree good, that the fruit
may be good — while the other is seeking to
gather grapes from thorns, and figs from thi.s-
tles. The doctrines and the duties ; the holi-
ness and the grace of the Gospel, never are
found separate.

DECEMBER 25.

413

DECEMBER 25.

"•Butthou, Beth-lehem Ephratah, though thou be
little among the thousands of Judah, yet out of
thee shall he C07ne forth unto me that is to he
i~uler in Israel ; whose goings forth have been
from of old, from everlasting^ — Micah v. 2.

Some persons derive honour from the place
in which they were born ; others confer
celebrity upon it. How many places strove
for the honour of Homer's birth ! The late
emperor of France, while besieging Mantua
m Italy, exempted a small neighbouring vil-
lage from all exactions, in honour of Virgil,
whose birth-place it was supposed to be. No-
thing can ennoble the Lord Jesus; but he
.dignifies every thing in connexion with him.
Capernaum was an insignificant fishing town :
yet, because he frequently resided and preach-
ed in it, it was exalted unto heaven. Beth-
lehem was not remarkable for its buildings, or
commerce, or the number of its inhabitants,
or fame of any kind. Thus it was " little
among the thousands of Judah." But it was
aggrandized and immortalized by an event
that fixed, upon it the eye of inspiration, that
drew towards it in the fullness of time a mul-
titude of the heavenly host, and has rendered
it dear and memorable to the Church for ever
— the Nativity of the Messiah. " Out of thee
shall he come forth unto me that is to be ruler
ill Israel, whose goings forth have been from
of old, from everlasting."

Let this teach us not to call any thing com-
mon or unclean. Let us guard against those
prejudices which are derived from worldly
o-randeur and glory. Jesus was not born in
Rome, or in Jerusalem; but, in accordance
with all the circumstances of his abasement,
in a small and obscure village. And Joseph
the saviour of Egypt was taken from prison;
i^id Moses the king in Jeshurun from the ark
bulrushes; and David the great from the
iioepfold. The world was evangelized by
lishermen from the lake of Galilee. And Je-
.■^iis said, "I thank thee, O Father, Lord of
lieaven and earth, because thou hast hid these
tilings from the wise and prudent, and hast
revealed them unto babes. Even so. Father :
for so it seemed good in thy sight." " Base
things of the world, and things which are de-
spised, hath God chosen, yea, and things which
are not, to bring to naught things that are :
that no flesh should glory in his presence."

When Herod inquired of the ciiief priests
and scribes where Christ should be l)orn, they
answered, In Bethlehem of Judea. Wlicn it
was rumoured that he came out of Gahlee,
his enemies immediately said, " Christ cometh
of the seed of David, and out of the town of
Beth-lehem, where David was." Thus the
place of his birth was not only fixed, but fully
known. Yet what could be so unlikely as the
accomplishment of the prophecy which had
raised this expectation ] When Mary conceiv-
35*

ed, there was not the least probability of her
being delivered at Beth-lehem — She was in
Galilee, living at Nazareth. But Augustus
issues a decree that all the world should be
taxed. This required not only that a certain
tribute should be paid, but that every man
should go to his own city to be enrolled.
Hence Joseph went up to Beth-lehem, and
Mary his espoused wife accompanied him,
being great with child. " And so it was, that,
while they were there, the days were accom-
plished that she should be delivered. And she
brought forth her first-born son, and wrapped
him m swaddling clothes, and laid him in a
manger ; because there was no room for them
in the inn." There is always something won-
derful in the works of God. We frequently
prescribe a course for him, or we expect him
to move in a particular direction : but he
brings the blind by a way that they know not ;
and leads them in paths which they have not
known. While we think he is doing nothing,
and his promise seems to fail for evermore,
his arrangements are formed, his agents are
in motion, his designs are fulfilled, and we
exclaim, " What hath God wrought ! Let us
trust and not teach him ; and whenever he
has spoken, believe, that if heaven and earth
should pass away, his word will not fail."

" Shall he come forth unto me !" — as if he
called him and he came. And he did call him :
and he said, " I came down from heaven, not
to do mine own will, but the will of him that
sent me." He had to act with God, and for
him ; to show forth his righteousness, to vin-
dicate his law, to make reconciliation for the
sins of his people, to glorify him on the earth,
and to finish the work wliich he gave him to
do. Therefore (Jod calls him " my shepherd."
Therefore he says, " I have laid help on one
that is mighty ; I have exalted one chosen out
of the people."

" Who shall be ruler in Israel." lie came
into the world to save sinners; but he is a
prince as well as a Saviour. His outward
circumstances at his birth, and all through
life, seemed to bespeak any thing rather than
royal dominion. Yet in this estate he was
previously announced : " Behold, my king
cometh unto thee : he is just, and havmg snl-
vation; lowly, and riding upon an as.s and a
colt the foal of an bks." And the elements,
and all creatures, were at his sovereign con-
trol. The winds and the waves, diseases,
death, and devils obeyed him. He culhil
Zacchcus, and he came down and received
him joyfidly. He m'u\ to the .«ons of Zebe-
dee, as they were fishing, and to Matthew
as he was sitting at the receipt of custom,
Follow me ; and they arose, and, forsaking
all, followed him. "Art thou n kinir, then !"
said Pilate. Ho answered, " 1 nni n king. But
my kingdom is not of tiiis world— Then would
my servants fight — But now my kingdom ifl
I not from hence." The government of all

414

DECEMBER 26.

things is indeed upon his shoulder, and he
rules in the midst of his enemies, and makes
their wrath to praise him. But his people
only are in a proper sense his subjects. They
are made willing in the day of his power, and
from knowledge and attachment resign them-
selves to his empire ; and he not only reigns
over them, but in them, by " righteousness,
peace, and joy in the Holy Ghost."

"Whose goings forth have been from of
old, from everlasting." Surely these words
imply and express an existence before his in-
carnation, and an eternal existence too. The
Evangdist bears the same testimony to this
interesting truth: "In the beginning was the
Word, and the Word was with God, and the
Word was God. All things were made by
him ; and without him was not any thing
made that was made." The Apostle also
says, " He is" — not he was ; " he is before all
things, and by him all things exist." It was
"the Spirit of Christ" that spake in the
prophets. It was Christ the Israelites tempted.
It was the reproacli of Christ that Moses
prized. He appeared in a human form to
Joshua and to the patriarchs. But " of old"
is not " from everlasting." Who can tell wiiat
he did before time had begun to roll ? We
know that he had a glory with the Father be-
fore the world was. We know

" His busy thoughts, at first,
On their salvation ran ;
Ere sin was formed, or Adam's dust,
Was fashion'd to a man."

One remark results from all this. We see
what a wonderful character the Redeemer is,
^nd how constantly the sacred writers com-
bine together his greatness and his abase-
ment. Thus here, while we see him born in
Bethlehem, we behold him the king of glory,
whose goings forth were from of old, from
everlasting. It is his greatness that displays
his goodness. He loved us, and gave himself
for us. He is a man of sorrows, but it was
because the children were partakers of flesh
and blood that he likewise took part of the
same. He made himself of no reputation, and
became obedient unto death, even the death
of the cross. Ah ! Christians, what you have
witnessed to-day will not detract from his
glory in your regards. You " know the prin-
ciple of all this humiliation." You know " the
GRACE of our Lord Jesus Christ ; how, that
though he was rich, yet for your sakes he be-
came poor, that you through his poverty
might be rich."

DECEMBER 26.

" The consolation of Israel" — Luke ii. 25.

Let us justify this character of the Mes-
siah.

And here to what shall we appeal? To the

language of prophecy] Whenever the proph-
ets would comfort the Jews, they always led
them to his corning and his kingdom. Wit-
ness Isaiah : " O Zion, that bringest good
tidings, get thee up into the high mountain ;
O Jerusalem, that bringest good tidings, lift
up thy voice with strength ; lift it up, be not
afraid ; say unto the cities of Judah, Behold
your God ! Behold, the Lord God will come
with strong hand, and his arm shall rule for
him : behold, his reward is with him, and his
work before him. He shall feed his flock like
a shepherd : lie shall gather the lambs with
his arm, and carry them in his bosom, and
shall gently lead those that are with young."
Witness Zechariah : " Rejoice greatly, 0
daughter of Zion ; shout, O daughter of Jeru-
salem ; behold, thy King cometh unto thee :
he is just, and having salvation ; lowly, and
riding upon an ass, and upon a colt the foal
of an ass." Witness Malachi : " Unto you
that fear my name shall the Sun of righteous-
ness arise with healing in his wings ; and ye
shall go forth, and grow up as calves of the
stall. And ye shall tread down the wicked;,
for they shall be ashes under the sofes of your
feet in the day that I shall do this, saith the
Lord of hosts."

Or shall we appeal to the experience of
Old Testament saints 1 Abraham rejoiced to
see his day. Moses esteemed his reproach
greater riches than the treasures of Egypt
Job's solace was, " I know that my Redeemer
liveth." David, at the thought of describing
him, said, " My heart is inditing a good mat-
ter : I speak of the things which I have made
touching the King ; my tongue is the pen of
a ready writer." And what said the angel of
the Lord to the shepherds 1 " Fear not : for,
behold, I bring you good tidings of great joy,
which shall be to all people : for unto you is
born this day, in the city of David, a Saviour,
who is Christ the Lord."

That he considered himself as the owner
of this title, and as deserving it, is undenia-
ble, from the gracious words which proceeded
out of his lips. " The Spirit of the Lord is
upon me, because he hath anointed me to
preach the gospel to the poor ; he hath sent
me to heal the broken-hearted, to preach de-
liverance to the captives, and recovering of
sight to the blind, to set at liberty them that
are bruised, to preach the acceptable year of
the Lord." " Come unto me, all ye that la-
bour and are heavy laden, and I will give you
rest." " In me ye shall have peace." " I will
not leave you comfortless : I will come.'
" And ye now therefore have sorrow : but I
will see you again, and your heart shall re-
joice, and your joy no man taketh from you."

