.'"::-.'..
YOUTHFUL PREACHE-RS.
A Number W-ho BHave Begun Early in'Ne
agd Spread the Gospel.
James Louis Washington a netr
boy, and a native of Big Rock, in the
Sbate of Arkansas began preacahlg
when he was only eight years old. He
lost his mnother when he was a year
old. His father is blind, and how the
boy learned to read is not ktnown, but
he has practically the whole of the
BIble by heart.
He has preached In churches attended both by white and colored congregations. A nine-year-old negro girl was
recently preaching three sermons daily
to large audiences in South Carolina.
Another boy preacher is Ray YorkP
who started preaching when only slx
years of age. William Jay, the eminent Indepen.dent minister, born May8th, 1769, at Tisbury, in Wiltshlre, arnd
apprenticed to his father, a stonecutter and mason, was taken as a pupIt
by Cornelius Winter, a Presbyterian.
minister om Marlborough, and befoser
he was sixteen was engaged to preachb
in neighboring villages. On one ocea-.
slon,,at that early age, he was sent toe
Argyle Chapel, at Bath, where the congregation were at first rather indignlant at seeing such a lad in their pulpit, but at the evening service the
building was filled to hear him again,,
and in 1791 he was selected pastor of'
that very chapel, which position he occupied for sixty-two years, retirIng
from it in January, 1853; he died on
December 27th of that same year at
eighty-four years of age.-Tid-Bits.




in the corner of the room is a rustic,; curlyheaded youth, seemingly still in his.teens. None
of those reverend seniors condescend to speak
to him. If any of them take mental notice of
his presence, it is ~imply to wonder within
themselves why he is there, and in answer to
the inquiry to say, tflat he is probably waiting
to see the expected minister, who, as they are
aware, is accustomed to receive young men into
his house to be trained for the Christian ministry. At length the hand of the clock is pointing to the time of commencement, when the
youth rises, and modestly addressing one of
those grave elders, says,'Had I not better go
now into the pulpit?' The good man is mute
with surprise. He cannot tell whether it be
presumption or profanity; in either case it surpasses his comprehension. The youth explains
that he has come by the request of their pastor, and with his tutor's approval. After a
short conference, and as no other preacher ap
pears, the officers gire their consent, and the
youth is conducted into the chapel. When the
unknown lad is seen to enter the pulpit, the
congregation share in the surprise of their representatives, and await the issue with a considerable measure of trepidation. Soon, however,
all anxiety ceases. The congregation is held in
rapt attention. The preacher commences with
a quiet self-possession, an unaffected seriousness of manner, a deep earnestness of spirit,
and, as he proceeds, interests them by the directness of his appeals, and impresses them both
by the unusual richness of his Scriptural illus-'trations, and the unexpected maturity of his
religious experience.  On the seven following
Sundays and the intervening Tuesdays and Fridays, the youthful preacher ministers with
growing attractiveness and to increasing congregations; and when at the close of his engagement he had preached his farewell sermon and
had retired to the adjoining chapel-house, the
open space in front was'filled with the lingering
multitude who would not disperse till he had
bidden them farewell from the window.' "




THE PULPIT.
In connection with Queen Victoria's diamond
jubilee, The Independent and Nonconformist,
gives many interesting facts about some of the
great Nonconformist preachers of the Victorian
reign. We select for special mention William
Jay, whose ministry extended over sixty-seven
years, he being for sixty-one years minister of
Argyle Independent Chapel in Bath. He was
the son bf a stone mason and adopted his father's calling, but he attracted the attention of
iRev. Cornelius Winter, principal of Marlborough  Seminary, under  whose direction the
young mason began to study in 1785. He delivered his first sermon in his seventeenth year,
and before he had reached his majority he had
preached nearly one thousand times. Dr. Samuel Newth, in his "Pulpit Memorials," gives
the following entertaining account of Mr. Jay's
first appearance in a metropolitan pulpit:
"Rowland  -ill, when leaving home for his
usual summer tour of evangelistic labor, announced Cornelius Winter as the preacher at
Surrey Chapel for the following month, intending to call at Marlborough on his journey, and
arrange with Mr. Winter to take the services.
For some reason the latter was unable to comply with Mr. ltill's request.'Well, then,' said
Mr. Hill,'if you won't go yourself you must
send some one.''I have no one to send,' was
the reply,'except Billy Jay, of whom I spoke
to you a little while ago.''Let us see this Billy
Jay.' Just then Jay was working in Mr. Winter's garden. When called, he came to Mr.
Hill, just as he was-with his coat off.'Will
you preach for me at Surrey Chapel on Sunday?''Yes, sir,' Jay replied,'if Mr. Winter
says I may.' After some further conversation
the arrangement was made, and Jay was sent
up unannounced, Mr. Hill probably anticipating,
with quiet humor, the surprise which the young
man's appearance would excite."
Dr. Newth's description of the scene at Surrey Chapel when "Billy" Jay made his appearance must necessarily follow:
"The congregation, of what was then the
largest Nonconformist chapel in the metropolis, was assembling for morning worship. It
was near the time of service, and the expected
minister had not yet arrived. The officials in
the vestry are moving in and out with troubled
looks, and as each newcomer arrives, they press
him  with eager inquiries about the absent
preacher. No one, however, is able to relieve
them from their fears, and their anxiety becomes mingled with perplexity. Quietly seated












FOR
THE CLOSET
FOR
e tria       i1  tre Star.
BY WILLIAM  JAY,
AUTHOR OF "CMORNING EXERCISES," "CHRISTIAN CONTEMPLATED,  ETC.
TWO VOL ULTES IN ONE.
V O'I1I YME: I.
NEW  YORK:
ROBERT CARTER & BROTHERS,
No. 530 BROADWAY.
1864.








WILTIAM WILBERFORCIE, ESQ.
MIY DEAR SIR,
I am not certain that my motive was quite pure, Wtitm
I felt a very powerful desire that, in a way of some little publicit)
ania continuance, I might appear associated with one so esteeme(
and illustrious as the man whose name dignifies this page. and a'
whose feet I presume to lay these volumes.
A writer of judgment and wit has somewhere said, that "' there
are good persons with whom it will be soon enough to be acquainted
in heaven." But there are individuals with whom it is no cemmon
p"ivilege to have been acquainted on earrn.
It is now more than forty years s;nce 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,
tile proofs you have displayed of the orator, the statesman, the advocate of enlightened freedon, and the feeling, fearless, plersevering,
and successful opponent of a traffic " that is a reproach to any peolle."  But he would be unworthy of the ministry he fills, and be
ashamed of the age he has now reached, as a professed follower ot
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 dange-l
our; in actual enjoyment, unsatisfactory and vain; and in duration,
(feeting and momentary. " The world passeth away, and the lusts
thereof; but he that doeth the will of God abideth for ever."' Thf.
expectation of the man who has his "portion in this life" is con
tinuallv deteriorating; for every hour br;ngs lim nearer the loss of
all his treasure; and " as he came forth of his mother's womb
naked shall lie return to go as he came. and shall take nothing of




he          ~        DEDICATION.
his labour, v,ich he may carry away in his hand."' But the "ga,-4
hope through grace," which animates the believer, is always aFproaching 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 decays of nature. Like the Glastonbury thorn,
fabulously planted by Joseph of Arimathwa, it blooms in the depth
of winter. It " brings forth fruit in old age."  " At evening-tide il
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
Jlose 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 merey 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 o]
none of the claims of personal or relative godliness, amidst all the
cares and engagements of a popularity peculiarly varied and extensive; neglecting, in addition to the influence of example, 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 circulated, 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 ministry, 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 tomention 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 iwhen
personally unknown to him, in counsels and advice thle most seasonable, jast as I had emerged into public 1'fe, pec-lilarly young, and
inexperienced, and exposed.  These opportune advantages, for
which I would be daily thankful, recal the exclamation of Solomon,
"A word fitly spoken, how good is it!" and lead me to lament that
persros so seldom, ir this way seek or even seize opportunities of




DEDICATION.                          v
asefulness. How often do they omit to avail themselves of the
influence which God, by their rank, or wisuom, or piety, or age, has
giveli them over others, for their gocd; 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 resl Its.
The years which have passed over our acquaintance have been
do ordinary ones, They have been signalized by some of the most
important events that could affect other nations or our own. I am
sufficiently aware of your sentiments, and fully accord with them
in thinking, that while, as men and citizens, we cannot be indifferent
to the state of public affairs, but ought to be alive to the welfare of
a country that has such -rxexampled claims to our attachment and
gratitude; yet that, as CiLr:-._cans, we should judge of things by a
rule of our own; and esteem those i.e best days in winlc 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," ar I our pol:t cal gloom has been relieved by more than gleams of religoinus 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, certail ly 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. 1 have not space to enuinerate them, nor must I vield myself to enlarge on their claims.
But, reluctantly to pass bv 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 consti.
tution, the rapidity of its growth. the vastness of its success, the
number of languages 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 Societyv, which may God
preserve uninjured, and continue to smile upon till all shall possess
the unsearchable riches of Christ! Since then too. what an extension 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 taings, compara



VI                    DEDICATION.
tively 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 contemp
tuous denial of some, and the 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 systen, "the earth shall be filled with the knowledge of the Lord, aa
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 to despise or disown what
the Spirit of God has graciously done for us already: and that the
way to improvement 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 with 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
a considerable temptation to welcome disasters as prognostics: for
though they nmay professedly pray against the judgments, they know
and this is a great drawback to their fervency, that their avowed
creed requires the calamities as vouchers of the wisdom and truth
of their interpretations. If, to preserve his reputation fromn suspicion, after he had cried, Yet forty days and Nineveh shall te deetroyed, Jonah himself was sad and sullen, and thought he did welb
to be angry even unto death, because the city, with all tne 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 disrappointments?
As, owing to the mildness and justice of the laws of the paternal]
gouvrmnlent under which we are privileged to live, there is now in




DEDICATION.                         vn
outward peisecuti in; and yet, as religion always requires to be triedl
we must expect that "from among ourselves will men arise, speaking
perverse things, to draw away disciples after them:" for " thert
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
m 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 tneir regards to any thing on that holy ground, they feel themselves not
only safe, but even following the will of God: —not considering
that if, even in the Scriptures, the speculative entices us away from
the practical, 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
oe answered, and " Satan get an advantage over us."  Such per
sons, 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 like-minded 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; and would draw notice by separateness:
as that which stands alone is more observable, 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 lii.cit,




III                  DEDICATION.
good in itself, may for the time be too strong for the weakness or
ihe 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 lethargy, to be in danger trom the opposite extreme.  The
frost of formality may be followed by the fever of enthLusiasm.
Whenever, indeed, there is a high degree of religious excitement, it
cannot be wonderful, considering human ignorance, prejudice, and
depravity, that there should be some visionary and strange ebullttions. 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 innovators 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 Apostles were told it was not for: them
to know. And the same confidencf has always been attended with
the same success. No gain has ever followed, the efforts 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 walk with
God.  And as their documents were not capable of demonstration;:
as for want of certainty they could not become principles 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 a temporary impression
in their favour, especially in a country like this; a country proverbial
for its credulity, and its more than Athenian' rage for somethijn
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") —




DEDICATION.                         Ir
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 birds, 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 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 convertible 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 opponents they could not convince. In the article of
preaching, what manceuvres of popularity have not been successfully tried, till there seems hardly anything 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 preter-natural?
But what exemplifications, had we leisure to pursue them, should
we find in the article of religious absurdity and extravagance! Has
anything 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 confinement for madness,
secure numerous believers and admirers? Had he not defenders
from  the press   Did he not obtain the notice of a very learned
senator in the House of Commons? And as to the Exeter prophet.
ems, without any one quality to recommend her but ignorance, impu,
daene, and blasphemy; yet did she not make a multitude of con.
verts, not only among the canaille, but among persons of somo
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!




x                       DED CATION
All reasoning anu all ridicule tor the timt only served to con
tribute 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 supernatural. It is the'mposslbility which makes the assumed certainty; as the epilepsy oi
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?"*
Oile -uay to become sceptical is, instead of remembering our
Lord's words, "If ye know these things, happy are ye if ye do
them," tr, become critical and curious in religion. A very fruitful
source of error is to trample on the distinction 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 inventions, 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. Wo 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 ex-alteth 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:eproach to be " always
learning, and never able to come to the knowledge of the truth:" and
it is a matter of lamentation when persons, 1erhaps well disposed,
ire seized with the Imagination that there is something of importance tG be vet found out in religion, instead of walking in tne light,
and having he heart established with grace.  And what is the subject )f these possible or desirable developments?  And what lack of
* If a person wishes to see this subject fully trPated, he would do well to read a
late publication, called, "Modern Fanaticism Unveiled." The work is anonymous,:tt
the author not only writes with great ability and spirit, but is a determined advocate
for Evangel'cal religion, and says nothing (which is always to be dreaded in slch ewm
arumions? to the di sparagement of serious or fervent piety




DEDICATION                            xi
motlvw or of consolation did they feel, who nave gone before us in
every Kind of excellency?  And what more perfect characters can
we expect than the Leightons and Howes, wli-o, it nCw seems, were
denied illuminations conferred on individuals just entering into the
kingdom of God, without a religious education and from the midst
o.' world'y dissipation or indifference?  Ann where are the superior
effect- of discoveries, which we are assured not only possess truth,
but are of the greatest efficiency?  We need not be afraid to coimpare 1:il  converts, the benefactors, the sufferers, the lilartyrs of one
school with those of another.  " No mlan also having drunk old
wine straightway desireth new, for hle saith, the old is better."
Here again it is refreshing and delightful, to turn to one distinguished by consistency, 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 stedfastly in the truth; and
whose path nas not been the glare of the meteor, or the " lawless
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 dedicator, now in the evening of life, h.an to be able
to think, that in this particular lie had been in some measure the
follower of his admired and honoured friend. And by the grace of
God lie can say, that it has been his aina and prayer to move straight
on, never turning aside to the right hand or to t, t left, to avail himself of any temporary and adventitious aids of p yular alplause;
constantly engaged in pressing only the piain al d essential principles of the Gospel, and in matters of inferior importance, if not ot
disputable truth, having faith, to have it to himself before (od.
There has been, perhaps, some little shade of difference in oalr
doctrinal views; but as it has not been sufficient to impair your
appro':ation of my preaching and wvritings, 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 unwrilling. respectively to own the Episcopalian and the
lDissenter.  But in this distincticn, we feel conviction without censure, and avow preference without exclusion.  An-d has Providence
no concern in such results as these?  Suppose, mny dear Sir, vou
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 differentl;iy minded from wihat we now are?  Yet
who determines the bounds of our habitations?  Who adnlmnisters
the events of our birth, and 9f the days of our earlier and most dura.




Kit                   ]DEDICATION.
ble impressions?  Who arranges the contazts into which we are
brought with religious connexions and spiritual instructors?  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 without 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.
Wie may in a degree value ourselves as being members of a particular church, out 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 subject; the wages of the master, and the
labour of the servant; the condescension 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
nands 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,
out 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 exercise forbearance and candour, let them emulate each other,
jPet the strong bear the infirmities of the weak, and not please theni-lves;-and we shall have a sum of moral excellence, far superior
to what could be derived from a dull, still, stagnant conformity of
Epi ions. And is it not for this state of things, among those " that
hotd 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: anotller, who is weak,
eateth herbs.  1. et not him that eateth despise him that eateth not;
anl'et not hill. wvlich eateth not judge him that eateth: for God




DEDICATION.                       xiin
nath received him. One man esteemeth one day'above anlothEer:
another esteemeth every day alike. Let every man be filfly persuaded in his own mind. He that regardeth the dtay, regardeth ii
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 lie eateth not, and
giveth God thanks. For none of'is liveth to himself, and no man
dieth to himself. For whether we live, we lis,~ unto the Lord'
and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died,
and rose, and revived, that he might be Lord both of the dead and
living. But why 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 circum
cition availeth any thing, nor uncircumcision, but a new creature.
" In Jesus Christ neither circumcision availeth any thing, not
uncircuncision; but faith which worketh by love."  Let us abide
in the liberty wherewith Christ has made us free. He has set our
feet in a large place. There is loom 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, ot
barrows over the deal, or hedge banks, where they must press
against each other, or jostle 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
will draw off, comparatively, the attention from inferior ones,
leavingr us neither leisure or relish for them.
When therefore, in reference to the latter day of glory, it is said.
VOL. 3.




Xiv                   DEDICATION.
"they shall set 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. Bus there will be a more perfect
accordance iln great things, and a more perfect agreernent conlcerning
lesser ones. They will see eye to eye as to the propriety of one
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 Scriptures 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 had not been
accomplished. But if they have been fulfilled, it has not been in a
sameness of sentiment 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 WTatts 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 ean be no union? That where there is no variety
there can be no harmny?  That it does not follow because one
thing is right that another is sioluteiy wrong?  That others alluer
no further from us hail we differ from others?  That it is meanness and injustice to assuilt  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 Le the more complete, the more
we resemble the spirits of just men made perfect?  And whether
we must not have a meetness for glory beforc we can enjoy it?But what preparation in kind, what in degree, for such a commu
nion 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 aaministrations?  How special and cilcllmscribed




DEDICATION.                         xv
it what some mean by the communion of saints! It only respects
thlose within their own enclosures. They would inhibit their menloers 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
tnd intermixture are perfectly consistent with general and avowed
-egularity 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 cliilling 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 practice 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 character 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."
1" Perhaps," says Robert Hall, " there never was so much unanimity
witnessed among the professors of serious piety as at the present
Systems of religion fundamentally erroneous are falling into decay,
while the subordinate points of difference, which do not affect the
principal verities of Christianity, nor the ground of hope, are either
consigned to oblivion, or are the subjects of temperate and amicable
controversy; 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 was founded; we must go 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
~xergetic principles, which pervade every page of inspiration, and




KXVU                 DEDICATION.
demand nothing for their adoption and belief besides an humble and
contrite heart."
Bunyan, in his Holy War, says, that Mr. 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,
arid apologizing for the undesigned length and freedom of this desul.
tory address, allow me, with every sentiment of regard and esteem
to subscribe myself4
My dear Sir
Your mucl obliged and humble
Friend and Servaat,
WmL JA F.




ADVERTISEMENT.
TinI Advertisernen. is not in the nature of an apology. If tme
WVork 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 Christians 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 Evening. He is fully aware that " the Importunity of friends,"
so frequently urged by writers for their appearing before the Public,
is a justification perhaps Ilever sufficient, and not always very trueYet 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 meditate," will be no less approved and useful than
tWe preceding number. He has not paid less attention in the selection and execution of the subjects-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 afflif-tion. 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 the prevention was almost impossible.  Many of
his readers will perceive marks of that haste which was also inevitable; and they who are accustomed to composition themselves
2*




svul                ADVERTISEMENT.
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 condensationa
" 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 attlua
lnto."
Plae, Battih Decaber 1M0 ibL




CONTENTS.
JANUARY.
1. Our ignorance and krlow-                   16. Following after God        Rom. lxiil. &
ieige ot' Fturarity      Acts xx. 22,23. 17. Genuine Piety               Gen. vii. 1.
2. The importance of Opportu-                  18. God observ.s his People    Gcn. vii. 1.
nity                     2 Cor. vi. 2.    19. The privilege of Godliness Gen. vii I.
3. Arlnelic Students          I Pet. i. 12.   20. The goodness of the Law   I Tim. i. 8.
4. TheGroundlssConclusion Gen. xlii. 36.   21. Religious equality            I Sam. xxx. 2l
5, The Seasonable Caution    Mark xiii. 33.  22. Loss of a good Servant       Gen. xxxv. &
6. rhe Satisfyir.g Indulgence John xiv. 8.    23. Theheavenly High Priest Rev. i. 13.
7. Increace of Faith         Luke xvii 5.   24. Pious Solicitude             Ps. xix.e 4.
8. Tenderness of Divine re-                    25. Christians the Property of
gard                     Zech. ii. 8.           Christ                   Rom  xiv.. 
9. Past Dispensations improe-                 26. Admonitions  concerning
ved                      Ps. lxxiv. 14.        the Right Way             2 Pet ii, 15.
13. The Nearness of God        Acts xvii. 27.  f27. Spiritual Victory          I John iv. 4'1. Christ owning Christians Heb. ii. 11.      28. Prayer presented by Christ Rev. viii. 3, 4
12, The awful Night            Dan. v. 30.     29. Divine Protection           Ps. cv. 14, 15.
13. Joseph naming his Sons   Gen. xli. 51,52. 30. Divine Providence            Ps. cv. 16-21.
14. Onesiphorus                1 Tim. i. 15-18, 31. Imperfections acknowledg15. Gentleness of Clhrist      2 Cor. x.             ed                        James iii. 2
FEBRUARY.
1. Paul deserted              2 Tim. iv. 16.  IC. The True Riches             Heb. x. 34.
2 Paul assisted               2 Tim. iv. 17.   17. The distinguished Church Acts xiii. 1.. Paul encouraged             2 Tim. iv. 18.  18. Laban's acknowledgment  Gen. xxx. 27
4 An overruling Providence  1 Sam. xxi. 1.  19. John's Character and Assot. Christian weakness         2 Cor. xii. 10.        ciates                   Rev. i. 9.
6. Christian strength         2 Cor. xii. 10.  20. Our Watchers               Ps. xxvii. 1i.
7. Acklnowledgmnent and De-                   "1. Stephen observed            Acts vi. 16.
pendance                 1 Thes.. itii. 1122. TheServant of Godglorified Acts vi. 15.
& The 1Mortal Body            Rom. viii. 1t.  23. The Saviour's Promise and
9. The real Conflict          I Cor. ix. 26.        Presence                  Matt. xxviii. 2.
1l. The invariable Practice    Ps. xxxii. 6.    24. Submission                 1 Sam. ii. 18.
11. Grace in the Wilderness   Jer. xxxi. 2.   25., Unri illing I)evotion       1 Sam. xX. 7.
12. T-he child Samuel          1 Sam. iii. 15   26 Review and Expectation   Ps. lxiii. 7.
13. The Value of Christians    Matt. x. 31.    27. The Strange Estimate        Jam3s v. IL
14. The Trembler               Acts xxiv. 25   28. Trhe Patience of Job        James v. I1.
IS. Tqe Force of Truth         Acts xxiv. 25
MARCH.
1. Elhraim's Conversion       Hosea xiv. 8.  117. Enoch's character           Gen. v, 24.
2. The Promises               2 Cor. i. 20.    18. What God is to his Pect
3. The grand Inquiry          Acts xvi. 30.         pie                       Ps. xxxiiI. 10.
4. The satisfactory Anssv6r   Acts xvi. 31.   19. The Name Written            Rev..ix. 16.
6. The wonderful Change    Zech. ix. 7.       20. Jacob's dying Address       Gen. xlix. 2.
6. The common Receptacle   Eccles. vi. 6.   21. True excellency               Gen. xlix. 4.
7. Divine Commendac;on        Lukexxii. 28,29. 22. Stability recommended      Gen. xlix. 4.
8. Disappointment and Envy Gen. xxx. 1.   23. The Prince and his Peo9. The sorrowless State       Rev. xxi. 4.           pie                      Ezek. xlvi. 1L
lo. The regulated Worshipper Ezek xlvi. 9.  24. The Devout Resolution          Ps. v. 7.
11. The General Meeting        Pryv. xxii. 2.   25. The Blessed Strait         Phil. i. 23.
12. Equal ty improved          Prov. xxii. 2.   26.'Ihe Witling Sacrifice     Phil. i. 24, 25.
13. Restraint from Sin         Gen. xx. 6.     27, No Creature a substitute
X4. Christ's concern for his dis-                    for God                   Gen. xxx. x.
ciples                   John xi. 15.    28. Gentleness                  Gal. v. 22.
15. Constant respect to God    Ps. xvi. 8.      29. Active Resignation         2 Sam. xv. 16~
16. Tne  Precious  and  Safe                    30. Faith, Love, and Hope      Col. 1. 4, 5.
Foundation               I Pet. it. 6.    31. Spiritual engrafting       James i 2L
APRIL.
1. Christian Joy              John xvii. 13.  15. The Solemn Deprecation   Ps. li. 11.
2. The important Tolour       John xii. 27, 28. 16. The Wanderers             I Pet. ii. 25.
3.'The Eucharistic Hymn      Matt. xxvi. 30. 17. Sanctification              Heb. ii. II.
4. Simon bearing the Crossaf-                  i8. Care resigned              1 Pet. v. 7.
ter Christ               Luke xxiii. 26. 19. Care engaged                I Pet. v. 7... Christ's  Address  to  the                  20.'he Lil:2s                MIatt. vi. 28.
Daughters of Jerusalem  Lukexxiii.2-31 21. Helpers to the Truth          3 John 8.
6. Christ pierced             Joi.n xix. 34.  a2. The proof of Sonship        John viii. 42.
7. The double Effusion        John xix. 34.'23. Divine Encouragement    1'rim. i. 16.
6. The Sight of the Great Suf-                24. Abraham's Devotion          Gen. xiii. 1-4,
efrer                    John xix. 37.   25. Prudlential Advice          I Tim. v. 23.
9. Joseph of A rimathea       John xix. 38.   20. Intermediate Existence    2 Cor. v. S.
10. Christ the Life of Christians John xiv. 19.   27. Deliverarlces imprevea   1 Sam. xvii. n,
11. Nature                     Job xxiii. 16.  128. The joyful Close           Acts xx. 24.
2. Providence                  J:)b xxiii. 16.   29. Comfort and Tribulation   2 Ccr. i. 4.
13. G;ace                      Job xxiii. 16.  30. Expectation of the Messiah Haggai IL. X
U. The Source of Comfort    2 Cor. i..




un                                     )CONTENTM
PIAY.
1. Peculiai Manifestatlon     John xiv. 22.   17. The Son of Consolation      Acts iv. a
I Sinners a Curse             Zech. viii. 13.  18. Importance of Christ       I Cor. i. 3i
S 3air.ts a B essing          Zecn. viii. 13.  19. Walking with God          Gen. vi. 9
4. T'rhe ascended Saviour     Luke xxiv.52,53. 20. Many ignorant of Christ   John i. 26.
5. The Cleedof Intemperance I Cor. xv. 32.  21. Arrival at Philippi          Acts xvi.'4.
6. Importunate Prayer         luke xi. 5-10. 22. l'The Divine Pastor          Micah v. 4.
7. God Pacified               Ezek. xvi. 63.  23. The Gospel of Peace        Isaiah lvil. 1i
S. The Temlle                 Zech. vi. 13.   24. The free Spixit            2 Cor. iii. 17.
9.'The Builder               Zech. vi. 13.    25. Divine Liherty             2 Cor. iii. 17.
10. The Glory                  Zech. Tvi. 13.    26. The awful Cautirn        Heb. xii. 15.
11. Experience                 Cen. xxx. 27.  27. Paul's Wish                 Acts xxvi. 29.
12. Divine Upholding           Ps. xvii. 5.    28. The anxiety of Pretence   Job vii 20.
13. The Scars of HIonour      Luke xxiv. 39.  29. Adoption                    Gal. iv 6.
14. God's Workmen              Zech. i. 20.    30. Prayer                     Gal. iv. 6.
15. Hannah's Address to Eli  I Sam. i. 26, 27. 31. Strong Consolation         Heb. vi. 18.
16. Vows fulfilled             I Sam. i. 28.
JUNE.
I God the Home of his People Ps. I xxi. 3.    16. Christ wounded afresh       Zech. xiii. 6.
2. The Shamefuliess of Sin   Hosea ix. 10.   17. Jacob's Journeying           Gen. xxviii. iu
3. Displays of Divine Grace  Acts xi. 23.      18. The Gate of Heaven         Gen. xxviii. 1:.
4. Solace in Trouble          Ps. xlii. 6.     19. Alpha and. Omega           Rev. i. 8.
5. Attention to the Scriptures Deut. xxxii.46. 20.'le Miraculous Supply    Exod. xvii. 5,.6.
6. Janob's Wrestling          Gen. xxxii. 24. 91. The Rock C!-rist            1 Cor. x. 4.
7. Jacobdisjointed            Gen.xxxii.25,26. 29 Hezelkiah's Danger and De8. Determined Piety           Gcn.xxxii. 26,27      liverance                 Isaiah xxxvl.l,g
9. Divine Benediction         Gen.xxxii. 28,29'2  Circumstances of Worship Matt. xviil. 20.
10o. The t'ilgrimgoingforward Gen.xxxii. 30,32 24. Mediation of Clhrist       Matt. xviii. 20.
Il. Jewish  Phraseology  ex-                   25.'rhe present Saviour       Matt. xviii. 2,.
plained                  Zech. xiii. 3.   26. The Glory of his Proilse  Matt. xviii. 2G
-2. Mltual Consolation        2 Cor. i. 4.     27. Psalmody                   Ephes. v. 19.
13. Aavantages of Ret elation Micah ii. 7.    28. Hezekiah's Sickness         2 Kings xx. 1.
14. Adam questioned            Gen. iii. 9.    29. Recovery from disease    Isa. xxxviii.14.  The St"yed restored          "ete ii. ~2    30, The Writing of Hezekiah  Isa. xxxviii.




EVENING EXERCISES
FOR THE CLOSET.
JANUARY 1.-" Anld noX, behold, I go bound in the spirit unto Jerusa en
not knowing the things that shall befall me there: save that the Holy Ghost
witnesseth in every tity, saying that bonds and afflictions abide me.'"-Acts
xx. 22, 23.
PAUL here speaks of himself as an Apostle. But the facts he ex
presses with regard to his official destination, will apply to our
experience as men, and as Christians. And we may derive from
them a reflection peculiarly seasonable, at the commencement of
another annual period of our time —Vith regard to the future, he
was both ignorant and informed; unacquainted with some things,
but well apprized of others.
Though Paul sometimes prophesied, he could not command the
attribute of foreknowledge when he pleased. The use cf it was
always a miracle, and limited to a particular subject. He was
therefore left uninformed of the ordinary coumse of life; and had to
Learn the will of God by events. Hence he says to the Philippians,' I hope present y to send Timcthy, 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, Father, for so
it seemeth good in thy sight."  The conceamnent 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
unconsciously 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, renderinog us dead to all present enjoyments, and incapable of every present engagement.  He therefore
savs, " 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 as trust in Hlrt..
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
o, He knoweth the way that we take. Nothing:an dece've or




22                     JA NUARY  1.
perplex our guide. Especially let us check the workings of a vair
curiosity. To this we are naturally prone. All pant to draw hack
the veil, and peep into futurity. But none are entrusted with its
secrets. Even our Lord's own disciples w 2re rebuked for wishing
to know the times and the seasons which the Father reserved in his
own power.  This advice will be found to be not only our duty but
our privil:ge —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, announcing its
trials, and prescribing its employments-with an order to open daily
no letter but the letter for the day. Now we may be strongly
tempted to unseal beforehand some of the remainder; but this would
only serve to emba rass us, while we should violate thereby the rule
our Owner and Master had 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 h2 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 sufferer, for
the sake of the Lord Jesus. And thus it is with us. Though the
future is not laid open to our view, yet it is not concealed from us
in eveiy respect and degree.  Though we know not what is to come
in the detail, we can apprehend much of it in the mass. Indeed,
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 brrte creation, teaches them to look forward: and
the turtle and the crane and the swallow observe the time of their
coming; and lhe 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 himself," savs the
Scripture. And the same authority 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
timo and place with little variation. " While the earth rem.aineth,
seed-time and harvest, and cold and heat, and summer and winter,
and day and night, shall:,.ot cease."
We also know that the general state and usages of society will
be what they ever nave 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 mav be said, See, this is new?  It hath been already of old
time which was before us."
We are sure no creature possessions and enjoyments will fully
meet our hopes rnd wishes. They never have produced satisfaction.
Thev were never designed to do it-They are incapable 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."




JANUARY 2.                         23
We must be infatuated if we are not aware that all our conaex.ins here are precarious.  Some may abandon us from insincerity; 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 thaL the desire of our eyes is mortal? That childhood
and youth are vanity?
Can we be ignorant that with growing years we are to look for
growing privations and weaknesses?  That our senses will decay,
that desire will fail, that the grasshopper will be a burden? It is the
tax of age. " The days of our years are threescore years and ten;
and if by reason of strength they be fourscore years, yet is their
strength, labour and sorrow; for 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 wnen 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 far off-and may be -ery 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 bratss; and as our days so shall our strength bewe knew that he will guide us with his counsel, and afterward
receive us to glory.
JANUARY 2. —" Behold, now is the accepted time, behL'd, novw Is the day ol
dalvation."-2 Cor. vi. 2.
THE impo:rance of opportunisv is readily acknowledged, and
generally if lot universally 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
precious produce of the field is to be secured, is all anxiety and eagerness, lest he should lose a sh-ning hour-and hence it early became
a proverb, " He that gathereth in summer is a wise son, lie that
sleepeth in harvest is a son that causeth shame."  There are interesting 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 opportunity to gain acceptance with God, and salvation
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 nlediatorial reign of Chrisc. He is now
exalted at the right hand of God to be a Prince and a Saviour; to
give repentance unto Israel and remission of sins. He is the great
Higrh Priest over the house of God, to introduce our persons and
services; and while we are reconciled by his death wc are saved by
his life. For he is now living a life of office as well as of glorv. —
But this will not continue always. It is commensurate only with




24                       JANUARY 2.
the continuance of the world.  "Then cometh the end, when,t.
shall deliver up the kingdom to God, even the Father."  This, in
the whole of it, is a very extensive period. It has continued long,
and will probably continue many ages longer. But this can only
encourage us with regard to mankind successionally  It is delight.ful 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 recovered when they seemed incurable, and have
been sent back from 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 sufiering of God
which proceed 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 reserves of Divine goodness; He
has not been pleased to reveal it. Origen, and his brethren of the
same sentiment, were called the merciful doctors: but should their
notion be a mistake, and those that rely on it tO 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-important is life"Life is the time to serve the Lord,
The time to ensure 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! Especially wvhen 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 measure the whole
extent, is gone,"And every beating pulse we tell,
Leaves but the number less."
And, 0 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!
ThP 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 favourable to religion. Youth is such a
period. The young have fewer of the cares that perplex and engross
us as we plunge deeper into the concernts 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 hol
iron.  Their memories, though limited, are not yet choked up with
the lumber of the world. Their affections are warm; their strength
is firm; their connexions are as yet optional; life is fresh; nature
is invitin —and amidst all these advantages, Grace savs," RememOer now thy Creator in. tLe days of thy youth: while the evil days




JAN UARY  3.                     2X
come not, nor the years draw nigh, when thou shait say, I have no
pleasure in them."  " Now is tlhe accepted time, now is the day o.
salvation." —Such a period is the Sabbath.  The Sabbath was
made for man. It befriends his civil comfort, his bodily health, and
his mental improvement. But it chiefly regards his spiritual and
eternal welfare. What a gracious appoinitment, to draw us once a
week out of the world for a whole day-to afford us leisure to examine our character and condition before God-to remind 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 lot from wlhelnce 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 benefit of such a season!-Such is a period of religious
excitement. It is said in the Gospel, "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 finding; 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 he trembled. He felt then
as he had never felt before, and as he never felt afterwards. But
instead of cherishing the conviction, he endeavoured to banish itand 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 several times afterwards, but
not a word was said concerning the faith in Christ! Beware! your
impressions may die away, and never 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 sa.vation."
JANUARY 3. —" Which things the angels desire to look into."-1 Pet. i. 12.
HAD we only heard of such an order of beings as angels, with all
the attributes the Scripture ascribes to them; and then have heen
told, thaL 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 coniecture.. it is
VoL. 1.




26                      JAMNL ARiY 3.
probable we should have been led astray-yea, it is ertaln we
should have been levi astray, had we conjectured under the influence
of the spirit of' the werld. For what do they study?  What do
merchlants, princes, statesmen, study?  What do the sons of science
and learning 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 desire to look into?
The arts of trade? the secrets of government? the researches of
philosoph.y? 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 should 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
C(hrist, 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 Holv Ghost sent down fromr 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, however high in the scale of being. It is a state of dependence, deft.
clency, 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 stagnalion 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 fuiture with sHim. His understanding
is infinite. But angels are creatures, and therefore finite in their
r_'culties as well as we. He chargeth his angels with folly. There
are many things of which they are ignorant. Our Lord assures 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 b5- the
Lord of all. Angels know much now of which they were forinel,-t
unconscious, and fresh sr;rings of knowledge and enjoyment are continually opening to tnem, and calling for a new song of wonder and
of praise.
Does it not also show us the vastness of the Gospel?  A very
iaferior master may teach the ignorant; but the honour is to be able
to instruct the wise and learned.  WiNe should think very highiv ol
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 proverbial for
their knowledge; they are the first beilgs in the uni-rMfse foi intelligence; and are as much above men in their powces as the:,ea ens
are;igher than the earth. If to these principalities and powers in
heavenly places is made known by the church the manifold ws(oomn




JANUARY 3.                         27
&f God; if the Gospel can teach them-if it car enligh ten and en-.arge their views-if it draws forth their wonder iind astonishment;
now well may it be called " the deep things of God;" "the wisdom
of God in a mystery!" If after having been employed in the works
of God, and the administrations of his providence, from the beginning; if after oll the scenes which have passed under their review
for so many ages; if after seeing dispensation succeeding dispensaton, in the Patriarchal, the Jewish, and the Christian economies;;f after seeing the fulness of time, and the divers miracles and gift3
of the Holy Ghost; if after all this they were still, as Peter asserts,
diligently exploring 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 know
ledge 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 immensity of the Gospel.  Would such beings as these
trifle?  Does not their attention prove that the subject is worthy of
all acceptation? Why do they study it, but because it is " the Gospel of our salvation;" but because it is " the glorious Gospel of the
blessed God;" bnu 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 in 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, biassed 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 distinction. And we have always proof enough that to be learned and
knowing is not always to ble wise. But no objection can lie against
the inference we here draw —If angels desire to look into these
things, the things 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 dispensation
of them? Blessed are our eyes for they see, and our ears for they
hear. —ls it not to study them ourselves?  We are deeply, we are
infinitely concerned in them. The being to whom they relate is
our Saviour. His history is the record of our eternal redemption.
He became poor; he died for us. Let us therefore turn aside from
the little, the vain, the vexing, the debasing, the defiling things of
the world, and contemplate the great mystery of godliness. Let us
never be wveary in. reading, in hearing of it. And let us not rest in
a speculative acquaintance with it; I ut taste that the Lord is gra-ious; 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 )f our God together?