And how was he regarded in the first and
purest age of the Church 1 " Whom having,"
says Peter, " not seen, ye love ; in whom,
though now ye see him not, yet believing, ye

DECEMBER 27.

415

rejoice with joy unspeakable and full of glo-

iry." And, says Paul, " We joy in God through
our Lord Jesus Christ, by whom we have now
received the atonement" He makes it one
^ part of the character of the circumcision that
lithey "rejoice in Christ Jesus." Yea, he
j swears upon the certainty of it ; "I protest
!j by yaur rejoicing which / have in Christ Je-
l sus our Lord, I die daily." It would be easy
\ to show from additional passages how the first
I Christians, taught by inspired teachers, re-
paired always and only to him for consolation
in whatever circumstances they were found.

And need we wonder at this? What is
he ] How does the word of truth represent
him?' Is he not a hiding-place from the
. storm ? The shadow of a great rock in a
jj weary land ? A river of waters in a dry
place ? The bread of life ? The robe of
righteousness ? A light in darkness ?

These representations are indeed very fig-
urative, but they are derived from reality.
And he for whom Simeon waited, more than
embodies them all — " The consolation of Is-
rael." Let me glance at four tilings in par-
ticular, concerning which, if he be not our
hope, we are hopeless.

What can I do with my guilt without him ?
I cannot deny that I am a sinner ; but the
, soul that sinneth it shall die. Cursed is every
' one that continueth not in all things written
I in the book of the law to do them. And what
I does this curse include ? It is a fearful thing

ito fall into the hands of the living God. Who
can relieve and comfort me here but he who
said. Deliver from going down into the pit, I
! have found a ransom ? Who bare our sin in
his own body on the tree, and made peace by
the blood of his cross ?

What can I do with my depravity without
him ? For I am not only guilty — my under-
standing is darkened, my will is rebellious,
my afiections are earthly and sensual — I feel
my weakness — yea, my very heart is alien-
ated from the life of God. And to whom can
I apply but to him who is wisdom and sancti-
fication, as well as righteousness and redemp-
tion? He says, My grace is sufficient for
thee: my strength is made perfect in weak-
ness. The Spirit of life in Christ Jesus makes
us free from the law of sin and death.

Wliat can I do without him in trouble !
But this man is the peace when the Assyrian
coraeth into tlie land. This brotJier is born
for adversity.

What call I do without him in death ? But
he can support and comfort me when every
other support and comfort must fail. Ah !
says Simeon, " Now lettest thou thy servant
depart in peace, for mine eyes have seen thy
salvation."

" Jesus, the vision of thy face
Hath ovprjiowprinff charms ;
Scarce shall I fee! death's rold embrace,
If Clirisi be in my arm?. "

DECEMBER 27
" The cmsolation of Israeiy — Luke ii. 25.

Let us improve this character of the Mes-
siah. If he be the consolation of Israel —

It reminds us of the state of those who, as
the Apostle says, "are without Christ." They
are lying in wickedness ; the victims of guilt
and depravity ; abandoned to the miseries of
life ; and all their life-time subject to bondage
through fear of death. They feel their dis-
ease in many of its eflfects, though not in all :
but there is no balm of Gilead, no physician
there. They have recourse to the most pain-
ful pilgrimages, and privations, and tortures,
to obtain ease and hope, but amidst doubt and
suspicion lies are their refuge ; the way of
peace have they not known ; destruction and
misery are in their paths — And are they bone
of our bone, and flesh of our flesii ! And do
we not pity them ? Do we not pray for them ?
And while we pray that his way may be
known on earth, his saving health among all
nations, do we not evince by our exertions
and sacrifices, that our prayers are not hypoc-
risy or formality ! Firr we have the comtnu-
nication of this knowledge in our power.

The character invites sinners to come to
him. While you neglect him you are only
observing lying vanities, and forsaking your
own mercy. Nothing can supply the place
of the consolation of Israel. Suppose you
prosper in the world, the abundance you pos-
sess cannot ease the conscience, or fill tlic
wishes of the mind. You grasp at substance,
but seize only vanity. Even in laughter the
heart is sorrowful, and the end of that mirth
is heaviness. But what will you do in tlie day
of adversity ? And how soon may this come
upon you ! How mortal are your conno.xions !
What is your health ? What is your life ?
You are now dreaming, but how will it be
with you when you wake ?

" O ye pay dreamers of pay dream*.
How will you weather an eternal nt(;ht.
Where such expedients fail ?"

Wliat a mercy that you can yet hear the
sound of consolation! Here \» a Coniforlor
at hand, able, willing to succour you. Seek
him, and ye shall fmd ro.^t unto your pouU

The character hails those who have found
him. They were indeed strangers to all true
comfort till they acoiiaintetl thrms<Mves with
him. But he that hath the Son hath life.
They are now the liapp'e^t bcingt< in the
world. They are justified from wrath through
him. In his rigiitoousTu\»*s they are rxaltcd.
They rejoice in hifl salvation ; and ran leave
all their cares in his hand. If thr htonn mgen
without, " their mimls have hea\rn niid |x>nco
within." They know Uiat hv will nev. r leave
them nor forsjike them ; that he hos providtxi
for every state in which Uiey ran l)r found ;
that he is now makmg all things work to-

416

DECEMBER 28.

gether for their good ; and will soon wipe all
tears from their eyes.

But how does the title reproach those who
backslide from him 1 " Will a man leave the
snow of Lebanon which cometh from the rock
of the field 1 or shall the cold flowing waters
that come from another place be forsaken V
** O generation, see ye the word of the Lord.
Have I been a wilderness unto Israel] aland
of darkness ! Wherefore say my people, We
are lords ; we will come no more unto thee?"
Did he not remember thee when there was
none to pity? Did he not deliver thee when
there was none to help ? Did he not find thee
in the road to hell, and turn thy feet into the
path of life 1 Did he not bring thee health
and cure after trying physicians of no value ?
It was a touching expostulation he addressed
to the twelve, when many turned back and
walked no more with him ; " Will ye also go
away ?" And it was a fine reply ; " Lord, to
whom shall we go ? Thou hast the words of
eternal life." We should only be losers by
any exchange we could make.

What can be a substitute for him 1 The
backslider in heart shall be filled with his
own ways. If a fear of reproach or persecu-
tion turns you astray from Christ, you may
feel such reflection and terror of conscience
as may make you long for him even in a pris-
on, or at the stake. If the love of gain tempts
you, you may get the worldly advantage you
seek after, but you will lose the light of his
countenance, and the joy of his salvation.

Whatever you lean upon instead of trust-
ing in him will fail you, and pierce you
through with many sorrows. Yes, w^e must
learn by what we suflfer, as well as by what
we enjoy, that he is the consolation of Is-
rael. "A voice was heard upon the high
places, weeping and supplications of the chil-
dren of Israel : for they have perverted their
way, and they have forsfotten the Lord their
God. Return, ye backsliding children, and I
will heal your backslidings. Behold, we come
unto thee ; for thou art the Lord our God.
Truly in vain is salvation hoped for from the
hills, and from the multitude of mountains :
truly in the Lord our God is the salvation of
Israel."

DECEMBER 28.

" In all things it behoved him to be made like
unto his brethren, that he might be a merciful
and faithful Hish Priest in things pertaining
to God."— Heb.''ii. 17.

There is indeed one exception. It regards
the purity of his nature. This was indispen-
sable, and therefore the Scripture abundantly
confirms it, telling us that he was " the Holy
One of God," that " he did no sin ;" that " in him
was no sin." And our Apostle is not forget-
ful of it in the connexion before us : " he was

in all points tempted like as we are. yet with-
out sin.''^

But this exception being made, the con-
formity between him and his brethren is uni-
versal and complete ; if there be any difference,
it is in their favour. Are they partakers " of
flesh and blood ?" " He himself likewise also
took part of the same." " Both he that sanc-
tifieth and they who are sanctified are all of
one : for which cause he is not ashamed to
call them brethren." Are they poor? He
had not where to lay his head. Are they
reviled 1 " Reproach," says he, " hath broken
my heart." Does the adversary assail them?
He urged him to the vilest crimes. Do they
complain of successless exertion? He said,
"I have laboured in vain, I have spent my
strength for naught." Have they irreligious
connexions ? " Neither did his own brethren
also believe on him." Are their souls vexed
with the filthy conversation of the ungodly?
How must he have been grieved, with all his
spiritual susceptibilities, when he saw the
transgressors ! Have they before them the
trying .hour of death ? He knows what it is
to die ; and in the days of his flesh, with strong
cryings and tears, said, "Father, if it be
possible, let this cup pass from me; never-
theless, not my will, but thine be done"—
"In all things he was made like unto his
brethren."

And observe the expediency of the dispen-
sation. " It behoved him." What, could not
they be admitted to favour without his humilia-
tion and suffering ? Was it only proper for
them to obtain glory by his shame, riches by
his penury, healing by his strokes, and life by
his dying? Yes, " it behoved him, for whom
are all things, and by whom are all things, in
bringing many sons unto glory, to make the
captain of their salvation perfect through suf-
ferings." Is then necessity laid upon him ? Does
sovereignty itself submit to a law ? Do un-
bounded excellency and goodness condescend
to be circumscribed and regulated? And
can we who are not our own complain if we
are under restraints? Are we to dispense
with those rules and decencies which have
been established for the safety and welfare of
society ? Order is essential to happiness. It
is allied to all greatness. It is " heaven's first
law." God himself is the example of it: he
acts by rule. He does not tell us what he
could do, "but what it "became" and "be-
hoved" him to do ; and that he does it not be-
cause he would, but because it seemed good
in his sight. Let us not deny, dispute, or
doubt the expedience of this economy, be-
I cause we are unable to perceive all the rea-
sons upon which it is founded. Let us re-
member how limited our understanding is
with regard to every subject, and how limited
therefore it must be when it would explore the
proceedings of an infinite Being, and where

DECEMBER 29.