28                    JANUARY 4.
JANUAaRY.- -"Joseph is not, and Simeon is not, and ye will take Benjamn
away; all these things are against mne." —Gen. xlii. 36.
THIS was a very sorrowful conclusion; but no part of it was
founded in truth. " Joseph is not"-yes he is —and not only alivebut riding in the second chlariot of Egypt. " And Qimeon is not"-.
yes he is-and only detained for a while as an hostage for the
return of his brethren. "And ye will take Benjamin away,"yes —but not to be 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 accompany 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 in the
development of a series of dispensations beyond all that thou couldest
ask or think. And what say you now, Jacob?  "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 I, and ignorant. I wx as 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 things well."
The inference 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? Sometimes 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 experience. How will a change of
weather, or a redundancy or increase of some secretion, or fluid,
affect not only our feelings, but our views! How tenderly are some
to be pitied! How much they constantly suffer from corporeal
causes! They see every thing through an injured medium; and
there is no persuading them often but that the discolourations of
the glass are the hues of the objects themselves.
They often err from a deficiency of knowledge with regard to the
subject itself. It is not easy to determine what is against us or for
as. " Who knoweth what is good for a man in this life?"  Can
we always distinguish between appearances and realities? between
the beginning and the end of things?  Do we perfectly know ourselves? Or what effects untried things will have upon our minds ot
our condition?  W.  e go forward into futurity with our present views
and feelings, not refleeting that other events will produce other
views and feelings, and that by circumstances we may become a
kind of new creatures, which, could.hey be presented to us in prospect, would occasion more than our wonder. This was the case
with Hazael: he abhorred in. imagination.what he became in.
reality, by a transition from a private to a public station. What
miseries did Lot entail upon himself in choosing the vale of Sodom,




JAN iTARY 5.                        29
because it i as well watered as the garden (f the Lcid! On the
othet hand, Ruth was early deprived of her husband and reduced to
the lotiiness of a gleaner, but met with Boaz in the field, and became the ancestor of the Messiah.  A man wished to sail in a Fatticular ship, and to his extreme disappointmentq f-   wher  he
reached the port, that the vessel had just sailed —tie;S:.it W*
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 spiritual
advantage. If the hedging up of our way with thorns prevents'us
fiom 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 ale greatly for us; and we
should acknowledge this, if we were wise unto salvation, and had
our conversation in heaven.
We also err by judging prematurely. " He that believeth 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?  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 satisfaction, but praise. Therefore judge nothing befo:e the time, until the Lord come. And the
coming of the Lord draweth nigh. And blessed are all they tha
wait for him. In the mean while there is a substitute for the esxplanations of heaven. It is, in the absence of sight, to walk by
faith. If ye will not believe, surely ye shall not be established.
But by believing we enter into rest, and the peace of God, which
passeth all understanding, 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 oldabove all, let us keep near the cross.  All our discouragenments 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 dispensations
of providence. If God be for us, who can be against us? }.e 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 souls we trust."
JAINUARY 5. —"Take ye heed, watch and pray.: for ye snow,.twh  a t. -1
tinne is."-Mark xiii. 33.
IT is tne language of Jesus, to whom it behooves 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 corn
mands; and not only when he encourages and comnirts, but when
he reproves and adm nishes.
[here he te;lls us to take teed. WVe rnav consider the caution. first




o30                    JANUARY  5.
as to the manner in which it is to be exercised-" Watch and lday."
Watchfulness is wakefulness in opposition 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 influence that is necessary to
render them effectual; anJ seek it of Him who never said to the
seed of Jacob, Seek ve me, in vain.
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 _s.  Who
can tell, when he leaves his home for a journLey, 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 rebuke
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 whicli 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 Pharaoh. Moses, the meekest man upon earth,
under irritation, spake unadvisedly with his lips. Wven in old age,
Solomon's heart, by outlandish women, was drawn away from God.
Peter, immediately after the most solemn warnings and professions,
denied his Lord with oaths and curses. Barnabas was carried away
with the dissimulation of the Jews. Paul was likely to be exalted
above measure, by the abundance of his revelations.  We are sure
to be in danger, whenever we deem ourselves secure: for pride goeth
before destruction, and a haughty spirit before a fall. Blessed is the
man that feareth alway. Watch and pray, for ye know not when
the time of trouble is. To this we are born and therefore we cannot think our trials strange things. Who can tell what a day may
bring forth? An accident, a disease, a loss in our circumstances, a
family bereavement may befall us, 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 ct
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 ot
all days. For death is not the termination of our being, but only a
challge of' the mode of it, or a transition from a mortal to an inmnortal 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 character here; for after death the judgment.  The time of car
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 midn iht, or at the
cock-crowing. or in the morning.  What then is the language oi
wisdom?  Be ye therefore ready, for i.n such an hour as ye think
not the Son of man corneth.  So -. -'. us to number our days, that
WuL,   applv our heatrts unto wl.-..i 




JANUARY  6.                        31
4,-s.ARY 6. —-" Phili1 sarth unto him, Lord, show us the Father, and it sufwth us."-John xv. S.
How are we to understand this requesi?  We can hardly suppose, with some, that he desired a kind of Fersonal representation of
the Deity. Surely he could not be so ignorant 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 forbidden every attempt to make any likeness of
the Supreme Being. It is more probable, that he wishe 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 exhibition might have been fatal.  " No mat," says
God, who knows our frame, " can see my face and live."  Such a
display of himself as Le makes to the saints in light, would be insupiortable in this weak state of flesh and blood. It certainly might
bave )een useless. The Jews had such an exhibition of God, in
the cloud of glory; but they corrupted themselves, and went after
strange gods. Extraordinary 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 wanted
a kind of immediate and sensible conviction that would exclude all
possibility of doubt? Have we never been ready to exclaim, "' 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 inlhabitant of the world ef spirit,
would assure me of a future state!"  Ah! foolish wish.: e have
Moses and the prophets-Blessed are they who have not seen and
vet 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 other wish as nothing compared with this!';-much in the
spirit of David, who had said of him, " "Whom have I in heaven
but thee? and there is none upon earth that I desire beside Thee."
Philip, therefore, only asks for a fuller manifestation and enjoymenr
of hin —"; Lord, show us the Father, and it sufilceth us."
Yeot can he be shown? or, in other words, can he be known?  I
is true, Zophar asks, " Who by searching can find out God?"  But
he adds, " who can find out the Almighty unto perfection?"  He can.
not be completely known; but he can be really known, savinglv
known; known as the strength of ore' heart, and our portion f(.1
ever. And this knowledge can yield satisfaction to the possessor.
It will suffi:e for our happiness hereafter; and, therefore, the blessedFess is expiessed by our seeing God; and therefore David says, " I
shall beiold thy face in righteousness; 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 tile nigh'
ratches ":




JANUARY 7.
C' When I can say my God is mine,
When I can feel thy glories shine,
I tread the world beneath nty feet,
And.all that earth calls good opr great."
It suffices-to teach him in whatsoever state Le is therewith;,,
tontent —to embolden him in his work, in the face of all oppj)sit on
nd danger-to sustain him under every trial —and to raise hirr,
cove the fear of death. Moses endured as seeing Iim that is invisible. And Simeon was ready to depart in peace because his eyes
had seen His sa'7ation.
But this knowledge is to be derived from the Lord Jesus. " N
one knoweth who the Father is but the Son, and he to whom the
Son will reveal Him."  " No man hath seen God at any time; the
o:nly begotten Son which was in the bosom of' the Father, lie hath
declared him."  Some would rather look for God in the world if
aatu-e; but the Apostle tel s 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 by his person-He is the ilmage
of the invisible God. By his sacrifice-in which we see so fully
and harmoniously diRplatyed his wisdon, 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 prodiga.
son! And how much does He teach us concerning God as tlhe God
of providence by one saying; " a sparrow falleth not to the ground
without your heavenly Father, and the very hairs of your hea' are
all numbered."  By the Spirit-this Spir't leads us into all,ruth;
and it is the Spirit of Christ. We have an unction 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 sufficeth us."  He requires it
from us; and He assures us our application 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. " I am the light of the world; he tha.
followeth me, shall not walk in darkness, but shall have the light oa
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."
JA.NNIAyR 7. —'And the Apostles said unto the Lord, Increase our faith.'
Luke xvii. 5.
IF we consider these words-In reference to the Beitr 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
Ieel them; and are concerned to be freed from themn.-If in reference
>o the sutject they express —'" our faith:" they teach us that faith.s not finished at once; it admits of degrees; and higher measures




JANUARY 7.                          3t
of it are attainable.-If in reference to the occasion which excited
them -our Savioturs preceding  charge: they teach us that an
Increase of faith is not only always desirable, but sometimes necessary. Observe what He had been enforcing. " Take heed to your.
selves; 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, [ repent; thou shalt forgive him' -"And the Apostles said
unto the Lord, increase our faith.. —and thus enable us to do it.
But why faith in particular?  Why not increase our humility?
love? patience 3 Because faith is the root from which they grow,
and as faith abounds, they will flourish. Because all things are
possible to him  that believeth.  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
Le 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 3
But there are many other cases, the pressure 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 3 And does He require us to own and confess him  before men 3  And will this give offence to our connexions 3 and draw upon ourselves persecution and reproach 3 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 rejoiced that they were counted worthy to suffer
shame for his nar. e." "'By faith Moses feared not the wrath of
the king; for he endured as seeing Him who is invisible."
Are you called to sacrifice an object, that nature will never let go,
without violence 3 "By faith Abraham, when he was tried, offered
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 IHe says,' Come,
follow me through this dark dispensation. You are ignorant; but 1
know the way that you take.  lere 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 1
have been afflicted.' "  What is all this without faith 3  " 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 service-The living know that they
shall die. And what is it to die    We know not, from our own
experience, or the experience of others. But to bid farewell to every
earthly scene-to be surrounded with weeping friends, whose pre.
sence we can neither dispense with, or endure-to bear sinking
spirits and a body full of pain-to feel perhaps our unworthiness and
em more than we erv r felt them before —to enter into an untried and




34                      JANUAR Y  8.
eterna. state-to think of appearing betore Purity itself-to be resigned and willing to go-to do well what can never be done again
-to gloritV  God-to edify others-to be an example tc the last, and
above all at the last-"' Lord-Lord! increase our faith."  " Count
Its worthy of this calling, and fulfil all the good pleasure of Thy
goodne., and the WORK OF FAITH WITH POWER.?'
JANUARY S.-" HIe that toucheth you toucheth the apple of His eye."Zech. ii. 8.
How admirably adapted to popular instruction and impressionis
the imagery of the Scripture!  It is not taken from the learned
sciences, or even from the mechanical arts-unless from their most
simple and common operations with which all mankind are faniliar: but from the aspects of nature. the seasons of the y ear, the
occurrences of life, and the parts, attributes, and functions of the
human frame so fearfully and wonderfully made. Who does not in
a mnment understand and feel the allusion before us?  " He that
toucheth you toucheth tile 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
Christ.  In Him we are reconciled to God, re-united 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" lHe that is joined 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 selfishness 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 hlurt in this. How precious to the Lord are his people! lie 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."  Ile " taketh plea.sure in them that fear Him, in thlenm that hope in His mercy."
H Ile wil_ rejoice over themn with joy, He will rest in his love, He
wil joy over them wita singing."
It bespeaks attention. As a mnan values the apple of his eye, so
will he assuredly take care of it, and endeavour to defend it. And
it i 3 worthy of our notice how the Creator has fenced and guarded.
thi,, little, but inestirmably precious member finlm evil by the fluidly
and the coats, the lashes and tile lids; and with what involuntary
quickness nature teaches us to cover and secure it when exposed.
Yet all this falls short of the care which God exercises over His
peoplft. The apple of the eye is not half so liable to injury as they
are; but how superior is their protection' Lest any hurt them, lHe
will keep them night and day. In two places I-is vigilance is
spoken of under the figure before us. In the one it is implored:
"Keep mne," says David; "as the appic of the eye, hide me undo




JANUAIR Y 8.                         3l
the shadow  of Thy wings."  In the other, it is acknowledlged:
"He found him in a desert land, and in the waste nowling wilderness; He led him about, He instructed him, He kept him as the
apple of His eye."  How well kept are those whoml God thus
keeps! " Happy art thou, 0 Israel: who is like unto thee, 0 people
sat ed by the Lord, the shield of thy help, and who is the sword of
thy excellency! and thine enemies shall be found liars unto theeand 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, k'ifi
into it, in order to make the owner shrink.  A mote, or, as it is here
expressed, a touch, will offend, and instantly affect all his sensation.
And is it not said, "In all their affliction He is afflicted?"  A
friend sympathizes 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, especiallbr the
eyJe, 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."  WVhat a source of consolation is here! Especially when we remember that His sympathy is accompanied with
boundless wisdonm and almighty  power.  "He doeth great things
and unsearchable; marvellous things without number —to set up on
hirrgh 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.  Tlhey hate
the godly, and endeavour to injure them; and though their malice
is often restrained, the Lord looketh at the heart, and will deal with
them according to their intentions, wishes, and endeavours.  And
He considers them as opposing Iii,i.sef:'' Wvhy," said He to Saul,
" why persecutest thlou /e?"  Ie didl not persecute Him pe'sona.lly,
but he was injuring, His followers.  The head was above his reach,
but it felt the wounds he inflicted upon tle foot.  Thev who sufllex
for His sake, may well leave themselves to Him, whose they are,
and whom they serve. He will surely plead. their cause —" He thai
toucbheth them touv-heth the apple of His eve."
Let this encourage us to do any thing for the people of God —He
feels it as done to Himtrself.  He " is not unrighteous to forget your
workt and labour of love, which ve have showed toward His name,
in  tlat ve hlave rministered to the saints, and do minister."   - He,"
said the Saviour, " he that receiveth you receiveth me, and lie thaia
receiveth mine receivethi Hun tl:-i sent me. He that receiveth a prophet
in the name of a prophet shall receive a prophet's reward; and he that
receiveth a rigrlteous man in thie name of a righteous man. shall receive
a righteous nan's reward.  Anid whosoever shall cive to drink unto
cnle of these little ones a cup of cold water only in the name of a
disciple. verily I say unto you. lie shall ill no wise lose his reward.'
Let His people also learn their duty.  rT hey see how lie regards
ihenm, and is concerned for their welfare-How should theyr regard
Him, and be concerned for His glory?  They should feel His
-.:-'3'ce' (t'~m   They3 should be sorrowful for the solemv




M6p                    JANUARY 9.
assembly. The reproaches of them that reproach Him shotld H-lA
upon them.
Those that represent strict piety as needless precision, should
remember that nothing less is required of us than to avoid die appearance of evil, to walk circumspectly, and to he always abounding
il the work of the Lord-We are to regard His word as we keep
the tenderesti part of the tenderest member of our body. "Keep my
comnmandments, and live; and MY LAW AS THE APF LE OF THINE EiE.~
JANUAitY 9.-" Thou brakest the heads of leviathan in pieces, and (ra:est
him to be meat to the poople inhabiting the wilderness."-Psalm lxxiv. 14.
WHA'r creature in the animal world is intended by leviathan we
cannot absolutely determine. We have a general description oi
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.necessary to be a naturalist in order to be a Christian; and it is
pleasing to think that though in the Scripture there are things hard
to be understood, they do not affect the foundation of our faith and
hope. The truths contained in the sacred volume are plain in proportion as they are profitable, and we are at no loss for an answer to
the question, What must I do to be saved?  Though we know not
where heaven is, we are clearly informed how we may attain it.
Though we are uncertain 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's 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 leviathan in pieces,
and gavest him to be meat to the people inhabiting the wilderness."
Who were the people inhabiting the wilderness? 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 veryproperlybe said to inhabit the wi_derness, beca use itwas their present residence, and because they were,
instead of speedily travelling through it. to sojourn 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 (lde
fend them, of silver, and gold, and jewels, to enrich them.  I/Iorally,
as they derived from the event food for their gratitude, faith, hope, and
jov, 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 witlh 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?  Art thou not it which hatls dried the sea, the waters
of the gleat deep; that hath made the depths of the sea a way tbr




JANUARY  9.                          37
the ransomed to pass over?  Therefore thie redeemed of the Lcrd
shall]return, and come with singing unto Zion; and everlastin~g joy
shal' be upon their head: they shall obtain gladness and joy; and
sorrow and mourning shall flee away."
There is a people now inhabiting the wildmrness.  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'iew nature.
And is there no leviathan whose heads have been broken in pieces
for them, and from which they have been furnished with meat?
Are there no past del;verances, no former mercies, upon which their
souls can feed? Let us think of the redemption of the cross. HIere
their Lord and Saviour seemed conquered, but -e gained a complete
victory. He bruised the serpent's head; and through death destroved him that had the power of death, that is, the devil. Now,
said He, 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 rae. Angels are not concerned here, and vet the transaction seems food for their minds, and fills them with admiration, love,
and praise; and therefore they desire to look into these things.
What relief and satisfaction then must it yield to those who live
thereby! To see the curse not only defeated, but turned into a
blessing; to see where sin abounded grace much more abounding,
and the fall made the occasion of improving their original condition-what wonder if they exclaim, God forbid that I should glory
save in the cross of our Lord Jesus Christ!
WVe may also notice their deliverance from their natural state. He
hath delivered us, says the Apostle, from the power of darkness, and
translated us into the kingdom of His dear Son. And we are to
look to the rock whence we were hewn, and to the hole of the pit
whence we are digge1l. The review will be every way useful.
What can feed our humility more? or our gratitude more? or out
confidence more? or our reioicing more? or our zeal more?
There are also Providential interpositions. Who has not some
of these to remember; in which God turned the shadow of death
into the morning; and made a way the most strange and gracious for our escape.V Vhoso is wise, observes these things; and
in looking back upon life, is able' to see how many events, which
perplexed and alarmed him at the time, afterward ministered to his
taith and hope in God. David could say, it is good for me that I
have neen afflicted. Paul hald a thorn in the flesh; but it preservedu
him from pride, drove him to prayer, and obtained for him the assirance of all-sufficient grace. What pleasure and profit must Joseph
have derived from all the difficulties that tried hirm, yet issued not
on.), in his release, but advancement and glory! He can break thV
heads of any leviathan; and out of the eater bring for th meat"Judgre not the Icrd by feeble sense,
Bnlt trust Him for His grace:
Behin(l a frowning providence,
Ilite hides a smiling face"
VOL. I.                       4




1S                     JANUARY  10.
JANUARY O1. —" e is not far from every one of us."-Acts xvii. 27.
Is there a God? This is the first question in Religion.  Alnd 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
Jught to be. How does He stand related to us? Is He our tfriend or
mr foe? Is He inaccessible, or can we approach Him? Is He near,
)r is He far off? T o this inquiry, we have here a full answer —' He
i not far from e, ery 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 presence? If I ascend up into heaven Thou art there: if I make mv
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,
an infinite distinction between 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 whi t a thought is it, that wherever
we are, He is a God at hand, and nD t a God afar off; about our path
and our lying dying down, and acquainted with all the imaginations
of our heart! Do we believe it? If we reduced our faith to practice,
what manner of creatures should -we be in all holy conversation and
godliness! Could we ever sin with God standing by and looking
on?
He is not far from every one of us, in His natui' and providential agency —Therefore, adds the Apostle, " For in Him  we live,
and move, and have out being."  And therefore, says he again'
"He never left himself without wiitness in that HIe did good, and
gave us rain front Heaven, and friuitfu seasons, filling  our hearts
with food and giadness."  And says David, " That His Name is
near, His wondrous works declare.'?  Can we behold the appear.
ances around us-can we observe the vegetable world with all its
variety and beauty —can we think of the m. riads possessing aninial
life, visible and invisible, in air and earth and sea-can we reflect
upon the human race so fearu:ullv and wonderfully miade and
endued-and know that not one of all these beings is self-produced,
or self-sustained-that the eyes of all wait upon Him, and He
giveth them their meat in due season-that Hec openeth his hand
and satisfieth the desires of every living thing; and be senseless
enough not to see, to hear, to ltel —that God is not far from  every
erie of us?
I-e is not far from every o:e of us, in religious dispensation..
In this sense the Gent:lts were said to be far off: Vut the: Jews were
a people near untc Him-For what nation is there, says Moses,
that hath God so nigh unto them? He resided in the midst of them
by His laws and ordinances.  They could see his power andi glory
in His sanctuary. They could hear His voice in His Prophets. To
thein were committed the oracles of God. In every perplexity they
could consult Hitim; and He colmmuned with them  from  off the
nmercy-seat.  ThIus we are equaliy, yea, much more eminently privileged. Not tha we have the same ceremonial splendour, or the
r-ame mlirat!e.ous inte.";'e:Pl..Ci  hut we hbavFe all -heir sriritua




JANUARY  10.                        39
advantages improved and completed. We have the day of their
dawn. Their 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. 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 thands. We
have His Sabjathls. VWe have His house. WVe have the assenmblies of His people, and He is in the midst of them. We have His
table spread with moae than angel s 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
ieceiveth them receiveth Him.
Hie is not far from every one of us, in His gracious influences.
O that you could be made sensible of your fallen condition, and ot
your need of pardon and renovation! O that you were convinced
that your understandings must be enlightened, and yourfi hearts
changed-and that all this must conle from Him who worketh all in
all-and that you were disposed 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 instantly 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 Hlim, to all that call upon Him
in truth. But in  Ais sense 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
refuse to apply to hiam, and will not take hold of his strength. How
came the -man without the wedding garment to be speechless?
Could h  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 presumption.
He is not far fromn every one of us, as an approaching Judge.
People imagine his advent is a great way off, and hence they are so
little impressed by it. But " the coming of the Lord draws nigh."
" The Lord is at hand."  " The Judcre standeth before the door."
This was said almost two thousand vears ago. What then is the
fact now? Yet, say some, it cannot be even now very near, for
much renains to be previously accomplished. But God does bot 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 coming
at the last day. As soon as you are dead, as to you, the prophecies
are all acccmphished 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 allowving the term  to be
generally true. Take seventy years. Yet what right have many
ct you to think your Judge is far off?  You are sixty. five,* yn, sar




40                     JANUARY  11.
sixty-nine; that is within five, that is with;  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?our 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."
— Ie,. ii. 11.
WHAT cause?  Read the former fart 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; cne aim; one pursuit.  They have one destination; and will
appear with him in glory-" Where I am," says he, " here shall also
my servants be." But the meaning is here determinel by the context
-thev:are of one nature. "Forasnuch as the children are partakers
of fiesh and blood, he als' himself likewise took part of the same."
" In all things it behoved him to be made like unto his brethren."'; He was in all points tempted like as we are, yet without sin."
This exception was not only ntcessary, but possible: and as Adam
before his falk. possessed truly the same nature with us yet sinless, so
provision wla.$ n madle for the Saviour's partici.pation of it, in the same
immaculate wasy  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 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 becomes our example, and goes before as in the path of duty
an I suffering; and he can give his life a ransom for us, and put
away sin by the sacrifice of himself. Men unconvinced of theii
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 -le hath consecrated for us
through the vail, that is to sxy, His flesh."
For this cause He is not ashamcd to call them brethren-And
why shou'd He be ashamed, seeing He is of one nature with them?
It will not hbe 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 dXf
lerence between Him and us, in the same nature.  There are not
ol ly degrees among angels, but also amorng men; and these distinctions are sanctioned by Scripture, whiica requires us to render to all
their die; honour to whom honour is (ue, and fear to whcmn 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 dispense with food and sleep than they-yet does he call them bretll
ren?  Do we not deem it almost a miracle to see a prince condescend
to men of low estate?  A commander in chief will spemak  tf' his




JANUARY  12.                        41
brother officers; but he does not call the common soldiers brethren',
The julllge 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, according 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 anggry with us; in Him, He is well pleased
-He always did the things that pleased Hiim. We are mortal, and
crushed before the moth; but lie dieth no more, death ilath no more
dominion over Him —He is at the right hand of the throne of the
Majesty on high.
For we nmust consider not what He was, but what He now is.
While all the members of a family are in obscurity, they all feel the
same towards each other; but if one of them be elevated, as David
was, to the highest condition in the state, he may be easily tempted
to shame, in acknowledging the rest who are left so much below
him.  But though'Jesus is passed into the heavens, and angels,
principalities, and powers, are made subject unto Him, and every
name that is named not only in this world but m that which is to
come, He is touched with the feeling of our infirmities; 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 Galilee."  "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, "Inasmuch as ye did it unto one ofi 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 correspond with us. He will visit us.
He -will defend us. He will provide for us. Joseph supported all
his father's house; and because He.ives we shall live also.
And if He is not ashamed to own us-shall we ever be ashamed
to acknowledge Him?  " He that is ashamed of rae. and of my
words, in this sinful and adulterous generation, 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 hese —
surely ingenuousness, affected with a sense of our dependence and
obligations, will be enough to induce us to say,
" Asharned of Jesus! of that Friend
On whom my heavenly hopes depend!
It must not be-be this my shame,
That i no more revere His name."
JANUARY 12.-"l n that night was Eelshazzar the king of the Chal0eanu
elain."-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 Scrip'l.:s of rrutu
4*




42                    JANUARY  12.
He was the grandson ot Nebuchadnezzai. Merodach Baladin war
ilis father.  jis motler was Nitocris, a woman of a masculine understarding, 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 cf the just is blessed; lut the name of the
wicked shall rot, or if preserved, it is perpetuated in disgrace. The
noticing of some persons is renown, on others is infamy. Amyot,
Bishop of Auxerre, and great almoner of France, not long befobre
his death, was urged to write the history of his country; "I love
my sovereigns too well," said he, " to write their E]ves." Let us
so live, as, when dead, we may yet speak, or be spoken of, to our
honoul, and the improvement of others.
The event-he "was slain."  Though a king, and even called
"The kilg 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 tremblled before him,
are represented 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
aave died in a good old age, and gradually, and in a peaceful bedout he is cut off' prematurely, suddenly, and violently-he  was slain.
When?  " That night."'  What night?  The night of his fes-.
tivity. He had made a great feast unto a thousand of his lords, and
music, and dancing, and every kind of indulgence filled the palace.
How little did he suspect the vlcinage of danger; of death! Marriage rites have sometimes been prevented, or immediately followed
by funeral solemnities. A man has built and embellished a mansion, and prepared an entertainment to crown his wishes; but instead
of taking possession of it, he has entered the house appointed for all
living. Another has planned a favourite journey, but at the very
commencement of it, he has been turned into the way of all the
earth. "'Boast not thyself of to-morrow: for thou linowest not
what a day may bring forth." That niglft 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 prayed 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, commanded
tt bring the golden and silver vessels which his father Nebuchadnezvar had taken out of the temple which was in Jerusalem, that
the king and his princes, his wives and his concubines, might drink.:erein. Then they 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 wrives 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 agains}
an evil work is not always speedily executed; for God is long sufferUta, not willing that any should perish. But sin has frequently been




JANUARY  13.                        4a
mnctantly punished; as we see in the case of Let's wife, a n Gehazi,
and Herod. and Ananias and Sapphira. And are there no inlstances
of this now?  What transgressor ca.i be sure that he shall not die
in the very act of iniquity? His bHeath is in his nostrils; there is
but a step between him antd death. A liar has d opped aown dead
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 drunkarl, 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 suddenly be destroyed, and that without remedy." What night?
The night of his visitation. "In the same hour came forth
fingers oi a man's hand, and wrote over against the candlestick upon
the plaster of the wall of the king's palace: andi 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
uncertainty?  But why does he not suppose that the prodigy is
favourable, containing an encomium, or a promise? 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 disposition, were a few moments of
confusion, and terror, and attempted resistance, or flight? And
what better, for the purpose of repentance, are the hours or moments
upon which many are suspending an attention to the things that
belong tu their peace?  Death-bed alarms and prayers, and the exercises which attend them, are most likely, if useful at all, to benefit
the living rather than the dead.
Well! where is he now?  Where he has been ever since that
night in which he was slain. What a length of duration! Ani
yet after two thousand five hundred years he is not ) et brought to
trial! Ah! not the extinction of being, but the intermediate state
and afterward the Judgment-this, this renders death so awful. 0
that we were wise. that we understood this, that we considered our
latter end!
JANs-U  aY 13. -" And Joseph called the name of the first-born Manasseh: for
God, sa;d he, hath made me forget all mily toil, and all my father's house. And
the namle of tlhe second called he Ephraim: for God hath caused me to it
fiuitful ill 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
ta things, places, and persons, in order to mark any particular occurince, and to be a memento of it. Thus, a~fter the victory between
Mizpeh and Shen, Samuel took a stone and called it " Ebenezer,"
saying, Hitherto hath the Lord helped us. Thus, when God hat
appeared for him. Ablraham call the mount "; Jehovah Jireh;" the
Lord will prov'le. Thus Pharaoh, upon the promotion of Joseph,




44                    JANUARY  13.
called his name "Zaphnath-paarieah," the revealer of secretts. TWe
read also that Moses had two sons;'the name of the one was
Gershom," that is, a stranger there; " for he sa d, I have been an
alien in a strange land: and the name of the other was E liezer,"
that is, my God i; a help; " for the God of my father, said he, was
mine help, and delivered me from the sword of Piaraoh."'
But what others do from custom, a good man does from principle.
In a common observance, 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 condumt, first, that it is desirable to secure the
remembrance of interesting events. " God requireth th'Lt 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. Forgetfulness is temporary ignorance or unbelief. "By which," says the Apostle, " ye are 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? once true,
and now faithless? once gracious, and now unkind? He is the
same yesterday, to-day, and for ever. How many of our faiPnlres,
especially in thankfulness 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 people! What does Manasseh signify?'; Forgetting." 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 inconsistent
with his design, in imposing the name. The meaning is, that his
circumstances 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 remembrance 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 h
wiped from our eyes. Few had ever been so tried as Joseph; and
fir a number 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 hani, and arrayed him in vestures of
fine linen, and put a gold chain about his neck, and he made him to
ride in the seccnd chariot which he had; and they cried before him,
bow the knee: and he made him ruler over all the land of Egypt.
And Pharaoh said unto Joseph, I am  Pharant,. anti w; heoll Ylac




JANUARY 14.                           45
shall no man lift up his hand or foot in all the land of Egypt."  Tmus
every thing of h 3 former degradation and misery was effaced as if'
lad never been-the change proclaiming that nothing is too hard fo.
the Lord.
rTlhirdll-, the afflictions of tl e saints do not hinder their fruitfulness.
What macns Manasseh? "Fruitfill." Why does Joseph impose
this name upon him?  " For God has caused me to be fruitful ix
the land of my affliction." His dying father remarks this under a
beautiful image: "Joseph is a fruitful bough, even a fruitful bough
by a well,; whose branches run over the wall." This includes, no
f1oubt, a reference to his outwmrd condition.  Egypt had been the
land, how truly! the land of his affliction: but lie had succeeded in
life beyond all example and expectation, and was made to flourish m
all his estate. Here is surely an allusion to godliness, 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 grow'ng in grace?
What is it to abound in business, unless our soul prospers?  WThat
is it to be blessed with " the blessings of heaven above, the blessings
of the deep that lieth under, the blessings of the breasts, and of the
womb," if we are not blessed " wiih all spiritual blessings in
heavenly places in Christ?"  Paul prays for the Philippians that
they may " be filled with all the fruits of rightecusness which are by
Jesus Christ to the glory and praise of God." Christian, what is this
worlt to you but " the land of your affliction?"  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 pro-'mcte it: and though they are not joyous but grievous, they yield the
pteazeable 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, c" It is good for me that I have been afflicted?"
Lastly, The hand of God is to be acknowledged in all our concerns, especially our mercies. Whether they are temporal or spiritual, 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, lie has done all things for me. If my condi
t;on has been changed, He changed it-" God hath made me to
forgot all my toil and my father's house."  If I have been fruitful
In Him was my fruit found-" God lath 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 humil;ty to teach and enable us
to say, " Not unto us, 0 God, not unto us, but to Thy name be glory
for the mercy and for the truth's sake."-Both furnishi evidence that
we Pre in a course of preparation for that world where " God is all
in all."
JANUARY 14.-" This thou knowest, that all they which are in Asia be turned
away from me; of whom al Phygeilus and Hermogenes. The Lord give
mercy unto the house of Onesiphorus; for he oft refreshed me, and was not
ashamed of my chain: but, when he was in Rorne, he sought me outvery diligently, and found X a. The Lord grant unto himn that he may find mercy of the




16                    JANUARY  14.
L,old in that day: and in how many things he ministered u to nme at Fpneles
thou knowest 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
attachment we had placed dependente. But it is not a rare exercise.
Witness the complaints of Job, and David, and espec;ally Paul.
Paul was additionally distressed to think that those who had left
him, had not only forsaken a mqn and a friend, but a minister, and
an apostle cf Christ. Hience their desertion was nothing less than
an abandonment of the faith of the Gospel. Defections in religion
were foretold fromn the beginning. They early took place in the
first'churches. They frequently occur still. Many promise fair and
run well for a time; but are hindered. The blcesoms are plea-aing,
but they are not certain pledges of fruit. Ministers can only rejoice
in the day of the Lord Jesus that they have not laboured in vainunless they rejoice with trembling. The end proves and crowns
all.
The defection here was r.wfully general! it included "all they
which were in Asia." Two of them, Phygellus and Hermogenes,
the Apostle mentions by name; doubtless because they were leaders
and had been very instrumental in the revolt. This is all we know
of these men: it would have been better 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; knowvn only by infamy; and sus
pended for warning and terror.
But " the memory of the just is blessed." How honourably is
Onesiphorus brought forward! 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. Fellowship in suffering is no
alleviation: it may be a bitter enhancement.  There will not only
be weeping, but gnashing of teoeth, 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 hoaour me," says God, "I will honour; but they
that despise me shall be lightly esteenmed.)
He therefore is not unrighteous to forget the work and labour ot
love which Onesiphorus Lad slowed to his name, in the relief and
assistance he had afforded his servant. Paul records here in the
book of life, the tenderness of his liberality; lhs courage in owning
hirm though a prisoner; his zealousness in searching him out in
Rome; and thle many thing(s wherein he had, before this, ministered to him at Ephesus. —VWas he then a man of leisure and wealth?
It is probable he was not. The servants of Christ have seldroa  etn
much indebted to the rich. In a general way, the disposiin   t01
beneficence diminishes as the ca-t'.!, /  inc;reases; w'nd the gicatl




JANUARY  i5.                        40
part of what iS done for the Gospel and the poor, is done by pt;ople
In common life. But he had a public spirit: his heart was in his
worsK: he did what he could-and whoever does what he can, will
co, not only comparatively, but really, much. And was he a loser?
Was Obed-edom 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 imuch 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 hath left house, or parents, oi brethren, or
wife, or ch;lden, 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 Flace among the'worthies in the Scripture.  Wheresoever the Gospel is preached, that
which he did, will be told as a menrorial of him.  Thousands bless
him at this hour, for the part he acted. He lived in the affections of
Paul; and constantly shared in his prayers. And was this a light
thing, to be remembered byr 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, anw, therefore, a very gra'eful disposition: and the
favours shown him in his straits and distresses always made a deep
impression upon him. Hence he prays fbr " 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 dav."  What!
would such a man as he, with all his good works, need nmercy? This
would have seemed strange to some; b Li it would not bo srlIr:salg
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, oi 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
hirnself, lie sees enough, not only in his sins, but even in his duties,
to make him tremble and desptair. But he looks for the mercy ot
our Lord Jesus Christ unto eternal life.
And he will find it. He will be spared; absolved; azknowledged,
applauded; and glorified. What mercy! How free! How  rich!
And how will iP: 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 in the Judge,
we are undone for ever. If we find not mercy then, it can never be'ound afterwards.
JANUAaY 15.-"- The gentleness of Christ.-2 Cor. x. 1.
Does the Apostle mean, by the gentleness of Christ tle gentleness He requires, or the gentleness He displayed' T.n iact, tiey are
the same; not indeed in degree, but in quality.  xi  the precious




48                    JANUARY  15.
ointment," poured upon the head of Aaron, ran down to the skllrt
of his garments, so Christians have an unction from the Hely One,
The same mind which was in him, is in them; and so essential 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.
According 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 riding upon an ass, and upon a colt the foal of an ass-and he
shall speak peace unto the heathens"  " He shall not cry nor lift
up, nor cause His voice to be heard in the street. A bruised reed
shalltHe not break, an(l the smoking flax shall He not quench: He
shall bring 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 fcrward from prophecy
to history, and see him as He goes — out doing good, what so c. nstantly and strikingly shows itself as this lovely distinction? What
was His emblem?  A Lamb. How did the Holy Ghost descend
upon Him?  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 towards men."  How does He employ. the supernatural energies with which He was invested? 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 unowned; 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 sirn to remembrance; and to rebuke them
for an unlawful traffic: and what was the loss of their swine, to the
benefit He conferred upon them in the restoration of two of their
neighbours and relations from the most wretched estate, to the possession of reason and the enjvyment and usefulness of life? 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 beggar-raised to life the only son of his mother, and she was a widow.
Where shall wre end? Yea, He turned the water into wine at the
marriage of Cana in Galilee, to perpetuate the innocent festivity ot
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 were hypocrites of the vrilest complexion. Under a reputation for the strictest
godliness thoy were full of extortion and iniquity. They sinned
against knowledge and conviction. They really belived His miracles, yet as":ribed them to the devil: made their devotion pander to
their depravity; and with their public and long prayers devoured




JANUIAR Y 15.                      49
widows' houses. How could He avoid exposing and condemning
these unprincipled wretches; and disabusing the common people of
all confidence in such guides?  What should we have thought of
Him if He had not?  What esteem could we have felt for Him?
Does mercy require the absence of righteousness? Is meekness:onnivance at crime?  Does gentleness renounce all the exalted
teelings of wisdom, rectitude, and dignity?
But observe Him with regard to others.  There was nothing,ensorious in his disposition; nothing distant and reserved in his
manners. He was always easy of access, charitable in his constructions, mild in his rebukes, and tender in his invitations. How
did He address tle people at large.?  "Come unto me, all ye that
labour and are heavy laden, and I will give you rest. Take mv
yoke upon you, and learn of nme; 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 accusers all guilty of the same crime, and wishing to
have their fellow sinner stoned?  "Neither do I condemn thee.
Go, and sin no more."  How  did He express Himaself towards
infants? "They brought young children to him, that he should
touch them; and his disciples rebuked those that brought them.
But when Jesus saw itf he was much displeased, and said unto them'
Suffer the little children to come unto me, and forbid them not: for of
such is kingdom of God. Verily I say unto you, Whosoever shall
not receive the kingdom rf God as a little child, he shall not enter
therein. And he took them 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 said unto his mother
Woman, behold thy son! Then saith he to the disciple, Behold thy
mother! And from that hour that disciple took her unto his own
home."  How gentle vas He in all his dealings- with his own disciples, bearing with their mistakes, apologizing for their infirmities,
loving them unto the end, and blessing them in the very act of departure into heaven! And was He wanting in this temper towards
his enemies? Did He not weep over the city whose inhabitants
were going to embrue their hands in his blood? Did He not heal
the ear of the servant of his bitterest foe?  What did He to those
who came to apprehend him?  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 gentleness is now displayed in four things. First —in relieving out
wants. How harshly are many treated, when they apply to their
fellow-creatures for succour! and if they succeed, how ungraciously
is the relief afforded! What a difference is there between bounty,
and kindness: between giving and the feeling Of. benevolence!




W)0                   MJANUrARY  16.
Here females excel. There is a tenderness and a delicacy in their
doings which men can rarely reach or exemplify. So would it be
with angels if they were incarnate, and lived among us. How
gentle would be the manner of their beneficence! They now bear
as up in their hands, lest we dash our foot against a stone: but it is
so softly, that we are not stffered to be conscious 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 notSecondly-in teaching us. We usually think only of at ility in
a teacher; but temper and patience are equally necessary. Without gentleness, the pupil, especially if sensible 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? With what
long-sufferings does He endure our dulnesses and mistakes! WVlat
various expedients does He employ I 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 will not always
chide; neither will He keep His anger for ever. Like as a father
pitieth his children, so the Lord pitieth them that fear Him. Foi
He knoweth our frame; He rememlbreth that we are dust." Fourthli
-in employing us!
"And will no heavy loads impose
Beyond the strength that He bestows."
He "will spare them as a man spareth his own son that serveth
him."
Let us not abuse his gentleness-nothing would be more vile, and
odious, and provoking. But let us improve it by losing every thing
like dread and slavishness in dealing with Him; by confiding in
Him: and admiring Him; and following Him-till we are changed
into the same image, from glory to glory, as by the Spirit of the
Lord.
JANUARY 16.-" My soul followeth hard after thee: thy right hand uphold
eth me."-Psalni lxiii. 8.
HERE are two acknowledgments, dissimilar in their expression;
but the second relieves the first-and the first is as evidential of godliness as the second. There are many that say, Who will show me
any good? and follow hard after the lusts of the flesh, the lusts ot
the eye, and the pride of life. But who says, " Where is God my
maker, that giveth songs in the night?"  Who "stirreth up himseli
to take hold of God?"  Yet there always have been such, and the
number is now increasing, whose souls follow hard after MIiin. But
it may seem strange that this should have been the case with David.
Few ever succeeded in life like him. He rose from great obscurity
into splendour, and affluence, and power; and was even seated upon
a throne, judging the twelve tribes of Israel.  What, some might
be ready to say, what can the indulged mortal hope and wish
for more? Yet he prays to be delivered from men of the world, who
have their portion in this life; and exclaims, "As for mne, I will
behold thy fa-e in righteousness: I shall be satisfied when I awakt




JANUARY 16.                       51
with thy likeness."  He was also a good man, and had enjoyed
much of God. But this, instead of contenting him, makes him long
for more; and therefore he says, "to see thy power and thy glory.
so as I have seen Thee in the sanctuary."  We cannot pursue an
unknown good, and we shall not pursue an unvalued one. But the
knowledge of divine things, which results from the teaching of tlih
Spirit, is always influential in the affections: experience gives 7
relish which can never be forgotten; enjoyment increases hungering
and thirsting after righteousness. When we have tasted the first
fruits, nothing will satisfy us but the whole vintage. When wt
have sipped of the streams, we must drink at the fountain-head.
God, therefore, God in Christ, God in covenant, the God of ah
grace, is the object of the believer's attraction and pursuit simply and
supremely; and though heaven and earth are very comprehensive
and contain a thousand endearments, 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 soul's 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 intenseness of concern
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
uo hill-and the road rough-and the weather unfriendly-and enemies would thrust us back-and sometimes we lose sight of Him
and ask those we meet, " Saw ye him whom my soul loveth?"And when we spy him again, he seems to advance as we advanceand 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 "discouraged because of the way?"  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 sustains 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
tot 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 dawvn, neither day




52                     JANUARY  17.
nor night —a mixed estate of pains and pleasures, fears and kopes,
struggles and triumphs, He resembles the 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
plalse Him for the help of His countenanze."
JANUARY 17.-" And the Lord said unto Noah, Come thou and all thy house
into the ark; for thee have I seen righteous before me in this generation." —
Gen. vii. 1.
WE have here a striking representation of the character of Noah's
piety. It was distinguished by singularity and sincerity. If considered in reference to his fellow creatures, it was singular; if in
reference to the Supreme Being, it was sincere-" Righteous," says
God, "in this generation:" and "righteous," says God, " before me
in this generation."
"Righteous," says God, "in this generation" —a generation
universally depraved: "for all flesh had corrupted his way upon the
earth."  Noah therefore had none to accompany 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 hefor 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 purpose, 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, willing 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 confess 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
report, saying,
Careless, myself a dying man,
Of dying men's esteemn;
Happy, O God, if Thou approve,
Thougl all beside condemn."




JANUARY 17.                        53'But I shal. be singular?' You will be singular; 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 wvalks of life, and whom will he
resemble?  What says the Divine connland?  " Follow not the
multitude to do evil."  " Be not conformed to this world.": "Come
out froin among them, and be separate "  "But I shall be singular."
And suppose you are. In every thing else that is deemed excellen t,
persons wish to be singular. They would be singularly beautiil,
singularly rich, singularly wise.. But the righteQus, in all these, is
more excellent than his neighbour. Religion is always praiseworthy. To be religious among the religious is commendable; but it is
far more so to be godly among the ungodly. What is innocence
where there is no danger? or success where there is no contention?
Bu+ to be surrounded with evil and to be steadfast, unmovable, 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 nobleness of mind asserting its own frecedom, and daring to think and act for itself.
But his piety was as sincere as it was singular-" 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 esteemed 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
practice. The Lord looketh to the heart. Hence we read of "pure
and undefiled religion before 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 friendships we often profess are nothing but instances
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,
sit and hear his words, and commend the preacher, and with our
mouth show much love, while He sees our hearts going after our
covetousness. And how dreadful do I think that He will hereafter
develop 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 fellow creatures
as he sees them, they would blush to leave their dwelling-To
what everlasting shame and contempt must they awake and arise at
the last day!
It has been said, a man has four characters: 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 confilence towards
God. We often confound hypocrisy 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 oux own
face; it;is acting a part which does not belong to our character.
This, we fear, is too common. And what is the nope of the hypocrite, though he hath gailled, when God taketn away his soul? But
self-delusion is more rare, especially among those who live in the
5*




54                    JANUARY  18.
midst of the light of the Gospel. The decisions of the Scripture are
so explicit, anJ the marks and evidences of rea. 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 earthly things or sets his affection on things above. Yet a man may be deceived, as well as be a
deceiver, as to his spiritual state, and think himself to be something
when he is nothing. Yea, it would seem that it is possible for persons to carry the delusion in their favour to the very door at which
they will knock with confide-,e, saying, Lord, Lord, open unto us;
and He will say, I know yot. not. Let it therefore 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.-"And the Lord said unto Noah, Come thou and all thy house
into the ark; FOR THEE: HAVE I sEEN righteous before me in this generation."-Gen. vii. 1.
WE have viewed the character of Noah's piety, let us now considet the Divine observation of it. " Thee," says God, " have 1
seen righteous before me in this generation." It means that He had
discerned, noticed, remarked him. Men may suppose themselves
unobserved; but they are not only God's creatures, but subjects. He
is their moral governor; 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? Is it
to ascertain whether we are rich or poor, bond or free, learned or
illiterate? - These are distinctions of inferior importance; they will
soon drop off from their possessors, and we shall enter eternity only
under personal characters. The grand thing is, whether we are
wise unto salvation; whether 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 ungodlv: but
the Lord saw that single grain of corn in a heap of chaff; and that
particle 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 hin, the Lord never lost sight of him. A prince can



JANUARY 19.                        H
not 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
before Him. He sees all their external difficulties, and all their
inward anxieties. Do they wander? He telleth all their wanderings. Do they weep?  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 another, He hearkens and hears, and it is
ecorded 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 accorling 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 I seen righteous before me in
this generation," He means to express not only discernment and
notice, but also approbation. " For the righteous Lord loveth righteousness; his countenance 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 armong the disobedient; but his work
was with the Lord, and his judgment with his God. While the ark
-vas preparing he met with nothing but ridicule and contempt. How
uIten would they go in parties and insult him —" Well, old dotard,
h.)w 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 scorqed,
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 reproach and persecution. to sweeten all the bitter
nesses of life, and to commence heaven on earth.
J A.4UARY 19. —" And the Lord said unto Noah, Come thou and all thy houm,
into the ark; for thee have I seen righteous before me in this generatiol'," —
Gen. vii. 1.
WVvE have seen the character, and the observation of Noah's piety:
and here we see the privilege of it-" Come thou and all thy ho se
into the ark."  It is needless to inquire how the invitation was conveyed, whether in a visicn, or a dream, or by an impulse on the
mind, or a voice in the air-Noah knew that it came front 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'amfily with him to be safe in the day of evil."




JANUARY:19.
To understand the greatness of the privilege, 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 oi
waters upon the! earth, to destroy all flesh, wherein is the breath of
life, from under heaven; and every thing that is in the earth shall
die.". All nature: seems aghast at the 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 opened, 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 inhabitants from the valleys and the plains. For a
while the hills and mountains afford them a retreat: and higher and
nigher they ascend up their sides. But no provision having 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, according to their strength, survive one another. Their last hopes are the trees, to whose branches they cling
with despair, till, weakened 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
tould 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 feelings! 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 dis
pensation. If He "spared not the old world, but saved Noah, the
eighth person, a preacher of righteousness, bringing in the flood upon
the world of the ungodly; the Lord knoweth how to deliver the
godly out of temptations, and to reserve the unjust unto the day of
judgment to be punished." The present is not entirely 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 wicked, 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
induces 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
earth, neither the sea, nor the trees, till we have sealed the servants




JANUARY  19.                         57
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 earth."  " Come
my people," says God, "enter thou into thy chambers, and shut thy
doors about thee: hide fiyself as it were for a little moment, until
the indignation be overpast. For, behold, 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 expresses 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 inward 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 therefore 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 profitable to their own connexions. Abraham obtained 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 transgressions with the rending of ten tribes
from the empire, he was assured it should not be done in his days,'or the sake of his father. Parents should fear the Lord, for the
good of their children. The best provision they cant make for them
is not a hoard of silver and gold, but entailing upon them the blessIng of the Lord that maketh rich, and addeth no sorrow with it. It
is true that real religion does not descend by inheritance.  Yet the
family of a good man has many spiritual advantages, derived from
his instructions, example, and prayers.  If they do not improve
these, the sin is their own, and their punishment will be the greater
Hanl was in the ark; but without repentance, though he experienccd
a deliverance from the flood, he perished for ever. "Many shall
come from the east and west, and shall sit down with Abraham, and
Isaac and Jacob, in the kingdom of heaven. But the children of the
kingdom shall be cast into outer darkness; there shall be weeping
and gnashing of teeth."
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 iHe
wlo is the possessol.tnd governor of this, can never be at a loss to




a8                      JANUARY 20.
fulfil his own word, " Them that honour me I will honour, and the
that despise me shall be lightly esteemed."
JANUARY 20 -"'The law is good if a man use it lawfully." — Tim. i. 8
DOES the goodness of the law then depend upon our 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 irritation. And as a dam thrown across the river augments
it by resistance, causing it to rise higher, to spread wider, and rush
more impetuously; so " the strength of sin is the law." This is
the case admitted by the Apostle' " When we were in the flesh,
the mctions of sins, which were by the law, did work in our memucrs to bring forth fruit unto death."  What shall we say then? Is
he law sin? God forbid! "B'; ut sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without
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 reasonable, 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? 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 opposing the plainest
revelation of his will; it is robbing Him of his peculiar glory; it is
frustrating 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 bt
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 another purpose. It can no
more sanctify than justify. We may go to Sinai for the rule and
the requisition; but we must go to Calvary 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 produce love. Love is the only source of love; and without love there
Is no obedience.  Tlie law therefore can do no more towards our renovation than our remission. Its threatenings and commands may
induce an outward and constrained service, but wilt not bring us
cordially to his feet asking, Lord, w hat wilt thou have me to ilo 
They may make i hypocrite, or a slave; but says Cowper,
"To see the lasw by Christ fulfilled,
And hear his pardoning voice,
Changes the slave into a child,
And duty into cllhoice."
We use the law lawfully when,




JANUARY 20. 9.
First, It is made to convince us of sin. For sin is t:. -r.,
Cron of the law; and therefore we must judge of the one b) the other.
As we perceive the crookedness of the workmanship by applying
the straitness 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 kifl the self-righteous confidence which keeps man naturally
alive to a vain hope, but an,acquaintance with the spirituality of the'aw. This extends not only to the outward conduct, but the state of the
heatt, and our very motives. It demands nothing less than an obcdiencu 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? 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? " 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; namely, when it is preached, not as a substitute
for the Gospel, but to show its absolute inportance, and to induce 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 regard 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 believers.
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 commandment" of the
second table " with promise."  And if this be not the rule of life.,
what is? 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, today, and for ever-If it be more perfect, then he gave a dqfective
law before. But what rule can we conceive equal to this? It bindsd
man to God and to all his fellow creatures by love. And what can
we think of those whc view a deliverance from an obligation to love
God with all our heart, and our neighbour as ourselves, 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, bmt
hie longs to rise into full conformity to its requirements. 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
numbles him by showing him his deficiencies. It makes him prayerfil 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 comlnetety rl!y, and that law which is now put into his mind, and




Du                      JANUARY  21.
written in his neart. will have expelled every kind and degrew cA'
adverse principle, and filled him with all the fulness of God
JANUARY 21.-" As his 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. Having inquired of the Lord, David was encouraged 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 two hundred men, being too
faint to proceed, had been left at the brook Besor.  These, wnen
David returned re-possessed of his own property, and also laden with
the riches of the enemy; these went forth to meet him; 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 recovered, 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 this occasion is
sanctioned by a greater than David.
All the Lord's followers are not alike circumstanced or employed,
They differ in their conditions, offices, talents, opportunities, exertions, and trials. Some of them peculiarly require courage, others
patience; sonle 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; th4
Juty of some lies at a distance, others are keepers at home"-  Thousands at his bidding speed,
And post o'er land and ocean, without restThey also serve, who only stand and wait."
But this difference does not effect their acceptance and recompense.
They shall part alike; that is, provided they are engaged in the
Lord's service, and willing to do what is in their power. This was
the case here.  These men were as mnuch 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 fiit, and feigned excuses for their
indolence, while their fellows toilet. and bled; it would have been
unrighteous for them to hlave fared alike in the spoil. In the battle
of the Nile, one of the ships, in trying to take its ordered station, weat
aground, and could not be loosened in tine to share in the heat of
the action. This prevention, however, was purely accidental, and nothing could have been more trying to the feelings uf the brave commrander and his men: and who sees not. that their claims were aaual




JANUARY 21.                           61: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' religion?
The words of the Apostle, " where there is first a willing mind, it
is accepted according to what a man hath, and not according to what
he hath not;" are very encouraging to some, but they are often
abused by others. God never accepts a good inclination in the roonm
of a good action without 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 according to their
capacity and means. And He knows, unerringly, whether the impediments we plead are real or pretended. And how often does selfindulgence, or sloth, or cowardice, create difficulties and obstructions!
"I cannot dig," says the unjust steward-why not?  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."  Whpt is the hinuerance?  A greedy desire
to hoard whatever comes within his grasp. Others are crippled by
profusion and excess in food, furniture, and dress. They live to the
extent 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 disabled'. Who
requires them to live thus expensively?  Surely not lie, who says.
" if any man will be my disciple, let him deny himself."  " The
lust of the flesh, the lust of the eve, 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 services of his people, not by what they do, bui
what they would do, were they not prevented. David wished to
build a house for His name, but was forbidden; yet the Lord told
him, it was well that it was 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 disdain. 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 respect
them. Let not the eye say unto the hand, I have no need of thee;
nor again, the head to the feet, I have no need of you. Even those
members of the body, which seem to be more feebie, are necessary.
Hence Paul's caution to every man " not to think of himself more
highly than he ought to think; but to think soberlv. according as
God hath dealt to every man the measure of faith. For as we have
many members in one body, and all members have not the salme
office: so we, being many, are one body in Christ, and every one
members one of another. Having then gifts differing according to
the grace tha t is given to us, whether prophesy, let us prophesy according to the proportion of faith; or ministry, let us wait on our
ministering; or he that teacheth, on teaching; cr he that exhorteth, on exhortation: he that giveth, let him do it with simplizity; he that ruleth, with diligence; he that showeth mnercy, with
cheerfulness."
It should also keep us from leaving our own stations, and intru-,inuz into places for which we are not designed. Th.e temptation is
fl




62                     JANUARY 21.
often sefulness; bu;t f we are unprofitable, 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, therefore, abide
in the calling in which he is called of God.
And in the same way it should silence the discontent or discour.
agement that often arises from the obscurity and limitation of our
circumstances. Why do we murmur or despond because we hlave
not the situations and resources which others command?  The
Lord who withholds them, looketh at the heart. " 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, I am not of the body; is it therefore not of the body?" What
said He of Mary?  " 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
cTclupied 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 he abased is as divinely instructed as he who
knows how to abound. Some go to the house of God with the multitude to keep holy day: others are detained by accident, sickness,
or infinmity; 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 everning to hear the preaching of the word; another abides by the stuff.
That female edifies the public with her pen; this is engrossed in
rearing her infant family, and performing the most important 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 the 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 individuals depends not upon the emi
nence of their station, or the splendour of their calling, but in the
fidelity and zeal with which they answer to their claims and duties;
ust as the perfection of an actor appears, not in the kind of character
le represents, but in the manner in which he perfbrms it." Glory and sha ne frorm no conditions rise;
Act well your art, -tWhere all the honour lies."




JANUARY 22.                        63
JANUARY 22. —" Deborah Rebekah's nurse died, and she was buried beneath
laeth-el under aL oak: and the name of it was called Allon-bachuth.."-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 herself useful to his own children. She must now have been very aged. In
those earlier days domestics retained their relation to t4 eir masters
and mistresses much longer than they now dc; unless they married;
and sometimes, even then, they cornmmonly 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." WVe 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 disregarded 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 dissolution 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 pleasure of God is seen in the dist:nguished notice 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 honour me, I will honour." And this
may be done in any station, or condition of life. And the 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 female, and
the place she held in the esteem and affection of the whole family.
Every tear that dropped from every eye said, " RWell 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 circtumstances in which we may be called to diewhether 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 nour 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 as.eep in Jesus.




64                     JANtUARY 23.
JANTUARY 23. —-" Ca,.hed with a garment down to the foot, and g rt about the
paps with a golden girdle."-Rev. i. 13.
THE dress was sacerdotal; and our Lord's appearance in this
attire was to remind John that He was the High Priest of our pro
fession. 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 rigl t 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 tne Lord Jesus
as the mediator of the new covenant. But in tracing the resemblance 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 pomegranatein 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 High 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 harmless, holy, undefiled, separate from sinners. The
one repeated his sacrifices often, 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 Hight Priest
used any words; but what he did, spake loud enough. For aftel
slaying the victim, he took the blood in a basin, and, wearing the
names or the tribes of Israel on his breast, he entered into the holiest
of all, and sprinkled the mercy-seat, and burnt incense; witile He
wno sat between the cherubim smelled the sweet savour. And thus
Jeslls, after bearing our sins in his own body on the tree. and obtaining eternal redemption for us, entered into heaven itself, with his
own blood, there to appear in the presence of God for us, presenting
and pleading his sacrifice, and founding on his satisfaction his claims
in favour of his people. " Wherefore He is able to save to the
uttermost them that come unto God by Him, seeing He ever liveth
to make intercession for them."  " We have an Advocate with the
Father, Jesus Christ the righteous, who is the propitiation for omu
sins."
Thirdly benediction. While he was burning incense within, the
whole multitude of people were praying without, and did not depart
till he came forth and pronounced the blessing. The very words he




JANUARY 24.
used are recorded. "'The Lord bless thee, and keep thee- the Lord
make his face shine upon thee, and be gracious un-to 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;:t was the blessing of!Him whom they had offended, and was
ntthing less than an acknowledgment that God was pacified towards
them, that they wr-ere in favour with Him, and might go away joyful and g:ad uo heart. So his church had not long to wait, when
they saw Him enter within the vail in his accession to glory, before
Ile came forth in the effusion of his Holy Spirit, and commanded
the blessing, even life for evermore, in the preaching of the Gospel,
whic'h assures 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 joyful sound: they shall walk, O Lord, in
the light of th) countenance; in thy name shall they rejoice all the
day, and in thy righteousness shall they be exalted."
JANUARY 24.-" Let the words of my mouth, and the meditation of my
heart, be acceptable in thy sight." —Psalm xix. 14.
ALL human beings should have a'governing aim to influence and
regulate them. And all have such an aim: but all have not a proper 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 humou   Some strive to please men. And this is
not in all cases improper. A condescending and obliging behaviour
is lovely; and, therefore, enjoined. " Let every one of us please
ais neighbour."  But it must be " for his good to edification;" and
in all things lawful; otherwise, "if I seek to please men, I shall
not be the servant of Christ."  Some endeavour to please God.
These are, indeed, comparatively few; but we hope their number is
increasing. Such were Paul and his companions: "WVe 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 frequently 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 commandments 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 uiaprofitable servants. A faithfill examination of our holiest
things will destroy all confidence in them, and prove that they need
forgiveness, rather than deserve' recompense. "Mvy performances
are so poor, so imperfect, so unworthy, that i must be an act of
grace in Thee to regard th em. Deign 0 Lorc to smile upon thern
6*




JBM                   JANUARY 24.
View them:n the Son of thy love; and for His sate forgive the
evil and accept the good-'I cast them at Thy feet: my only 1 lea
Is what it was, dependence upon rhee."
The prayer shows his affection. All must acknowledge the importance of loving God. But what is the best evidence of it?
"This is the love of God, that we keep his commandments." 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 pursue it. This will offend Him; therefore
I will forbear.  David was anxious that not a word nor 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 gratitude and justice. VWho called us into being? Who has fed us all
our life long? Who sought us when lost, and ransomed us from
death and hell? We are not our own. For we are bought with a
price. He is our father, our master, our king. And without a concern to please Him, can we be good children, 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 unreasonable and unrighteous. But God's perfect 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 welfare: and as God
himself has placed the advantage before us in the Scripture not only
as a truth, but as a motive, it cannot be improper to regard it. Many
will entreat the favour of the prince, and every one is a friend to him
that giveth gifts. But if we were sure of gaining his approbationthan which nothing is more uncertain-yet what is it when obtained? But if we study to please God, success is not only sure, but
glorious. The friendship of the mightiest monarch can do very
little for us; our greatest exigences lie far beyond the reach of humail
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 benefits attached to pleasing
God. Is preservation from sin a blessing? " Whoso pleaseth God
shall escape from her; but the sinner shall be taken by her." There
is nothing 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
whatsoever we ask we receive of Him, because we keep his commandments, and do those things that are pleasing in his sight." Is
a removal to heaven desirable?  " 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 a hniss, that takes us
from a vale of tears into the joy of our Lord.




JANUARY 25.                        67
JANUARY 25. —" We are the Lord's." —Rom. xi v. 8.
BY the Lord here we are to understand the Lord Jesus: witness
the words immediately following: " For to this end Christ both
died, and rose, and revived, that he might be Lord both of the dead
and living."
Now it 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," H2 made us, and not we ourselves. In consequence of this, he has a propriety 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 subordinate and limited degree;
but we are the Lord's absolutely and entirely. He brought us out of
nothing; framed our bodies; covered 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 himwhat would be left as our own?
tIe has a right, derived from his providential care. He has not
only given us life and favour, but his visitation hath preserved our
spirits. Why died we not from the womb?  Who sustained us
when we hung on our mother's breast? Whose mercies have been
new every morning? Who has given his beloved sleep? Who
has inspired our connexions with all the tendernesses they ever exp)ressed 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 redeeming 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 indescribable
and inconceivable-even now the joy is unspeakable and full of
glory; and the peace passeth all understanding. Thirdly, the way,
the infinitely expenseve way in which he has thus ransomed us.
All comes free to us; but what did it cost Him!  Owing to cur
slight views of the evil of' sin and the holiness of God, we are very
little struck with the greatness of rede;llption and the difficulties
attending it. It was easy to destroy man; but to restore him, in a
way that should magnify the law which had been broken, and display 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 thirt-7-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
hig agony,u the garden; his sihame on the crcas; his abasement in




68                    JANUARY 26.
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 from1
what we have done; a right derived from our dedication. If Christians, we have ratified his claims, and have actually surrendered
ourselves to him, renouncing every other owner. and saying,' Lord,
i am thine, save me. Other lords beside Thee have had dominion
over me; but henceforth by Thee only will I make mention of thy
npme."  Thus the Corinthians "gave their own selves unto the
Lord." In this surrender, the main thing is the heart; for if this
be given, nothing will be withholden. 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 affliction that had
threatened their frame, or laid bare their earthly hopes. Perhaps a
friend had urged —perhaps a sermon. But the surrender was made"Here, Lord, I give myself to Thee, with all I Lave, and all I am.
My understanding shall be Thine, to know Thee; my will, to choose
Thee; my conscience, to fear Thee" If there be passions in my soul,
And passions, Lord, there be,
I yield them all to thy control,
liy Jesus, all to fee —"
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 the house of prayer-at the table of the LordAnd 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 privilege 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 tfterward
receive you to glory-" If ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise."
JANUARY 26. —" They have forsaken the right way."-2 Peter ii. 15.
WVE shall leave the persons of whom the Apostle here speaks, and
call upon you to think of yourselves. Religion is, very properly,
held forth by the "right way;" and we have accordingly six admonitions to bring forward 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, regret, and wo.
And Solomon tells us " there is a way which seemeth right unto a
man, but the end thereof are the ways of death." How E urprising
and terrible to fall from the expectation of heaven-into the depths o:
hell! Yet this will he the case of some, yea many, who will carry
their confidence to the very door, " saying, Lord, Lord, open to us;"
"Sand He shall answer and say unto them, I know ye not whence




JANUARY 26.                         g
y  are."  In a case c,f so much importance, where there is refleedtion:, there can be no satisfaction of mind without certainty;
and certainty is attainable. Go forth by the footsteps of the flock.
Search the Scriptures, and search them for the purpose they were
given to accomplish, "that we might believe ti'at 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 vou must do to be saved, you will
find the Prophets and Apostles all ready to show unto you the way
of salvation. Especially 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 Lord; 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 tbrm of Knowledge as well as of godliness; and it is lamentable to think how
riany there are who rest in it. They are familiar with every thing
the preacher advances, 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 cinners, but never cry for mercy.
They believe in the divinity, atonlement, 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 hbe 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 ve 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 Butnyan taught: representing
a lion on each side of the road, but restrained by their chain from
approaching the middle-the only safe passage was between. And
Inspiration long before had said, " I lead in the way of righteousness, 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 chastening 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 dis;
couraged. We may not know what manner of spirit we are of




70                    JANUARY  27.
and be either too candid or too severe. Did not Doddridge err m
the former, and Toplady in the latter?  Some carry the tenderness
of conscience into weakness; and some its allowances into licentiousness. Some are too exclusively for privilege; 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 accompany you. How can
you bear to see the destruction of your kindred? Begin therefore
w'th your relations. as Moses addressed Hobah: " We are journeying unto the -lace of which the Lord said, I will give it you: come
thou with us, mnd 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:'"0 taste and see that thle 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
awhile 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 forsake thee."
Finally —think ni lch of the end; " the end of your faith;" " the
end, everlasting life." Who can describe or conceive the blessedness and the glory that await you! And the attainment is sure and
near! A few more paces, and your Father's house will appear in
view" Soonl shall you hear Him' say,
Ye hlessed children come:
Soon will He call youl hence away,
And take his pilgrims home."
JANUARY 27.-" Ye are of God, little children, and have ovtrcome them, be
cause 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 Go(d, little 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 ou, spirits within us. But there is something more peculiar
in the relation here spoken of. Believers are of God, not only as th;e
are creatures of his power and providence. but as they are the subjects mf his grace. They are of him, not only by formation, but renovation also. This people, sayvs he, have 1 formed fo(r myself. Th.y
are his workmanship. The) are new creatures: thevy have a new




JANUARY 27.                        71
eming, 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."
Hoai encouraging was it to announce their victory-" and ye have
overcomte them."  They had not only resisted and withstood, but
had vanquished. How was this? Were their foes all slain? HaJ
they taken off the helmet and sheathed the sword? Had they left the
field, and were they now returning home with songs of triumph?
Do not Christians find the spiritual life a warfare to the last? And
as long as they continue here, are they not armed? Are they not engaged't And yet John speaks as if the warfare were achieved. The
reason is, because it is partially accomplished. They have fought
and gained many a battle; and have said, " Hitherto hath the Lord
helped me." And the remainder of the conquest is sure. Now
where there is certainty, the future is spoken of in Scripture as if it
were past. Thus Isaiah, ages before the incarnation of the Mesa
siah, said, " Unto us a Child is born; unto us a Son is given!
Well, therefore, may the believer say, " Thanks be unto God, who
giveth 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 greateryea, 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 the
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 they
have the advantage of an earlier being, and derive aid from every
thing around us. How else would they ever have obtained possession 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 takcth from him all his armour
wherein he trusted, and divideth 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? 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 yourselves-but here you are: and though, from the time you commenced
your religious course, you have been constantly opposed by all the
powers of darkness, your heart has not turned back, neither have
your steps declined from his ways. To whose name are you to give
glory? You have often said,' I shall one day perish:" and you
would have perished long ago, had you been left to yourself-Bul
here is the secret-" Ye are o'God, little children. and have over



72                     JANUARY  28.
come 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 fuetre.  If the one
demands your praise, the other justifies your confide...e.  When you
look forward, you feel your need of strong consolation; and there is
enough to inspire it. Renounce self-dependence; 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,
overcometh the world."  " Sin shall not have dominion over you;
for ye are not under the law, but under grace." " The God of peace
shall bruise Satan under your feet, shortly."
JANITARY 2S.-" And another angel came and stood at the altar, having a
g-olden 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 angel's hand."-Rev. viii. 3, 4.
THE abllest 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 clafing-dish, filled
with burning coals, upon which the high priest threw the rich perfume, 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
people, 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 fiew
official and extraordinary characters.  We affix the title to the immediate disciples of the Lord Jesus; and say, Saint Mattllew and
Saint John: but the Apostle inscribes several of his Epistles " to
thle 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 na
ture, but are made so by grace. And how does grace accomplish
thi~s work? It makes them saints, not by imputed holiness-there,o such phrase in the Bible, nor in the vocabulary of common
sense. Nor by imputed by righteousness-this makes them  righteous, and justifies them before God. But they are made holy by the
operation of the Spirit of grace and truth. In consequence ot
which, there is a renovation of their nature, and' a consecration of
all they are, and all they have, to the service and glory of God.




JANUARY 28.                         73
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 pretension to religion, without a devotional
temper. The wicked restrain prayer before God. The hypocrite
will not always call upon him.  The formalist, who does not de-line it. cries. What a weariness it is to serve him! How is it with
us? 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
privilee? All saints pray, in the temple, in the family, alone, habitually, as long as they live: a:nd find it good to draw near to God.
Thirdly, many imperfections attend their services. Hence we
read of " inuch incense offered with the prayers of all saints."  In
this book mention is often made of the worsbip 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 Paradise. But we are fallen creatures. WVe are
vile, what shall we answer him? WTe 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 deserve rejection, rather
than reward. Our repenting needs repentance; and our weeping,
tears. When we have done all, we are unprofitable servants; and
the innumerable sins of our holy things constrain us to cry, " Enter
not into judgment with thy servant, O Lord; for in thy sight shall
no flesh living be justified." Can this be prayer? Is this worshipping him who is a Spirit, in spirit and in truth? What wandering
of thought! What distraction of mind! WVhat 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 thev be vie-wed and regarded by him who charges his
angels with foily? 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 concerning 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,
ascending up before God out of the anlgels hain)d."  We inquire not
whether his intercession be vocal-we are not informed whetherthe
high priest said any thing when he officiated at the golden altar.
But we know that his intercession is real; and founded on his sut'
fering and death, which were an offering and a sacrifice to God, for
a sweet smelling savour. Hence, his blood speaketh Letter things
than the blood of Abel.  It cries not for revenge, but pardon. " Be
merciful to their unrighteousness-I have borne their grief, and carried their sorrow. I have magnified the law; and redeemed them
frola the curse-Keep, through thine own Name, those whom thou
hast given me. Santif —;.  through thy truth. Let them be
with me where I am, to behold my glory."  These are hts pleadings
for us, who is infinitely worthy. And we are assured of the result
-The Father heareth him always.
This same shall comfort us. He is the consolation of Israel.  It
VOL. I.                     7




74                    JANUARY 29
any man sin, we n.ave an a.lvc<ate with the Father, Jesus Cnnrst
the righteous; and he is the propitiation for our sins. If we love
him, we shall not, we cannot abuse this encouragement: but let n
give us boldness and access with confidence by the faith of him.
Let us unite hcpe with humility; and rejoicing in Christ Jesus,
with having no confidence in the flesh. And when we think ot
passing through the valley of the shadow of death, to enter the imnmediate presence of the Eternal, let us say, " I will go in the strengto
of the Lord God; I will make mention of his righteousness only."
JANUARY 29. —'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." —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 powerful and unprincipled. He did it sometimes in dreams and visions,
and sometimes in words and deeds: as we see in the rebuke of Pharaoh with regard to Abraham when in Egypt; and of Abimelech
with regard to Isaac in Gerar. Also when by the destruction ol
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 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."
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 appearance 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, an/ 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 dependances; they ma — feel helpless and friendless; they
may be.ated and opposed: but there is no enchantment 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?