417

too, that Being is engaged in his highest
Dperations. We cannot conclude that a course
is right because a man adopts it; yea, the
ry reverse is oflener to be feared. But
1' may always safely infer the rectitude of
liod's conduct from the perfection of his na-
ture. But if he has been pleased to inform us
\'j)ressly that whatever difficulties, owing to
r ignorance, may now attach to it, the plan
IS, he himself being judge, proper and be-
ming in him ; — surely we ought to honour
i: with our confidence, and be willing to
ilk by faith — especially too, when he en-
jes to explain his dealings after our state
trial and discipline is ended, and — when we
til by humble attention and prayer discern
enough to convince us that he has abounded
towards us in all wisdom and prudence, and
to induce us from what we see to exclaim
with regard to what w^e do not see, " O the
depths of the riches, both of the wisdom and
knowledge of God" — " His work is perfect,"
Let us therefore remark the aim and design
of this peculiar and expensive constitution.
'•That he might be a merciful and faithful
hicrh priest in things pertaining to God."
" Things pertaining to God" mean the con-
cerns of his mediation ; the things in which he
was to act with God for us, and with us for
I God. Without having our nature he could
' not have exercised the priesthood at all, for he
I would have had nothing to offer, and a priest
I must of necessity have somewhat to offer,
i But in this nature, and by this abasement and

I sufferings, he was
" A merciful" High Priest. He appeared
merciful. He knew that nothing could be
done unless he gained for himself our confi-
dence, and he knew how hard it was with our
consciousness and fears to gain it. He therefore
j said, I will convince them of my compassion,
• and show them that I prefer their salvation
to my own comfort and life. I will go and
i dwell among them : I will call them to behold
\ me in the manger, in the garden, and on the
cross — Will not this suffice ? He was made
: merciful. He was rendered capable of the
. sympathy which can only flow from expe-
1 rience. He only that has been a stranger
knows the heart of a stranger. The most
I humane are those who have been trained to
feeling in the school of affliction. The fact is
applied to him : " In that he himself hath
suffered, being tempted, he is able to succour
them that are tempted." And it is thus we
' are encouraged to apply to him in the time of
need: for though he be passed into the
heavens, we have not an high priest who

i cannot be touched with the feeling of our in-
fbrmities.
He was a " faithful" High Priest. Faith-
. ful to whatT To the prophecies, promises,
' types, going before ? He said, " Lo ! I come :
' in the volume of the book it is written of mc."
Faithful to his own engagements 1 He turned

not away his back; but as the awfbl scene
approached he said, "How am I straitened
till it be accomphshed !" The main thing is,
that he was faithful to the Divine interests ;
for as the former article refers to us, so this
principally refers to God. He was the medi-
ator between God and man, and had to main-
tain his honour, as well as to secure our de-
liverance. Kindness itself may be mis-exer-
cised ; absolute mercy may not only be folly
and weakness, but injustice, injury, cruelty.
Magistrates are to be terrors to evil-doers, as
well as a praise to them that do well. The
judge is to be not only merciful, but faithful ;
and while he feels for the criminal, he must
maintain the law, though he may pass the
sentence with tenderness m his heart, and tears
in his eyes. Sinners were not to be saved as
if they had not been guilty, but in a way that
should remind them that their lives were given
back to them after they had been forfeited ;
that they had incurred the penalty of the law ;
that this penalty was founded in eq\iity, and
could not be dispensed with ; and therefore
that our Substitute bore it in his own body on
the tree, and redeemed us from the curse of
the law% being made a curse for us. Thus sin
is condemned in the flesh while it is forgiven,
and the law is magnified and made honour-
able while the offender escapes. Thus mercy
and truth meet together, righteousness and
peace kiss each other, and the claims of rec-
titude as well as clemency are provided for,
while, as the Apostle adds, " he makes re-
conciliation for the sins of the people."

DECEMBER 29.

" And Joseph broupht in Jacob his father, and
set him before Pharaoh : and Jacob bUsied
Pharaoh."— Gen. xJvii. 7.

It was an affecting hour when Jacob, after
supposing for so many years tliat his son waa
dead, and devoured by wild bea.stK, received in-
formation that ho was alivo, and governor over
all the land of p]gypt. At first bin heart fainted,
and he believed it not. But when ho had
not only heard the words which Joseph had
spoken, but saw the wagons that he had sent
to fotch him down, his spirit rovivoti in him,
and he said, " It is enough, Jcwcph my son in
yet alive; I will go and soo hnn before I die."
— lie soon set ofl^ But the journny wa«
formidable to him. The old dislike chang»»8,
and cleave to places tx) which thoy liavc h'en
accustomed. He therefore travrlh^l nnxioiisK
ly, and when he came to Bcornliolm he fiplt
alarmed. But he had recounv to liis old and
tried relief, prayf r : "and God P[>nko t^^him
in the visions of* the night, and said, I «tn God,
the God of thy fatlier : fear not to go down
into Egypt ; for I will there mnkr of thcp a
great nation. I will go down witl» thee mto

418

DECEMBER 30.

Egypt; and I will also surely bring thee up
again: and Joseph shall put his hand upon
thine eyes." Three interesting presentations
followed the execution of this journey.

The presentation of Joseph to Jacob.
"And Joseph made ready his chariot, and
went up to meet Israel his father, to Goshen,
and presented himself unto him ; and he fell
on his neck, and wept on his neck a good
while." Then loosening from the lengthened
embrace which all attempt to enlarge upon
would spoil ; " he said unto Joseph, Now let
me die, since I have seen thy face, because
thou art yet alive."

The presentation of his brethren to Pha-
raoh. " And he took some of his brethren,
even five men, and presented them unto Pha-
raoh. And Pharaoh said unto his brethren.
What is your occupation ? And they said unto
Pharaoh, Thy servants are shepherds, both
we, and also our father. They said, more-
over, unto Pharaoh, For to sojourn in the land
are we come ; for thy servants have no pas-
ture for their flocks; for the famine is sore in
the land of Canaan : now therefore, we pray
thee, let thy servants dwell in the land of
Goshen. And Pharaoh spake unto Joseph,
saying. Thy father and thy brethren are come
unto thee : the land of Egypt is before thee ;
in the best of the land make thy father and
brethren to dwell ; in the land of Goshen let
them dwell: and if thou knowest any men
of activity among them, then make them
rulers over my cattle."

The presentation of Jacob to Pharaoh.
" And Joseph brought in Jacob his father, and
set him before Pharaoh" — Who can

Reflect upon this event, and not admire the
wonder-working Providence of God in bring-
ing it to pass 1 All this was foreseen and fore-
appointed ; but how many agencies were set
in motion to produce the result, while the
agents themselves were unconscious of the
bearing of their respective parts, and were all
acting separately from each other, yet all
working together— till at last all the discords
issued in the finest harmony ; and these were
the strains to which it was attuned : " He
hath done all things well." "I will bring
the blind by a way that they knew not; I
will lead them in paths that they have not
known: I will make darkness light before
them, and crooked things straight. These
things will I do unto them, and not forsake
them." " Whoso is wise, and will observe
these things, even they shall understand the
loving-kindness of the Lord." Art thou tempt-
ed to despondence'? Do the clouds return
after the rain 1 Seest thou no way of escape 1
Do means faill Does the providence of God
seem not only to forget but oppose the prom-
ise 1 See Joseph the slave, the prisoner, lately
in irons, now prime minister of a powerful
and learned nation, presenting his weather-
beaten father, whose fears are now dispelled,

and every hope and wish of his long-aching
heart more than crowned ! Is any thing too
hard for the Lord 1 At evening-tide, it shall
be light.

What did the patriarch on this occasion ?
" And Jacob blessed Pharaoh." — It was an
expression of salutation towards a stranger.
Good men are not to be uncivil and rude, and
pass this oflf as sincerity and faithfulness.
They ought to be the most genteel people
upon earth ; for they ought to feel in dispo-
sition, the politeness — that is, the readiness
to deny themselves, and please and oblige
others, which the people of the world express
ceremoniously, and often very falsely. The
servant of the Lord is to be " gentle towards
all men." And we are enjoined to be " cour-
teous,"— It was an act of homage towards a
sovereign, whose subject he now was. We
are all upon a level before God : but religious
equality is not to be carried into our relative
and civil concerns. The Scripture supports
the distinctions of life, and calls upon us to
"render to all their due; honour to whom
honour, fear to whom fear." — It was an ex-
pression of gratitude towards a benefactor,
who had promoted his son, and was now will-
ing to receive all his relations, and provide
for them in the most fertile region of his em-
pire. The grace that makes us humble, makes
us thankful. And while we acknowledge God
as the source of all good, we must not over-
look those who are the mediums of it— It
was an act of supplication on the behalf of a
man who, however highly exalted, stood in
need of the favour of God. The less is bless-
ed of the greater. And Jacob was in this re-
spect greater than Pharaoh — He was the ser-
vant of the Most High God — a prophet of the
Lord — and who had obtained the name of
Israel because, as a prince, he had power with
God as well as with man, and could prevail.
He therefore invokes the benediction of God
upon him ; upon his person, upon his family,
upon his government, upon his empire — thus
delicately and inoffensively leading him to
think of the Supreme Being, and to feel his
dependence upon him. What is a palace,
without the blessing of Godi His loving
kindness is better than life.

DECEMBER 30.

"ilnd Pharaoh said unto Jacob, How old art
thou ?"— Gen. xlvii. 8.