JANUARY 30.                          7b
HIe 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 for
sake them"Though I should walk through death's dark shade,
My Shepherd's with me there!"
Once more. All creatures are under the Lord's control; and when
he does not renew them, he can restrain.  The noblest agency ot
God is his spiritual agency: and nothing can be more delightful
than to contemplate his gracious dominion over the souls of men;
opening their understandings, enthroning himself 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 providential.  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 arned, 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: fbr
whea a man's ways please the Lord, he maketh even his enemies to
he at peace with him. The spirit of Cyrus, though a heathen, was
stirred up to favour Israel, and to let go the Lord's captives, not only
without ransom, but even enriched for their journevy. At the three festivals 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 children?"  But says God, who has all hearts as weil as
all events at his disposal, " I will cast out the nations before thee,
and enlarge thy borders; neither snail any man desire thy land,
when thou shalt go up to appear before tile Lord 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 thev lead me. If I am reviled, let me not revile again, but
commit myself to Him that judgeth righteously. WTho Is ke 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 ca1led for a famine upon the land: he brake
the whole staff of bread. He sent a man before them, even Joseph, who was
sold for a servant: whose feet they hurt with fetters: he was laid in iron: untli
the time that his word came: the word of the Lord tried him. The king sel.t
and loosed him: even the ruler of the people, and let him go free. He made
him lord of his house, and ruler of all his substance."-Psalm cv. 16-21.
GOD promised the Patriarchs much more than he performed for
them here.  The relation into which he entered with them necessarily involved a future state; yet he was far from  disregarulng
them in this life. The former words show us how he preserved
them  in danger: when they were very few, and strangers in the
land of Canaan: " When thev went from one nation to another,




76                    JANUARY  3L.
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 proves how he supplied them in distress.
They suffered from one of the sorest judgments that can ever befal humanity.  The whole staff of bread was broken. and famine
was sore in t'le land. and prevailed in all the neighbouring countries
and continued seven years. But the Lord calledbfor it. The expression not only reminds us that evil cometh froni 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 Inusi
obev him. Practical infidelity is often connected with nominal faith.
People talk nationally of inexhaustible resources, of invincible
armies and navies; but there is no wisdom, 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 with continual sunshine; as they knew by experience who
procured themselves ceiled houses, while the house of God lav 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
cattle, and upon all the labour of the hands.,But, be:ore the famine commenced, God had arranged things for the
relief of the sufferers. Joseph was the man sent before them 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 brethren, who
hated and envied him; but the hand of the Lord was in the whole,
and Joseph himself acknowledged it when he disclosed himself.
"' And he said, I am Joseph your brother, whom ye sold into Egypt.
Now therefore be'not grieved, nor angry with yourselves, that ve
sold me hither: for God did send nle 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 harvest.
And God sent me before you to preserve vou a posterity in the earth,
and to save your lives by a great deliverance. So now it was not
iyou that sent me hither, but God: and lie hath made me a father to
Pharaoh, 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 agent. They acted
wickedly, but he was righteous. —Yet, what was the character under
which he was sent to provide?  Was he employed as an anmbassador? A commissioner? A corn-factor'? No. He was sold as a
iservant. His brethren sold hiim for a servant to the Ishmaelites-and little did the purchasers know' with what a precious charge
they were entrusted; little did they think that the lad they saw
weeping as he walked, or rode on the camel, was to be the saviour
)f Egypt and Canaan. And the Ishlnaelites sold himn for a servant
to Potiphar-and little did his master imagine that he was ever to
bow the knee to one he had:)ought for money. There is nothing
out of hell, and there is nothing in it, equal to the malice and rage
of " an imperious whorish woman."  His mistress, disappointed in
her cruelty, accuses him, and he is imprisoned. And a circumstance




JANUARY 30.                        7)
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 chaias. Will he ever stand
before Pharaoh'?  XnJ ride in the secoad chariot of the kingdom'
And be lorl of al. the land of Egypt'?  There seemed to be no
prospect of t'iis. There he lies, day after day, month after nmonth,
year after year, with no probability of the fulfilment of his dreams,
which he had been taught to regard as prophetic-" until the time
tlat" Pharaoh's " word came,'" to deliver him, " the word of the
Lord tried him," that is, the promise of God, by which he engaged to
advance him. The accomplishrne.t was delayed; things waxed
worse and worse; and thus his confidence, patience, and resignation,
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 golll
which perisheth, 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-working 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
immediately as dependants on his care remember that they have no
reason to despond. The world is his and the fulness thereof. Who
has seen the righteous forsaken, or their seed begging bread?
R-avens 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 of us, and He is as powerful
as ever, and sooner all nature shall change than one of his promises
fail.
Secondly, as a representation of the Saviour's grace with regard
to our spiritual straits. In view of these, he was set up from everlasting. In the fulness of time he came to his ow, but they received him not. They despised and rejected him, aid sold him for
thirty pieces of silver. But he was delivered by the determinate
counsel and foreknowledge of God. TIe 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 advancement:
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 fulness dwell. Therefore to Him let us go, and from his fulness 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; otithrwise 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 ei'er look him in the
7*




78                   JANUARY  31.
face? But suppose they had known that he had more than forgiven
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 before. Thus should we
apply to the Lord Jesus; with hope, rendering us more sensible ot
our vileness. But let us not keep away from Him. He invites us
near. He ass'ires 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 encourage us?  " Fear not; I am the
first and the last; I ant he that liveth, and was dead; and behold,
I am alive for evermore, Amen; and have the keys of hell and ot
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 not only desperately wicked, but deceitfiul
above all things; and has a thousand artifices to delude us into a
more favourable opinion of ourselves than we deserve. HIence we
excuse many evils; we question the guilt of others; and as to those
we consider really sinful, we do not condemn them according 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 before
him, our secret sins in the light of his countenance?
Neither must we judge of the number of our offences only by our
remembrance of them. We are affected with recent transgressions;
but we are not struck with those we were guilty of ten or twenty
years ago. And wherefore?  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 multitude 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 beginning, with all the sins of youth and manhood. ot
secrecy and openness, of infirmity and wilfulness, of purpose and
accomplishment; and could we peruse one chapter, or one verse
only, we should exclaim-we cannot answer Thee for une of a
thousand )f 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? Secondly, in the neglect and formality of our
devotion? Thirdly, in the coldness and contractedness of our cha



FEBRUARY  1.                       79
rity?  Fourthlly, in the non-improvement and mis-spending of our
time? Fifthly, in our behaviour under the discipline of the rod.?
Sixthly, in our "temper-flaws unsightly?"  Seventhly, in the
license of our tongues? It would be easy to multiply tile counts in
the indictment. Surelv a little reflection upon each of these will
convince 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 themselves: yea, their aim is to screen themselves
as culprits in the commonness of the delinquency. Hence, when
their conduct is accused, or a monitor reminds them of their misdoings, 0, say they, none are exempt from failings; even the best
err; in many things we offend all. Others use them without perhaps a bad deoign; yet they use them vaguely and unimpressively
-it is mere  ip-service-it comes from  nothing —and leads to
nothing. Bu_ if we properly feel the sentiment 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 reproof-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 after 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
imperfections; and should be concerned to make all possible progression in the divine life. Here, as all our offence 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 frequently erred, and how we have been most
easily overcome; and watch and pray lest we enter into temptation.
FEBRUARY.
FEBRU.ARY 1.-" At my first ans ver no man stood with me, but all men for
sook me: I pray God that it may not be laid to their charge."-2 Tim. iv. 16.
Tins was a very trying case. He was a prisoner, and had appealed unto C.Tsar.  He had to appear before the tribunal of Nero,
the greatest and the most cruel monarch of the earth! tc defend himself against one charge, for which he had suffered as an evil doer
cven unto bonds. His friends should have rallied around him, encouraging him by their kindness, emboldening him by their presence, exculpating him by their testimony, 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 importunity; and sometimes the train that
attended them was very large and irmposing. But Paul appeared on
the day of trial like an outcast, entirely disowned-when he looked
around, he saw nc one in his favour-the abandonment was extreme




SC                   FEBRUARY.
-no man stood by him —but all forsook him! Yet this gives tile
Apostle an opportunity to display the excellency of his principles anJt
temper-" I pray God that it may not be laid to their charge.'"
Hence we may observ e,
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 entreaties,
and often useth 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 desertion?
Remember, your brethren have drunk of this bitter cup before you.
In his deep distress, David heard that Ahithophel was among the
conspirators with Absalom. And what was the complaint of Job?
"My brethren havre dealt deceitfully as a brook, and as the stream of
brooks they 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
Scripture only that is continually saying to us, " Cease from man?"',ondly-See the frailty of good men. For such the persons
comp.iined of were, notwithstanding 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 according to his works: of whom beware thou
also; for he hath greatly withstood our words."  Men may be hacksliders 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 delection 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 humiliating
changes do they sometimes betray! Wv ho could have thought that
Elijah, after telling Ahab to his iface 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 ('vercome 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 Appil-Forum and the three taverns; and when Paul saw'
them he thanked God, and took courage: yet consulting with flesh
and blood, and thinking how many had lately suffered, they yielded
to arprehension, 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 forsake's of Paul may be
treated, they were vtery blameworthy. There seas much in their
defection to irritate hi. 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 anid distres%




FEBRUARY 2.                           81
contrary to every kind and degree of just expectation —yet the bleed
ing heart here only says, " I pray God that it may not be laid to
their charge."  Imbibe the same spirit, and follow his example. In
provocations and complaints dwell not upon the enhancing, but upon
the extenuatitig.  Be not implacable, )ut 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 overcome of evil, but overcome evil with good.
So the suffering Stephen, under a slower 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 by me the preaching might be fully know, and that all the Gentiles
might hear: and I was delivered out of Iae 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 the Saviour —" 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 spiritual; and he was with his servant not as a mere witness, but as a helper-He " strengthened 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 thought how or whlat ye shall speak'
for it shall be given you in that same hour what ye shall speak."
See how He differs from others! They forsake us when we are in
distress: IHe is a Resent help in trouble.  When human dependence fails, he is sure to hold forth his own arm, and to say, " Trust,
and be not afraid.,"  Thus lie 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 all befbre
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 walked 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? "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
in this trial he had an opportunity 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; su that what his auditors
heard wmuld be reported to others, and extended through all the provinces. How true is it) that though his servants mlay suffer as evildoers even unto bonds, yet the word of God is not bound. It can no
more be restrained than the flowing of the sea, or the rising of the
sun. Yea, ithe vry efforts designed to injure it. have been over




82                    FEBRUARY 3.
ruled to aid its progress. Persecution has always tuwned out to the
furtherance of the Gospel.
What was the issue? " And I was delivered from the mouth or
the lion." Does he refer to the enemy of souls? 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 frequIntly 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 wretch 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 considered S]ue oficially to his sovereign.
The exDression 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 tne lion's mouth."  Paul's case was
looked upon not only as dangerous but desperate. He was considered a dead man. Yet the emperor and the senate did nothing
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 waters: he turneth 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 deliver 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 be glory for ever and
ever. Amen."-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 Saviour. What he expected,
however, was not exemption from trials. He looked for suffering.
He knew that bonds and afflictions awaited him. But he knew also
that the Lord would deliver him from every evil work-and that,
far from allowing him to apostatize or backslide, he would enable
him to resist temptation, to hold on his way, to finish his course
with joy-and preserve him unto his heavenly kingdom.
WThat a destination! Nothing less than a kingdom, a heavenly3
Kingdom, his heavenly kingdom, procured by him, prepared by him,,he 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 mly Father has appointed unto me."
But what is t'te prospect of such a glorious estate, if we are deo




FEBRUARY 3.                         33
stroyed before we attain it! It is obvious the Apostlebelieved in his
own perseverance and final salvation. rThe expressions he uses are not
the language of a man in doubt, floating between hope and fear; but
of a man fullv convinced and assured. And it is delightful to find
uim expressing the same certainty of mind with regard to all the
subjects of divine grace: "Being confident of this very thing, that
ne which hath begun a good work in you will perform it until the
day of Jesus Christ."  Yes, Christians; you may equally rejoice in
nope of the glory of God. He has provided for ail your wants. He
will secure you in every danger. Sin shall not have dominion cover
you. The God of peace will bruise Satan under your 4eet shortly.
You have overcome them, because greater is He that is in you, thaa
they that are in the world. Yea, in all these things you are more
than conquerors.
It is obvious the Apostle derived encouragement in his expectnation froln his former experience: the Lord stood.by me and strengthened me, and I was delivered from the mouth of the lion; and the
Lord shall deliver me from every evil work, and preserve me unto
his heavenly kingdom. The proofs we have had of his mercy and
grace should animate us in our dependance; 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 exclaim, " 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 exerelisp of your religion; and it will be the most durable. 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:onduct towards an earthly benefactor be deemed grateful?  VWhat
are the sentiments of your mind? The affections of your heart?
The language of your lips? Above all-What is the language ot
your life? Actions speak louder than words.
Like Paul, he enlarged in your gratitude. Be concerned that his
praise may be as lasting as his goodness-that his glory may be for
ever. Do what you can to advance it, not only while living, but
when dyin(,, and even when dead. I mean, by the institutions you
have established or supported-by the examples you leave behind
you-by the children vou 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
tand declare his righteousness to a nation that shall be born, that he
htth done this.




84                    FEBRUARY  4.
FEBRUARY 4.-" Then came David to Nob."-1 Sam. xxi. 1.
WHAT an extraordinary character was David! How large a pf-r
tion of the sacred history do his memoirs occupy. And how profit.
able are they for "doctrine, and reproof, and correction, and instruction in righteousness.'"
He was now informed by Jonathan of Saul's determination to
kill him. He is therefore compelled to flee for safety. The taber
nacle being at Nob, he repairs thither, in his confusion and distress,
both to take an affectionate leave of the house of God, which he
despaired of seeing again for a long time; and also to obtain suce
cour. He arks Ahimelech the priest whether he can give him any
food for his hunger, 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? How he went into the house of God in the
days of Abiathar the high priest, and did eat the showbread, which
is not lawful to eat but for the priests, and gave also to them which
were with him?"  Teaching us-that the ceremonies of religion
are to give place to the substance; that positive institutions are to
yield to moral obligations; that God requireth mercy and not sacrifice. Upon the same principle, it is lawfill to do good on the Sabbath, 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 wrapped 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 from the paw of the lion and the paw of the bear," and" from the uncircumcised Philistine," will deliver 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 blamable. For, to obtain
these supplies, he dissembled, 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 mian? 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 suffering rather than sin.
But we see how well afflictions are called trials, and how difficult
it is to act consistently in soime conditions. H-low becoming 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 temptatica:n, but deliver us from evil.' 




FEBRUARY  5.                        Sg
Seconal), the issue was tragical. For while the parties were haviun this ntercourse, 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 hlJ
master Saul by an impeachment of Ahimelech. And so it fell out.
" Then answered Doeg the Edonite, which was set over the servants of Saul, and said, I saw the son of Jesse coining to Nob, te
Ahimelech the son of Ahitub. And he inquired of the Lord foi
hin, and gave hint victuals, and gave him the sword of Goliath the
Philistine."  Behold, first, the deceitfulness of this villain. Like
other,landerers, he does the business by a mixture of fact and false.rood. He ought to have told Saul that David had deceived Ahimelech; and made him believe that he was acting for the king; and
therefore that what Ahimelech did was really in honour of the king.
The whole truth would have entirely exculpated the high priest, but
Doeg suppresses the most essential part of it. And behold, secondly,
the cruelty as well as falseness of this informer,  " And the king
said, Thou shalt surely die, Ahimelech, thou, and all thy father's
house."  There was something venerable 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 theml. " And
the king said to Doeg, Turn thou, and fall upon the priests. And
Doeg the Edomite turned, and 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 surprising coincidences and
great consequences often depend. The word of the Lord had denounced the house of Eli: but the threatening could not be fulfilled
without the destruction 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 entered it. All this seemed accidental; but it was not. All parties acted freely, yet necessarily too.
What was unjust in Doeg was righteous in God. He knew how
to accomplish 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 hlie -w;as
delivered according to the determinate 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. Bv-and-by it will be drawn up. In the mean while, we
m1ust walk by faith, and not by sight. Judge nothing before the
time.  We know that Messiah cometh which is called Christ:
when he is come, he will tell us all things.
FEBRUARY 5.-"WH EN I AM WEAK, then am I strong." —2 Ccr. xil. 10.
CHRISTIANITY is not only mysterious with regard to doctrine, bu
also experien e.  C iristians are men wondered at. They are a
8




8                     FEBRUARY 5.
peculiar people; and the world knoweth them rot. Some of the
eiffects and advantages of their religion indeed, may be palpable to
others; but i s principles and resources are among the deep things
of God, wfhich the natural man knoweth not, becaus- they are
spiritually discerned. How strange to many must tue language of
Paul appear —" I am crucified with Christ: nevertheless I live; yet
not I, but Christ 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 competency for these things; and resolve by-and-by to accomplish them.
But Paul speaks of the apprehension of our weakness.  This is
effected 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
much more likely to stand than themselves; and each of these deciensions 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 dissimulation by unbelief; Moses speaking
unadvisedly with his lips; Job cursing the day of his birth; Solomnon playing the fool; and Peter acting the coward? The events
of life also enlarge their self-acquaintance. Who knows what he
is till he is tried, and 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. Afflictions are
firequently called temptations, because they try and prove us: and
where is the Christian who, in consequence of these experiments
has not been led, if not to question the reality of his religion, to
mourn over the deficiencies of it?  Thus fresh and painful secrets
are constantly coming to light; and the knowledge of their depravity.
ybich 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?  W  o can understand his errors?  Who can
say, I have made my heart clean, I am pure from my sin?"  Thus
he often seems worse, because he is wiser. There is not more in
him of unbelief, and impatience, so -o:>'... h.lt he sees and
feels more of' taem.




FEBRUARY  6.                        87
And how far does this sense of the Christian's weakness extend?
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 thousand duties with regard to God, his neighbour, and himself-the
view of which forces him to exclaim, " Who is sufficient for these
things?"  He feels that he is unable to do what he would.  To wil
Zs 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
prisont r. He attempts to sing, but his voice is untuned; and his
harp is hung on the willows, and sometimes 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 me as in
months past!" I fear I shall never pray again 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 heaver,
While upon the Lamb I gaze."
He feels that he is unable to do the least duty. He always
thought himself inadequate, 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 speecih 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 preserve himself frcm 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 weakness? When he examines, he finds that nothing 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 food-he cannot live by them. He knows too how variable they
are; and how often rapture has ended in gloom. He cannot depend upon his resolutions and vows. He has seen their vanity in
binding his depraved heart. Though they seemed invincible, they
have yielded in the hour of temptation: and before the assaults of
the enemy, they have been no more than a hedge of cobwebs, or a
wall of vapour. He cannot depend 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 inDrease
Paul plants and Apollos waters in vain. We are to wait only upon
God.  His influences and communications can alone relieve and
elevate refresh and strengthen the soul.  This seems a discouraging
state oil mind to be in-but what follows?
FEBRUARY 6.-" When I am weak, THE>- AM I STICNG.". —2 Cor. Xll. 10.
THE consciousness of our spiritual weakness becomes the acces.
son of strength three ways.




88                     FEBRTUARY  6.
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 lie has about him will not invite sparks. The humble will always be self-diffident. He will no,
vainly think that he can withstand where others are overcome
Therefore he will not make haste to be rich, lest he should not be in
nocent, but fall into many foolish and hurtful lusts which drown
men in destruction and perdition.  He will perfectly tremble at thq
thought of the love of money, since God tells him it is the root ol
all evil. He will not exercise himself in great matters, or in things
too high for him; he finds himself unequal to the difficulties and dangers of superior offices and employments. If God calls him into an
arduous and perilous situation, the call insures his safety and assistance; but presumption has 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? The enemy easily discomfited them,
and chased them  like bees.  The self-sufficient are never safe, betause no one can warn them of danger without giving offence: hut
the man who knows himself, and is not high minded, welcomes admonition and even reproof; and says, Faithful 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 himself, he
will naturally look after another to rely upon. So did JehosLaphat in
the pressure 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
approaching, 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 lhe succeeds.  What is pravyer but an application to the strong
for strength? And as in the Lordl Jehovah is everlasting strength,
but we cannot hope for its aids without asking and seeking; it fol.
lows, that nothing can strengthen us like prayer. It is availing ourselves of Omlni-potence.  It is our being strong in the Lord and the
power of his might.  The babe cannot support himself: yet he is
not aban(loned.  Provision is made for him in another: and what
his little hands cannot accomplishl fior him, his cries and tears can
eff'ect. The mother hears him, and flies to relieve and indulge. She,
even she, may indeed forlget; or phrove unkind or unable: but the
(od of all graie never said to the seed of Jacob, Seek ye me, in vain
T erefo e
Thlrdly, as it encourages and animates the soul by bringing us
under the certairlty of divine promise.  There is sonmething very
winning and endeariIg in confidence. Who could take awav tihe
life of a bird that fled to his bosorm from the vounce of the iiawk?
or who could take advantage of having him in his hand to deprive
the little trembler even of his liberty? Niothinig is ever lost by trustinlg in the ingenuous and noble-minded: they always feel a responsibility to repay the ( onfidence reposed in them. What then mar




FEBRUARY 7.                          89
-we not expect from the Gud of all comfort? But not only does the
honour of his goodness ir, line him to succour those who rely on
him, but also the honour of his trut':. For has he not said, " God
resisteth the proud, but giveth grace unto the humble? He filleth
the hungry with good things; but the rich he hath sent empty
away?"
Therefore you need not be afraid to know the evil of your spiritual'ondition; 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 lowliness of mind. " Hie that
abaseth himself shall be exalted."  "A man's pride shall bring him
low; but honour shall uphold the humble in spirit."  i With the
lowly is wisdom." " 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 demand 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, but 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 Thess. 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 delivered 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 Virgin 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 knowledge 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:   Lo," said he, " I
am witn you always, 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."  " He that loveth me shall be loved of my Father
and I will love him, and will mnanifest myself to him."  He therefore, though unseen, is accessible; omnipresent; knows all things;
is able and engaged to manage all our concerns: and because he
lives, we shall live also. Hence the first Christians are described,
as "callinc on the Name of the Lord Jesus."  Hence Stephen,
when dying, and full of the Holy Ghost, invoked him. And Paul,
not only in the text, but in various other places, is chargeable with
8*




do                    FEBRUARY 7.
the samne idolatry, as it certainly must be deemed, without conceding
nis divinity. Indeed lie begins all his Epistles with this salutation
and benediction: " Grace be to you, and peace from God our Father,
and the Lord Jesus Christ." In once instance, he has even reversed
the order before us, and in his supplication, places the Saviour before
the Father: "Now our Lord Jesus Christ himself, and God, even
our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and
stablish you in every goon word and work." And if we pass from
the Church below to the Church above, where, though their prayers
are ended, they are still praising; how are their praises expressed?
"I beheld, and, lo, a great multitude, which no man could number,
of all nations, 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 adoration 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 dependance and hope; and exclaim, with Thomas, "My Lord and my
God!"
The second remark is of a practical nature: " Now God himself
and our Father, and our Lord Jesus Christ, direct our way unto
you."  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 Providence? We are not to confine religion
to extraordinary occasions; but to acknowledge God in all our ways;
and in every thing, 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 dav long. We are to repair to
the sanctuary, and to enter the closet: but we must abide with God
in our calling; and whether we eat or drink, or whatever we do, do
all io 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?  " 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? We must ask the permission, 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 undertaking, 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 friendshin




FEBRUARY S.                         91
the most important, or a connexion for life. It may lead us into
tempt&:3on; and we may be ensnared by error or vice. It may produce trias and losses the most painful; and we may return, comrpelled to say,'I went out full, and the Lord hath brought me home
again empty.'  Per laps when we leave home, we unconsciously
take leave of our hot-se, and field, and garden, to return no more;
and the places tna- once know us will know us no more for
ever!
Happy is he that halt the God of Jacob for his help. Happy he
who can rejoice in the prtmise: " Behold, I am with thee, and will
Keep thee In all places whither thou goest."
FEBRUARY 8.-" The body is deaa jecause of sin."-Rom. viii. 10.
THE language is striking; for the Apostle does not say, the body
qwill die, but the body " is dead."  The reason is, because the sentence is passed, and when the judge has condemned the criminal, we
say. he is a dead man. In the case bei,re 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 condition, 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 efficiency, and desire fails.
Before the tabernacle 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 d;e 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."  AnM Watts tells us, " the moment
we begin to live we all begin to die."  Who thinks of this?
But how proAtable would the meditation be! Pamper not tha'
dying body —L meats for the belly and the belly for meats, but Goa
will destroy both it and them.' Be not proud of thy beauty and
charms. The coral is leaving thy lips; the tints are fading from thy
cheeks; the grave, the worms are ready for thee. The body is
dead-insllt not the poor carcass by dressing it up in vanity and
gayety 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: " 0 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 because 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 necessity,
like plants and animals: God indeed could have rendered these everduring, but he did not make them lo be so. Man only was made
ummortal, but he forfeited h:s immorality; and therefore, though all




.92                    FEBRUARY 8.
creatures die as well as man, he only is called nlortal, (for we never
speak ofamortal bird or beast,) as if in reproach for his becoming so by
disobeying thie command of God, and voluntarily incurring the penalty threatened: "' In the day thou eatest thereof thou shalt surely
die." WVhat a murderer is here! Survey all the myriads of the
dead, a-ad 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 fesh lusteth against the Spirit,
and the Spirit against the flesh; and these are contrary the one to
the 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, resembles the house of leprosy which' was to
be taken down to get rid of the infection. And this 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 infliction, 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 nothing penal in his death; yea, death is a
privilege, 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 front the flesh and blood which cannot
witilout change and renovation inherit the kingdom of God.  Thus
the enemy is convert-d 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 aplprized of their danger, and called upon to defend themselves,
and furnished with the means of safety and victory; and thus the
day of their destruction was 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 irreversible. Ielievers 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 which 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 —



FiEBRUARY 9.                         g
"(0 glorious hour, 0 blest abode!
I shall be near, and like my God;
And flesh and sin no more control
Tile sacred pleasures of the souL"'EBRIIAuR  9. —-' So fight I, not as cne that beateth the air.i —I Cor. ix. 20.
BEHOLD the boxer in the Grecian games. First, he often prac
hsed in feigned combat, exercising and extending his arms and
hands with his gloves on, to acquire greater agility and skill. This
was 4omparatively easy: this required no fortitude, and produced
little exhaustion. But see him afterwards when actually engaged
with his anta-gonist —Iow  he agonizes! How he stretches every
muscle, and strains -very nerve! Here was the trial.  W-ho does
not perceive what a difference there was between these? Between
the feigned and the real combat?  Between beating the air, and
beating the adversary? But, says the 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 every Christian. He has to fight; and whatever
erroneous or defective notions may obtain concerning it, he finds it
to be, not an imaginary, but an actual conflict; the most serious and.,ryinog in which he can ever be engaged.  The enemy he encounters has every quality that can render him formidable.  Tile struggle
is constant, and admits of no interval of repose or relaxation. The
consequences are inexpressibly momentou-, and interesting.  Salvation or damnation, hell or heaven, everlasting happiness or wo,
depend on his success or failure.
It is no easy thing, therefore, to be a Christian indeed.  Those
who think otherwise, prove that they never made the trial in earnest;
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 tak, it by force; of running the
race that is set before us; of enduring hardness as a good soldier of
Jesus Christ. It is admitted that these are metaphorical expressions;
but they must be founded in truth; and what i. the truth intended by
them? 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
godliness. but deny the power; whose religion allows them to be at
ease in Zion, retaining every evil passion, every worldly indulgence;
and is distinguished by nothing like exertion or sacrifice.  " But
t~hen real Christians are few." And says not the Saviour the same?
" Strait is the gate and narrow is the way 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
mrotto inscribed on the crown for which we strive."  And says the
Amel, 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 shoulid be entered upon with
solemn thoughl and deliberation.  We should sit down and consider
the difficulties, dangers, and exertions that will attend it. For if we
begin under a mistalen notion, and reckoning only upon what is




94                    FEBRUARY  0.
pleasing and peaceful, we shall peradventure repent when we see
war, and return into Egypt. Hence many have taken up a profession of godliness, and soon lays 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 animate 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 t~ 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 we do now,
With sins, and doubts, and fears."
It would be awful if you were not acquainted with this conflict
But your experience is a token far 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 succours. 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 vou are engaged: it will bear examination;
every review will afford you pleasure; 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 accomplished. Death will proclaim
the triumph.  How sweet will rest be after toil; and peace after
such a fight!
FEBRUARY 10.-" For this shall every one that is godly pray unto thee in a
time when thou mayest be, found: surely, in the floods of great waters they shall
not come nigh unto him."-Psalm xxxii. 6.
DAVID knew there was a genera. 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 agesthey would do what he had done, and find the samre relief. He
refers, however, to the resutlt of his case when he had been brought
into a proper state o,' mind, and not to the commercement 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
supposed, that after his grievous fall, lill Nathan reproved him, Le
had been careless and stupified; and this has often been adduced as
a proof of the hardening nature of sin. But the thing was fat
otherwise. He was all the while tortured in his mind, yet unwil




FEBRL ARY  10.                       95
Ling to humble himself before God, and condemn himself before mnn,
as he ought to have done —He kept silence, and endeavoured to pass
off the distress by timle, palliation, and excuse. But the repression
and concealment of his anguish preved 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 example. 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 sin, and to cleanse us from all unrighteousness." tHence,
says David, " When I kept silence, my bones waxed old through
my roaring all the day long. For day and night thy hand was
heavy upon me: my moisture is turned into the drought of sunmmer.
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 o,.ly that all the godly pray, but every one
of them prm-ys for pardon. This is the very thing which our Saviour
teaches his disciples: "When ye pray, say-forgive us our tre"
passes."  And this praying does not only regard the manifestatic,.
of forgiving mercy, as some would have it, but the exercise of it.
For in many things we offend 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 devoutest act of our worship, must bring us upon our knees, crying, " Enter not into judgment with thy servant, O Loid, for in thy
sight shall no flesh living be justified."  From the beginning to the
end our hope must be a " looking fbr the mercy of our Lord Jesus
Christ unto eternal life."
But here is a season of audience-" In a time when thou mayest
be found."  Timere 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 ticm
not only to serve, but to seek the Lord,There are no acts of pardon passed
In the cold grave to which we haste."
At death, the bridge is drawn; the door is shut. Yet, during life,
taere 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 t
But the tirme of finding, when we pray for pardoning grace, is the
hour in which David found it; which was the moment he entirely
condemned himself and justified God-God is always more ready to
pardon than we are to confess.
And blessed is he whose transgression is forgiven. He is free
from all condemnation; and in whatever conditior he is found. he




I96                   F RFEBRUARY  11.
dwells safely, and may:e 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 rmoan numerous and pressing calarnities, from
which few are exempted in this vale of tears-But how is it said,
they do not come nighl unto the godly?  Are not the afflictions of
the righteous many?  I)id they not come nigh Joseph when hle was
cast into the pit, and when in prison he was fettered with irons?
"Not come nigh me," says many a living Christian; " they have
washed away half my comforts already, and I fear my heart'vill be
overwhelmed within me"-The language of the Scripture is bold,
and often requires to he qualified; but it is always founded on trlth.
it is undeniable that God in public and general sufferings 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 wiihout his pernlssion and appointnlent. 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
preserve 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, X We are troubled on every side, yet not
distressed."  And in the final disaster that will carryv away every
thing, it shall not come nigh unto him, but only with his eyves sllla
lie see the reward of the wicked"When desolation, like a flood,
On the proud sinner rolls;
Saints find a refuge in their God.
For he redeemed their souls."
FEBsRIARY 11.-" The people which were left of the sword found graoe In tne
xvilderness."'-Jer. xxxi. 2.
THE expression. "the people which were left of the sword," refers,o the perils the Israelites escaped before their journey began. In
Ervypt they were in danger of being cut off by excess of toil, and dithe
DoG Ddv decree which doomed all their male children to destruction.
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 thev had no reason to complain of their condition: they
" found grace in the wilderness.:: And such, Christians, has beeD
your experience.
What the Jews did not derive from, their condition, they yet
received in it —Thev " 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 seplarated, I and thy people, from all the people that are
upon the face of the earth."' Hence no nation was so great, because
rney had God so nigh unto them in all that they called upon him for




FEBRUARY  11.                       97
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
dependant. Yet he has not suffered you to want. In his feeding
and clothing you, there has been less of miracle, but not less of
realitv, than in feeding and clothing the Jews. You have not had
the widow's cruise of oil and barrel of meal; but your supplies have
not failed you. Ravens have not sustained you; but you have had:elief from the most unlikely characters. You have also had comfort in your temporal blessings; you have tasted the love of God in
them. He has blessed vour bread and your water; and hence the
tattle you have had, has been better than the riches of many wicked.
They found irn the wilderness, pardoning grace. And have not
you? It was said of them, " How oft did they provoke him in the
wilderness, and grieve him in the desert! But he, being full of
com passion, forgave their iniquity, and destroyed them not: yea,
many a tinme turned he his anger away, and did not stir up all his
wrath. For he remembered that they were but flesh; a wind that
passeth away, and cometh not again."  And has not this been your
case? In many things you have offended, and in every thing come
short of the glory of God. How ungrateful. fiorgetful, distrustful,
incorrigible, have you been! Reflect ilor a moment on the sins of
your holy things; review your sabbaths. your communions, your
ornissions of duty, and the imperfections of your motives when 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 his mercy?
They found in the wilderness. conducting grace. And have not
you? They had a fiery 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 imposed upon, have you been! How mistaken have you been, when most confident! How deceived have
you been in your hopes and fears! 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 vour own understanding! But he has fulfilled the promise, " I am the Lord thy
God, that teacheth thee to profit. and that leadeth thee in the way
that thou shouldest choose.' And he will be your guide even unllto
death.
They found in the wilderness, preserving graie. As he led then
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 to yourselves. triumphed over
you? The Lord has been on your side. You have been kept bi) the
power of God.
Thev found in the wilderness, assisting grace. What was said
of Asher applied to them all; " as thy days, so shall thyv strength be."
He mnude them equal to their travels and their;.,als. Ihe gave
them his Sabbath>. lie sent MVc'. Aaron, and Miriam before
them. They had the services of the Priests; the messages of the
VOL. I. 9




es                    FEBRUARY 12.
Prop hets; the communings of the mercy-seat. And has he:aot sen
you help from the sanctuary, and strengthened you out of Zion 1
You have had his ordinances. 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 enalbled 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 time of need-Where shall I end?
But remember-First, that all you have possessed and enjoyed.
deserving the nanme of good, has been grace.  Secondly, you
-gould have seen much more of this grace in the wilderness, had you
bcen more observant: for "- whoso is wise, and will observe these
things, even he shall understand the loving kindness of the Lord."
Thirdiy, 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 dispensations concerning you will be finished:
vour capacity for reviewing them will be complete; and you will
filly see tne bearing of them all upon your welare —then' for the
sonc —  O give thanks unto the Lord; for he is good, for his mercy
endureth for ever-To HIM THAT LED HIS PEOPLE'rIROUGH THE WILDERNESS; for his MERCY ENDURE'H FOR EVER!'
FE BRUARY 12.-"' And Samuel lay Ultil the morning, and opened the door s
of the house of the Lord. And Samuel feared to show Eli the vision."
I Sam. iii. 15.
EVERY thing in the history and character of Samuel is attrmctive
and interesting. His birth was in answer to prayer. He was.~atnctifled from  the womb; andl  was dedicated to the service ct' the
sanctuary as soon as he was weaned. Among the Jews there wvere
three weanings.  The first was at the end of three years; thi; was
tue weaning from the m.other's breast.  The second was at t. end
of seven years; this was the weaning from the dry nurse. The
tnard was at the end of twelve vears; this was the we ning
from childish manners. At the latter period the Jewish ch ldren
beg;an to attend tne public solemnities; and at this age hilere
fore we find our Saviour in the midst of the doctors in the tenpie. This we presume was the season when Hannah left S muei
at Shilo, under the care of old Eli: for we see that he imme(.ately
" worshipped the Lord there;" and was capable of rendering him
self useful in the services of the tabernacle.
Some length of time after this, the Lord addressed him  a tile
night, and delmvered to him  an awfl!l rmessage concerlin   E i.
" And Samuel lav until the morning." EHe seems to hla, e had
noine of those apprehensions which other children suffer frt n the
dread of darkness, and apparitions, and sounds, deemed oi inous.
But did he sleep during the watches of the night?  lWe p esume
not.  The wonderfulness of the occurrence, the divinity of the
Speaker, and the import of the message, would be likelvy to hold
his eves wauilng, and Lully ernploy his tnoughts and meditations.
But he " opened the doors of the house of the Lord."  Thought
distinguished and dignified by stuc a vision, he does not cfeel hirn




FEBRUARY  12.                        99
self raised above his humble office, but repairs lo 1 Is usual employment with alacrity. He that is not faithful in little, will not be
faithful in much: but principle, diligence, and cheerfulness, 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
degrading?  What were our hands made for but to be used?  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.:, 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
endeavour to justify themselves byh appeals to their 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
lie keeps within his own 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 lie was warm; and could say, " 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 exhorteth. on exhortation: he that giveth, let
him do it with simplicity; he'that ruleth, with diligence; he that
showeth mercy, with cheerfulness."  We always suspect those who,
looking after something new and extraordinary, are carried away
from the plain path of revelation, reason, and common sense. " The
wisdom of the prudent is to understand his way." LTet wives remember this, who gad about after favourite preachers, and forget their
domestic arrangements, and unbelieving husbands. Let servants
think of this, who by religious gossipings render themselves unpunctual in the claims oi 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 lan-.
guag;e of the Apostle to the Thessaloniians: " For even when we
were with you, this we commanded you, that if any w:,uld not work.
neither should he eat. For we hear that there are some whicth
wallk among you disorderly, working not t at all. but are busybodies.
Now them that are such we command and exhort by our Lord Jesus
Clrist, that with quietness they work. and eat their own bread.
But ye, brethren, be not weary in well cdoing."
Some entrusted with such'a secret could not have contained it
without swelling and bursting. They would have risen, and rushed
forth, and have proclaimed to their connexiohs  the privilege by
whbch they had been honoured.  There was- nur.t.g of thlis in




i0o                  FEBRUARY  13.
Samuel. He was not elated or vain. He rises only at the usuai
hour, and performs his accustomed work; and is not eager to announce 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. Modesty and diffidence always attend true greatness, ir nature and in grace.  Though Paul ha(d a vision that rapt
him into the 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 with
out trembling.'" How unlike the carelessness, the forwardness, the
boldness of many a novice in the ministry! 7 What a contrast between the reserve, the retiringness, the humility of the lovely Samuel;
and the self-conceit, and assurance, and arrogance, and talkativeness
of many of the young in our day! "Exhort young men to be soberminded."' And let every man be swift to hear, slow to speak."
But why was he "afraid to show Eli the vision?"  Had Ell
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 indulgence, not severity. And we may be
assured that he loved Samuel, and treated the little Levite as a son
that served with a father. His fear, the, efore, 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. I't
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 mouth speaketh. Evil would spread
slowly if people were like-minded with Samuel. WThat some call
faithfulness is the indulgence of their harsh feelings.  They are at
homne, and in their element, 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
crucified. 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, perstuade men.
FEBRUARY 13.-" Fear ye not, therefore, ye are of more value than m.any
sparrows." —)!Matt. x. 31.
HERE is obviousivy an implication of something going before.
Our Saviour is speaking of the doctrine of Providence, and he would
establish not only the truth but the extent of it. Sonime conceive of
God as presiding over whole systems, but regardless of individuals,
and the minute concerns of ili.s creatures. This philosophical or
half infidel notio-,'if designed, so to speak, to relieve the Supreme
Being, only dshl.ienou-s him; as if an infinite understanding way




FEBRUARY  13.                       l Jl
perplexed, or an almighty power wearied —" Is any thing too hard
for the Lord?" Besides, a general providence involves a particular; a.
a whole is made up of the parts, and a universality is only the aggre
gate of the particulars.  The truth of the case too is also proved bi
pacts; for we actually find that nothing is overlooked,'ut every
thing, however small and apparently insignificant, presents undenia-!ec indications of divine power, contrivance, and care. And this is
what our Saviour here teaches his disciples. And to impress them
the more, he has two references. The one is taken from themselves
-— " the v.,ry 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 greatest of our interests? The other is derived from the
inferior creatures. "Are not two sparrows sold' for a farthing?
And one of them shall not fall on the ground without your Heavenly Father."  How natural and unavoidable then the inference:
" Fear ye not, therefore, ye are of more value than many sparrows."
The estimation is comparative —" ye are of more value than many
sparrows."  Sparrows therefore have their value; and we are reminded 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.ould produce one of the meanest of them.  They are the work oi
God's fingers: all praise him; and he deems none of them beneath
his regard. But there is a gradation 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 bird.  The supremacy of man appears in his being made the lord of this lower world, and having
had all c Matures put under him, and given him not only for service
but food.,Ience he said to Noah, " The fear of you and the dread
of you shazll be upon every beast of the earth, and upon every fowl
of the air, upoa 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 hc cannot think too
meanly of himself before God, yet he has physical endowments
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 wonders 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 irnmaterial, but immortal. The boidyv
dies, but the spirit returns to God who gave it, and will behold toe
heavens and the earth pass awaiy, survive the dissolution of all
9*k




'0U2                 FEBRUARY  13.
things, and live for ever. He is therefore not only of more valum
than many sparrows, but of more value than the material universe;
and would be an infinite loser were h. to gain the whole world and
lose his own soul.
But if the disciples, as men, were so valuable, how much more
were they so as Christians, under which relation and character he
viewed them i Thus they were not only superior to all other species of creatures, but to their own. Christians are the excellent of
the earth, and whatever their outward circumstances may be, are
more excellent than their neighbours.  The world knoweth them
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 spared 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 indescribable.
And they may without pride be conscious of this; and our Lord
would have his disciples 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 valuable, 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 ot all men
for his Name's sake. Yet thev were to be safe in all their dangers:
their enemies could do nothing against them without divine permis.
sion; 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. "Provide," said he, " neither
gold, nor silver, nor brass in your purses, nor scrip for your journey,
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? 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 chances their
food. The more domestic and useful, he supports by the instrumentality of man. How, when viewing the foddering of cattle,
riave 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 they?"  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 casting all your care upon him that careth for Vout
go on your way rejoicing.