We may consider the question as an in-
stance of condescension and kindness on the
part of Pharaoh. There is something in ma-
jesty that overawes and overpowers those who
have been brought up remote from it. Pha-
raoh was the greatest monarch of the age,
and Jacob had been a plain man, dwelling in
tents, and acquainted only with rustic life and
manners ; and he was now at a period too

DECEMBER 31.

419

late to acquire new modes of address. A true
nobleman can disembarrass those that address
him, and inspire them with decent confidence,
without lowering the respect they entertain
for him : and this is very much done by seiz-
- ing something with which the inferior is fa-
miliar, and in which he feels more at home.
Jacob probably dreaded this interview because
of the conversation; the king therefore in-
stantly begins upon his age. This would also
be pleasing to Jacob. Old people love to talk
of early scenes, and of things they saw and
heard before others were born. Their years
give them a kind of dignity and pre-eminence.
Years have in all countries laid a foundation
for respect — " Thou shalt rise up before the
hoary head, and honour the face of the old
man."

But let the preacher bring home this ques-
tion, especially as we are so near the end of
another year, to all who are here present.
We would not have even females excluded.
In this quarter indeed we should feel an im-
propriety in the question if an answer were
to be returned aloud. The age of only one
woman, even when she died, is mentioned in
the Scripture — It were rude to pry where se-
crecy is so sacred. Years are at variance
with personal attraction and impression ; and
many dislike to be reminded of the failure of
their reign. But if by dress and hired tints
they try to impose upon others, can they be
ignorant themselves] Know they not the
real lapse of their time and their influence ?
liet them therefore be concerned to establish
an empire upon something more solid than
corporeal charms. — Let them cultivate the
mind ; let them adorn the heart and life with
the graces of the Holy Spirit ; let them
abound in good works ; let them with. Mary
choose the good part that shall not be taken
away from them — Thus they will descend
even into the vale of age with honour, and be
estimable even in the tomb.

Allow me then to ask each of you, " How
old art thou V It is a question which you can
answer. There is a great difl^erence between
looking backward and looking forward. You
know not what a day may bring forth. You
cannot tell how long you have to live — But
you know how long you have lived. It is a
question you ought to answer. There is no-
thing of more importance than to know how
you stand with regard to the progress of your
time. Time is your most valuable possession.
Every thing depends upon it ; and once gone
it can never he recalled. Inquire therefore
how much of it is gone ; and how much of it
probably remains.

The days of our years are threescore years
and ten. Few indeed reach this period. But
this is the general limit. And beyond it no
man has a right to look. Philip Henry there-
fore, when he had entered his seventieth year,
always dated his letters, "The year of my

dying." Yet have not some of you even
passed this period ? Are not others near it I
And do not even fifty, forty, thirty years make
an awful inroad upon the measure ] Are you
in early life'? You think perhaps that you
have many years before you, during which
your eye will see good. But do you learn
this from Scripture and observation 1 Do not
both these tell you that childhood and youth
are vanity ] Are you aged ] On what dis-
tance are you reckoning before you reach
your journey's end I Miles? Furlongs'?
Feet '\ There is but a step between you and
death. Are you old in sin] Your time is
ending, and your work not even yet begun !

Here the question assumes a spiritual im-
port. Christians are new creatures. They
are horn again. How old are we in grace 1:
We have lived really no longer than we have
lived to God, a life of faith, hope, holiness,
and love. Where then are we in the Divine
life '? What are we in the family of God 1
Are we little children, or young men, or fa-
thers in Christ '?

Christian ! how old art thou ? " Old enough
to be wiser and better. I blush to think how
great my advantages have been, and how I
have misimproved them. How long have I
been in the best of all schools, and how little
have I learned ! Lord, clothe me with hu-
mility. Enable me to present thee a broken
heart and a contrite spirit which thou wilt
not despise."

" What have I done for him that died
To save my wretched eoiil ?
How have my follies multiplied,
Fast as my minutes roll!"

What am I to do this evening ? —

"Lord, with this (juilty heart of mine
To thy dear cross I Hec ;
And to thy grace my soul resign,
To be renewed by thee."

Aged Christian ! What says your answer
to this question] — Now is your salvation
nearer ihan when you believed. A few more
descending suns, and "thy sun shall no more
go down, neither shall thy moon withdraw
lierself; for God shall be thine everlasting
light, and the days of thy soi<>m !i;n7 1m»
ended."

DECEMBER :n.

" And Jacob said unto Pharaoh, The dayn of the
years of my pilfrrimnfre are an hundred and
thirty years : few and evil have the days of the
years of my life heen.'' — Gen. xlvii. 0.
There is something very simple and affoct-
ing in this ropresontation. It places life be-
fore us under the imaffo of a piljjnmnge.
Such .Tacoh's life was litrrnlly. Wo find him
perpetnall V changing his residence. I le never
orrnpiod a mansion. What the .Apo.'^tlp says
of .\brahani, applies nlno to Isaac and Jacob :
" By faith he sojourned in the land of.promirio

420

DECEMBER 31.

as in a strange country, dwelling in taberna-
cles with Isaac and Jacob, the heirs with him
of the same promise. These all died in faith,
not having received the promises, but having
seen them afar off, and were persuaded of
them, and embraced them, and confessed that
they were strangers and pilgrims on the earth.
For they that say such things, declare plainly
that they seek a country. And truly, if they
had been mindful of that country from whence
they came out, they might have had opportu-
nity to have returned. But now they desire
a better country, that is, an heavenly : where-
fore God is not ashamed to be called their
God : for he hath prepared for them a city."
This fine passage shows us that Jacob was a
pilgrim, not only or principally because of his
outward condition, but his spiritual experience.
He was allied to another and a nobler world
by birth, by his possessions there, and by his
advancement towards it.

Life indeed is a pilgrimage, even naturally
considered. We never continue in one stay.
We pass through successive periods of being ;
through days, and weeks, and years ; through
infency, youth, manhood, and old age; and
then we go down to the grave. In this sense
none are residents here; all are travellers,
hastening the way of all the earth.

But the figure is more strikingly true, if
taken in a religious sense. The progression
we have just mentioned is not the choice or
wish of the multitude: and we can hardly
call a man a pilgrim who is driven by force,
and carried along as a prisoner or a captive ;
he only deserves the name who has an object
in view, and which he is anxious to attain,
and towards which he is voluntarily moving.
Others are " men of the world,"

" Their hope and portion lies below,
'Tis all the happiness they know."

But the Christian has his "conversation in
heaven," and can say,

«' What others value I resign,
Lort^ 'tis enough that thou art mine :
I shall behold thy blissful face.
And stand complete in righteousness."

But Jacob attaches to his pilgrimage two
properties. First, brevity — "Few have the
days of the years of my life been." Yet he
had lived one hundred and thirty years. But
Isaac had lived one hundred and eighty ; and
Abraham one hundred and seventy-five, and
Terah two hundred and five. And what were
these ages compared with those before the
Flood 1 And what were those compared with
eternity? Yet this properly applies much
stronger to our life than to the life of Jacob.
There is not a man now living who expects
to reach one hundred and thirty. The sacred
writers have employed every image importing
shortness of duration to characterize the hasti-
ness of our continuance here. A flood. A
tale. A vapour. A weaver's shuttle. An
eagle pouncing on his prey. What is it then

when compared with the grand purposes of
life — The salvation of the soul ! The glorify-
ing of God ! The serving of our generation !
Surely we have not a moment to lose ! And
as in a letter, if the paper is small, and we
have much to write, we write closer, so let us
learn to economize and improve the remain-
ing moments of life.

The second is, misery. Not only " few,"
but " evil," says he, " have the days of the
years of my life been." His history verifies
the assertion. At what period was he not
called to suffer, from his early leaving his
father's house down to the hour when, in the
anguish of his soul, he cried, " Joseph is not,
and Simeon is not, and ye will take Benjamin
away : all these things are against me ]"

But this attribute belongs not to Jacob's
life only. Man is born to trouble, as the
sparks fly upward." From this sorrowful
experience none are exempted. Evil enters
the palace as well as the cottage. Solomon,
the happiest of mortals as to means and op-
portunities of enjoyment, tells us not only
that " all is vanity," but " vexation of spirit."
We are often tempted to discontent by com-
parisons ; yet perhaps the very persons we
envy are envying every one else. " The
heart," and the heart alone, " knoweth his
own bitterness." Let us not promise our-
selves in life what life has never yet realized.
No condition will answer a high degree of
expectation.

Let us go forth into a new portion of our
time, sober in our hopes with regard to crea-
tures, but with confidence in God. If he is
the rock, they are broken reeds. If he is
faithfulness and truth, they, at their best es-
tate, are altogether vanity. And that we may
be prepared for all that awaits us, let us seek
that grace which can sustain us in the evil
hour of adversity, and turn death itself into a
blessing. Without this all the evils of time
will issue in the miseries of eternity.

" This seems a gloomy view of life." But
is it not a true one .' — Yet -it is not unmingled
with good, much good. Our mercies are new
every morning. And it becomes us to be
thankful that in a world so full of evil we
have had, during the months we are closing,
so many exemptions, deliverances, allevia-
tions, and comforts..

Besides, this was not our original state, but
the consequence of sin. Moral evil produced
natural evil. " By one man sin entered into
the world, and death by sin" — " Cursed is the
ground for thy sake, in sorrow shalt thou eat
of it all the days of thy life ; thorns also and
thistles shall it bring forth to thee ; and thou
shalt eat the herb of the field ; in the sweat
of thy face shalt thou cat bread, till thou re-
turn unto the ground ; for out of it wast thou
taken : for dust thou art, and unto dust shalt
thou return."

This state too is not our final one — unless

DECEMBER 31.

421

we choose to make it so. The Gospel places
within our view, and within our reach, re-
gions of perfect blessedness, where it shall be
said ; " The Lord hath taken away thy judg-
ments, he hath cast out thine enemy : the king
of Israel, even the Lord, is in the midst of
thee : thou shalt not see evil any more."
Nor should it be forgotten that the evils of
! life themselves are rendered useful. What
i is the effect of sin is also " the fruit to take
away sin." The world, even as it now is, is
capable of seducing the heart — What would
it be if it presented nothing but attraction and
indulgence] This changes the aspect of our
i condition ; and not only prevents despondence
and murmuring, but enables us to say, it is

good for me that I have been afflicted. O
how the suffering of the present time endears
the Scripture ! The throne of grace ! The
sympathy of Jesus ! The glory to be revealed !

— Here is one alleviation more. If the
days of our pilgrimage be "evil," they are
" few." The brevity corrects the bitterness.
The fight may be severe, but the warfare will
soon be accomplished. The road may be
rough, and the weather stormy, but our
Father's house — our home is at hand ! " God
shall wipe away all tears from their eyes; and
there shall be no more death, neither sorrow,
nor crying, neither shall there be any more
pain : for the former things are passed away."
Amen.

END OF THE EVENING EXERaSES.

ADVERTISEMENT.

At the conclusion of these Morning and Evening Exercises, it may not be
uninteresting to some of his friends and readers if the author should remark
briefly how a work which has had such an extensive circulation was commenced
and completed.

He had passed between thirty and forty years of his ministry before he avail-
ed himself of a few weeks for an annual relaxation from his stated labours ; and
when he adopted the plan, those seasons were not with him entire cessations
from engagement. Not only did he find the leisure useful to his health and
spirits, and affording him opportunities for reflection and preparation for preach-
ing, but he often employed a good portion of it in composition for the press.
Several of his publications thus were begun, and others considerably advanced.

At Sidmouth he began his " Domestic Minister's Assistant," and wrote many
of the '* Family Prayers." In the Isle of Wight he composed " A Charge to a
Minister's Wife," and " The Wife's Advocate." At Lynmouth he finished his
" Christian Contemplated," and wrote the Preface with " Hints on Preaching."

But the latter place must be a little more noticed. There, for several years
successively, he passed a month, the most perfectly agreeable he ever experi-
enced in a life of loving kindness and tender mercy.

Lynton and Lynmouth are nearly connected ; the one being at the top and
the other at the bottom of a declivity, coi^ered with trees and verdure, inter-
spersed with several houses. Linton has been remarked for its sublimity, and
Lynmouth for its beauty, and their united aspects have been called Switzerland
in miniature.

Lynmouth to the author was the most interesting spot. There two narrow
and cragged valleys, obviously once ruptured by a convulsion of nature, termi-
nate, and down these, tumbling from rock to rock, two streams, one running from
the east and the other from the south, unite, and then, in a small distance, empty
themselves into the sea.

At the time of his first going there, it was hardly known or considered as a
watering-place. It had not, therefore, fallen into the corruptions of such recep-
tacles, nor had the inhabitants been taught to make visiters a prey. The villa-
gers were very respectful, and strangers felt a sense of perfect safely. There
the author fixed his residence. He took a whole cottage. It was neat and
agreeable ; and he had rural and enchanting scenery and solitude, yet not with-
out some to hear the exclamation, " How sweet this solitude is !" for he had
society too. His company was small, but suitable and improving.

424 ADVERTISEMENT.

" Where friendship full exerts her softest power,
Perfect esteem, enliven'd by desire
Ineffable, and sympathy of soul.
Thought meeting thought, and will preventing will,
With boundless confidence."

The author opened his parlour and spoke on the Lord's Day evening to the
neighbours who would attend. But having been struck with the design, and
also having been urged to undertake something of the kind, he now began his
" Morning Exercises." Of those, he there often wrote two and sometimes three
a day ; and always read one of them in the morning and another at the evening
devotions, and not without the approbation of his companions, which much exci-
ted and encouraged him to proceed.

There he composed the greater part of the " Morning Exercises and in
after visits there he also wrote the greater part of the " Evening Exercises."
He once thought of distinguishing by a mark all he had written in that retire-
ment, but not doing it immediately, his recollection soon became too indistinct
for him to decide with certainty. The first " Exercise" which he wrote was
that which is entitled " The Unlonely Solitude" John, xvi., 32 : " And shall leave
me alone ; and yet I am not alone, because the Father is with me." January
29, morning.

He wished, also, to have marked those which he wrote as he journeyed to
and from Lynmouth. At Minehead, where he slept as he was going down, he
wrote the Exercise called " The Pious Exclamation,'^ 1 Samuel, iii., 9 : " Speak,
Lord, for thy servant heareth ;" especially in reference to such a journey of rec-
reation, September 3, morning. At the same place, as he returned, he com-
posed the Exercise entitled " The Call to depart,'' Micah, ii., iO : " Arise and
depart hence, for this is not your rest," September 29, morning. He also wrote
a third Exercise at the same inn, " Changes in the Wilderness not a Removal
from it," Numbers, x., 12 : " And the children of Israel took their journeys out
of the wilderness of Sinai ; and the cloud rested in the wilderness at Paran,"
October 10, morning.

The author cannot conclude without observing, 1. That relaxation is never so
perfectly enjoyed as in connexion with engagement.

** A want of occupation is not rest ;
A mind quite vacant is a mind distress'd."

Relaxation, mdeed, can have no existence separate from employment, for
what is there then to relax from ? On the other hand, action prepares for re-
pose ; and labour not only sweetens, but justifies recreation, so that we feel it to
be, not only innocent indulgence, but a kind of recompense.

2. That, as of such a precious talent as time nothing should be lost, so much
may be done by gathering up the fragments.

Bath, 1842.

TABLE OF TEXTS

MORNING AND EVENING EXERCISES.

M. Momins

E. Evenincr.

Vi»rse

Cliapt^r

'jy

VII.

]
1

XIII.

1-4

xv!

a
8

XX.

XXI.

XXII.

1-2

XXVII.

1-4

XXVIII.

XXX.

XXXII.

9-;2

•2.5, 26

26, 27

28, 29

3()-:]2

XXXV.

XXXIX.

XL.

XLI.

51, 53

XLII.

XL VII.

xLvin.

XLIX.

III.

1,2

5,"()

XIII. 17, 18

18, 10

21,22

XV.

X\TI.

5, G

XXIIL

2.5

XX.XIIL

XL.

• vn.

1-9

•

3;^

Genesis.

Adam Questioned . . .
J^noch's Character . .
The Biith of Noah . . .

Noah's Walk

Walking ".^th God . . .
Genuine Piety ....
Goil oh.«erves his People
'file Pri%-ile2e of Godlmes.s
AbrrJiam's Devotion . .
Wliat God is to his People
'Hie Title kno w-n . . .
Restraint from rfin . .
The Eternity oi God . .
Tiie Divine Assurance .
Isjiac Old and Dim . . .
.Tacob'.s Journeying . .
nie Gate of Heaven . .
Disappointment and En\'y
No Creature a t-ubstirute for

God '

LnbiUi's Acknowlodgmcnt

Experience

.lacob's Prayer . . . . ,
Jacob's Wrestling . . . ,
Jacob Disjoint<>i ...
Df temiined Piety . . .
Divine Benedicticn . .
The Pilarim going forward
Lo88 of a good Sen' ant .
Joseph in Prison . . .
The Birth-day ....
Joseph Naming his Sons
The groundless Conclusion
The Presentation of Jacob
The Question of Pharaoh
The llq)rortentation of Life
Joseph with his sick Father
Hoj)e exct^eded . . . .
Jacob's dying Addi-ees . .
True Excellency ....
Stability recommended

E-XODU s.
Moses a Shcphonl ....
ITie burning Bush ....
Moses addressed at the Bush
Hesard to Israel'f WeHkness
The Departure from Egypt
The fiery cloudy Pillar^". .
The Bitter Waters healed .
The miraculous Supjdy . .
The Fight with Aniidek . .
.\nialek Destroyed . . .

Jchovah-Nisj^i

Earthly Comforts l)les»e<l .
Tlic Divine Presence! . . .
The Siuht of God's Gloi-y .
Reriections for the New Year

Numbers.
Tabernacle Sernces . . .
The Offering of the Princes
Changes in the Wildemens

Mutual Aid

Desiraijle Fello%v.«hip . . .
God choosing our Resting-
place

Pace

195

102

383

1G7

142

264

a50

a56

156

198

200

.92

113

159

188

189

1.00

191

192

Vll.

417

418

419

105

106

107

221

222

273

2.3

12H

L57
39

202

217

249

203
.5!)

2.57
175

385

3!)H

M. 277

170

Chapter Verse Vn^n

X. 35,36 The rising ajid resting Prayer M. 110

XVI. 38 Sins punished and improved " 157

XXI. 4 The discouraged Pil-rim . « 58

" 16-19 Israel's Song at Beer ..." 17t»

XX Vll. 12, ID Moses apprised of his Dcatli " 31

DEtTEBONOMY.

The heavenly Pro))OPal . .

7 )

Tendcmesii of God's Car* .

:r7

Wishing to go over Jordan

140

Difterenc« lx;rwceu Words

and Deeds

28:j

Diviiae Solicitude ....

2'.)0

XR-.

God's Olfspiirii;

145

XX.

Fear forbidden

XXIV.

Iini)orttait Recollection . .

XXXIL

Advant;iges of Inquiry . .

The Nations di sided . . .

Its.)

God conducting Israel . .

242

The neeilful Disturbance

313

Divine ))xaniple ....

.-514

AU-sufticient .\ssistjuice . .

315

God's sole Agency ....

311

Attention to the Scriptun-s

1^7

XXXIII.

God's Love to liis People .

M. 'M\)

Saint-^ in the Lord's IlunJ .

(*!

Sea-onable Strength . . .

Di\Tne .Securitj- wid Support

3.59

JOSHVA.

The CcBsntion of tlic Miuiuu

Judges.