FEBRUARY 14.                        i0s
FEBRUARY 14.-" Felix trembled."-Acts xxiv. 25.
ELIX trembled" — not Paul. Yet Felix was the judge, ani
IPaul the prisoner. But the prisoner was not guilty. Though he
suifered as an evil-doer even unto bonds. he had a conscience void of
ri[encee; and knew that he was suffering in the best of all causes,
and for the most excellent of all masters. Therefore none of these
things moved hiun.  There is no fear in love; but perfect love
casteth out fear. The audience might have intimidated him. It was
a trying thing to speak before persons of such reputation, and rank.
and influence, as Tertullian 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. Creatures are all reduced to their iproper 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 endeavoured to
ingratiate himself with those who had power over him; or at least
have studiously 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.  Ht
knew Felix was cruel and oppressive. He knew that he was ad.r
dicted to bribery and corruption in his office.  He knew that he
was living in adultery: for this Drusilla now united to him, had
been seduced by him from her own husband Azigus.  And what
loes he?  He not only gives his views of the faith in Christ doctrinally, bat he applies them practically. He reasons of righteousness; and shows that there is such a thing as justice between man
and man. He reasons of ternperance; and shows the evils of unbridled appetites and passions.  He reasons of iudgment to come;
and shows the awfulness of that day when the great as well as the
small will stand before an impartial tribunal, and wholemongers
and adulterers God will judge. Yet he does not tremble.  Wheretobre?  He has truth on his side. He has God on his side. He has
notning to do with consequences; 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 vstand at the elbow of
every minister; and therefore he should be able to use the words of
Baxter:
"! preach as if I ne'er should preach again;
And as a dying man, to dying man."'
"Felix treinbled" —not Dr.usilla. He was a Pagan; she waI.
a Jewess; and had even induced her former husband to submit
to the rite of circurncision, as the condition of her marrying himn.
She therefore seemed mnore likely to be affected than Felix.. How
was it she escaped, and left all the emotion to him?  Was her
insensibility derived from the though-rit of her Jewish extraction and
privileges?  We should have deemed this impossible; but we know
that tile Jews when they were most wicked, ermboldened and encoucage'l themselves by this consideration. You steal, says God by




104                  FEBRUARY  15.
Jeremiah, and murder, and commit adultery, and swear falsely, and
bear incense unto Baal; and come and stand before me in this houset
which is called by my Name, and say, we are delivered to do ali
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 saying in
themselves, We have Abraham to our father  13 at Abrahamn calls
tne rich man in hell his son: and God says, I will punish the circumcised with the uncircumcised.  The unconcern 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 strangels, 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 exceediungly tends to harden the heart they have not softened. Hence is it that many in our asse mblies now hear, hardly
awake, those awful 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 theit
own hearts' lusts; and withholding the influence that can alone ren
der means alone 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 6
We have more hope of those that come from the east and from the
west. The first shall be last, and the last frst.
FEBRUARY I5. —' Felix trembled."-Acts xxiv. 25.
"FF.ELIX 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 ot
nis state, as to happiness or misery. Had we seen a prisoner in
chains, and a governor on the bench, we should have been disposed
tu 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 foind
the prisoner possessed of the peace of God which iasseth all lunderstanding; while the governor was devoured by anxiety and fear, notwithstanding his office, his rank, his authority, wealth and luxury
-— Felix trembled.
" Felix trembled"-See the power of conscience. Conscience is a
bosom friend, or a bosom fiury. It is God's vicegerent on earth; his
t ibunal within; the quarter sessions before the grand assize. Paul
speaks of  tihe conscience bearing witness, and the thoughts the
meanwhile accusing or else excusing one another."  Is this princ.ple ever entirely suppressed?  Some have boasted of the attain



FEBRUARY  15.                        105
ment. But +here is a difference between pretensions and reality.'What are men —e not in company, but alone?'Whence their dislike
and oread of solitude?  What are men-not in life, but in death?
"Fools men may live, but fools they cannot die " Yet even in life,
how hard is it to resist particular apprehensions!  And apprelhensions which cannct be ascribed to the danger of human detection, or
punishment, because there is no fear of either. As the win er-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
reflection: the sight of a furneral, or sudOen death, or a threatening
sickness. The wicked. though not always actually in it, are all their
lifetime suobject to bondage, through fear of death.  Madame de
Stael observes, that misfortune has the power to make the strongest
minds superstitious.  It would be better to saV, 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 awhen 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 besoughlt us, and we would not hear; therefore is this distress
come upon us."  So Belshazzar's knees smote one a-ainst another
when he saw in the midst of his feast, the handwriting on the wall.
The inscription was unintelligible: it might therefore have contained somliethinlro favourable to him: but guilt was the inte;preter.
Herod, hearing of our Lord's falie, said, it is John the Baptist; he
is risen from the deaJ: and mighty works do show forth themselves
in him.  If, as Josephus says, he was a Saddl.ucee, 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 divine 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 efficacvy is when it is the power of God to salvation. But where it does
not work effectuAy, as in themi that believe, it often produces grea,
elfects for the time.  Many were astonished at our Saviour's doctrine, and wondered at the gracious words that proceeded out of hli
lips. The stony ground hearers heard tie wiord with ioy, and endurel1 for a  vhilte.  Herod revered Jonl, heard him gladiv, and did
maryl  tlllngs; performing various duties, and breaking off trom sonme
of his vices.   We little inimaine,  when the Gospel is plainly and
faithfully preached, what ieelings 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 witness even in the exnerience of the unconverted.  When these come from  curiosity, or to
ridicule, and are arnode to tremble: when they have forced upon theln
a rernemnbrance of their sins. as if tile preacher had been privy to all
thev have said or done; when the very secrets of their hearts are
madle manifest: when, notwithstanding their self-love, the doctrine
mares them  dissatisfied and uneasy with themselves; when they
cannot but own secretly the necessity of the change they sVriv-e to




106                   FEBR UARY  16.
deny or ridicule; and when, though offended and determine& to go
no more, they cannot but be found again and again in the assembly
-What is this but a voucher of the divinity of their mission? and a
testimony which God gives to the word of his grace?
" 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, wl y did he tremble only? Why did lie not follow out
his conviction'?  Yea, why did he endeavour to get rid of it?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 posx tive refusal, but putting off the thing for - e present.
Then he pleads another frequent delusion, engagermen, -" when I
have a more convenient season I will send for thee."  A uore free
and leisure period to attend to the things of the soul is no'Ikely to
be found as we advance further in life and get more into ti  world.
Yet suppose it could arrive-It did arrive to Felix. But th  opportunity came without the disposition. He saw the preacher, 1t,it said
nothing about the faith in Christ now. He saw him frequently, but
no trembling, now-The good feeling was gone for ever! "'He
hoped that monev should have been given him," and disappointed
in his avari e, and " willing to show the Jews a pleasure, left 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 so long. Evil propensities have grown by continuance.  The disease has gained strength by neglect; and the
shrub by being left has become a tree, and is too radicated to be
emoved.
Bless God if you tremble at his word; but remember, conviction;s not conversion. Depend not on excitemlent in religion, without
principle.  Pray that you may tremble to purpose. Let your fear
induce you to flee for refige, 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 ve that labour and are heavy laden, and 1 will give you rest.
Take my yo,:e 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."tgIe. x. 34.
T E: righteous is more excellent than his neighbour. He is above
therm 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. Pence says
the Apostle to these Hebrews. " Ye have in heaven a better and an
rnduring substance."  But
Hovw came Christians to be possessed of property?  They were,slginally destitute; they were by nature poor even as others. For, time indeed they were proudly deluded, and said, "I ami rich and
increased wi';h goods, and have need of nothing." But when they




PIBRlUA RY  16.                      10.
were brought to a knowledge of tlelnselves, they confessed witht
Paul,  in me, that is in my flesh, dwelleth no good tling."  And
they also now acknowledge, that whatever they have gained has not
been earned by their exertions, or procured by their worthiness; but
was provided for them by another, even by him who said, "I xwill
cause them  that love me to inherit substance, and I will fill their
t easure."  And the way ye know.  Yes, Christians, ye " know the
grace of our Lord Jesus Christ, 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 relieve you, but to enrich; not only to clothe you, but to adorn
not unly to draw you from the dust and the dunghill, but to se
you among princes, even the princes of his people.  And now a-.!
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 sacrifice. your sympathising friend, your example in duty and suffering.
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 minht be exalted, and emptied himself of his glory
that we might be filled with all the fulness 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
)f our salvation! an'] what ought we to think of the Saviour$s'grace!"
" Ile sunk beneath our heavy woes,
To raise tus to his throne;
There's not a gift his hand bestows,
Bu'- cost his heart a groan."
But let us examine the wealth of his people. It is substance
characterized by three things.
By its residence.  It is substance in. heaven —The aho-le of the
glorified, the habitation of angels, the dwelling-place of God himself. Whether thlb is either of the shining worlds over us, or any
other invisible 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, 1 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
r,e laid up for us in heaven; for we are blessed with all spiritual'-lessingfs " in heavenly places in Christ."  And no wonder we
rtave our consversation in heaven: for where our treasure is, there
will our heart be also.
By its pre-eminence —It is better substance.  Better than what?
Better than the goods which the Hebrews had lost; and of which
the Apostle speaks in the words immediately preceding: "yae took
jovfullv the spoiling of your goods."  He allows that the things oi
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 enjoyment.  It vields satisfaction; while as to woridly
wealtan a m    lnms life conststeth nor In the abundance cf the t.itrg




iOSFt,.BR UARY  17.
which he possesses; and in the midst of hbi sufficienct  he is i
straits.  Better in acquisition.  Worldly riches are commonly the
mammon of unrighteousness.  Few  acquire them  without some
moral injury or degradation.  He that maketh haste to be rich, says
Solomon, shall not be innocent; and Paul says, " 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 some coveted after, they have erred from  the faith and pierced themselves
through with many sorrows.'"  But in the pursuit of this substance
there is no need of meanness and hypocrisy, of running down others
of hating rivals, of wishing people dead.  The love of this wealth
refines, 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 enduring substance.  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 destructive 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 exhortation 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 yourselves
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 ot
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 befalls him, he knows his treasure is secure; independent of the body
and its diseases, the world and its revolutions, time and its vicissitudes. The heavens may pass away with a great noise, and the
elements melt with fervent heat; the earth also, and the works that
are therein, may be burnt up —but he is no loser even then-" For,
according to h's 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 Antioch certallm prophets and teachers; as Barnaals, and, Simeon that was called Niger,
allnd Lucitts of Cyrene, anid Manaen, which had been brought up with Herod
tlhe tetrarch, and Saul."'-Acts xiii. 1.
THERE were no less than sixteen Anttochs in lWestern Asia
founded in honour of Antiochus, by Seleucus Nicator his son. Th,
Scripture only mentions two of them. The first was the capital of
F isidia  the second, the capital of Syria.  The tA tt alludes to the




FEBRUARY 17.                         10I
atter of these.  Its situation, extent, honouis, riches, trade, and the
reedom and privileges the Jews enjoyed in it, tmay be easily asceimained from history. We have other things to notice.  The most
important fact ever connected with it was the arrival of the Gospel.
This was occasioned by the persecution that arose about Stephen;
tor 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 purpose 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. Ahd the
disciples were called Christians 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
intimation. 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 Antioch, 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 exercising two functions? That
is, not only preaching the word, but occasionally foretelling events?
Five of them are here mentioned by namne. 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 Barnabas; 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 " Sirneon, 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 cf comfort, honour, or
hope, over that sinfillly degraded race of our brethren-if somle 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 i:zly mind. And on the other hand, a lovely soul has someietlc-  iiabited an ungracious body. Let us learn to value intellectuajl,:i moral qualities above corporeal —" As a jewel of gold in a
s-wainres snout, so is a fair woman without 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 mentioned by the Apostle among his saluted
friends, in. the close of the epistle to the Romans: " Timotheus my
work-fellow, and Lucius, and Jason, and Sosipater, my kinsmen,
salute you."  Some have thought whether he was r at Luke the
nhvsiciPa+n and Evangelist, and the writer c this book.
VoL. 1.                     0




[10 (FEBRUARY  17.
Tile fourth was "IManaen, who hada een  rolgl t up witl. Hter(.l
the tetrarch." This Herod was not Herod the Great, who massacres
the infants in Bethlehem, but his son. To him Manaen was fostel
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 samlle conlit-ion! Here we see Herod and Manaen, brought up together in the
same house: the one becoming a profligate, a persecutor, the actual
murderer of Jaines, aild the intentional murderer of Peter, awfully
ending his course, being smitten of an angel of the Lord, aid 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 examples, during
the most impressive period of life! Why did Herod reject Christianity? and why did Manaen embrace it? The one was perfectly
inexcusable; the other had no reason to be proud, but much reason
to be thankful. Men destroy themselves, and will feel guilty in
their ruill. 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 relationship is provided for in such cases
at the expense of the public; but lie resembled Moses, who when he
was come to years refused to be called the son of Pharaoh's daughter,
choosing rather to suffer 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
mail 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 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 clrcumrlstanced as to be able to be more serviceable in their
generation. Thus, as Manaen was a mnan of education and address,
these advantages were now sanctified; and he was therefore immediatelv and advantageously employed.
The fifth was "Saul;" a character endeared to us as the Apostle
of the Gentiles; anrd one of the most extraordinary individuals resorded in history. We know mulch concerning him; much from
his own writings; and much from the narratives of Luke. When
we consider his pha:risaisnm, his persecutions of the Church, his conversion, his zeal, his journeys, sufihrings, and services, we readiyiv
join him in the acknowledgment: " The grace of our Lord Jesus
Chirist was exceeding abundant to me ward."  And we glorify God
in hml.  What an assortment! What an assemblage was here i




EBRUARY  18.                       1II
FEBRUA^RY 18. —"And  aiban said unto him, I pray thee, if I have founa
i.vour in thine eyes, tarry: for I have learned by experience that the Lord
nath blessed me for thy sake. — Gen. xxx. 27.
LABAN knew and acknowledged the true God, yet had idols in his
family. His character was a compound of selfishness, cunning,
meanness, and cruelty. He even turned his daughters into articles
of traffic; and inveigled his son-in-law into discord and wretchlledness, polygamy and incest. All this is perfectly credible; for he
was covetous; and "the love of money is the root of all evil."  I-He
is here addressing Jacob, who after serving him with diligence and
aidelity for many years, and meeting only with injury and insult, resolved to leave him.  The resolution was not the effect of feelin,
only, but of divine command; for the Lord "had said unto him, leturn unto thy country and to thy kindred, and I will deal well with
thee."  At thie 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."  WVhence we remark,7'hat God is the author of all our successes and comforts.
Even Laban owns this-" T/he Lord has blessed me."  No won.
der therfoore Solomon should say, " The blessing of the Lord, it
mlaketh rich."  Moses gives Israel the admrnition,' Thou shalt rermember 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 nlaster's crib.
but Israel doth not know, my people do not consider."  " For she
(lid 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 themn our portion is fat, and our meat plenteous.
God mnay 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 Providence 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
havie 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 envies the ox that is fattening for the slaughter in the
greenest pasture? Be not thou afraid when one is made rich, and
the glory of his house is increased. Do not imagine that God ap.
proves of vou 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 Lold hath




GUS                  FEBRUARY  IS.
blessed me for thy sake."  See another instance of this in the cam
of Potiphar. " And it came to pass from the time that he had maoe
him overseer in his house, and over all that he had, that the Lord
blessed the Egyptian'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.  Ve are in a sense responsible for others as well as for
ourselves.  We can injure or benefit those with whom we are connected. One sinner destroyeth much good, while the godly are
blessings to all around th.:m. 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 thereof. They stand in the
gap, and hold back invading 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."
Person's may derive advantage from  their inferiors.  The
stream of goodness and usefulness seems naturally to run downwards: but here the less is not blessed of the greater; but the elde)
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 oi you.  Nay, mulch 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 thlis world, are
rich in faith. and deeply versed in the things of God. A little caplive girl was the instrument of making the God of Israel to be
Lonoured in Syria, and of' obtaining a miraculous cure for her nmastet-Call nothing cornmon or unclean.
Mlien, ho'wever irreligious, are sometimes constrained to bear
testimony infavour of the godly. Laban, who disliked Jacob, and
would have injured him had he not been divinely 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
hath blessed mne for thy sake."  Balaam had no love for Israel, and
died fighting against them; yet exclaimed, " How goodly are thy
tents. 0 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 an.d admire and hate the change." When
Saul was spared by David, he could not help lifting up his voice and
weeping and crying, " Thou art more righteous than I.' W'hen
Christians act consistently, they enthrone themselves in the minds
of their observers, and though their enemies may outwardly reproach




FEBRUAR Y  19.                     113
them, they cannot but inwardly revere.  They may dislike the
nature of religion, but they can judge of its moral and relative advan
tages. The d:fference between tha partakers of divine grace and
otthr>, in their conduct and their condltton, is too great and obvious
to elude notice.  " Their seed shall be known among the Gentiles,
and their offspring anmong the people: all that see them shall acknowledge them, that they are the seed which the Lori hath blessed.1"
FEBRITARY 19.-" I John am your brother, and companion in tribulation, and
m tile kingdom and patience of J'sus Christ." —Rev. i. 9.
BY calling himself their "'brother," John shows how well he
remembered the admonition of his Lord and Saviour: " Be not ve
called masters; for one is your master, even Christ, and all ve are
biethren."   The first ministers of the Gcspel never thought of
"lording it over God's heritage, but were ensamnples to the flock."
"We have no dominion," said thev to their hearers, "over your
faith, but are helpers of your joy: for by faith ye stand."  Every
man is a brother: but the name is peculiarly applied to the subjects
of divine grace. Whatever ditierences prevail among these, they
are only the distinctions of children-they are all of the same family
-the same household of faith-and to claim kindred with them, is
the supreme desire 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
perished. 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 "companion," 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 Patmos. As we need and are formed fbr
society, and as religion sanctifies the social principle, Christians
love the presence and conversation of each other. "My goodness,
says David, " extendeth net to thee; but to the saints that are in tlh
earth, and the excellent in whom is all my delight. I am a comr
panion of all them that fear thee."  Their intercourse with eaci
other is instructive, and relieving, and enlivening.  Solomon corn
pares it to the refreshment of ointment and perfume; and to the
mnutual sharpening of instruments. Yet some are entirely denied
this privilege; and are placed in neighbourhoods and families where
they can have no sweet counsel together, or go to the throne and the
house of the Lord in company. Others lament the little access t aev
have to those whom  they most love and esteem.  So it is-as ff
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 i
" tle conmnunion of saints."-But John means, that he was a fel
I'w-partaker with them-In what?  " Yz7i- companion," says n;
10*




11A                  FEBRUARY  20.
in tribula tion; and in the kingdom; and pati nce of Jesus Christ."
A just and striking iepresentaticn of the state of Christians while im
this world.
They ale called to saffer: 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 loveth 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 cannot 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 necessary to both the former; to the tribulation —to bear it: andto the kingdom-to wait for
it. For though you are already entitled and anointed, you are not
vet actually crowned; but resemble David, who, after much tribulaaon 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 Christian. 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 shculd 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 m,thgnant 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 he 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 adversaries. Thou
hast caused, said Nathan, the enemies of the Lord to blaspheme.
To blaspheme here means, to speak reproachfully against his God,
his religion, and his experience. So Paul says, " Let as many ser
vants as are under the yoke count their own masters worthy of all
hlonoui-, 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 doctrine 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 ignorant 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
St, the v will be sure to despise us. But-if we-are inflexible, and foltow o t our principles, and are always and every where the same.




FEBRUARY 20.                        115
we shall commentd ourselves to their consciences, and J'ey wi.. be
constrained to respect those to whom they cannot be attached. Wlat
a noble testimony was borne to Daniel, when his accusrs 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 mlen."
Avoid," says Paul, "' the very appearance of evil."
Saints are our observers.  They observe us frcm 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; arnd restore; and to provoke to love and good
works. Wo 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 b3e turned out of the way; but let it rather be healed.
Ministers are our observers. They are to take heed to mne 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, when. our conversation becomes the Gospel, as arguments, proofs, and commendations;
and we are their glory and joy.
Angels observe us. MWe are a spectacle to angels, as well as to
the world and to nmen. 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 conduet
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
judgment. Parents will be called upon to testify against their children; and ministers against their hearers. A ngels 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  ilho is to determine which is the seducer,
and which only the;educed?
Above all, God observes us. He is the most perfect observer, for
nothing eludes himl; he seeth our thoughts afar off. He is also the
most concerned observer: they are his laws which are violated or
honoured by our temper and conduct; and he records al. we speak
and do; and will bring every work into judgment, with every secret thing, whether it be good or whether it be evil. Therefore said
he to Abraham, " Vallk before me, and be thou perfect."  And
what mnlner of persons should we be, if we believed and considered
ditat 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.




116                  FEBRUARY 21.
FEBRUARY 21.-" And all that sat in the council, looking steadfastly on him
saw his face as it had been the face of an angel."-Acts vi. 15.
THERE was nothing unaccountable in their beholding him as then
did. He was a renmarkable character; and had excited much notice
by his office, and the wonders and miracles which he did among the
people, and the victory he had gained over a number of able opponents
who had challenged him to the dispute. 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 steadfastly on Stephen, wishing and hoping, perhaps, 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, grinning horribly, and gnashing upon
him with their teeth; how. did their faces appear?  What a contrast between him and his persecutors! Here was a lamb among
wolves, an angel before devils, and the IIigh Priest the chief of the
devils'- They saw his face as it had been the face of an angel."  But
how could they tell what an angel's face was?  They had never
seen one. Angels had indeed formerly appeared to men: and many
instances of it are recorded. But as the design of the Scripture is to
edify, and not to amuse, it tells us little concerning these beings.
Yet all it relates goes to establish one thin —their superiority to
the 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 strengith. 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 se:-srV of those to whom they were
sint. At the sight of Gabriel, Dai.iel'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 singing
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 intimated 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 fuilly the excellency of God's power. in 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 ministerng
spirits, and despise not even our little ones-And far more still, the
grace and condescension of the Lord Jesus, who took not on him
the nature of angels, but was made in the likeness of men; and because the children were partakers of flesh and blood, also took part
of tne same.
But what was the nature of this appearance in the face of Stephien?  andt how is it to be accounted for?  The visage is some.
times very impressive and striking by natural beauty. There is




FEBRUARY  21.                        117
nuoting in 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 effectlng
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 thiee companions were preferred because they were well
formed and there was no blemish in them. Esther was an orphan,
supported by her uncle, with no dowry but her charms: yet she
becomnes the saviour of Israel, and the queen of one hundred  and
twenty-seven provinces.
The face is rendered powerful and striking by intellectual qua-ities. The former may be found without these; but the features,
however fine and regular, will be tame and insipid, unless some-.
thing of mind beams through; and the countenance will only captlivate fools and sensualists. " Wisdom," says Solomon, " maketh
the face to shine."  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 form the fire of his eve,
and the mnajesty of his features.
The face is rendered interesting and striking 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 personally fairer
than the children of men. We imagine his face beaming with
peace, gentleness, compassion, kindness, readiness to pardon and
relieve, the image of the invisible God who is love. How is a
countenance injured by the want of humility, modesty, diffidence,
tendernez-! How lovely are infants while insensible of their cherub
charms! How lovely is youth while lley are unconscious of their
attractions, and full of innocency 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, a;e
employed and managed as substitutes and expedients. What a difference is there between two countenances, one of which is inhel *d
by vice and bad hurmour, and the other by goodness and ar-;-..ole
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 face is susceptible of
impression and improvement, and the features may be modified by
its benign and heavenly influences! When they are older, a chai)ge
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. Religion, we are persua-ded,
ts not only " the health of the countenance," but the comeliness too'
But when Stephen's face was seen as it had been the face of an
angel, was the aspect natural, or supernatural?  He might have
had a corporeal loveliness.  We know he was at this time full of
wisdom and failh.  Ilia countenance was not pallid with guilt, nlur
distracted by care, nor troubled with fear, but full of confidence..,erenity, mildness and joy. Yet there was something supernatural
here. Anid why should this be deemed incredible, or even woilderful?  The occasion was worthy a divine interposition.  It was an
ige of miracles. A few hours afterward. Stephen said, I see the




18                     FEBRUARY 22.
heaven opened, and Jesus standing on the rigltl hand of God. In
the transfiguration, as he prayed, the fashion of his Saviour's coun
tenance was changed, and his raiment was white and glistering.  It
is said of Moses too, as he came down fiom the mount, toit his
face shone so that the Israelites could not behold him for the glory of
his countellance. And how remarkable was it, that at the very mot.
ment Stephen was accused 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 Limself!
FpEBRUARY 22.-" And all that sat in the council, looking steadfastly on him,
saw hiis 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 adiministers honour according to a rule which he has himself laid down:
" Them that honour me, I will honour." Enoch was translated that
he should not see death; for before 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 Redeener. Ile
went forth to him without the calnp, cheerfully bearing his reproach;
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 putting 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 nay Father ho;_our."  And he cannot be at a loss fe
means to do this, not only be-ond the grave, but through lif,.
T'here is a moral glory in their'character and conversation. whic L
shows that they have been with. Jesus. It adorns the doctrine ot
God their Saviour; inspires beholders with re- erence and awe; and
qmore than puts to silence the ignorance o)f foolish men. HI-e whom
they serve has often brought their eriernies to their feet; and put
suich a difference between his people andri the Egyptians, as to constrain the most ulthinking to say, " Verily, there is a reward for
the righteous; verily, he is a Godl that judgeth in the earth." When
they have suffered, especially for his Name's sake, " the Spirit ol
glory and of God had rested upon thelm.'"  And how has he owned
them in their last hours! A radiance has been thrown around them
that has rendered the dyiong chamlber the house of God and the gale
of heaven; and induceed thie exclatnaiton from  all beholders, "Let
me die the death of the rirhteous, and let nim last end be like his!'
-What then is the glory that shall be revealed in them. when lie
shall chance even the vile bodyv of his people. and fashion it like
unto his own glorious body;  and they shall shine forth as the sun'.n the kingdom of their Father!
We here see the truth and Ifithftlness of the Lcrd Jesus, andi'tow worthy he is of our confildence. I-e had said to his disciples 
T rhey will deliver you up to the coulncils, and the} will scourge
lou ini their synaagogucs: lut wilen they deliver vyou up, talrc no
JIouglt how or what ye shall speak; ftr it shall be given you in




FEBRUA1RY  22.                       119
tnat 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 nar
be able to gainsay nor resist."  And did not Stephen find it so?
Perhaps he had his fears previously to his appearance in the council.
Nothing is more intimidating than to appear before 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;ntroduce and support them. But Stephen was alone and unbefriended, and his judges were filled with hatred and fury. Yet he
had a reasonable and an adequate relief to rely upon; and he found
tihe assurance true; and was perhaps astonished at his own self-possession, and force of argument, and promptness of recollection, and
fluenri, 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 irradiati,n
of countenance that draws and fixes every eye-" All that sat in the
council, looking steadfastly on him, saw his face AS Ir 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 precious, they do not exhaust all the love of hir
heart, or power of his arm. He has yet reserves for extraordinary
purposes; and indulges, and surprises. He loves to exceeO expectation; and do for us exceeding abundantly above a!1 we ask or think
What was the effect of this scene?  With regard to Stephen, iP
does not appear that he was aware of it himself.  This too was tlLO
case with Moses in a similar distinction. He knew not that his facde
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 excellencies: nor are they foi-ward to publish them. But
from others they cannot be concealed: their profiting will appeai
unto all men.  Though Stephen was unconscious of' the honour,
none of the council were ignorant of it; all looked steadfastly. and
sctw his face as it had been the face of an angel.  And how were
they all affected?  They were enraged the more: and " then said
thet High Priest, are these things so':' What a proof was this, ol
the perverseness and impenitency of these men, that they coudL 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.  R.
shows the tr-uth of the declaration, that the heart is deceitful above
all tinmgs and desperately wicked. It shows that all belief is not, as
some say, influential.  It ought to be so) and would be so if we were
in a right state: but we are ftllen creatures; and the powers of the
scrul are thrown into disorder.  Hence we see anJ approve better
things, and follow worse; and the clearest conlvictions 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. lire
these beholders of Stephen, derive from their opportunity and advantamges onla- an increase of guilt and condemnation.
We talk of miracles.  They were useful as evidences and proofs,
but as m(;ral means they failed as well as other means. We are




I2t 3                 FEBRUARY'23.
readv to think that those who were not properly influenced by then,
coula not believe them: but they did believe them. The Pharisee
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 canno: 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 strangers to the truth,
but hold it in unrighteousness; and will not let it go free in their
conduct. They think their irreligion is the creature of circumstances; and that 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 impression; and what is
not done by the means of grace, may be done by events. If one.;ame unto us from the dead, we should repent. Vain hope! if you'near not Moses and the prophets, neither would you be persuaded,
though one rose from the dead.
_?EBRUARv 23.-" Lo, 1 am with you alway even unto the end of the world
Amen."-Matthew xxviii. 20.
IT is needless to ask who is the speaker?  Every believer wili
exclaim, as soon as he hears the words, " It is the voice of my Beloved."  HIis voice is always welcome to the ear of faith: welcome
when it enjoins a duty; welcome when it demands a sacrificeflow welcome then when it announces that he will never leave ut
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. 0, to
have seen him! to have glanced at the features and emotions of his
ceuntenance 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
hint. Preach, said he to his Apostles, repentance and remission ot
sins in. my Name among all nations, beginning 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
huln?  No wonder sorrow had filled thei:' hearts. How we feel at
the loss of a dear relation, or beloved friend, or useful minister!
They were as lambs among wolves. Thev were left in a world
that hated and persecuted them. What will they do for defence,
counsel, and comfort, 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 o perish, I awoke and rebuked
the sea, and there was a great calm. W/hen at another time, the
wind was contrary, and you rowed in vain, till your strength failed.




FEBRUARY 23.                       121
t 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 a2d
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 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 intended themselves only, it would' h'nave 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,
things have been so and so with us, ever since the Reformation or
Revolution. No river has the selfsame particles of water it had a
year or an hour ago; yet because it flows in thie 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. WVe look backward 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 prepare us for it! that will never terminate: but " this present world" is not only seen, but temporalIt 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 ali the works that are therein, shall be
burnt up."' Then " time shall be no longer."  But 0 delightful
assurance! we know that till then, Jesus will be-must be-with
his people. Yet how is the assurance to be understood? How can
he be with them alway, even to the end of the world?  0, say they
who only counsel to cast him down from his excellency; by his
word, and ordinances, and ministers.  But he speaks of his own
presence: and he does not say, I shall be, but I amn, 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 corporeally in the
vworld. 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 tile wicked as to the righteous. Wthen 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 Comforter, that he may abide
VOL. I.                     1




122                   FEBRUARY 24.
with you for ever: even the Spirit of truth; whom  the world cannot receive, because it seeth him ndot, neither kroweth him; but ye
know him; for he dlwelleth with you, and shall be in you."
Let us realize tliis promise, as the promise of One that cannot lie.
And while it il!s us with wonder and admiration, and induces us to
exclaim, " Will God in very deed dwell with man upon the earth?T'
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 number 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? 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.-" Arid he said, It is the Lord: let him (lo what seemeth hnDR
good."-1 Sam. iii. 18.
ELI had many failings; but nis 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 exclaimed, " 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 temporal judgment, designed to degrade his family
from the priesthood, but not as necessarily consigning them  all to
endiless perdition. Some of the mystics have carried the principle ot
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 without 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 sensibility. A man of
his tenderness must have felt-and he ought to have felt —and he
could have exercised no resignation without feeling. Our Saviout
himself said, " Now is my soul troubled;" and he prayed, " Fatheir,
if it be possible, let this cup pass fromn me;" and so may you, (onsistently with the most perfect submission, if you can add as he did:
"Nevertheless, not my will, but thine be done."
But Eli humbles himself under the mighty hand of God without
murmuring and complaining. He does not accuse him of injustice
or severity, but meekly accepts the dispensation —" It is ti e Lord.