VIII.

Pursuing

17rt

RrxH.

Tiie devoiU Tnivider . . .

37J

1 Samve!

2G, 27
28

Hannah's Addrcsn to Eli
Vows fultilleil ....

E. ifi;j

•' i.".4

11.

Joy in (loti's SHlvarion .
'llie pit)U» Excvuvion . .

M. 310

111.

'• 240

The Child Sanniel . . .

E. (■><•

Subnuiwion

NVH.

DelivenuiccB improved »

" 145

XXI.

An (tverruling Prnviilence

'• 57

Unwilling Devotion . .

" HI

XX 11 1.

True FrienilsJiip . . .

M. 347

XXX.

l)a\id'« DintrexM . . . .

h i Jh ?

David's ReUef ....

lieligious E(iuidi(y ■ .

" -1 •

VII.
EX.

XIV,

XV.
XVI.

2 Samvel.
10 The Ark receivi«<l by Obed

Kdom

12 Obe<l Kdi)nrs Fume . .
27 Hie .S'Ht of Prayer . .
1 The disijiren^ftj-*! Inquiry
7,8 Mephihosheth'i* Humility
14 Jonb's Strntairom . . .
14 \'iewM of Deiith ....

14 The Hnniwhcd not rxjn lhHi

15 Active Hr^i;.-nBfion . .
17 'llie un;<inilJy Frii nd

- an
M. i-r.

- 219

115
3) J

426

TABLE OF TEXTS.

1 Kings,

Chapter Verse Pn^^e
XIX. 8 Elijah's Journey to Horeb . M. 185
' " 13 The Divine Inquiry ..." 173
XX. 11 The Caution E. 407

2 Kings.

III. 15 The Minstrel E. 401

VI. 15-17 Safety in Danger .... "409

XIII. 14 Elisha's Sickjiess .... M. 320

19 Partial Zeal "321

" 20, 21 EUsha's Sepulchre ..." 323

XX. 1 Hezekiah's Sickness . . . E. 210

1 Chkonicles.
XVL 10 ITie Seeker encouraged

XXVI.

VI. 18
XXXIII. 2
13
13"

9
10
20
20
20
2
2
20
15
23

XIV. 10
XV. 11
XXII. 8,9

VII.

XIII.

XL.
XLII.

M. 331

" 337

E. 177

" 296

M. 340

" 345

" 352

" 363

« 362

" 335

E. 327

" 225

" 363

" 380

" 389

" 129

" 130

" 131
M. 334

" 343

I. 1,2

" 3

II. 8

" 8

III. 8

V. 3
7

XVI. 6

" 10, 11
XVII. 5
" 15
15
15

XIX. 14
XXV

XXVI.
XXVII.
XXIX.

16-18
3
11
11

XXX. —

XXXII.

XXXIII.

XXXIV.

XXXVII.

XXXIX.

XLI.

XLII.

XLVI.

XLvin.

LI.

M. 202

Divine Blessing E. 348

2 Chronicles.

Divine Condescension . . E. 403

Mana^seh "299

Manasseh's Prayer ... " 323

The Reality of Conversion . " 351

Job.

The groundless Accusation
The Divine Defense . . .
Job's Confession and Inquiry
Divine Preservation . . .
I am a Burden to Myself .
The needless Alarm . . .
n^e End of Affliction . .

Brevity of Life

Strom; Confidence . . .
Knowledge of our Sinfulness

MortaUty

Smallness of Comfort . .
The perplexed and inquiring

Christian

Conscious Relief ....
The precious Trial . . .

Nature

Providence

Grace

Job's ConfesBion ....
Job's Prayer for his Friends

Psalms.
The blessed Man ....
The Tree of Righteousness
Christ's Inheritance . .
Prayer indispensable . .
The blessed People . .
Morning Devotion . . .
The devout Resolution .
The Cliild of Pro^•idence
The favored Briton . .
The prinleged Christian
Constant Respect to God
The Holy One incorruptibl
Divine Upholding . . .
The beatiiic Sight . . .
The perfect Likeness
Full Satisfaction . . .
Pious Solicitude . . .
Spiritual Devotion . . .
The plauitive Prayer . .
God's Loving-kindness .
Our Watchers ....
The God of Nature and

Grace

Dedication of David's House
God's Holiness ....
The invariable Practice .
Union of Hope and Fear

What God is to his People

Exultiition in God . . .

Experience of Divine Grace

The Privileges of the Up
right

Wailing revv'arded ...

The Sti-fuiger and Sojourner

The teaching Prayer . .

Solace in 'lYouble . . .

Tlic Hill Mizfu- ....

The gladdening River

The perpetual Guide . .

God forever ours . . .

Renovation of Spirit . .

E. 270

" 279
M. 142
" 145
" 34
" 224
E. 110
" 259
" 260
" 261
" 99

96
160
316
352
379
46
26
52
161
75

168
120
218
63
72
103
48
196

" 8i

" 229

" 273

E. 2.^2

" 186

" 2.'')3

M. 174
" 20

" 303

E. 275

Chapter
LL
LV.

LXL

Lxm.

LXV.

LXVIII.
LXXL

LXXIL

LXXIV.

LXXXL
LXXXin.
LXXXV.

LXXXVI.

Lxxxvn.

LXXXIX.
XCII.

cv.
ex.

CXXXI.

Verse

6
8

02
2,3

8
1
o

3
10
3
15
14
10
3
8
8
3
4
5
7
11
11
4,5
7

12
14, 15
16^21

III.

IV.

XXII.

XXIII.

VI.

VII.

vin.

IX.

XIV.

XVI.

XVIII.

XIX.

XXV.

XXVIL

6
2,3

XXXIII.

XXXVI.

1,2

XXXVIII.

XLI.

XLIL

LIII.

LIV.

Lvir.

LVIII.

LXIIL

The solemn Deprecation
Creature-dissatisfaction .

Impatience

The Burden removed . .
David's Resolution . . .
The blessed Heritage . .
Divine Longings ....
Review and Expectation
Following after God . .
The waiting Church . ,
The Hearer of Prayer .
Varied Experience . . .

Harvest ,

God the Home of His People
Concern for the best Cause
Past Dispensations improved
The enlarged Prayer . .
God's hidden Ones . . .
The noble Resolve . . .
Confidence and Caution .

Dciily Mercy

Tlie joyful Servant . . .
Encouragements to Prayer
Prayer and Trouble . .
Walking in God's Truth .
The Heart united to Rehgion
New-bom Citizens . . ,
Attachment to Zion . ,
The Seed of the Messiah
Prosperity in the Divine Life
Divine Protection . . .
Dinne Providence . . .

Jesus exalted

The Divine Appeal . . .
Weanednese to the World

Proverbs.
The needful Caution . .
The shining Light . . .
The general Meeting . .
Equality improved . . .
Habitual Piety ....

E.
M. 41

" 261
E. 364
M. Ill
" 165
E. 231
" 82
" 37
M. 221
" 2.31
" 234
E. 306
" 182
M. 299
" 28
" 318
" 316
" 269

81
55
197
297
84
18
350
355
317
324
51
52
294
255
257

M. 2.51
" 271

E. 95
« 96

M. 328

ECCLESIASTES.

The common Receptacle .

Isaiah.

The Stability of Faith . .
Looking for God ....
Sufficiency of the Scriptures
The Christian joyful .
Joy before God . . .
Joy of Harvest . . .
The Son of David . .
The glorious Rest . .
Israel's Converts ...
The Outcasts prescrv'ed .
Divine Inlluence and refresh

ing

The great Savior . . .
A Shadow from the Heat
The Gospel Feast . . .
The Lord's Viney:ird . .
The Morning Ann . .• .
The blessed Sight . . .
The Lord our Judge . .
The healthful Inhahitsmt
Hezekiah's Danger and De

liverance

The Writing of Hezekiah
Recovery from Disease .
Confidence encouraged .

Inattention

The Sufferings of Chiist .
The Effects of Christ's Death
The Savior's Sarisfactiou
God the Husband of His

Church

Divine IMirion . . .
The Gospel of Peace .
The Valuation of the Sabbath
Loving-kindnesses ....

Jeremiail
God's Union with His People
The Subjects, Agents too .
The clean Heart . . . .
Man's Ignorance and Inabil-
ity

E. 91

E. 265
M. 126
E. 293
M. 246
" 247
" 248
E. 258
" 331
" 291
" 314

" 251

" 262

M. 172

E; 308

" 241

M. 150

" 289

" 152

" 36

204
212
211
295
287
394
395
396

M. 258
E. 326

" 171
M. 2^3

" 74

M,225

" 295
" 296

E. 397

TABLE OF TEXTS.

427

Cbapt«r
XIII.
XXIX.
XXX.
XXXI.
XXXIL

XXXVUL

VTse
16
11
21
2
17

Page

The seasonable Admonition M. 215^

God's Thoui;ht3 " 26

The Mediator E. 410

Grace in the Wilderness . " 65
Nothing too hard for the

Lord "402

6 Jeremiah in the Dungeon . " 390
11-13 The kind Ethiopian* ..." 391
15-18 Kindness rewarded ..." 392
6 The Resting-place forgotten M. 326

Lamentations.

IV.

M 265

Creature-dependence vain .

" 103

The Value of the Saviour .

" 162

EZEKIEL.

The Bow in the Cloud . .

M. 194

111.

E 325

XVI.

" 155

XX.

Passing under the Rod . .

M. 132

The Bond of the Covenant .

" 133

XXIV.

The well-attended Flock .

" 274

XXXVI.

The Divine Requisition . .

" 188

XL VI.

The regulated Worshiper .

E. 94

The Prince and his People .

" 108

17, li

IX.

II.

IX.

XIII.

XIV.

6
8

III.

11.

VI.

VII.

III.

II.

IIL

•VI.

M. 304
" 54
" 134

E. 31

M. 127
" 298

E. 284

Daniel.

The Revealer of Secrets
Tlie three Heroes
Sti-ong Faith . .
The awful Night
Daniel delivered
Messiah the Prince
Religious Achievements

HOSEA-

Hosea M. 243

Vineyards in the Wilderness " 119

Divine Espousals .... " 232

The never-faiUng Relation , " 238
God's going forth as the

Morning " 226

The successful Follower . " 255

The Shame fulness of Sin . E. 183

Adversity useful . . . . M. 276
Prosperity injurious ..." 282

Ephraim's Conversion . . E. 85

Joel.

Harvest M. 210

The Sickle used .... "211

Amos.

Death not always desirable

MiCAH.

The Inhabitant of Maroth
Advantaces of Revelation
The Call to depart
The Saviour's Birth .
nie Divine Pastor . .
The Saviour's Greatness
Our Peace in Trouble
Humble Walking .
The Work of God .
A pardoning God .
Delighting in Mercy
A sanctifying God .

Zephaniaii. _
Tlie true Israelites ....
God's Joy in His People . .
The solemn Assembly . .

Haogai.

Expectation of the Mofsiah
The (Jlory of the House .

Zechariah.
God's Workmen" . . . . E. 162

M. 2C8

E. 250
" 194

M. 266

E. 413
" 170
" 246

M. :o6
" 151

E. 343
" 286

.M. 151

E. 336

E. 232
M. 82
E. 223

E. 148

" 290

T..ndcnicss of Divine Re-
gard .• • •

The Saviour's Attraction

The Divine Engraving . .

The Character of Gospel
Times

The Temple

" 27
M. 102
" 106

" 100
E. 157

Chapter
VL

VIIJ.
IX.

X.
XIIL

Verse
13
13
13
13
13
13
7
11
16
12
3

The Builder . , .

The Glory

Jesus upon His Throne
The royal Priesthood .
Sinners a Curse . . .
Saints a Blessing . .
The wonderful Change
The freed Prisoners .
God's People glorified
Divine Strengthening.
Jewish Phraseology
plained . . . ~ .
Christ wounded afresh
Inspired Friendship .
The smitten Shepherd

Malachi.

Page
. 157
158
281
E. 282
•' 1.50
" 151
" 90
M. 2.55
" 61
" 242

E. 192
" 197 i
" 301
M. 230

HI.

Robbery of God . . . .

" 73

" 198

" 280

IV.

The Sun of Righteousness .

" 12-5

ReUgious Growth . . . .

" 57

Matthew.

The Lilies

139

VIII.

The Divine Healer ....

302

19. 20 The Trial of the Scribe . .

348

The Poverty of Jesus . . ,

349

Departure of Christ desired

IX.

Captiousness of the Phari-

•<

307

The Whole and the Sick .

308

The Tongue loosed . . .

143

The Value of Christians . .

Confession of Christ . . .

3(59

Divine Applau-e ....

370

The End of Ordinances . .

179

XII.

The Tenderness of Christ .

218

XIIL

Pre-eminent Advantages

324

The Leaven in the Meal . .

107

Treasure hid in the Field .

200

53-53

The Injuriousness of Unbe-

lief.

189

XIV.

269

Sorrows Ciuried to Christ .

310

XV.

The persevering Suppliant .

3:13

XVII.

Good to be here ....

135

Christ's Power and Domin-

222

The Use of Means ....

254

XVIIL

Circum-tnnces of Worsliip .

206

Mediation of Christ . . .

207

The jiresent Saviour . . .

207

The VAnry of his Promise .

208

XXII.

The Gosp.-l Feast ....

rn.'j

XXIII.

The only Master ....

XXV.

Tlic Right-hand

Tlfe final Exr!u.«ion . . .

XXVL

The Euchiiri?»lic Hymn . .

The sad Defi-ction ....

Pet«>r foUowiiii,' afar otl" . .

xxvri.

The .Marys n* the .S'pulchro

XXVIII.

Seeking Christ cnicitied . .

109

The Saviour's Promise nnd

Prcsoni'

i:.

VII.
IX.

XIII.
XIV.
XVI.

Mai.,.

Early Ri^-m^ ....
.AnuiT and Grief united
Th.' Savi, nr'-. \-i-ncy
Th-- ' ■• Lunni

(in . .

Un- 1 . .

H.M .

Jc-: .l.-nmn
Fo'.lw . , . iir .

The )«< iL-niKi'i.r C aution
Peter we. |iin^ . . .
Peter remc uilxTciI

LiK-r.

216

.T05
M'2

2«:7

T\\o nii)u» Pnir .

M. .161

78. 79

The bnv HprinR

II.

1-6

• X>7

8,9

The Aniji l wSth the Shrp-

" XJ^

The cri*at Sitrht nt BotWrhcm

Til.' Cbunict. r of Chriirt . .

K. 411

428

TABLE OF TEXTS.

Chapter Verse Page |

II. 25 The Improvement of the

Blessing; E. 415

III. 21, 22 The Dove M. 30

IV. 16 Jesus at Nazareth .... E. 283
" 21, 22 Christ preaching .... "317

VIII. 35 The Learner M. 114 I

IX. 42 The comiog Soul discour- j

aged "3.38

" 51 Christ goinsnp to Jerusalem " 1.34

" 52-5G The angr J- Disciples reproved " 130 i

X. 26 How to read the Scriptures " 300

XI. 1 Our Lord's Praying . . . M. 183 |

1 Learning to Pray .... " 214 I

" 5-10 Importunate Prayer . . . E. 154
" 9 The spiritual Beggar . . . M. 33
XV. 5 The good Shepherd ..." 359
XVII. 5 Increase of Faith .... E. 26
XIX. 41 Jesus weeping over Jeru-
salem M. 62

42 Too late "112

XXIL 28. 29 Divine Commendation . . E. 91

" 43 Angelic Succor M. 117

" 44 The bloody Sweat .... " 91

" 44 Christ praying in his Agony " 109

XXIII. 26 Simon bearing the Cross

after Christ E. 121

" 27-31 Christ's Address to the

Daughters of Jerusalem . " 122

XXIV. 13-15 The unlooked-for Compan-

ion M. 46

XXIV. 30 The Food blessed . . . . M. 146
" 32 The Scriptures opened . . " 32
" 39 The Scars of Honor . . . E. 161
" 50, 51 The ascending Saviour fol-
lowed M. 278

" 52, 53 The ascended Saviour . . E. 152

John. ■

L 14 The Incarnation .... E. 289

" 14 Christ's Plenitude .... " 329
« 14 The Saviour's Gloiy ..." 384

" 26 Many ignorant of Christ . " 168

" 38 The Dwelling-place of Jesus M. 22

" 42 Peter lirought to Christ . . " 263

" 42 Zeal to save "264

" 48 The Recluse E. 227

" 46 The Observer "229

III. 21 The i)ract:cal Christian . . " 376
" 21 The Trial of Uprightness . " 377
" 21 Divine Influence proved . " 378
" 30 The crowing Empire . . . M. 216
" 35 The Father's Love to the Son E. 242
" 35 The grand Desrowment . . " 311

IV. 3, 4 Conversion of the Samari-

taness M. 167

" 10 The One Thmz Needful . . " 124
2T Chi-ist tallting with the

Woman " 171

28 Tlie Water-pot left ..." 149
V. 8 The impotent Man tried . . " 46
VL 45 The certain Test , . . . E. .309
53 Vital Participation of Christ " 366
Vn. 5 Unbeliefof Christ's Brethren M. 305
VIII. 42 Tlie Proof of Sonship . . E. 140
IX. 25 The simple Acknowledg-
ment "393

" 30 An Illumination " 350

35 The Importance of Faith . M. 319

35 The Evidence of Faith . . " 325

35 The personal Inquiry . . " 329

X. 9 The Door M. 294

" 10 Design of the Incarnation . " 291
10 Life more abundantly . . " 292
" 14 The good Shepherd ..." 280
XL 3 l-azarus Sick ..... " 227
" 15 Christ's Concern for his Dis-
ciples E. 98

" 15 The Heroism of Faith . . " 367

" 25 Christ the Resurrection . . M. 30!)

" 56 .Tfisus at the Feast .... " 351

XIL 27, 28 The important Hour ... E. 119

XIII. 1 The Love of Jesus to his

OW7I M. 64

1 Christ leaving this World . " 116

" 4, 5 Washing the Disciples' Feet " 136

" 31 God glorified in Christ . . E. 244

XIV. 8 The satisfying Indulgence . " 25
" 9 Ignorance of Christ . . . M. 1.59
" 18 Christians not Comfortless . " 105
" 19 Clu-i.st the Life of Christians E. JL28

XIV.

irecuuar jviannesranons .

149

I he Saviour s Peace ...

M. m>

The Saviour s Legacy . .

241

God's Word and Works

fentcin distippointcd , , ,

1 he Saviour's ObGdicncc •

XV.

147

148

The Importsncc of Ol)cdi-

The Friends of .lesue . . .

XVI.

Fciith QUGstioiiG(i ■ • • .

X'liG xiTilondy iSolitudc . .

XVII.

Rcdpinption tinif^iicd •

254

118

Eilicficy ot I3ivinG Truth.
J^liG willinp^ Victim, ....

240

354

TllG StiDCtlllGd BGlicVGI* , .

355

XVIII.

The Saviour's Apprehension

IliG Saviours Stipulation .

W ith Jesus in tliG GrardGn .

„

320

XIX.

123

The double Effusion

124

i.iit' Ol^IlL \Jl Lite ^iCCit C:U.i*

126

Joseph of Arimathea . . .

127

XXI.

205

The third Appearance . .

204

The questioning of Peter .

206

18, 19

208

19-22 Curiosity reproved . . .

209

Circumstantial Truth . , .

209

Bre\'ity of the Scripture

284

Acts.