FEBRUARY  25.                       123
let him do what seemneth him good."  Two things contributl-ed to:
this. First, a sense of his guilt.  He had connived at the condu.i t
of his sons, and thereby had dishonoured religion, and offended Goid.
This he felt, and therefore said, "why should a living man comliplain; a man for the punishment of his sin?"  " I will bear teiC
indignation of the Lord, because I have sinned against him." Lol
the afflicted compare their sufferings with their guilt, and they wi'1
see that they hay no right to repine: God has punished theni less
than  heir 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 comforts,
nut 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 unlucky servant; it was that
malicious neighbour; it was that perfidious friend"-But Eli says,
" It is the Lord," and therefore " let himn do what seemeth him
good."  A man like-minded with Eli, does not stop at second
causes; or think only of instruments.  Instruments 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 concurrence 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 submission to his will than the sight of his hand?  Therefore
David said, " I was dumb, 1 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 infinite,
and whose wisdom is uaerring   " It is the Lord," whose mercy
endureth for ever; who does not afflict willingly, nor grieve the
children of men; who loves while he chastens, and chastens because
he loves; who will be with us in trouble, to sustain, deliver, and
sanctify us; and make all things work togather for our good-The
cup which.ay IFather giveth m., shall I not drink it?-" Let HIM
do what seemeth him good."
FEBRUARY 25.-" Now a certain man of the servalnts of Saul was there that
day, detained before the Lord."-1 Sam. xxi. 7.
THIS fact is not without its usefillness. It shows us that in divine
worship, we appear before Godl. 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 eclaims, " When shall I come and appear before God?"
And surely Christians have not less reason than Jews to expect the




t24                  FEBRUARY  25.
special presence of God in their assemblies. Has he not said, " In
all places where I record my Name, I will come unto thee; and I
w;ll bless thee?"  "For where two or three are gathered togethei
in my Name, there am I in the midst of them?"  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 answers from the mercy-seat. And
we see the beauty of the Lord, and inquire in his temple, and heat
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 Hoiy Ghost! How often has he been known in his
palaces for a refuge!
Again. We see that persons may attend the means of grace, nol
from inclination, but constraint. MWhat brought Doeg to the taberanacle at this time, —whether it was to justi.ty himself from some
uncleanness, to perform 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 —lie 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:raveller 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
world, the Christian must mix with others: but they are not his
eompanions: 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, nlany things'shert of disposition may detain persons in their attendance on the
means of grace, and Put 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
power, all comparatively respect the forms of godliness; and to
abandon these, would excite remark and censure, even among the
worldly and indifferent. Some also are influenced 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 ulper
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 wvel be managed without it. Some are urged by the uneasinesses 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 of conscience. Some are attracted by a kind of entertainment which they
find in the psalmo-ly 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 pleasant 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




FEBRUARY  26.                        125
thev diven it from its sacred purposes-ot. ierwise they would exclaim. What a weariness it is to serve the Lord! when will the
Sabbath be gone? Yea, so irksome are religious exercises to some.
that they feel perhaps more of the carnal mind that is enmity against
God in their devotions, than in any other engagements; because
thev are irritated by restraint.
Let us bring horme this matter to ourselves.  We attend, and perhaps have long attended the services of the sanctuary. But let us
ask, from what principle or motive?  Is it to obey God? Is it te
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
hlave loved the habitation of thy house."  " A ('ly in thy courts is
better than a thousand."  TWre have no piety unless we regard religious duties as religious 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 persons by their presence in
our holy assemblies. It is a positive proof against a man if he neglects them: but his attendance is not a decisive evidence in his
favour.  Solomon saw the wicked buried, who had come an-l gone
from the place of the holy. And many a one, unless deprived of reason and reflection, will at a dying hour exclaim, "How have I hated
instruction, and my heart despised reproof; and have not ol:eyed the
voice of my teachers, nor inclined mine ear to them that instructed
me! I was almost in all evil in the midst of the congregation and
assembly." Thus Doeg, while remaining demurely in the divine
presence, instead of minding his devotion, was observing the intercourse between David and Ahimelech, doing mischief, and determining by lies to achieve murder! Lord, what is man!
FEBRUARY 26. —" Because thou hast been my help, therefore in the shadow
of thy wings will I rejoice."-Psalm lxiii. 7.
MAN is called a rational creature; but he deserves the character
for the possession of reason, rather than the exercise of it. He has
powers; but his depravity leads to the neglect or perversion of them.
Thus he is able to reflect, and to anticipate; but governed 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 contra,,t
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 improvement. But how foolish is he, and ignorant, ard 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 backward with humiliation and gratitude, and-forward with prayer and hope.  Therefore David said, "Because thou hast been my help, therefore in the
shadow of thy wings will I rejoice.'"  Let us make his wo.,'ds out
own.
1 *




t26                 FEBRUARY 26.
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
exigences, and yet more in our spiritual concerns? Has he not seasonably and constantly helped us in our duties? We have had
much to do; our work has been the most serious, important, and
difficult; and we have had no sufficiency of ourselves. But the
Lord we serve is not an Egyptian task-master, enjoining us to make
brick -without straw. His grace has been sufficient for us. His
Spirit has helped our infirmities; and he has worked in us to will
and to do of his good pleasure. Has he not helped us in our suffierings?  We have not 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 overmuch sorrow. He has commanded
for us deliverances, and sometimes in cases in which we were troubled 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 righteousness.
Let us make his resolution our own-" Under the shadow cf thy
wings will I rejoice,"  God has no wings: but he has perfections.
EIe has wisdom, power, goodness, and truth. He has made with us
an everlasting covenant. Hehas given us exceeding great and precious promises. His providence performeth 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; but 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 afford 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 from our application of the advantage; and David
was aware of this, and therefore crie, " I flee unto thee to hide me."
Hence says Solomon, " the name of the Lord is a strong tower; the
righteous runneth 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
ho says, " Let the children of Zion be joyful in their King."  It iM




FEBRUARY  27.                       127
what the Church resolves to do when she exclaims,' I will greatly
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 bridgeroom decketh himself with ornarments, 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 beenl my help, therefbre under the shadow of thy wings will i rejoice."  It is needless to
observe how frequently this mode of arguing and acting is exempli.flied in the Seriptures. And what can more naturally tend to encourage us in the Lord our God than the proofs we have had of his
power, faithfulness, mercy, and grace? The fisherman is the more
inclined to repair to the place where he has been successful. Til he
beggar feels no excitement to revisit the door where lie was insulled
or repulsed; but he hastens to the house where he has always rmet
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. T lie beggar too, when after
an absence he applies again, may find a change in the benefactor as to
his disposition, or even his ability. But the Lord changeth not.
What he has been, he is, apd will be for ever. His hand is not.hortened that it 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 fiture
applications anJI embolden our future 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 GodAnd 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 aild 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. "Fcr thou hast delivered my
soul from death: wilt not thou deliver my feet prom falling, that I
may walk before God in the light of the living?"
F 2'RUARY 27.-" Behold, we count them happy which endue."-Janies v. 11.
Tins seems a strange judgment; and we may ask, Who are they
that draw such a conclusion?
There is a sense:n which men in general make this estimate,
They commonly admire those that suffer weli; and are struck with
instances of prudence in difficulties, and magnanimity in dangers;
calmness in a storm, and firmness under an operation. There is a
tameness in the character of one who has always sat in the lap of
ease and indulgence.  The most striking and interesting materials
for biography are derived from those sudden changes and painfuil
cecurrences which tried, discovered, and improved the sufferers who
had to encounter them.
Yea, men, even natural men, have often admired those who have
emlured for the sake of religion. For it has been the strange lot of




*28                  FEBRUARY  28.
many of God's people to be hated and persec ated while living, and
to be praised and extolled when dead. Thus the Scribes and Pharisees painted and garnished the tombs of the prophets their forefather i had slain, at the very time they wished to crucify the only
begotten Son of God. And thus many now talk highly of the noble
army of martyrs, who revile some of their fellow-crcatures for displaying a little of the same spirit by which they were actuated. Deceased saints are beyond our envy. They are no longer seen or heard.
They no longer reproach us by their conversation and temper; no
lonller incommode 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,
hut how we feool towards living ones. These are scoffed at by many:
are they with us more excellent than their neighbours? Is all our
delight in them? 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:::rs. These differ widely from each other in their sentiments
wi'm rezarc,L a:cesand subjects-especially misery and happiness.
Men call tne prouu naappv. Cut God re-isteth the proud. Men bless
-e  covetous, whom mte Lore aontireth. Men are afraid wben one
- ca'e sca. vnen the,iorv OI ns aolusq _s.::zreased; but God tells
1s a matrs itle cons3stetrn not m mne acnunua nce  the things that he
possesseth. And faltn con'ier.; ot wirtn tlesn at,. 1olood: it does not
estimate things by time but eternity _. ines no - iew them through
the reports of sense, but through th? decisions o unerring wisdom;
and echoes back the testimony of God: "Blessed are the poor in
spirit-Blessed are they that hunger and thirst after righteousnessBlessed are they that mourn-If ye suffer for the sake of C':Lst,
iappy 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
supports and consolations enjoyed under them: we shall feel little
difficulty in the decision-" Happy is the man," not who escapes the
rod, but "whom the Lord correcteth."  Therefore despise not thou
the chastening of the Lord. Nor faint when thou art rebutled of
him.
FEBRUARY 28. —" Ye have heard of the patience of Job." —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 parabolical 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 fictitious one? Noah and
Daniel, and a metaphor! James also associates him as an example
wi-th 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 rr;les off, and more than four thousand years ago,




FEBRUARY  ZS.                       129'' He was the greatest man in the east." But his estate would
never have been noticed, had he possessed nothing else: a nlan is
nothing the more to God for the number of his sheep, oxen, and
asses. " The Lord takes pleasure in them that fear him, in thcin
that hope in his mercy." Bat 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, andc 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 servants of God are
never so remarked, so impressive, 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 result frum their enduring.
What would Joseph have been, what would he have done, but for
the persecutions and hardships through which he rose to eminence,
influence, and fame? And thus you have heard of the patience of
Job-Not his insensibility. 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 woes. 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
mhe ground, and worshipped."  You have heard of the patience of
Job— Not his impa.tie:ce.  And vet he cursed the day of his birth,
and prayed for death, aild said, I loathe it, I would not live always.
O that Thou wouldst hide me in the grave! There the wicked cease
fiom 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 remembers no more. No. It was not the display of h'.s habitual disposition; but a partial and temporary emotion, issuing not from his
principles, 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 upset; and
in the anarchy, nature involuntarily utters things which grace will
afterwards be sure to condemn? —Yea, that we should always speak
of our brethren with candour and kindness. The wicked watch only
for their 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 covereth a multitude of sins. It will allow and require us indeed to be severe
towards ourselves; but it will induce us to make the best of things in
others, not only because from our infirmities we may need the same
tendern. ss, but thlat we may be followers of the God of all grace,
Yes,




3U0                       MARCH  1.
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 iust if his patience is to be estimated 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 hint
to curse God and die; and his friends mistook his case and reproached
him with hypocrisy and wickedness; upon his body —and he had no
ease from pain; 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. WThen 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 dawnings of the day. My flesh is clothed with
worms and clods of dust; my skin is broken and become loathsome."
All 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
complaint is bitter: my stroke is heavier than my groaning."  " I
was not in safety-neither had I rest-neither was I quiet-yet
trouble camle."  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?" Yet
he said,' though he slay me, yet will I trust in him."
But by nature he could not have thus endured. 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 beca use he produces it, sustains it, perfects it.  With hiMn is the residue of the Spirit. Look to him; repair to hinm, ye sufferers. Honour
hint not only by your application, but by your confidence. Despair!
YOU HAVE HEARD OF THE PATIENCE OF Joe.
MARCH.
MARCH 1,-" Ebhrainm shiall say, what have I to do any more with idols? 1
have heard him, and observed him: I am like a green fir-tree. From me is thy
fruit found."-Hosea xiv. S.
THE announcement represents Ephraim in his return to God: and
God in his reception of Ephraim.
In his return to God, Ephraim shoul-l say, "What have I any
inore to do with idols?"  The language owns his former attach
mnent, while it expresses his prcsent aversion and rejection-" I have
had too much to do with them. O how degrading and painful to
look back on years of folly and of guilt! 13ehold, I am vile, what
shall I answer thee?  I abhor myself, and repent in dust and ashes.
O Lord, other lords beside thlee have had dominion over me  henceforth by thee only will I make mention of thy name."
This was very proper for hinm; but what is that to us?  Are
persons here chargeable with idolatry even before conversion?  Noc
indeed as to the tmc-sness of the offence. When we consider idola,




MARCH  1. i.l
try literaLy, 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 reptiles, to wood, and stone, to the work of
his own hands. Yet what says all history?-And not only were
the heathens thusbesotted, but the Jews also. Ephraim worshipped the calves. And if we advert to the refinement of these abomi.
nations, and pass front literal to spiritual idolatry, eveiy man by nature is an idolater. What was the fall, but a defection from God?
What is sin, l-it the transfer to the creature of the regard due to the
Creator? And it matters not whether the rival and engrosser be a
wormn, or an angel.  Whatever we fear or value more than God, is
to us an idol. Thlus we read of " lovers of pleasure more than lovers
of God;" and of some " who make gold their hope, and fine gold
their confidence;" 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 rmaketh rich; and yet we fbrm 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 ministers, idols of the
means of grace-What is heaven?  A state in which God is all in
all. What is the effect of growing sanctification?  Our walting on
God all the day. What is conversion?  A turn'ng 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 hare I any imore to do with idols?"
And observe the disposition of God towards the repenting Ephraim.
He observes the workings of hi.s 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 de..
light.  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
contrite spirit, and that trelobleth at my word."  "I have surely
heard Ephraim bemoaning himself thus: Thou hast chastised me,
aid I was chastised, as a bullock unaccustomed to the yoke: turn
thou me, and I shall be turned; 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 remember 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'refreshment —" I am like
a green fir-tree.:' Is not this image oelow Godl?  So is every coinparison. Figures taken from the sublimest objects in nature come
infinitely short of his glory. Yet such allusions are useful and netessary. In the east too, a fir-tree is far more than we see it here 
bautiful in;t- appearance, growing to a great height, yielding a




i32                     MARCH  2.
fragrant scent, spreading very widely, and affording a desnlabIe re
treat to the traveller. But a metaphor must not be pressed.  T'X
import of it is often purely relative to some one thing rendered valu
able by the present circumstances of the individual.  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 evergreen, 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 tr(ouble, we must
sit beneath the shadow of the Almighty, and realize his perfections.
presence, promises, and providence, as unchangeably concerned fot
our welfare.  Creatures may all fail us; but He is the same. " My
salvation shall be for ever, and my righteousness shall not be abol
ished."
He engages to furnish fertility-" From me is thy fruit found."
This supplies a deficiency 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 acknowledgment 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 believer'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
nothing 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 influences, but he imparts them.  We
exercise the principles, bat he produces them.  We render the obedience, but he inclines and enables us. We repent and believe, but
the repentance 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 of Jesus Christ, to the glory and praise
of God"-" FROM ME IS THY FRUIT FOUND."
MARCH 2.-" All 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 promiser.
Both of them so to speak are gold: but the one, gold in the min:;
the other, gold in the mint impressed and prepared for currency and
use. God could have blessed his people without previously announcing 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 i.n their relation to ChristThey " 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  the Coveriantee; i and the promises of it are made, not imme



MARtCH 2.                        133
diately with us )ut with hum, as our head represeatative and surety.
He performed t}.e awful condition on which they were all founded;
and has ratified them by his own blood. He is also the pledge of
their existence and accomplishment. They might seem too great to
be believed weie it not for himsef, 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 io
hint, the way to possess and enjoy them all is to receive him-" He
that hath the Son hath life."
Let Ine 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 commonly "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; or hath he spoken, and shall he not
make it good?"  Men fail in their promises 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 forever? Can
any thing be too hard for the Almighty, 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 accomplishment-these are for him to consider who has promised. Abraham, therefore, having received the divine assurance, though there
were improbabilities, and even natural impossibilities 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 impossibility of' impeaching his veracity. He is therefore called " the faithful God." " His
faithfulness reacheth unto the clouds;" and far beyond them-his
" faithfulness is established in the very heavens;" and the fame of
it there draws forth the acclamation, " Just and true are all thy
ways, 0 thou King of saints!" But his wisdom and power also
are glorified in the time and manner of their accomplishment.
Above all, how does not only the fulfilment but the donation of
these promises display the exceeding riches of his grace! For what
but the most undeserved favour and boundless mercy could have led
hlin to remember us in our low estate, and instead of threatening us
with destruction, promise us eternal life and all spiritual blessings in
heavenly places in Christ!
Finally, let me remark the instrumentality of this design —" To
the glory of God by us."  By us as min isters-publishing, explainLag, applying them. A promise is often like a box of ointment very
precious; but the fragrance does not fill the room till the preacher
oreakq it. (r it is like the water that was near Hagar which she
saw 1nlu, till the angel of the Lord opens our eyes and shows us the
well. BIy us believers-realizing the excellency and efficacy of them
it our character and conduct. It is when these promises are reduced
VoL. I.                    12




34                     MARCH 3.
to experience; when they are seen cleansing us fiarom all filthiness
of flesh and spirit, rmaking us partakers of the divine nature, leading
us to walk worthy of the vocation wherewith we are called, filling
us w. th kindness and benevolence, supporting us cheerfully under al.
our trials; it is then they glorify God by its.
How responsibly should they feel, and how carefully should they
walk, who are entrusted with the honour of God in his word —
which he magnifies above all his Name!
MARCH 3.-" Sirs, what must I do to be saved!"-Acts xvi. 30.
WE may imagine the manner in which the jailor had addressed
Paul and Silas before, from the manner in which he treated them;
for having received them in charge, he thrust them into the inner
prison, and made theii 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 however he had insulted
them before, he now reveres them more than kings; and calling for
a light, he springs in, and comes trembling, and falls down before
them in the inner prison, and brings them out, and cries, " What
must I do to be saved?"
This was obviously the language of apprehension. He saw he
was in danger of being lost. But how lost?  Some have supposed
that he refers to his temporal danger. The Roman jailor was
made answerable for his prisoner; and if the prisoner escaped,
the jailor bore the punishment the prisoner was doomed to endure. At first therefobre the keeper was thus alarmed; for upon
the earthquake, which shook the foundations of the prison, so that
the doors were opened, and every man's bands were loosed, he
awakted out of his sleep, and drew his sword, and would have killed
himself, supposing that the prisoners had fled. But his alarm on
this account must have been removed, as soon as ever Paull cried
with a loud voice, "Do thyself 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?  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 privations 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 conscieince condemns him; he feels his need of pardon. WTere 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 jailor's
dread of the power and the anger of God. Perhaps he had heard Paul
and Silas singing in the stocks. Perhaps they had dropped some




MARCH 3.                        135
dring while he was misusing them that had irrpressed i.,s mind.
Perhaps he had been informed of their preaching; and doubtless he
had been told of the language of the Pythoness, who for many days
had cried, "Tnese 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?" It
is a fearful thing to fall into the hands of the living God. If a man
were any way exposed to it, we should think it impossible that.ie
could enjoy a moment's ease; or be capable cf 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 fellowcreatures were affected with their outward troubles-I had many of
these; but I could only cry, How shall I escape the damnation of
hell?
His language contains a desire of information. In such a state
as this, ignorance is dreadful, and perplexity intolerable. And in
vain you address the man concerning any other subject. Tell me,
says he, how I can flee from the wrath to come. How I can obtain
acceptance with God. How I can be renewed in the spirit of my
mnind. Is there balm in Gilead, and a physician there? And what
is that hlm?  Who is that physician?  He also dreads imposition.
Tell me the true state of my soul. If there be hope, announce it;
lbut do not flatter me. Nothing will now satisfy the mind but certainty. And the man has it not in his power to be his own
nmslructer or comforter. H-le distrusts himself, and suspects every
fling like comfort that comes from his own heart, which has so often
received him. Now therefore he prizes the means and the source
of information. He reads the Scripture-and for the purpose for
which it was written. He hears the word-and for the purpose for
which it is preached. How beautiful now are the feet of him that
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 arealarmed, think of building a
shelter rather than of fleeing for refuge. They inualge in a legal
bias, and human reasonings; and going about to establish their own
iighteousness, do not submit themselves to the righteousness of God.
The simplicity of the scheme of gospel grace, pays no homage 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
of every sin; and men love independence, and to walk according to
the way of their own hearts. But bring a man into the state of the
jailor, and he will be willing to yield-willirg 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. Cheyne was an eminent as well
as a pious physician. But he was supposed to be severe in his regimen. When he had prescribec, and the patient began to object to
the treatment, he would say, " I see you are not bad enough. for in,




136                     MARCH 4.
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
resurrection of the dead."
Let me not think this inquiry was proper for the jailor only. All
have sinned. And the soul that sinneth it shall die. It should
therefore be the inquiry of every man. O my soul, let it be thise!
What is the answer?
MARCH 4. —" And they said, Believe on the Lord Jesus Christ, and thou shalt
be saved."-Acts xvi. 31.
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 sifver, confessing
he had sinned and betrayed 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. We 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 advantage of knowledge and of experience in those who
have to deal with souls in spiritual distress.  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 Pharisees 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 despondency. Take exercise.  Gu 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 that 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 prepare
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 rne'""Look unto me."  No other recommendation can be available.
Every other direction will turn the sinner aside from safety and relief. All the peape. obtained by any other means is only a temporary




MARCH  5,                        137
ielusion.  (Why should I wait?  I wans 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 1 may come —' all the fitness he
reqaireth is to feel my need of him.' "
The answer shows that there is salvation in the Lord Jesus
christ.  It is a faithful saying, and worthy of all acceptatin, that
he camte into the world to save sinners: and that he is now exalted
at God's own right hand to te a Prince ar:d a Saviour. With him
is plenteous redemlption; frej deliverance from the guilt, the pollution, and the consequences of sir.; and for everThe 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 would be absurd
to go to the dying bed of a man, and begin to admonish him how he
outght to walk and to work-The man is dying.  Send for the physician-Bring a remedy. When recovered, admonition will be rea
sonable and needful. God gave his only begotten Son, that whoso.
ever believelh in him should not perish: and however salvation is
represented in the Scripture, we see faith is essential to it. Whatever Christ may be in himself, he can be nothing to us without 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 cannot 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 fail. Salvation is insured to believing. As
without faith we cannot be saved, so with it we cannot perish.
" Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent mle, 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 under thy hand." He is mighty to save. IHe
is able to save to the uttermost. And while his power enables him
to save, his goodness inclines him to save. His soul is the dwellingplace of pity. His heart is made of tenderness; his bowels melt
with love. And while his goodness inclinem'aim to save, his promise binds him to save-He cannot deny hiimself. He has sail,
" 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 prom se, Lord,
0 help mine unbelief.':
MARCH 5. —"And Ekron as a Jebusite."-Zech. ix. 7.
THE prophecy in wnlch these words are found shows, that God
m judgment remembers mercy; and can punish her enemies without.tjuring the Church; and can even increase her welfare by means
12*




138                     MARCH  5.
of it. Desolations 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!  This 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 remailneth, even he, shall be for our God, and he shall be as a governor in
Judah, and Ekron as a Jebusite."  The Philistines were the most
constant and implacable of all the adversaries of the Jews. EkIon
was one of their greatest capitals. 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 Jerusalem.  Hence we read that " David
and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land." The mean:ing of the words
therefore is, that the inhabitant 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. tWhat 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? What can equal their liberty? What their commerce
and wealth?  What their happiness?  Their peace passeth all
understanding-Their joy is unspeakable and full of glory — "as
well the singers, as the players on instruments shall be there: all
my springs are in thee."
Secondly-Jebusites may be derived from Ekronites. Here we
have the evidence of fact.  The thing has been done; and the most
unlikely characters have furnished pious converts. 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 Cod ot
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 Corinnthians? 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 blasphemner, a persecutor, and injurious; but I obtained mercy" —and " for
this cause I obtained mercy, that in me first Jesus Christ should
show forth all long-suffering, 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 mrust do; for he has bound himself by his word. And
whvllo are the heirs of promise? From whence are they to he hi ouflit;




MARCH 6.                         139
and from what materials are the subjects of his grace to be formed?
" Princes shall come out of Egypt."  "Ethiopia 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
hcuiour mae, the dragonas and the owls."
Much of these announcements is indeed highly figurative, but the
hleaning 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 originals
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 humility-the niggard and the
churl learning to be bountiful and kind —te 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 I 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 bard for the Lord..
Neither let us despond with regard to any 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 universality 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 believe it, at least with
regard to himself! Who would suppose that thousands around us
ever saidl, "I know that thou wilt bring me to death, and to the
house appointed for all liv ingt."  What a proof is this, that convictions however clear, and belief however firm, may be paralized and
rendered uninfluential!
There is thejudgment-seat.  Do not all go to this place? Yes:
"We must all stand before the judgment-seat of Christ."  The
high will not be excused; the low will not be overlooked. " I saw
tne 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 from the goats: antl




140                     MARCH 7.
he shall set the sheep on 1. s right hand, and the goats on the leftand these shall go away ihto everlasting punishment, but the righte
ous into life eternal."
Now therefore a separation takes place, and what before applihe
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:
r The wicked shall be turned into hell, with all the nations that
forget 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
going the downward road, and will meet in the same place of torment. There is something inexpressibly dreadful in the thought of
-m~ixing with such society. And when we consider the number of
the damned, their malignity, their mutual accusations? their hatred
of each other, their freedom from all the restraints which check the
bad and vile while here, their power to curse and tear each other,
under the empire too of the devil and his angels-who would not
cry, " Gather not my soul with sinners, nor my life with bloody
rnen."
There is heaven.  Do not all go to this place? Yes, all the
7righteous-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
1 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 differed in thei Ju.tward condition, in their religious 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? Let us approach it as 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 diffexing 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 1 appoint unto you a kingdom, as my Father hath appointed unto me."Luke xxii. 28, 29.
TnlE dying Patriarch said of Reuben, "unstable as water, thou
shalt not excel." Stability is essential to excellenzy. WlVitilont it
no reputation can be acquired, no confidence can be supported, no
usefulness can be.nsured. Even obstinacy, which is ignorant resolution, is more alliAd to excellency than versatility. You may bailJ




MARCH  7                         14 i
upon a rock; cut what can be done on shifting and sliding sand? If
a man be one thing to-day and another to-morrow; if he yields to
every fresh impression like a wave of the sea driven with the wind
and tossed; and is governed by circumstances instead of principles;
he can never display character, for character is the effect 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."
If the enemy ever left Christ, it was only for "a season;" he
soon returned again to the assault; ahned 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 wiRlderness. 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 commonly, signify enticements to sin; but any events that morally try
us in the way of duty. In such trial 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. Arind they were willing to share in the same treatment.
They denied themselves, and took up their cross and followed him.
They deemed it enough for the servant to be as the master, and the
disciple as his Lord.
There are trials now to which they who are with him are expo
sel. They are called, " the sufferings of Christ;" " his reproach;,'
and here his " temptations;" as they accompany his cause, and are
endured for his sake. They are not all of a painful nature, or consisting in various degrees of persecution. His followers ale often
tried in other ways. There are the dangers of prosperity as well as
of adversity. 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 front
the holy commandment delivered them, and will endeavo-ar to draw
away others. Happy they, who while the Saviour says, " Will vw
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 receive a crown of
life which the Lord hath promised to them that love him."
Observe, O mV 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
thle Saviour's authority and domrinion: " I appoint unto you a kingdom."  The Father judreth no man, but hath committed all judgment unto the Son: and he has given him power over all flesh, that
ne should give eternal life to as nmanv as the Father had given him.
The fulness from which he should dispense to the myriads of the
iaved all the blessings of grace and glory, was the joy set before him,




142                      MARCfI 8.
for which ne endured the cross. It is the fruit of the travail of mas
soul, and it satisfies himu; it yields i.nfinite delight to his benevolent
heart. And how must the igift be endeared to the receiver when i;
is conferred by his own dear hand"The righteous Judge, at that great day,
S'all place it cn my head."
Secondly —he is not only the appointer, but the model of the ap
ment —" my Father hath appointed me."  The grould of the Fa
ther's appointment of him was indeed peculiar —lie deserved it and
c~uld claim it. He fulfilled the high and awful condition on which
It was suspended. his suffering and death. The cause of the Saviour's appointment of uts is nothing meritorious; it is mercy and
grace, lhough founded in his own claims. But the one is as real
as the other; and as certain in the accomplishment; and terminates
in the same state: and as far as our nature will allow, we shall partake of the same blessedness and honour with himself, though conscious that we have not reached the elevation in the same way.
The Scripture cannot be more decisive than it is-." we are quickened together with Christ, and raised up and made to sit with him
in the heavenly places."' "vhen he who is our life shall appear,
we shall alo 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-"'7Where I am
there shall also my ser ants be"-" We shall live together with
him.!
MARcH S.-" And when Rachel saw that she bare Jacob no cChildren, 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 polygamy. How hard is it to
maintain an equality of satisfaction where there are different claimants ifeelinf 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 agreeably did Isaac and Rebecca live together, according 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 envy. It is a quality the Inost unlovely and diabolical.
Envy is grief, not at another's wo but another's welfare. It is the
rottenness of the bones; it is the bane of self-enjoymnent; it is qoarrelinm w'th God for making ancotlier to differ fiorel us. it is awful
to think how naturallxy lrone we are to this vice —' The spirit thla
is in us lusteth to env."
See her intemperate desire.  " And she said unto Jacob. Give me




MARCH 8.                         148
children, or else I die."  There was nc harm in the wish for offi
spring. 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 Abraharn, and because from his seed according to the flesh, the
desire of all nations was to descend. This probably had some influencre; but the principal thing was the respect attached to fruitfulness. In a more refined and improved state of society, intellectual
and moral qualities are sufficient to obtain distinction; but in the
earlier and ruder ages outward and corporeal attributes are chiefly re.
garded. 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 tile fruit of the womb is his reiward
As arrows are in the hand of a mighty man; so are children of th:r
youth. Happy is the man that hath his quiver full of them; they
shall not be ashamed: but they shall speak with the enemies in tble
gate."  Hence the cfi-ception after barrenness in the cases ot Sarah
and Manoah's wife, and Hannah and Elisabeth, 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 indulgence of his wish in the choice of the vale of
Sodom  vell-watered, and looking like the garden of the Lord! The
Jews outained quails in answer tL their pettish request; but he gave
them their heart's desire, and senrt 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 i-A
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 canme to pass, when she was in hard labour, that the midwife
said unto her, Fear not; 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 you desires be under the government of reason
and religion. Extort nothing from God. As to spiritual blessings
indeed we cannot he too importunate; but with regard to temporal
we cannot be too resigned. WVe are allowed to ask for any comfort
pertaining to this life, but we must ask submissively and conditionaily. We must implore it only if it be good for us; and we
must leave the determination of this to him that knoweth all things.




144                     MARCH 9.
This toc is the surest way to succeed. God sees that while we aie
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 injusry —For he
" hath pleasure in the prosperity of his people."
MARCH 9. —"And God shall wipe away all tears from. 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. conformably to an experience well understood bv 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 shall wipe away all tears from
their eyes."
Tears and sorrows do not always go together. 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 anguish are
commonly beyond weeping.  This is seen in criminals preceding
their execution.
When it is said, " God shall wipe away all tears from their eyes,"'t is taken for granted, that the eyes of his people are no strangers
to them now. Grace does not exclude the sensibilities of our nature,
but increases as well as refines them. We read of "them  that
mourn in Zion." And it is said, " they shall come with weeping."
Religion costs a Christian 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 privations in outward circum.tances. Those which
arise from social trials-whether sympathy;n sorrow, defections in
friendship, or relative bereavements. 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 eves, 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. Elven
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
uwill 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 fiuture-" God shall wipe away all tears from their eyes."
He wipes awav.y many even now: but the days of their mourning




MARtCH  10.                         141
are rwot yet ended.  Whatever be their indulgences, earth wiL
always be distinguished from  heaven..  They are now in the warfare; the triumph is to come. This is their seed-tim~e and they sow
in tears; but they shall reap in joy.
Let us learn our obligation to the Redeener cf sinners.  Our
tears would never have been wiped away, but a miserable life would
have been followed by a more miserable eternity, had not he inter-?osed on our behalf, 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;.l*erefire are they before the Throne —"
Christians! in the multitude of your thoughts within you, let this
coxlfort 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 beyona
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 nought!
Yet are'we in the number of those whose tears will be thus wiped
away? It is certain that many are not heirs of this promise; and
herefore 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 sp'rit 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,
IIe still forbears the blow"MARcH 10.-" When the people of the land shall come before the Lord m
tihe solemn feasts, he that entereth in by the way of the north gate to worship
shall go out bly the way of the south gate; and he that entereth by the way ot
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.t."
-Ezekiel xlvi. 9.
To preserve the remembrance of his mighty works; to attach the
people to the true religion by the frequent use of public and instructive services and ceremonies; to allow them seasons of rest and
pleasure; to promote their acquaintance with their brethren; and to
prefigure good things to come under the dispensation of the Gospel;
(God appointed various "solemn feasts' among the Jews.  There
were more especially- three; the feast of the Passover or of unleavened Lread, the feast of Pentecost or of weeks, and the feast ot
Tabernacles.   Each of these was annual, and all the males were
required to attend upon them in Jerusalem, where alone they could
be celebrated.
In doing this, they " came before the Lord."  For Iis dwellingplace was in Zion. There he sat between the cherubim, and corn-..maned with the worshippers from off the mercy-seat.  Of his pre.
sence there, he gave not only real but miraculous proof, in the cloud
lt' glory, and in the, answers from  the holy oracle.  Th.ough his
VOL I.                       13




1i4t                    MARCH  IC
nianife-tations are less sensible, he is as tu ily present in the Chris
tian as in the Jewish sanctuary. It is insured by his promise, and
confirmed by the holy and happy experience of all his people.
HIence they ieel this to be the principal attraction when they assemble 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 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 cora
ings 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 order."  He is the example of what he requires
-order pervades all his works. The heavenly bodies are called " the
army of heaven," to signitfy not only power but discipline; not only
multitude but arrangement-" He brings out their host by number,
he calleth them all by names."  W1hen Peter went into the sepulchre, 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 unlikely it was that the body
could have been stolen away in haste ind fear, either by foes o
friends; and shows the presence of mind and 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, demands order. Surely not only holiness but decorum
becomes God's house for ever. How far this is often displayed in
our assemblies, especially in entering and departing, we leave observers to judge.
Secondly, to express respect and reverence. It is deemed only
polite and becoming for persons in leaving a room not to turn their
back on the co-mtpany.  Courtiers always leave the presence of the
king with their fices towards him-The very thing God here requires for himself. He "'will be sanctified in all that come nigh
him." " God is greatly to be feared in the assembly of the saints,
and to be had in reverence of all them that are about him." The
prohibition here by an outward and visible sign, shows the inward
and spiritual obeisance and homage his infinite majesty demands
and deserves. He complains of the want of it: "They have turned
unto me the back, and not the face: though I taught them, risinr
up early and teaching them, yet they have not hearkened to receive
instruction." Therefore, says he, to express their punishment, under
the same image with their sin: " I will scatter them as with an
east wind before the enemy; I will show them the back, and not the
face. in the day of their calamity."
Thirdly —T lit you are not to turn back in serving God, but to
go forward,'If any man draw back, my soul shall have no pleasure in him."  "But," says the Apostle, "we are not of them that
draw back unto per lition, but of them that believe to the saving of
the soul"-that is, who " continue in the faith," *' to life everlasting."  We are not evern to look back; but to say, with Paul,'"For




MARCH 11.                         141
getting the things that are behind, and reaching forth to those 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 withdraw from his ordinances further from heaven
or hell than we entered in; less meet for the formner, or more prepared for the latter. Ministers are a sweet savour of Christ, both in
them that are saved, and in them that peiish. To the one they ale
the savour of life unto life; but to the other they are the savour ot
death unto death.
Who believes this?  Who trembles at the thought?  Who earnestly, constantly prays, that our coming together  may be for the
better and not for the worse?"
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," angels and archangels. " There are
also celestial bodies and bodies terrestrial: but the glory of the 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 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, another of fishes, and another of birds."  What
an amazing diversity is there in the human species! No two pe,
sons are so perfectly alike in voice, form, and feature, as to be ui
distinguishable by close and accurate comparison. And yet a
these constitute one and the same kind of beings; and the accord.
ances among them are far superior in number and importance to
their inequalities.  Solomon remarks this, and says, " Thle rich and
the poor meet together."
He mentions, " the rich and the poor," not exclusivelr, for there
are many other human distinctions; but specifically. He specifier
these for two reasons. First, because " the rich and the poor" ar.
the most common and general division of mankind.  They are
every where to be found; and comprehend many more than any
other discrimination. Secondly, because thev are also the most influential 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! How much
cleverer, and handsomer. 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! Ilow
do the revolted tribes of Israel worship the golden calves! But " the
rich and the poor meet together;" and ii it be asked how? and
where? we answer,
In their original. Hence Solomon adds, "the Lord is the makem
them all."  We are the clav and he is the Dotter, and we are aLJ




148                    MARCH  11.
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'tone
father," as God is the sole creator but as Adam is the only foundei
of our race. Some have talke.  f Preadamites: but the Apostle
speaks of " the first mlan Adam':" and says, " God has made of one
blood all the nations of men."  This is not a mere truth but a usefill 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
havre 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
righteous, no not one. All therefore are guilty before God: all are
unfit for his kingdom without being made ne;v 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 together in reading the same Bible; in kneeling before
the same Throne of Grace; in hearing the same servants of the
most high God: in surrounding the same table of the Lord, and
partaking 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 hich as well as the low. Yea if the-re e any
difference, there is on ihe side of the former, more expore e to assault
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 appointed
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 cne 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




MARCH  12.                         149
Apostlt%, appear befole the judgment. seat of Christ. Thus the rich
and:he pior meet together.  What inference should we draw from
this fact? Read the next article.
MARCH 12.-" The rich and poor meet together." —Prov. xxii. 2.
WHEAT 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
favoured 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,
XYet God hath given me more"And are we not to be thankful for the exemptions and indulgences
by which we are distinguished? On the other hand, if we are deprived of certain outward comforts, we are required to submit to the
will of God; but the submission does not imply indifference 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 demands 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 cottage have as full a right to protection as the mansion; and the
peasant's cart be as sacred as the nobleman's carriage.  This is reasonable and righteous; 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 themTheir servants must remain servants still. The absurdity of this
principle is so great and obvious, that it seems unworthy of being
reasoned with: otherwise we might observe-That such an equality
is impossible: if men were made equal to-day, they would be unequal to-morrow, owing to the difference in their understandings
their diligence, and their self-denial-That it is clearly the will ol
God  hat distinctions of rank and circumstances should prevail:
hence in his word he has described the duties of superiors alid 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,
mnany virtues, the exercise of which would be 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 coPsists much in the various gradations between the very rich and thie
13'