Showing himself risen . .

M. 204

IIL

Piety and Charity ....

154

9,10

The' real Miracle ....

The Cripijle's Adherence .

VM)

22, 23 The Prophet of the Church

199

IV.

Intimacy with Jesus . . .

]9.-»

The Son of Consolation . .

16.-)

Stephen observed ....
The Servant of God glorified

7(;

IX.

The important Inquiry , .
The Siirrender

2.->2

253

213-25 Paul preserved

403

26-28 The new Disciple ....

404

The Character of Cornelius

7,8

The lovely Household . .

XI.

Displays of Divine Grace .

184

The need'ul Exhortation .

243

XII.

1-3
5

Herod's Persecution . . .
The Church praying for Pe-

320
329

6,7

The wonderful Deliverance

330

XIII.

The distinguished Church .

6-12

Elymas the Sorcerer . . .

2.35

David serving his Generation

272

XV.

236

238

39-41 The Separation

2.39

XVI.

Arrival at Philippi . » . .

169

The grand Inquiry . . .

The satisfactory Answer

XVIL

The Nearness of God . . .

2!)

XVIIL

1-3

Paul at Tent-making . . .

M. 164

7,8

Conversion of the Corinth-

169

9, 10

Paul encouraged at Corinth

174^

XX.

22, 23 Our I<,'norance and Knowl-

The joyful Close ....

146

XXIV.

25
25

The Force of Truth . . .

68
69

XXVL

Paul's generous Wish . .

176

XXVIL

2:3

339

The feasonable Messenger .

340

24-26 The cheering Assurance

341

XXVIII.

Gratitude juid Confidence .

364

Romans.

I. 10, 11 Paul wishing to see Rome . M. 56
II. 4 God's ]''orbearance ..." 245

" " Repentance flowing from

Mercy " 24

III. 4 God only True .... " 67

TABLE OF TEXTS.

429

Chapter Verse
III. 24

VI.

g
8

VII.

„

VIII.

XII.

XIII.

XIV.

XV.

XVI

][_

IV.

VI.

VIII.

IX.

XV.

III

„

8
2

IX.

XI.

XII.

11.

III.

IV.

II.

IV.

24, 2^

II.

III.

IV.

2-4

Pa»e

Justification free . . . . M. 101
The gracious State ..." 201

The Death of Christ . .* . " 94

Death and Life with Christ " 99

Indwelling Sin deijlored . " 181

Divine Relief "131

Flesh and Spirit .... " 69

The mortal Body .... E. 61

Power and Goodness . . . M. 79

Members one of another . " 115

The Alarm "285

Christians the Property of

Christ E. 47

Self pleasing renounced . . M. 122

Epenetus " 18

Paul's saluting of the Ro-
mans " 62

1 Corinthians.
Importance of Christ . . .
The Kingdom of God . .
Justification and Sanctifica-

tion .

The Blessedness of loving

God

The real Conflict ....
The Rock Christ ....
The Burial of Christ . . .
Christ seen of Numbers . .

Daily Dying

The Creed of Intemperance

2 CORINTUIANS.

The Source of Comfort
Comfort and Tribulation
Mutual Consolation .
The Promises ...
The free Spirit ...
Divine Liberty ....
The blessed Exchange .
Death disagi-eeable to Nature
The burdened Soul .
Heavenly Preparation
Intermediate Existfnce
Importance of Opportunity
Joy in Sorrow , . .
The unspeakable Gift
Christian Gratitude .
Gentleness of Christ .
The Apostle's glorying
Christian Weakness .
Christian Strength . .

Galatians.
The two Births . . .
The Divine Revelation
Justification by Faith .
The Blessing of Faith
The Use of the Law .

Adoption

Prayer

Mutual Service . . .
Gentleness ....

Ephesians.

Tlie two-fold Benediction
Riches of Mercy
Satan resisted . .
Grieving the Spirit
The Love of Jesus .
Psalmody ....
Strength in the Lord

PlIILIPPIANS.

The Wi-^dom of Zeal
The blessed Stmit .
24, 25 The willing Sacrilice
Commcndiition . .
The Word of Life .
The Practical Preacher
The Day of Rejoicing
Paul's Desire ....
The highest Prize . .
The grand Attainment
Mutual Du'pcndence .
Christian Moderation .
Prayer and Thanksgiving

E. 166
M. 212

" 182

" 296

E. 62

" 203

M. 94

" 95

" 186

E. 153

E. 132

" 147

" 193

" 86

" 172

" 174

" 266

" 312

" 357

M. 36

E. 144

" 20

M. 302

" 137

" 184

E. 35

M. 339

E. 58

" 59

122
139
235

28
178
180

75
114

E. 381
M. 193
" 166
" 141
E. 412

" m)

M. 72

M. 344

K. Ill

" 112

M. 217

•' 2.38

" 2:19

" 138
" 77
" 78
" 97

" 2.')9

" 270

" 275

COLOSSIANS.

Chapter Verse

1. 4,5 Faith, Love, and Hope . . E. 116

" IQ Divine Knowledge .... M. 63

III. 16 llie Word of Christ ..." 228

1 Thessalonians.

III. 11 Acknowledgment and De-

pendence'' E. 60

V. 5 Children of the Day . . . M. 50

" 8 Sobriety '• 49

" 9 The gracious Purpose . . " 89

" 10 Union with Christ .... " 45

2 Thessalonians.

I. 6, 7 The heavenly Rest . . . E. 34r

1 TiMOTHV.

I. 1 Our Hope M. 148

" 8 The Goodness of the Law . E. 41

" 14 Union of P'aith and Love . M. .327

" 16 Divine Encouragement . . E. 141

II. 8 Acceptable Prayer .... •• 407

V. 23 Prudential Advice .... •• 1 13

2 Timothy.

I. 12 Confidence from Knowledge M. 84

" 15-18 Onesiphorus E. 34

II. 1 Grace in Christ M. 15:}

" 1 The Strength of Grace . . " 165

IV. 16 Paul deserted E. 51

17 Paul assisted " .Vj

" 18 Paul encouraged .... " 56

Titus.

III. 7 Heirship M. 233

Philemon.

17 Christian Partnership . . E. 38*2

22 The Influence of Prayer . . " [iS3

23-25 Christian Salutations ..." 334

II.

III.

VI.

9
15

19, 20

:}4

XI.

XII.

1.2

IV.

Hebrews.

Divine Sustentation . .
The Expiation ....
Christ owning Christians
Sanctirication ....
The Elder BrotluT . . .
The Suflerer tlie Succorer

Obduracy

The Experience of Christ
The Autlior of Salvatiou
Patient waiting ....
Strong Consohition . .
The Value of Christ . .
Tlu! sure Anchor . . .
Former Diiy« renieinlH-Teil
The true Hu-hes . . .
Jacob a dying ....

Besetting Sin

The Chnid of Wilnon8« «
Tiie ("hri-tian Haco . .
The uwiiil Caution . .

Jamrs.

Spiritual F.ngrafiing . . .
A meek UeivpUou of tlu*

Woril

Inii)erlectii)ns nrknowleJi^'J
Snlii!ii-'- ! . . .

Th,- Ml

Th- I'.e . . .

Convt : , :

E. 3H
" .341

" :k)
" i:r>

" 416
■' 367

" ;jo2

" 3K7
" 400

'jye

" SCI

1 Pr.TKn.

Th.' Glory ih:,i i,.:;...v, .l
An-i lie Stiid. iil* . .
The ll.'velal.ou of Jonu*

Chri-t

The (irare of (Jlurjf .
'J'he Duty i>f ('hri»linn*
Christian Ildliiies* . . . ,
Holy Vigilance ...
Application to Ciui"! .
The pr.'ciou* and b«1o Kouii

duliou

ISU
71
214
3U3
31S

17."5

E. ir

•• 247

•' .VI

M. 17H

K. Kl

97d
1277
271*

'.'Mi

430

TABLE OF TEXTS.

Chapter Verse Pa^e

II. 7 The Endearer of Christ . . E. 361

" 7 Christ precious " 361

" 25 The Wanderers .... "134
" 25 The Strayed restored ..." 196

nr. 22 Christ entering Heaven . . M. 272
IV, 2 The Season of Life ..." 301

" 12 Trials not strange .... " 83

V. 1 Future Glory E. '371

" 7 Care resigned "136

" 7 Care engaged " 137

2 Peter.

I. 4 Tlie Nature of the Promises E. 219

II. 15 Admonitions concerning the

right Way " 48

III. 18 Knowledge increased . . M. 144

1 John.

n. 6 The Christian ObUgation . M. 261

" 12 Little Children E. 271

" 20 The Holy Unction . . . . M. 192
" 20 Extent of Christian Knowl-
edge "223

m. 5 The einless Saviour ... "256

Chapter Verse

III. 16 Love to the Brethren . . . M. 107
" 23 The two Commandments . " 329

IV: 4 Spiritual Victory .... E. 49

3 John.

2 John's Friendship for Gaius M. 20

8 Helpers to the Truth ... E. 139

Revelation'.

I. 8 Alpha and Omega .... E. 201
" 9 John's Character and Asso-
ciates "75

" 10 Sabbath Influences . . . M. 342

II. 13 The heavenly High-priest . E. 45

HI. 28 The Morning Star .... M. 293

" 8 A little Strength .... E. 280

" 21 The Victor M. 197

IV. 4 The gloritied Throng ... E. 230
" 10 Self-renunciation .... M. 17

VII. 17 The heavenly Shepherd . . "346

VIII. 3, 4 Prayer presented by Christ E, 50

XIX. 16 The Name written .... "104

XXI. 4 The sorrowless State ... "93

6 The Water of Life free . . " 248

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Full text of "Standard works of the Rev. William Jay ... comprising all his works known in this country : and, also, several which have not, heretofore, been presented to the American public"

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