150                    MARCH  13.
very peor. And surely it is not favouring the levelling scheme, to
oppose a state of things in which some have every thing and others
nothing. Let there be poor as well as rich, but let them not only
exist but live; lec there be poor, but let them have employment, and
food, and clothing. Where this is not the case, a country has retrograded, something wrong has entered, and till it be rectified there
can be no solid and lasting peace or safety.
The truth should also lower the impression of these distinctions
upon our minds. This should be felt, First, in judging others. Let
us not only or principally regard them by outward and adventitious
claims, but by their moral and religious worth. Character is independent of circumstances. In our eyes let a vile perscn be contemned, however rich; and let us honour them that fear the Lord, however poor. Yet, says Solomon, the poor is despised of his neighbour, but the rich hath many friends. Secondly, in judging ourselves. Let us not suppose that we are nothing if we are poor.
A proper self-respect is as far from pride as it is from meanness, and:s even a source of duty. If we are poor, let us remember we are
not overlooked; that we are not excluded from any thing essential
to our happiness; that we are not prevented even from acquiring
greatness and dignity. We can be great in the sight of the Lord.
We can gain the unsearchable riches of Christ. MWe can be greater
conquerors than Alexander, 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 condition. 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 stewardship. Shall we disdain others?  He that
despiseth the poor reproachetJ1 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 he tfull, they empty themselves upon the earth.
MARCH 13.-"' J withheld thee from sinning against me."-Gen. xx. 6.
So said God to Abimelech the king of Gerar, when he sent to take
Sarah, Abralham's wife. But it will truly apply to every individual
of the human race, though not in the same circumstances.
All sin is against God —There is a propensity in man to the commission of it-and God's agency is necessary to restrain us from it.
Sote of our fellow-creatures have gone great lengths in iniquity;
and have acted more like incarnate demons than human beings.
These show us what our depraved nature is capable of, when placed;n conditions favourable to temptation, and affording both opportu
nity and power. And yet even these have some restraints. The
worst characters that ever lived never committed a thousandth part
of the wickedness they woull have committed had they not been
thecked and hindered. If God did not interpose there would be no




MARCH  12.                       151
wiving tn a state of society. And the interposi'ion of God is to be
seen even in the laws and provisions of civil government. A
nlagcistr.ate is a terror to evil-doers. The gallows, the prison, the
pillory, the stocks, are not only instruments of justice, but means of
grae; -and while we lamenit the necessity, we are thankful for the
kae of them.
Various are the ways in which God withholds us from sin. He
has numberless providential precautions. Sickness has interrupted
a course of iniquity which health would have continued. Worldly
lo-sses have led to the abandonment of schemes which vanity and
pride had been devising.  What Christian has not in some instances gone astray, and whose experience has not enabled him to
explain the threatening or rather the promise: " Behold, I will
hSedge 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 sie shall seek them, but shall not find them:
then shall she say, I will go and return to mly first husband; for then
was it better with mre 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 hint. 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? " And David 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
coming to shed blood, and from Pvenging myself with mine own
hand. "  How much evil has often been prevented by a wise
and seasonable 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 example, the recollection of a mother's tears, and
the Scriptures which had been lodged in the memory! There are
restraints from domestic 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 morning and evening, act like others? 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 inmust maintain! 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 front sin.
How often have men been checked on the brinlk 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 subdue of
to s.lence is unspeakable. It operates in a thousand instances where
kuman leg'slation has no?fiect. Tyrants who have found them




selves above law, and secret transgressors who have trusted te tY  n
concealment, have yet trembled before this monitor of Gva within,
But the chief and the best way in which God restrains us fronm
sin is by the operation of his grace.  If a man has a thievish
inclination, it is well to put him out of the way of temptation; but
this does not makg 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
wo ild 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 remaineth 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 wiile we are in this world.
But we surely know enough for two purposes: to make us candid,
and to make us thankfiul. 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 -" I am glad for your sakes 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 undervalue 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 estimation of it. He knows
that it is the source from which flow all the streams of consolation
and obedience; the tree which bears all the fruits of righteousness.
Every thing in religion flourishes only as this prospers. WTe are
also reminded-that we are slow of heart to believe-and lthat faith
is no easy thing.  They who think otherwise evince that they have
never yet sericusly made the trial. There is not a Christian upon
earth, but in time attempt has often cried out with tears, " Lord, I
believe; help thou mine unbelief."  Even the Apostles, who had
been so long withI 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 admits of degrees. Accordingly we read of " little faith," and of " great 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 exceeYingly, becoming 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 there," to the intent
ye may believe.  They would have said, he ought to have bees




MARCH 14,                       153
there and succoured so dear an object. All the friends of Lazarus
would hav e supposed that as soon as ever he was informed of his
affliction he should have hastened to the scene of distress, and al
least have expressed his sympathy. How eagerly did the sisters
long for him! How did their hearts bleed over his delay! I-ow
often, wringing their hands, did they look out of the window; and
send a servant to look down the Galilean way-" ~Where is he? It
he comes not soon it will be too late"-And now he has breathed
his last-and the house is filled with wonder, perplexity, and grief.
EIven when he arrives they 2an hardly forbear 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. I 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
tboughts are as much above our thoughts as the heavens are higher
than the earth. Joseph's case at first seems very hard; and mana/
would have expected that the Lord's love to him would have kept
hiln from being thrown into the pit and sold into Egypt. But I am
glad it did nct, for his own sake, and the sake of his tather's house
and the surrounding countries, and the Church of God in all ages,
What would have been lost by the prevention of his calamity?
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 shaking
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? Has he not often advanced our welfare by events
which seemed perfectly adverse to it? We were tempted to charge
him foolishly and unkindly; yet after a while we perceived how in
the dispensation his wisdom and kindness were peculiarly at work
for our good. 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 tniovidlence, 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 some thing wrong; and before we censure let us at least understand. Who knows what is good for a moan in this life?  How
liable we are to err, from pride, firom worldly-mindedness, from
impatience, from unbelief! Let us judge nothing before the time.
He will give a good account of himself at last; and bring us over to
his own mind. But till we walk by sight, let us walk by faith.




154                     MARCH  15.
and believe now, what we shall know then-that " his work is petfeet, his ways are judgment."  " He hath done all things well"
MARCH 15. —" I 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 wnhen he says Le had always done this, the meaning is, not
that he was always actually 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 crucifix-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 regu.
lar 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 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 therefore
ne 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, because 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 thercfore, with as much truth
as genius, places all his pilgrims for the shining city under the cond:uct of Greatheart. Courage is not only necessary for a martyr:
every Christian is called to suffer 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 aot upon it for a day together in a world like this without
moral heroism?  OVr religious course is a constant warfare; and
when we think of our weakness, and the number and qualities of
our enemies,;s e should tremble: but trembling unfits for action: a
soldier must have courage. How is firmness and confidence to be
obtained?  Set the Lord in his presence and perfections and covenant-engagements 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 Moses, you will endure as seeing him who is
Invisible.
Secondly, Set the Lord always before you as your leader. Your
way is not on y dangerous but perplexing: and you are not only




MARCH  16                         155
weak but;gnorant —How much you need a guile! How earnestly
did David pray for divine direction; " Lead me in thy Truth and
guide me."  How did he rejoice in the prospect 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 wEent before them by
day in a piilar of a cloud, to lead them in the way; and by night in
at pillar of fire, to give them light; to go by day or night."  Thus
his goodness met their necessity, and relieved them from all anxiew.
This guide determined the direction, and the continuance of all their
iourneyings; nor ever disappeared till by a strange and varying but
always a right way, it brought them to a city of habitation. E' ents
are not this pillar to us. but the written 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 -ve 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 out own understanding. Here is the commandment with promise; "In all thy
frays acknowledge him, and he shall direct thy paths."
l'hirdly, Set the Lord always before you as your example.  The
idvantages of example are great; and God himself comes down and. ondescends to go before us, calling upon us to be holy as he is holy;
to forgive as he forgives; to he merciful as he is merciful. We
were made in his likeness, and our renovation in Christ is our being
renewed after his own image. Oar happiness results from the perfection 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? It is true, whether we own it or deny it, that he is about our path and our bed, and
understands our thought afar off-But do we believe it?  Surely
faith in s'lch a truth must have some influence. And how useful
must that influence be! A heathen philosopher admonished his disciples to imagine that the eye of some illustrious personage was
always upon them. What was the eve of Plato, or Cato, to the eye
of God? If while you were careless in company some prominent
individual should enter, whose approbation it would be important
for you to acquire, how would his presence regulate your behaviour,
and' correct your speech! What a stinmulus would it be to zeal;
what a check to sin; what a motive to sincerity; what a relief under
reproach; what a solace in affliction; what a duty: what a priviifge-to realize Hagar's conviction, "Thou God seest me!"
MARCH 16.-" Behold, I lay in Sion a chief corner-stone, elect, precious. and
rti that helieveth on him shall not be confounded."-l-  Pet. ii. 6.
" BEHOLD," is a note of attention and wonder. It shows that the
subject introduced is worthy of our regard.  The subject here is a




t56                     hlMARCH  16.
representation of the importance of the Saviour, and the advantigp
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 Testament, Jew and Gentile; we are all one ln
Christ Jesus"Elect" —Chosen for the place and the purpose. Nothing:s casi al in the comm)n affiirs of life, much less in the restoration o
sinners. All here, especially as to the accomplisher, is transacted
according to the determinate counsel and foreknowledge of God.
God knew what the immensity of the undertaking required, and
found it only in the Son of his love —" All things are of God, who
hath reconciled &s unto himself by Jesus Christ""Precious" —Deserving of the destination and the honour. Here
is the difference between him and us. He chooses us, not because
we are precious, but to make us precious; 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 appointment resulted from his fitness.
tie entered heaven upon terms of merit, pure and absolute merit:
aind therefore the angels proclaim  with a loud voice, " Worthy is
thet Lamb that was slain to receive power, and riches, and wisdom,
and strength, and honour, and glory, and blessing." But if the word
" precious" is significant of excellency, it also imports endearment
ilence it is said. " Behold my servant whom I uphold, mine elect in
Vvinio1,  my soul delighteth."  " The Father loveth the Son, and
hath given all things into hi.s hands." And as he is dear to God, so
he is dear to all his people. " To them that believe he is precious."
They have their imperfections and mourn over them. But if he
asked them  individually, "Lo-vest thou me?"  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 builder: " He that behevetn
on him." We might have supposed that the metaphor would have
been continued, and that Peter would have said, he that buildeth on
him. But he conveys the same meaning without the figure. For
as stones as long as they continue in the quarry or remain loose
upon the ground, are not actually parts of the edifice, neither indeed
can be till they are placed on the foundation; so faith, and faith
alone, connects us with Christ, and enables us to derive benefit from
him.  " For God so loved the world, that lie Pave his only begotten
Son, that whosoever beiieveth hil him should not perish, but have
everlasting life."
Observe the blessedness he claims: he that believeth on him
"' shall not be confounded."  He shall not be like the foolish man,
" who built his house upon the sand; and the rain descended, and
the floods came. and the winds blew and beat upon that house; ana




MARCH  17.                       157
it fell."  An erablem tf those who hear the Saviour's sayings, and
do them not; that is, of Antinomians: and an emblem of those
who rely upon their own worthiness and works; that is, of selfrighteous Pharisees. How confounded will these be, when their
hopes fail them, and they are rejected at the very door of heavenBut 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 world.  They are sure of disappointment,
if not in obtaining 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 after; 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 warnings 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 thern which threaten their only portion.
But the believer though he feels affliction does not faint under it,
and his minl is kept in perfect peace, being stayed upon God. Into
what haste and confusion are the wicked thrown when they apprehend a messenger of death has laid hold upon thetm-But Simeon
says, " Lord, now lettest thou thy servant depa.rt in peace, for mine
eyes have seen thy salvation."  Into what confusion and horror will
the tribes of the earth be thrown when the Judge of all shail appeain the clouds of heaven. But the Christian shall have " confidence
and not be ashamed before him at his coming."  Filled with selfcondemnation and self-reproach at the consequences of their vile
and infatuated conduct, in having sacrificed their eternal all for what
was worse than nothing, " many will rise to everlasting shame ant
contempt"-But " Israel shall be saved in the Lord with an everlast
ing salvation; they shall not be ashamed or confounded world with
out end."  O " visit me wilh" this " salvation!"
M ARcH 17. —" Enoch walked with God: and he was not; for God took him."
(.{o!. V. 24.
-ToOK hun from time to eternity, from earth so heaven, frow
the world of the ungodly to the innumerable company of angels,
orno a vra!e of tears to fulness of joy: took him immediately to him-*
scl-'  without dissolution —   By faith Enoch was translated that he
salio 11l not see death; an]i was not found, because God had trans-' tI  h'in: for before his translation he had this testimony, that he
[,it: e,1 God.1"
I,;L. I.                14




358                    MARCH  17.
But what was this privileged being who was saved from the way
of all the earth and the house appointed for all living? who, ex
cused suffaring " the pains, the groans, the dying strife," was chang
ed 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 Awishes, 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 furnish the fewest materials for history. There
are not many particulars in the life of any individual 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 biography. Hence the wisdom of the sacred writers in not dragging us after
them through a thousand minute and uninteresting occurrences, but
fixing the mind upon a few and important articles. The history of
an Alexander, a Caesar, 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 MWITH GOD.
And do we not here see wherein lies the true dignity of man, and
what it is that supremely attracts the divine approbation? It is not
worldly grandeur, riches, or power-Enoch was not famed for these.
It is not even gifts —Enoch was indeed a prophet, and annourced
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 estimation in which God holds great
talents and endowments may be inferred from his imparling them
so sparingly.  Were they so necessary as some imagine in the
affairs of the world and the Church, he could easily furnish themand 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 wholi 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 angels, and have not charity, I am become
as sounding brass, or a tinkling cymbal. And though I have the 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."  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 access:ble to all, and which alwavs accompany salvation.
That life which was so distinguished by the judge of all; that lite
which was only one remove from glory; that life which opened at
once a passage for soul and body into the heaven of heavers, was
not placed in circumstances above our reach, nor did it consist in any
Ihine una tainable by the poorest and meanest among us-It was
WALKING WITH GOD. Real greatness does not depend upon. the




MARCH  17.                        159
things we do, but upon the mind with which we do them; an ] the
Lord looketh to the heart. The career therefore of true glory lies
open to all; to the servant as well as to the master; to the subject
as well as to the monarch. All cannot be learned; but all may
De 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
refuses the allowed enjoyments of nature and providence. A proper
use of our creature cornforts is compatible, not only with the sincerest, but the strictest godliness; and falls in with the design of him
who giveth us richly all things to enjoy. Enoch, who sustains 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 hath given themIt is the religion of anti-christ that represents as impure 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 hath created to be received with thankfulness of them
which believe and know the truth-Is a wretched dronish monk in
his cell, with his horse-hair, skull, and hour-glass, a more amiable,
a more useftill, a more holy being than Enoch at the head of an early
family, filling up his station, and serving his generation by the will
of God?
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
confined to morality. Morality is not to be undervalued. 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-crealures: 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 attend 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 renewed after his image. They are not followers 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,'valk with God.  They must not indeed expect to be translated
is he was. Yet as to its sting and its curse, Jesus has abolished
death. He tells his followers, " 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 effects, 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 saine —And this is the grand thing. And if I am not tc reach




160                     MARCH  18.
the blessedness by a miraculous 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."
MARCHI 18.-" Our soul waiteth for the Lord: he is c ar help and our shield."
Psalmn xxxiii. 20.
THERE may be the form of godliness without the power. But thl
religion of the Bible has to do with the "soul." The true worshippers 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 beginning of the Gospel it was said: " The multitude of them that
believed were of one heart and of one soul."  We have seen several
drops of waiter on the table by being brought to touch running into
one. if Christians 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 4ame wants, pursuing
the same good, employing the same means. looking for the same
destination? And how suitable and wisely enforced is the admlonition-" Endeavouring to keep the unity of the Spirit in the bond ot
peace. There is one body, and one Spirit, even as ye are called 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
believers. Their character as the heirs of promise, 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 - 
life, our exceeding joy; all in all. It includes desire-it is expressed
by hungering and thirsting after righteousness, by panting after God,
by fainting for his salvation. It includes hope-the degrees of this
may vary, b: t some measure of it is necessary to the cotnmencemen t and continuance of the exercise; and the exercise will be always
influenced and enlivened accordinglv as our hope is possibility, or probability, or confidence. It alsc includes patience-God is never Alack
concerning his promise.  He never tarries beyond his ovn time;
but he is often beyond ours: and in a state of expectation hours
seem days, and days seem weeks, especially if we are pressed with
difficulties, and our eagerness for enjoyment is great-Then hope
deferred maketh the heart sick. Here is the trial; and here is the
need cof patience. But patience will restrain us from tile hasty use
of improper means of relief; and preserve us from charging God
foolishly, censoriously, or unfaithfully; and from sinking in the day
of adversity; and from abandoning the throne of grace; and saying




MARCH  19.                        161
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 hinm,
to the soul that seeketh him"And tlus ttle church is here encouraged: " He is our help; and
our shield." He is
Their help. They need aid; and they feel 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 they can
do all things; and as it is with their work, so it is with their sufferings"He hears them in the mournlful hour,
And helps them bsar the heavy load."
And he is " a very present help in trouble"-easily found-always
near them-alwa  s within sight-or within call-and while they
call he will answer-and say, " Here I am!"
I-Ie 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 pre-.
serve the mind in perfect peace, being stayed upon God.  "Tl'he
Lord is my light and my salvation, whom shall I fear?"-Thus he
is their benefactor as to good, and their preserver 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." " 0
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, greatness, and dominion. A.
more elevated idea of him could not be given comparatively, than 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 ignorance, pride, and impiety.
To Jesus it truly and perfectly belongs. It may be considered two
ways. First, as importing the extensiveness of his empire: his
kingdonl ruleth over all; and there are no beings in the universe
14*




t6'2                   MARCH 19.
but are either his subjects or slaves. Secondly, as referring to'his
conne:stou 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 b
his power. They are all controlled by his providence. They af1
subserve his designs.
But where is he name worn? " 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 reminds 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. IHe 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 achieved. He meets
with opposition both in gaining and 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 salvation 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 " written." 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 language the name was inscribed. It was
legible to John. Might it not be like his title on tle cross, written
in Hebrew, Greek, and Latin?  However this may be, it was written in order to be read and known. Many individuals pass us of
whom we are ignorant. A nobleman may be ascertained by his
livery or his arms. But he who has his name written 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 knowing him. Without knowing him how can we love
him'? How can we put our trust in him? How can we repair to
him for refilge or help? Therefore says God, " by his knowledge
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, "I will 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 constantly cry, " Behold the Lamb of




MARCH 20.                         163
God."  HeiJce his people pray, " Send out tny light and thy truth;"
"that thy way be known on earth, thy saving health among all na-,
tions."'  Hence parents are required to teach him to their children;
and every partaker of divine grace to say to his neighbour, "0  taste
and see that the Lord is good, blessed is the man that trusteth in
him."
Let then this name written upon his vesture and upon his thigh
be known and read of all men. Let the proud read it and admire
his condescension. He who stoops to our mean affairs, allows us
to walk with him, tells all our wanderings, puts our tears into his
bottle, makes all our bed in our sickness, is " the King of glory,"
and " the Lord of all."-Let
His en:mies read it, and tremble. Who ever hardened themselves
against him and prospered?   " These shall make war with the
Lamb, and the Lamb shall overcome them, for he is King of kings
and Lord of lords."- Let
His friends read it, and dismiss all their fears. He is for them
and with them. Their Redeemer is mighty; and will plead their
cause. " 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"-And what is there else that he is not able to keep? my reputation? my business? my health? my family? Is there a loss but
he can turn into a ga;n? He can make all things work together
for good to them that love him. —Let
Those who are tempted to deny him read it, and go forth to him
without the camp bearing his reproach. Let them remember not
mnly their danger in being ashamed of him and of his words; but oI
heir folly and weakness. Who is he they blush to own? and
whose cause, and whose followers, they deem it disgraceful to espouse? The King of kings and Lord of lords!
Let us all read it, and invite him to go on conquering and to conquer, till his title is as fillly acknowledged as it is justly deserved,
and he shall reign for ever and ever. " Gird thy sword upon thy
thigh, 0 most Mighty, with thy glory and thy majesty. And in thy
majesty ride prosperously because of truth and meekness and righteousness; and thy right 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 sons of Jacob; and
hearken unto Israel your father."-Gen. xlix. 2.
PRECIOUS in the sight of the Lord is the death of his saints; and
the scene is peculiarly worthy of our contemplation. It shows us
the Dower of divine grace, and the value of the religion of Jesus in
sustaining the possessor 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. Therefore
says David, " Mark the perfect man. and behold the upright, for the
enJ of that man is peace."  An. even Balaam exclaims, "Let me
die the death of the r ghteous, and let my last end be like his."




t64                   MARCH 20.
Jacob is here dying. He feels perfectly composed and satisf.ed 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, 0 Lord."  It seems to have
been common in the patriarchal age for men when dying, to pronounce a benediction 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 ycu in the last
dlays. 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.
Wre have met with instances in which they have proved the power
of God to salvation.
-Jacob begins with Reuben. Reuben signifies, " 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 hew little does a parent know in what disappointments his
wishes and prognostics are to terminate! Reuben was his first-born,
but he had forfeited the prerogatives of birth; and Jacob mentions
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 beginning of my strength, the
excellency of dignity, and the excellency of power: unstable as
water, thou shalt not excel; because thou wentest up to thy father's
ned, 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 ta, side of a father's dying bed; but he spake
as he was moved by the Holy Ghost. The sin had indeed been
committed more than forty years before; but as nothing is future, 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 established
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 comnmitteth 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 character, 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
When therefore his brethren were going to slay Joseph, he urged
them to cast him into a pit, hoping to deliver him. And when they
had left the place, and he to accomplish his purpose went secretlr




MARCH 21.                         165
round to it and found him not " he rent his clothes: and returned
unto his brethren, and said, The child is not; and I, whith(r 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 olu
brother;" Reuben made this appeal: " Spake I not unto you, say -
nrg, Do not sin against the child; and ye would not hear? therefore, behold also his blood is required."  WVhen too they were in
danger of perishing for want through Jacob's unwillingness to let
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 fuller history of his
life, we should doubtless meet with many instances of a similar'lature. 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.
Without stability there can be no character; for character is the
effect anl force of habit; and habit is produced only by constancy
and consistency in acting.  The proverb says, a rolling stone
gathers no moss. 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 nothing
to guide. You may build upon a rock, but what can you do with a
mound of sand?
In the next exercise, we will inquire wherein we should seek to
excel; and in the following, wherein we should guard against instability.
MARCH 21. —" Unstable as water, thou shalt not cxcel."-Gen. xlix. 4.
-WHEREIN should we seek after excellence?
Let us seek to excel in knowledge. For the soul to be withou:t
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 ot
knowledge is, that wisdom giveth life to them that have it."   We
are to have the innocency of the dove, but our Saviour himself requires us to combine with it the wisdom of the serpent. And while
the 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 cunning craftiness, whereby they lie in wait to
deceive.'"  It is lamentable to think how little judgment many professors of religion exercise, and how little infornation they have
acquired after enjoying so many advantages and for so long a season: so that when for the timne 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 leading articles of the truth
as it is in Jesus; by which if their safety is not affected, their com.
fort and welfare are injured.




166                     MARCH 21
Let us seek to excel in sanctity. Without obedience vain is otr
knowledge —" If ye know these things, happy are ye if ye do them,'
What is it to understand all mysteries, and not bridle the tongue wo
govern the temper? To be orthodox: and not moral? To be taught
by the gospel every thing except to deny ingodliness 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 comr
mands, promises, dispensations, and influences is to make us " par
takers of his holiness."
Let us seek to oxcel in charity. "'Covet earnestly the best gifts,"
says the apostle, " and yet I show unto you a more excellent way:"
and this he immediately explains to be our acquiring and. exercising
the best graces, 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 householI of faith. By this all men are to
know that we are the disciples of Jesus; and by this we ourselves are
to knew that we have passed from death unto life. This is that which
the apostle so commends 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 toward all
the brethren which are in all Macedonia."  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 thest.
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
execution with him who looketh to the heart, and says, where there
is a first 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 ont 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, hut with thankfulness to God that they do not eat,
and drink, and sleep, and live in vain? II a world like ours, if we
are disposed, we can never be at a loss for opportunities or means of
doing good. And if we have no profession or business, we are the
more bound to be useful, because we are the more free from  care.
Has not God promised that he will not only save his people, but
make ther a blessing? Is it not most delightful and honourable to
resemble him who went about doing good? Be teachers of babes i;a
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 according 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 unconcerned about what people
say of them, but to take hecd that their good be not evil spoken of.




MARCH  224.                      ~Ji7
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, ant influence to his example. If the world does not
Yove solae men, it cannot despise them. If it speaks against them,
it is only in matters pertaining to the law of their God-which is
their glory; or by magnifying infirmities from which no one professes to be free, or by misrepresenting their actions or motives-and
against this it may be impossible to guard. But commonly after a
while a consistent Christian puts to silence the ignorance 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 serveth 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 thlere 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 ambitious 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 examples. 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 instability?
We should guard against it in our governing aim. If a vessel
at sea is steering for no port, who is to determine whether the direction of the wind be favourable or unfa iourable? If we are travelling
at iandom, we move, but we do not journey; and it is a matter ot
indifference whether we turn aside or draw back; we make no progress unless we advance towards some end which we wish to
reach. WVben a man has fixed his aim, his aim will simplify his
conduct, arrange his actions, and give every thing a relation. Paul
says, " This one thing I do."  He does not speak of a oneness o:
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 tc
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 un.
stable 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 holi




168                     MARCH  22.
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
ev(ery 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 difficult 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 solme are ever learning and
never able to come to the knowledge of the truth. It is desirable
and necessary that we should be early able to decide what is truth
that we may mIike 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 toose creed? We should distinguish between what is
circumstantial a religion and what is essential.  With regard to
the former we t i:nnot be too candid and liberal. But with regard to
the latter let us be inflexible-Iieie " take hold of instruction; let it
not go: keep her, for she is thy life."
Let us guard against instability in chur.ch fellowship and attend
tance.  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 heaven; and there,'ore
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, coinmuning together in privilege, co-operating together in exertions, and
walking in all the commandments and ordinances of the Lord,
blameless. They are also inconstant in their attendance on the
means of grace in the same sanctuary. VWe would not have the
hous- 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 morning 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.
WTe should guard against instability even in our temporal con*cerns. This is inferior in some respects to tlhe former articles, but
it has a considerable degree of importance. People 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 variableness is there! What instaility with regard to friendship —e ery month or year yields a new




MARCH 23.                         168
favourite. at whose shrine some old connexion is sacrificed. Wlih.t
instabiliti' with regard to domcstics —what changes of servants'
What instability with regareto residence —what changes of abode!
What instability with regard to business-what changes of employment!  Vhat instability in the management of their affairs-what
violations of engagement and pmunctuality-what confusion, what
delavs, what excuses-nothing is (lone decently and in order-" Un
stable as water, thou shalt not excel."
"Therefore, my beloved brethren, be ye stedfast, unmorveable,
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,
after 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 2 —"' And the prince in the midst of them. when they go in, shall go.n; and when they go forth, shall go forth'"-Ezekiel xlvi. 10.
TiIS refers immediately to the temple worship.  Read the verse
preceding: " When the people of the land shall come before the
Lord in 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."  This reguaites the attendance of the people.  Then follows 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 instittitions and exercises axe 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
sovereigns as well as subjects. It is very pleasing and bev:oming
in persons of quality to be seen going to the temple of God with
their domestics, tenants, and poor neighbours about them. And
superiors ought to be constant and devout in their attendance on
public worship: yea, they are under peculiar obligations to do it.
They are under an obligation arising from gratitude: for duty
grows with benefits: and if they are more distinguished and indulged than others, they owe the more to their benefactor, and should
be the more concerned to please and serve him; and not resemble
Yapours exhaled from the earth that only darken and hide, the sun
that raised them.  They are under an obligation arising from influence. They are more seen observed and followed than persons
in lower life. If they are irreligious anl vicious, they take away
shame and fear from others; and by their example they sanction
VoL..                      5




170                    MARCH 23.
excite and encourage imitation. Morals as well as fashions are smur
to work downwards.  They are under an obligation arising from
self-interest. Did they consider things aright they would be sensiole that none need the means of grace more than themselves
Their duty is great: and here they would find instruction. encour
agement, consolation, and support, amidst all that is difficult and
trying in their stations. And their danger is great. They are set
in slippery places, and the prosperity of fools destroys them. They
are in jeopardy from self-indulgence, and flattery, and vanity, and
pride, and forgetfulness of God and eternity: and here they would
be admonished and armed; here they would be reminded amidst their
temptations of their original, their dependance, their mortality, their
end, and of the account they will have to render at the judgmentseat of Christ-But this page is not likely to reach many of the
great-Otherwise we would thunder in their ear: " Be wise now
therefore, O ye kings: be instructed, ye judges of the earth. Serve
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 another 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 lawful 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, f significant of him.
And there is a conformity between him and his people; and in all
things it behooved him to be made like unto his brethren. Yet in
all things too he has the pre-emninence: 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 example, more than a iman —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 representations we have of him, and the state of
his people requires it.  l-ie 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 of 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. lhe shall
go forth."  it is so as to their devotions  Do they enter the tenple I




MARCH  24.                          171
When they go.1, he shall go in-and they shall see his beauty.
and behald 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?  When they go in he shall go in-and manifest  irdmsell
unto them.  And how often can they say,
" While such a scene of sacred joys
Our raptured eyes and souls employs;
Here we could sit, and gaze away
A long, an everlasting day!"But they cannot be always in devotional engagements. They have
many other duties to discharge; 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 in 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 labour; 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."  "Blessed shalt thou be when thou comest in, and
blessed shalt thou be when thou goest out."
It is also true with regard to their sufferings. When they entel
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 fcr me that I have been afflicted."  Wise Christians feel more
need of his Dresence and grace when they are coming out of a trial,
than when they are going into it; though in both they are indispensable.
And is there before them the valley of the shadow of death?  It
often d'smays 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 seen s
an exception. They shall enter Immanuel's land. the rest that r -
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.
M.ARCH 24. —" But as for me, I will c.me into thy house in the multitude oi
F.ry mercy: and in thy fear will I worship t ward thy holy temple."-'salm v. 7.
LET us make this noble resolution our own; and in order to this
let us endeavour to understand it. Observe the singularity of the
nesolution.  " Let others take their course, I have chosen r.Line.  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 eve,




1782                   MARCH 24.
lasting, ther determination will not influence mine-As for me l
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 pecu.
liar in little and lawful things; ior 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 ot
his pace, and so tumbles in the road, or leaps through the hedge.
But where truth and duty and conscience are concerned, singularity
is a noble virtue; and no one shows such dignity of principle, and
lureness of motive, and simple regard to the authority of God, as the
nlan who goes forward according to his conviction, without tne
c:ompany and commendation of others, and especially when reproached and opposed by them. And then that honour me,% says
God, I will honour.
Mark the object of the resolution. It regards 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 worshIip toward 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
tihe 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 eminence of his
station, and the influence of his example. Though a man full of
employment, who had to give audience to ambassadors, orders to
officers, and instructions to ministers; and had to manage the af
fairs of a large and distracted empire; yet he had time for God's
ordinances-for he rose early-and loved order, and such beings
nave 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 attc,.ds piofound 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,
uad what is needful to him, and has appointed his ordinances for
our welfare: and though a painted man does not want food, a living one cannot dispense with it. A real Christian feels his necessities and deficiencies; and knows by experience where his heart has
been enlarged, and his strength renewed. He has found God for a
refuge in his palaces. Strength and beauty are in the sanctuary.
The manner in which he would accomplish the resolution is
worthy our notice. It includes two things. He would do it inmpressed with a sense of divine goodness. I will come into thy house
mi the multitudle of thy mercy. How can we reflect and not feel
this? The worship itself is a privilege. It is a mercy that we have
a sanctuary-It is a mercy that we have liberty to asqemble together
-It is a mercy that we have health and strength and leisure fol
divine worship —It.s a metry that we have a disposition tc avail




MARCHI 25.                       173
ourselves of the privil ge-It is a mercy that we repair to the service, knowing that it is not a vain thing to seek the Lord, and able
to plead the promise, I will make the place of my feet glorious. But
we need not confine the subject. To creatures so unworthy and guilty
as we are, e-'erv thing is mercy: the air we breathe; the watei
we drink; our food; our sleep. Let us think in what a multitude
of mercies we come together; public and private; personal and re
native; temporal and spiritual: redeeming mercies, justifying mercies, renewing mercies-Let us dwell on the pientitud~ of his undeserved favours, that we may not murmur or even complain of a fetrials, but come before his presence with singing and praise.
He would also do it filled with holy veneration. And in thyfeat
will I worship toward thy holy temrrple. This fear is not dread,
and therefore comports with the cheerfulness of which we have
beens speaking. The first believers walked in the fear of the Lord,
and in the comforts of the Holy Ghost: and we are commande(d
to serve the Lord with fear and rejoice with trembling. We are to
be in the fear of the Lord all the day long-but God is greatly to
be feared in the assembly of the saints, and to be had in reverence
of them that are about him. Nothing more becomes his majesty
and purity, his omniscience and omnipresence. Nothing more becomes our meanness and vileness; and the importance of the worl
in which we are engaged; and the consequences depending. We
sing and pray and hear for eternity. We are responsible for all our
opportunities. We never leave the house of God as we enter itHow dreadful 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.-" 1 am in a strait betwixt two."-Phil. i. 23.
NOTHING is more trying and distressing than a state of uncertainty, indecision, arid perplexity-or being in a strait between opposing
claims, one of which only can be chosen. What a strait was David
In when he had to choose between pestilence, and war, and famine!
And what a strait was Jacob in between his wish for relief and the
fear of sending 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 something 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'leparture. We are much more influenced by words than we may
tmagine; and as there is so much to -ender death formidable, we
15a




174                     MARCH 25.
should, as far as possible, soften 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 morta lity? No: but death is so changed with regard to
himn, that it does not deserve the name. It is therefor~e a gathering
to his people, a falling asleep, a putting off this tabernacle, 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 to a traveller departing from an inn to which he has turned aside
for a night to go on his way? or to a prisoner departing fronm his
dungeon and chains to enjoy his freedom? or to a soldier departing
for his peaceful home after his warfare is ended? The death of a
Christian furnishes al. these images and fulfils them. But how
surely does the representation remind us of the complex nature of
man! If nothing survived at death, death would be a cessation, not
a departure. 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 returns to the dust
whence it came, the spirit returns to God who gave it."
The effect of this death is " to be with 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 resurrection, his dying would
have been of no advantage to him. It might have freed him indeed
from his sufferings: but he is not speaking 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 thie blessedness, characterizes it also at the same tinle. 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 frT the
disciples-" That they may be with me where I am to behold my
glory." Is this our heaven? 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 Socrates could
comfort himslf that he was going to Museus and other worthies
that had lived before him, what is the attraction of a Christian, that
lie is going to join his own beloved connexions, and the martyrs,
and the apostles, 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 endeaxed of all benefaetors, the most precious of all friends!




MiARCH  26.                          175
We have not only the nature and effect of this death, but the preEminency of thle blessedness to which it leads.  It is strongly expressed.  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 nighit 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 under
value; yea he is grateful for them, an0 enrjos 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 le 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
lountain! 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;
3ut there's a nobler rest above:
To that our la bouring loves aspire,
With ardent pangs of strong desire.
-"No more fatigue, Po mnore 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 needful for you.
And having this confidence, I know that I shall abide and continue with you
all for your furtherance and joy of faith."-Phil. i. 24, 25.
VOLTAIRE, in his letters to one of his confidential friends and adrmirers, 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 with Christ, which is
far better."  And so far was he from hating life, that he valued it
as affording him opportunity -co glorify his Saviour, and to serve his
people according to his will.  We have seen one ltrt of his straitLet 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 C;sar's household, or froin an inspired intimation, we cannot determine: but he was c.nfidont 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 backward 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. Buit
Paul is willing to resign heaven itself, though he was sure it was
his own and every kind of suffer;ng rendered it desirable-in order
t  Me useful.  Self-denial is the frst lesson Christianity requires;
and every part of it tends to inspire us with a (tLsposition to look, not




M'7f;                  MARCH 26.
an our own things but also on the things of others  This lwai the
mind of Christ. WVhen he was rich. for out sakes le became poor
And the glorified who are now with him, anl havw drunk fully into
his spirit, would be all ready were it the will of Gtd, to leave their
ecstasies, and come down again and live in this  vale of 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. Ignorance is not necessary to humility; much less affectation.  A man
need not deny his abilities, or acceptance, or success, 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 rist, yet be more
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 is a blessing. Paul said, "I am
nothing"-and so he was absolutely-but not comparatively 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 serviceable?  Not only in
the conversion of sinners, but in helping them much who had believed through grace-" For your furtherance and joy of faith."
This is worthy of notice. It shows the importance of faith. Paul
considered this every thing-not to the exclusion of holiness, morality, and good works; but as to the production of them, and their
support and their increase. He knew that as faith prevailed, every
thing in the divine life would prosper.
Some say there is no growth in grace. But the Apostles prayed,
"' Lord, increase our faith." The faith of the Thesaloni'ins "grew
exceedingly."  And Paul was concerned for " the furtherance" of,he faith of his'eloved Philippians-that is, that.t might be more
clear in its views, more firm in its principles, more powerful in its
influence, more appropriating in its confidence. He also wished not
only for their furtherance, but " joy of faith.;' This joy they would
constantly need; and it would be their strength. Jesus is the source
of it, but faith is the medium. He is the well of salva ion, but faith
draws the water-" In whom, believing, we rejoice wit.i joy unspeakable, and full of glory" —We are "filled wita all joy and peace
in believing."
Such was Paul! He was once a blasphemer. a persecutor, and
mnJurious, and abhorred the worthy Name by which we are called:
but he obtained mercy: and the grace of our Lord Jesus Christ was
exceeding abundant to him-ward in faith and love, which are in
Christ Jesus. So that he could now say, " for me to live is Christ,
and to die is gain"-" Christ is all and in all."  Is any thing too
hard for the Lord?
What an example is here! WThat zeal and yet what itnowledge.
What preparation foi both worlds! What readiness to go! Whal




MARCH 27                          177
willingness tc s qy ft Chere -was any thing more for him to do or
suffer!
"Behold t.e awful portrait, and admire.
Nor Stop at wonder. Imitate and live."
MA.,H 27.- -'Am I in God's stead?" —Gen. xxx. 2.
WHAT JdCOb here says to Rachel, every creature to  iliich we
address ourselves will sooner or later say to us: " Am I in God's
stead?"  The docttine we may deiive from the words is this, NO
CREATURE CAN BE IN THE STEAD OF GoiJ. But let us explain the
doctrine by sncme 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, "encouraged 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 s:.all 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 mav enable a man to dispense with a lamp, but the lamp
cannot supersede the sun. The fountain is necessary to the stream,
hut not the stream to the fountain.
Th.ough 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
fathe:r, 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 whet] deprived of the desire 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 general and indiscriminate reflections.
There are mothers-in-law who are mothers in kindness; and stepmothers-tha is-those who step into the place of real mothers,
who fulfil the duties of the office, and are mothers indeed-and sucn
can never be too much commended and praised.
Though no) creature can be in God's stead, a creature may be in
God's hand.  HIe may he God's instrument, but cannot be his substitute.  The instrumentality that God emnDloys differs much froml
the instrumentality which men employ.  Men employ instruments
from necess:ty, God employs them from choice. Men employ them
from weakness, God e-mplovs them from wisdom. Men depend upon
their instruments, God's instruments depend upon him.  T hey are
no more than he is pleased to make them.  How then can they fill
his place?  They are nothing without his agency. " Who ther is
Paul, and who is Apollos, but ministers by whom ye believed, even
as the Lord gave to every man? I have planted, Apollos watered,:but God gave the increase. So then neither is he that planteth any
thing, neither he that watereth; but God that giveth the increase."'
The tru'h of this doctrine it wo ld be easy to exenlplify. Can
any be in God's stead as a creator? This is Jacob's immediate aim
Xn his reply —atm I in God's stead, who hath withholden from thee




(78                     MARCH  27.
tne fruit of the wol.lb?  He is the sole author of existence; lt.e
former of our bodies; the father of our spirits; and by this he has
an infinite distinction from all creatures-they are made, and he is
the maker.  Who can be in God's stead as a preserver?  It is in
thn alone we live and move, as well as have our being. If preservation be not a continued creation, it is a continued agency. Were
le to suspend his upholding influence for a moment, we should re-,apse 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 sacrifice, could provide
the lamb for a burnt-offering. He made him to be sin for us who
knew no sin, that we might be made the righteousness of God in
bim' "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? We are not only ignorant but weak-Who but he can give
us capacity as well as lessons?   Who but he can bear with our
infirmities? Who but he can make us wise unto salvation? Who
can bc in his stead as a sanctifier?  Who but he can create in us a
clean heart, and renew a right spirit within us?  " This people,"
says he, "have I formed for myself; they shall show forth my
praise."  Who can be in his stead as a comforter?  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
trouible? Who can fill the valley of the shadow of death with joy
unspeakable and full of glory?
Let us think of this fact, and be thankful that this only, this allsufficient Being is accessible; and allows and commands us to " take
hold of his strength."  Let us think of it in referenee to creaturesLet's think of it in asking for them.  They may appear desirable; they may be useful; but let us never suppose that we must
obDtain them in order to happiness. One thing only is needful; 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 friend3,
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 i ard it appeals when
our gods are traken away.  Oh! if I should lose such a preacher!
Oh! if that beloved connexion was removed-mine eye would no
more see good. But the storm ti at 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?"
11ow strangp would some of our feelings appear if they were expressed in words! The meaning of many a murmur, and many a
groan  is, I have nothing —bhlt God himself left! Yet what did
David 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 fileth: but God is the strength cf my heart and my potion for ever."




MARCH ~8.                          A9
MARncH 28.-" Gentieness"- -Gal. v. 22.
P&AL here speaks of gentleness, -ot as a natural temper, b.lt ais: the fruit of the Spirit.": James also considers it as an at'.ebute
And character of inspired religion: " The wisdom that is from above
Is gentle."  This is surely recommendation enougn to induce us to
make it the object of devout attention. Gentleness is very distinguish:~ble from weakness of mind, and the fawning of flattery. It
requlies 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 worthless to be stamped into coin and
currency.  Y7ou cannot polish a sponge, 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. insolence, violence. harshness, rudeness, and every thing offensive and painful
that can be avoided with integrity and rectitude.  There is an artificial mildness, and a studied softness of manners 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 exempli tfy what others from education or custom put on. And how lovely
and engaging is that unaffected civility, that courtesy which springs
fireely from the state of the mind and heart under the renewing influence of divine grace! He that in these things serveth Christ is
acceptable to God and approved of men. It recommends his relioion by adorning it, and gives hint a thousand beneficial inPfuences
in dealing with his fellow-creatures.  A man may wait even years
before he has an opportunity for acts of Ilgh beneficence and extensive usefulness; but he can exercise gentleness every dav and every
houlr; and contribute to the advantage and happiness of'all that are
about him. And does he not thereby equally befriend bimself?
Does it not preserve calmness and sunshie within? And are not.
all the mild and kin, affections conducive even to the health of the
boly'?
Let us therefore cultivate this gentleness. Let it enter our habits,
and spread through our whole behaviour. Let it constantly actuate
our temper, and regulate our speech. Let all bitterness, and wrath,
and anger, and clamolr, and evil-speaking, be put away from us with
all malice, and let us be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us.
Let us in all our religious concerns remenmber that the wrath of man
worketh not the righteousness of God.  The servant of the Lord
must not strive, but be patient towards all men; in meekness instructinlg those that oppose themselves.  The way to convince another is
tot to affint, and insult, and provoke him, and drive him, to resuitance; but to show him that you love him, and are only concerned
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, whic.h, 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 me-4ness, consideriig ourselves lest wae also be tempted.  Have we occa




[so           ~         MARCH  29.
sion to reprove? Let us remember what was said of Leighton —H.
rebuked faults with such kindness and mildness that they were never
repeated, not because the reprovwd were afraid, but ashamed to repeat
mem. 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'll not easily offend,
Nor be easily offended'
What' s amiss I'l  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 master also is in heaven, and
that there is no respect of persons w-ith him. Gentleness indeed
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 studying him, you would know a man at once, observe
how he acts and speaks towards his inferiors." Towards his superiors and his equals he is guarded, but with his inferiors he is open
and free-and if with theim 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
gentleman; every thing in the Gospel says-he is no Christian.
MARCH 29. —" Behold, thy servants are ready to do whatsoever my lord tne
king shall appoint."-2 Sam. xv. 15.
THas was said on the trying emergency when he was about to
leave Jerusalem, to escape from the vile rebellion of Absalom. And
it was well said. And it shows us what little reason David had to
ecmpla'n, all men are liars.  With a few exceptions, no one ever
had more attached and cevoted adherents than he.
There is no spiritual meaning in the word..  They intend no
more than they express. But who can help thinking with what
propriety they may be adopted by Christians, and addressed to
Christ? He is their Lord and King. They profess to be his servants.
He has the appointment of their work. And they should be ready
to do his will without partiality as well as without hypocrisy —' Behold, thy servants are ready to do whatsoever my Lord the
King shall appoint."
This is our reasonable service: and four things should excite, sus.
tain, and increase this readiness.
First, the consciousness of our obligations to him. How mucih
do we owe him! What has he not done for us? and in a wav thb
most expensive to himself'? He was rich, and for our sakes h'e be,
name poor"He sunk beneath our heavy woes,
To raise lus to his throne:
There's not gift his hand bestows,
But cost his heart a groan."
We can never discharge our obligations to a love that passet.h
knowledge.  But we;hould be deeply sensible of them; and hldI




MARCH  30.                         18l
ourselves entirely at his disposal; and delight to do his will; ind
constantly ask, " What shall I render unto the Lord, for all his benefits towards me?"
Secondly, a persuasion of his right to appoint every thingr pertaining to us. Not a right derived and limited like that of a master 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 ihe called out of nothing, and who lves,
and moves, and has his being in him.
Thirdly, a conviction not only that he aas a right to appoint, but
that his appointments are right-always wise, and just, and good.
They may be sovereign, but they are not arbitrary.  The reasons of
them may be for a 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 kest 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
cur inheritance for us."
Lastly, a persuasif n that our acceptance with him does not depend
upon the place he assigns us, or the nature of the work he ordains
uls, 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
depenlds upon things over which we have frequen'tly 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
Rngels-Though they excel in strength, they do his commandments,.earkening 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 heard of your faith in Christ Jesus, and of the lovs
mwhich ye liave to all the saints, and of the hope which is laid up for you in
Izeaven." —Col. i. 4. 5.
TnnsE were the grounds of Paul and Timothy's praise to God on
reealf of t'e Co'ossians.  And they are all spiritual motives. Tern
VOL. F.                      16




tE31   ~MAPCH  3t.
poral blessings are not to be overlooked —But gratitude Is to be wise,
and to proportion 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 gratitude.  There -s no man who
does not sometimes thank God. But for what?  A safe voyage; a
good harvest; a recovery from sickness.  All that awakens his
heait is confined 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 glorious 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 the} 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
often love is connected with faith: but the same order is alwavs
maintained between them-Faith precedes love. Love is the fruit
and not the root; the effiect 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?  To " the Saints';not exclusively, 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 wvas with a love of pity and benevolence,
hot of esteem and complacency. But the saints were regarded by
them as the zxcellent of the earth, and in them was all their delight.
Love to whom?  To " all the' saints"-regardless of outward distinctions, or the minor matters 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
rf some other character or quality unless we can pray, "Grace be
with a.ll them that love our Lord Jesus Christ in sincerity:" aad
follow the example of him who said, " Whosoever 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 as well as faith and
love; but as a grace hope is in us; whereas here hope is said to be
" laid up for them in heaven" —This shows that the object of hope
is here intended; or all that which God has promised to his people
bevoad the grav, The laying it up in heaven reminds us of its




MARCH 31.                         183
security. Hence the admonition of the Saviour: "Lay ul for
yourselves treasures in heaven, where neither moth nor rust duth corrupt, and where thieves do not break through nor steal." In a world
like this, where nothing is safe or certain, how anxious, fearful,
miserable, must those be, who have their portion in this life! But
Christians can dwell at ease. None of these changes and dangers
affect their essential welfare. They knew in themselves that they
have in heaven a Letter and an enduring substance. They have
chosen that good part which shall not be taken away from them. —It
shows us that it is principally future. At present they are not at
home, but strangers and pilgrims on earth. They have remittances
and supplies, but it is from God's riches in glory. The inheritance is
reserved in heaven for them; and they cannot possess it till they
are of age. Should they think of building their tabernacles here,
something would soon tell them to arise and depart hence for this is
not their rest. Seed is sown for the righteous; but the reaping-time
is to come. Now is the conflict, but the crown of glory that fadeth
not away is reserved for the hour of triumph.-Also by being laid
up in heaven it is much concealed. O how great is the goodness.
says David, which thou hast laid up for them that fear thee! and
says the Apostle, 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. After all the developments of the Scripture, and the illuminations of the Holy Spirit in the experience of
Christians, we read of a glorv that shall be revealed. W/-e could not
in this weak state of flesh and blood bear the full disclosure. But
the veil will soon be drawn aside; and the voice will cry, Come and
see. And the sight will infinitely surpass the expectation.
MARCH 31.-" The ingrafted word."-James i. 21.
His'roRY is silent as to the time when grafting was first introJuced. But it has been long practised; and the process is now
generally familiar.
The image essentially includes union, vital union, between parts
not connected before. The man receives the word into his heart,
as the tree receives into its stock the scion, which by incorporatie'
becomes thenceforward one with itself. The surprise seems here-.
We should imagine when the insertion is made, that the sap of thei
tree entering the scion which is so much smaller, would immediately convert the scion into its own quality: but instead of this the
scion converts the sap; and the changed 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: out we cannot avoid remarking,
T'hat as the body of the tree continues the same after the ingrafting,
so in conversion we remain physically the same as before: retaining
the same relations, conditions, callings; the same corporeal powers
and mental faculties-only the efficiency of them is changed, halLowed, and applied to other uses and pur -ses-and all through the
mediumr of the word.
(Grafting is one of the most pleasing exercises to those who feel
Iclight in horticulture: and how eagerl and anxiously after the




184                       APRIL I
operation has been Derformed, does the gardener go and examine
whether it nas succeeded! And this will be sooi known. If the
scion has taken, it proves the vitality by the appearance 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 minister look atter the effect
of his labour; and the success of his preaching is known and hailed
ill the same way; only with higher exultation and praise. Happy
those servants of the Lore' 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 power, and in the Holy Ghost, and in
mIuch assurance."
-It is from hence the gospel has its character; and is called the
ingrafted word. It is so called, however, not because this is alwatys
the effects-for there are many who receive it in vaa;.,  but it is
designed to be so received; and it is actually thus recesved when "it
is able to save the soul."  Thus it is called the wo;d of faith-not
because it is always believed; but because it is,ledibie; and it is
made known for the obedience of faith; and it caiknot 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 coines-for there are
many who remain deal 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 -lace in you"-H-as it a place in us?-And what place?
In the head only? Jr the heart?  Is it in us a notion? or a principle?  And does it work powerfully in us as it does in them  that
believe? And does it fill us -with all the fruits of righteousness
which are by 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.
APRIL 1. —"And these things 1 speak in the world, that they might have my
joy fulfilled in themselves."-John xvii. 13.
" IN the world."  For as yet he was in it, but 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
things 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 natutre of this joy-" my joy."  There is a joy he
himself feels in contemplating 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, "rtjoicing."
He sees of the travail of his soul, and is " satisfied."  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.  Tlhe blofi that redeems us is




APRIL 1                         18S
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 Israel;"
and th re is noi 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
iuorld, ihat 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 the:; hearing. These were to animate and console them. In these they could see his heart, his desires, views arld
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
Father had given him. Here they heard him interceding for their
preservation, their holiness, their union, their glorification-What
could they desire more? And what can we desire more? For having fled bor 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 words: "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 person, 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, a-nd he was the king's
own son. But we have a much greater advantage in having an adlocate with the Father.  What was Jonathan 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 believed 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 fufilled in themselves."  They possessed it already but defectively. In conversion a good work is begun; but it is carried on
until the day of Christ. The rising sun, the growing c-rn, and
every other image employed in the Scriptures, import the imperfections and progressions there are in the experience of Christians.
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 assurance of hope. Some from various preventiors
have little of the pleasures of religion; others walk in the comforts of
the Holy Ghost  Some have many distressing doubts ard feart;
16*




186                      APRII 2.
others are filled with all joy and peace in telieviag-Alld this is
peculiarly desirat.e. 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 eminently, or even really
excellent and valuable, because they prize and pursue it: for what
trifles, what follies, attract and irfiuenrce many! But as the Lord
Jesus thinketh so it is; his judgment is always accordinig to truthAnd therefore, says he, These things speak I in the world, that my
joy might be fijlfilled in themselves.  He knew the importance ot
this possession-to the honour of our religion, and the recommendation of the ways of godliness to others-to our activity and zeal in
the divine life-to our weanedness from the world-to our support
in trouble-and our comfort in the valley of the shadow of death.
In all these the joy of the Lord is our strength.
Let the Saviour's concern regulate the concern of ministers. Let
them be helpers of our joy, and seek the tongue of the learned, that
they may know how to speak a word in season to him that is weary.
Let the Saviour's concern regulate the concern of Christians.
They should distrust themselves; but they should be strcng in the
grace that is in Christ Jesus. They should watch and be sober; yet
they should be scripturally confident. Are the consolations of God
small with them? They are not small in themselves, and they
were not small in the experience of the first believers. If therefore
they are small with us, is there not a cause? Is there not some
secret thing with us? Let us search and try our ways, and turn
again unto the Lord. Let us resolve to sacrifice whatever has causea
him to hide his face from us. Let us pray, Restore unto me the joy
of thy salvation, and uphold me with thy free Spirit. Let us ask
and receive that our joy may be full.
APaIL 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 realizing the approach of
the closing scene of his life. Yet the troubl, of his soul could not
have been produced by the certainty of his suffering and death only;
it must have principally regarded the nature of them. Unless we
allow this, he loses his pre-eminence. Some of the sages of antiquity met their end with firmness. Socrates and Seneca (died with
fcomposure. Stephen did not say, " Now is my soul  troubled"
when they were leading him to be stoned. Paul did not tremble
when he said, " I am ready to be offered, and the time of my departure is at hand."  We have read of martyrs who issued from
their prisons with singing, and embraced the stake. And though
crucifixion was ignominious and painful, many of the Lord's followers had to bear a death much more torturing and lingering; yet they
were not troubled or afraid. But his sufferings and death were to
redeem us fromn the curse of the law; and therefore he was made a:urse for us. The Lord laid on him the iniquity of us all. He
tore our sins in his own body on the tree. And here it is that we




APRIL 2.                         187
see what a dreadful evil sin is. Many deem it a light thing: but
hear him  saying, "My soul is exceeding sorrowful, even unto
death."  See him  "sore amazed and very heavy."  Behold "his
sweat, as it were great drops of blood falling to the ground." A
Christian can never deem sill 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
bouy 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 run, Lord, with heavenly arms,
From grace's magazine;
And I'll proclaim eternal war
WVithl every darling sin."
-He here speaks as one in a strait; as if struggling between inclination and conviction, 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
human as well as divine; and the Godhead did not absorb the humanity, or change its attributes. 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 would be no longer sulffering.  If therefore we submit to it, it is
not from pleasure, but foir some reason or purpose. This reluctance
instead of being inconsiwtent with submission, serves to enhance it,
and is even necessary t( 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'a fasting. There is no virtue in a stone;
and there is no patienr- in bearing what we do not feel-Patience
is injured by feeling toco little, as well as by feeling too much; by
despising the chas;:lrlg of the Lord, as well as by fainting when
we are rebuked of burl.
Our Saviour th, refore acquiesces in the event. But in his mode
of expressing i*, he leads us to observe two things concerning his
death. First that it was not casual: "For this cause came I unto
th'is hour."  IS was written in the volume of the book-It was a
covenant tr,.isaction.  He assumed a body and entered our world
for the ve-y design-" The Son of man came not to be ministered
unto, but to minister, and to give his life a ransom for inany" —He
became -ricarnate to die. Secondly, it was voluntary —" For this
cause c naoe 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
beginning, and in all his travels of wo 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 na.me."  As If he,1ad said, "If my sufferings will be for thine honour, let them fall
upon me, regardless of my feelings.  D'd he then question this?
Bv no means. His language is rather t. e expression of confidence.': I know that my death will infallibly and infinitely 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 Geth.




a8t8                     APRIL 2.
remane: " But that the world mav know that I loet the Father
and as the Father gave me commandment, even so I do. Arise, le
us go hence."
But iw-hat is it to glorify lis name? Glory is the display of excel
lence.  God's excellence cannot be increased, but it may be inad
irnown; and this is the design of God in all his operations. The
heavens declare his glory. All his works praise him. " And everi
Jabour 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 dr.wn,
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 righteousness and truth confirmed; and thus he would have been glorified
And this glory of God is secured here: but observe the additional
advantage. Had the wicked been punished, though his law would
have been magnified, and his truth and righteousness confirmed, we
could have seen nothing else-nothing of his mercy and love: but
here mercy and truth meet together, righteousness 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, indeed, 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 characters 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 acceptable
to Christians. The love shed abroad in their hearts by his cross,
will make thenl 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
hinself, and take up his cross, and follow me."  Remember theretbre 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 sufferers, regard the
Tonour of God, and be concerned 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
mediatorial, atoning, and meritorious.  But yours may be instruct
ive, encouraging, and useful. They may recommend your religion




'APRIL 3.                      189
and prove thi 4 God never forsakes his people, but is with them Il
t-buhle, and comforts them in all their tribulation, and enables them
to acknowledge " he hath done all things well."' It is good for
me that I have been afflicted."
APRPIL 3.-" They sung an hymn."-Matt. xxvi. 30.
THins is a circumnste'nce not mentiored by the other evangelists.
But it is very instructive.
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
hu._dred and thirteenth, and ended with the one hundred and
eighteenth. WVas the hymn here used one of these? Or was it any
one else of the compositions of David, " the sweet Psalmist of Tsrael?"  Or was it the words of any other pious poet?  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?  Symphoncous or
responsive? But how did he join? Oh! to have seen the emotions
of his countcenance, to have heard the strains of his voice!-But the
Scripture is not desigr-ed to indulge our curiosity. It therefore only
says, " They sung an hymn."  But the fact itself teaches us that
singing is a Christian ordinancfe. It is sanctioned by our Lord's
own example. And the authority for the usage was not overlooked
by the Apostles; as we seeboth 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
Paeul says to the Colossians, " Teaching and admonishing one another in psalms and hymns and spiritual songs, singing w;th grace
in your hearts to the Lord." And James enjoins those who are
merry to "sing psalms."
But observe by what this singing was immediately preceded, and
by what it was immediately followed.
It was immediately preceded by the administration of his own
supper. Hence we learn that singing should accompany this sacred
ordinance. " Joy becomes a feast"-And this is a feast-a teast of
love and friendship-a feast of reconciliation between God and usa feast upon the sacrifice-a feast in which we are reminded that
" his flesh is meat indeed, 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 ciucified among
us. And what an honour that we, who ar~ not worthy of the children's crumbs, are allowed to sit down with the King at h-s table.
as a proof that " we are fellow citizens with the saints and of the
household of faith!"
" While all our hearts, aald all our m-Ags,
Join to admire the feast:Each of us cries with thankful tongues,
Lord, why was I a guest?"
It waqs immediately followed by his entrance into GethsemaneWhen they had sung a hoyl "': thev went cut itut, the monU'lt uf




190                      APRIL 4.
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 suffering should not prevent our joy and praise. Though
our Saviour had announced the treason of Judas; foresaw the denial
of Peter, and the desr rtion of all the disciples; and knew that he was
now going into GetEsemane to agonize there, and there to be apprehended and led away to crucifixion-yet this does not hinder his
previously singing 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 sfall
continually be in my mouth. 1 look for changing scenes and trying
dispensations, but I shall always have t. sing of mercy as well as
judgment —ana of mercy in judgment."  " Come," would Llthet
say to Melancthon, a wise man, but more timorous than himself;
when prospects looked dark and distressing at the beginning of the
Reformation:   Come, let us sing the forty-sixth psalm: and let
earth and hell do their worst." Should it not reprove and humble
us. that we have so little of the mind that was in Christ Jesus, especially wben we consider the greatness of his sufferings, and the
comparative lightness of our own? If we are not filled with murmurings and complainings, we are often silent in his praise, as if
we had nothing to be grateful for, though encompassed wi/lh his
goodness. The impression of one trial will make us insensible to
th;e claims of a thousand blessings. But Christ might well sing.
He knew God would be with him in the trying scene. And will ne
not be with you? Has he not said, " I will be with thee inl trouble?"'
-And he had a joy set before him at the end of his conflict, the
prospect of which might well induce him more than to submit. And
have not you'? 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 engagement 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 remembrance; that you
can bring home to yourselves what you have heard and seen; that
you can call your consciences to an account; that you can yield
yourselves afresh unto the Lord; that you can implore that divine
influence which alone giveth the increase.
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 arid intermeddle bh with all wisdom.
APRIL 4. —" And as they led him away, they laid hoid upon one Simon, a
Cyrenian, coming cut of the country, and on him they laid the cross, that he
migliht bear it after Jesll.s." —-Like xxiii. 26.
IN the course of a few hours he had taken mlany a weary and
painful step. Froln the communion chnambher tie had walked to the
garden of Gethlsemane-Frorn Getl-lsemane he was lhurried a;way,
bound as a prmion.er,'o Annas- Frcm iAnnas to (Ca;apias — From




APRIL 4.                        191
Caiaphas to Herod-Froin 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 frequently zven weeks,
elapse between the sentence of death and the execution: ard Tiberias, the present emperor, had i-sued an order some years before,'hat
no criminal should be executed till ten days after his condemnation.
But the benefit of this edict did not extend to murderers and rebels,
as it was judged necessary tor the public safety and tranqaillity, 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 was
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 execution, but walked. Nor
was this all. Among the Romans the criminal carried his cross.
Tle 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 thvself?" The outstretched arms
of the criminal 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 imposition was not only humiliating but painful, owing to the bruises and soreness produced by the
scourge. Yet thus was he pressed with the 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 fatiguing night, his
want of sleep and refreshment, and his loss of blood; no wonder he
was found unequal to the continuance of the task, at least in the
manner his executioners wished.  Hence the relief afforded him.
This relief was not from tenderness to him, but to hasten the execution. They saw that he grew weak, and frequently paused; and
were fearful lest he should fail before lie reached the top of the hill.
This would have occasioned delay; and their wish was to get the
crucifixion over, an I thle 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
Simeon. 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 afteriwards distinguished in the church. Siineon
was coming up from the country, either to do business or to attend
the Passover. Nothing therefsre could be more accidental than this
meeting-But how much in his history depended upon it!  We
cannot help thinking he was a secret disciple of Jesus; and seeing'dim thus suffering, and ready to sink, hie betrayed his syrnpathy and
egard by his _ooks and words. This was enough for the soldiers




WQ2                        APRIL 5.
and the rude rabble, who setting up a laugh, exclaimd, " 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 enforcement
of the thing; for it is obvious he made no resistance.  Had he been
an unrelenting Jew, an enemy to Jesus and his doctrine, he would
have railed and cursed; and the Priests and Scribes would have interposed tor him, and desired the soldiers not to make a laughingstock of one of their fellow-citizens.  Or if for a moment he discovered a little reluctance, he soon felt enough not only to make him
willing to yield, but to enable him to rejoice that he was counted
worthv to suffer shame for his Name.
And is not the same thing required of us? Has not Jests 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
ourselves, antl to go forth to him without the camp bearing his reproach.  WVe see him before 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 exceeding
and eternal weight of glory"'"We tread the path our Master trod,
We bear the cross he bore;
And every thorn that wounds our 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 Treat company of peopl, and of woa
men, which also bewailed and lamented him. Bult Jesus turning unto them.
said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for
your children. 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 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
garments in the way, and cried, Hosannah! Blessed is he that
cometh in the name of the Lord! Many of the same people are
now following him as he goes to Calvary to be crucified. 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 crowd. There must be something exceedingly attractive and interesting in such a sight, or so many would
not repair to it; for they go voluntarily; and there have been instantes in which a retrieve 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 degradation of our common nature.
7'hat crimin: I mlay he less t uiltv than myself.  He mav have had




APRIL 5.                        193
Few ol 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 sich scenes as these. They have certainly more
compassionateness 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 leading their children, and
some rarrying their babes. But they did themselves honour; for
while others insulted, they " lamented him."  Perhaps some of
them had been healed by him. Perhaps some of them had heard
him preach. WTere 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?  Was the woman here who had
washed his feet with her tears? Could Martha and Mary be here?
Or Mary Magdalene and the other Mary?-These seeing him as he
came opposite to them-in this piteous plight-bleeding-exhausted
-pausing and panting-the executioners savagely goading him onand 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'n public condolence with offenders the Sanhedrim had condemnA- -But'"love is strong as death; many waters cannot quench
love, neither canl 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 absorb
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 sprang from ignorance of the cause and design of his
death. Others suppose 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 absurd. 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 offspring 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 mountains, 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 fill of sap is less inftmmnable than wood withered and. dead. If I suffer' ho am innocenthow will the guilty escape-and who are adding my death to all
VoL. L                     17




!' APRIL 6.
tneir othez crimes? It shows us that sin is danger, an( prepares to
for the wrath of God:' Fury is not in me. Who would set the
briars 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 destroyed for lack of knowledge,
what will become 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
admonition of the Lord? If Moses and Aaron were so severely
chastised for a single offence, to which they were greatly provoked
at the waters of strife; what have they to expect who sin constantly
and without excuse? If he deal thus with friends, how will he treat
enemies?  "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
*he ungodly and the sinner appear?"
APUIL 6.-" But one of the soldiers with a spear pierced his side, and forth.
with came thereout blood and water." —John xix. 34.
THIS incident is recorded by none of the other evangelists. But;ohn more than sufficiently attests it. The fact is very strikiA,,/ and
_.nprovable; and perhaps we are not instructed in it as we c-aght
to be.
The ancients enlarge much on this wound, and some Af the
moderns are not far behind them. One makes it an allusion to the
manner in which Adam obtained his wife, and by which hJi was a
figure of him that was to come. WThile the Lord from heaven was
sleeping the sleep of death, his side was opened, and from thence his
Church was taken, to 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
represents 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 requests, and which
shall be thereby safely conveyed 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 a fleet
to wonder at the impression made by such improprieties rpkun the
minds of the young, and the educated, 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 offence of folly.
L'Ehe occasion of the event was this. The Jews, because it was
th.3 preparation, that the bodies should not remain upon the cross onl
the Sabbath-day, for that Sabbath was a high day, besought Pilate
that their legs might be broKen; and that they might be taken awaty




APRIL 6.                        ii
The worst of men are often anxious about the external and ceremo
nial parts of religion. Conscience as well as decency requires someehing; and forms and rites are not difficult, and they leave the state
of the heart untouched. What a mixture was here! What super
stition and wickedness! What regard to the Sabbath and the pass
over, and what swiftness 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 i
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 outwardly treated alike, what
a difference was there between them  in their feelings and in their
end-one passing from torture into torment-the other rejoicing
that all Isis suffering was for ever ended, and he should instantly
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 fellow-sufferers? 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 sacrifice, 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 dead already, 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 w'hich contains the
heart, can easily account 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 submitted for my sake
-as a confirmation of the reality and certainty of his death-as a
symbol of the manner of my recovery by him-and as a display ot
Providence in fulfilling the Scriptures. Take your own thoughts
first upon these remarks, and then read the illustrations in the following exercise,
" 0 tlu sweet wondel's of that cross
Where God my Saviour groaned a:ld died!
Her noblest life my spirit draws
m1 3m his,.ear wouni and oleeding side."




196                     APRIL 7.
APRIL 7. —" One of the soldiers with a spear pierced his side, and forthwitk
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 s-ubmitted. 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 conditions. Some are rich;
but he had not where to lay his head. Some are admired and caressed,
he was despised and rejected of men. Some are nobles and princes;
he made himself 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 shamne: and to render
it the more ignominious, he was numbered with the transgressors,
and crucified between two thieves. He was also insulted when
dying-and mangled when dead. O my soul, was all this humiliation for me? And shall I deem any thing too dear to resign, or too
trying to endure for him? 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 ground! How was his flesh ravaged by the scourge when the
ploughers ploughed upon his back, and made long their furrows'
How were his temples lacerated with the crown of thorns! How was
his face marred when they plucked off the hair! How were his hands
and feet pierced with the nails-while the soldier's spear pierced his
side! And how should I regard all this! The wounds of a general
who bleeds in the defence of his country'are deemed not disgraceful
but scars of honour; and viewed with emotions of tenderness, admiration, and praise. Jesus displayed much more than such memorials.
He retained them after his resurrection. When he appeared to the
Apostles, " he showed them his hands and his feet."  Thomas was
not then present, and continued incredulous, notwithstanding the
testimony of ten witnesses-To him he also appeared; and said,
" Reach hither thy finger and behold my hands; and reach hither
thy hand and thrust it into m-r side, and be not faithless but believing.' He wears them now. John saw him as a lamb that had
been slain. He will wear them for ever, and the view )f them will
serve to excite the renewed praises of his peopleLet us view it as a confirmation of the reality and certainty of
his death. It could not he said he was only in a swoon; or half
dead; or that his resurrection was nothing more than a recovery of
suspenaded animation. His enemies were concerned to know that he
had expired; and they fully ascertained it. The very act of wantonness in the ruffian soldier demonstrated it. He could not have
survived the wound, had it been given him in perfect health. It
penetrated the pericardium, and transfixed his vitals. Bu. what is
this to us  Every thing. Without his death the whole gospel is a
cipher, and all our hopes are a delusion. He died for us. And he
lied for us not only or principally to confirm his d ctiine, or to be




APRIL 7.                        197
our example; but to bear our sins in his own body on the tree; and
by the one offering up of himself to perfect for ever them that are
sanctified. Ile made peace by the blood of his cross. He died too,
as a testator: he made a new will, the legacies of which were invaluable; but it could never ha-e become valid without his death:
" For where a testament is, there must also of necessity be the death
of the testator. For a testament is of force after men are dead:
otherwise it is of no strength at all while the testator liveth." What
therefore establishes my faith in his death is beyond expression important. If it be false, I am left to all the effects 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 manner 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 Baptism 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 therefore 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 ouw
creed and our experience. 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; neither 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 displav of Providence in the fulfilment of the Scripture. 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 Messiall, by the correspondence between him and the prophecies going before. Observe those he mentions: First, says he, "'For these things
were done, that the Scripture 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 foretold
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;'ractured his legs. Nor would another have been accomplished had
he not pierced his side. "Again another Scripture saith, They
shall look on him whom they pierced:" referring to the language
r,f Zechariah, " They shall look upon me whom they have pierced.'
Thus the eye of prophecy, ages betore tlie accomplishment, saw thi A
s:ldier piercing him personally and literally; and the Jews by mears
of him: and therefore he adds, "and they shall mCurn for him."
And some of them after they liad crucified him, were brought;to ie,
17*




198                       APRIL 8.
pentance, and sorrowed after a godly sort. And others of them, yea
all Isra'l 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 cannot be broken."  And
how wonderfully does God accomplish it —by friends-by foes-hby
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 brutality-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 becoming in those who were
chargeable with the deed, when they rejected tint they had crucified
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.'" But suppose
we should have been consenting unto his death? Suppose we should
have been the cause of it? Suppose his persecutors and murderers
were only the instruments we employed? 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
realizes his own blood-guiltiness in this awful scene; and says,
"And now the scales have left mine eyes,
Now I begin to see;
Oh! the cursed deeds my sins have done,
What murderous things they be!
"-'Twere yonl that pulled 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 refuge will be found a refuge
of lies; every other comforter a miserable comforter. B-lt that
which satisfies the righteousness of God may well satisfy thie
alarmed and afflicted conscience of the sinner. We have redemption through his blood; and this blood cleanseth us from all sin.
We oppose to the number and heinousness of our offences the infinite value of the sacrifice.- We are reconciled unto God by the
death of his Son. This death we plead, and are accepted in the
Beloved; and we joy 1i God through cur Lord Jesus Christ, by,whom wv.  have now received the atc. nenlmt.




APRIL 9.                         199
We ook on him also, and derive submission from the sifht. Thb
Apostle tells us to " consider him" as a sufferer, lest we " be weary
and faint in our minds."  His cross is the tree by which the bitter
waters in the wilderness are healed.  His death has redeemed us
from the curse of the law; and nothing penal is left in any of our
trials.  The most painful of them are only the medicines of our
heavenly Physician; the corrections of a loving Father. They are
blessings in disguise. Are we tempted to despond or complain at
our afflictions?  What are our endurings compared with his?We look on him also to excite and inflame our zeal.  Many motives to obedience are mentioned in the Scriptures, and therefore it
cannot be improper to be influenced by them. Yet the purest and
the most powerful motive is drawn from the grace of our Lord Jesus
Christ. And the first Christians owned and felt it. The love of
Christ, says Paul, constrainetn us to live not to ourselves but him
that died for us and rose again. The divinity is equal to the poetry,
when the bard of night sings —
"-O bleeding Calvary,
The true morality is love of thee."
Hear Hervey-In a letter dated Weston-Favell, May 6th, 1748,
he writes thus to a person he had befriended.  "With regard to the
little assistance which I have ccntributed, and which Mrs.
thinks worthy of her acknowledgments; I beg of her to observe, that
it is owing, wholly owing, to her adored Redeemer. To him, to
him alone, she is obliged-if there be an obligation in the case, for
this friendly donation.  He has been pleased to command this instance of my gratitude for his unspeakably tender mercies to my
soul. He has been pleased t( declare that he will look upon such a
piece of kindness as done to his own blessed self. This makes me,
this makes all believers, glad to embrace every such occasion of showing our 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 remember the
time when this heart was as hard as the flint, and these hands tenacious even to avarice. But it is Jesus? the quickening Spirit, and
the lover of souls, who has made your friend to differ from his natural
self. If the flinty heart is melted into compassion, it is melted by a
believing consideration of his most precious blood. If the avaricious
hands are opened and made ready to distribute, willing to communicate, they are made so by the free grace of our Lord Jesus Christ.
Therefore not unto me, not unto me, but unto the great and good
Redeemer, are all the returns of gratitude due."
APRIL 9. —" Joseph of Arimathea, (being a disciple of Jesus, but 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 with prophecy.
Though all the prophets gave him witness, no one so specially testified of the sufferings of Christ, and the glory that should follow, as
Isaiah. Observe the whole of the fifty-third chapter-But it is the
wuunth verse that bears upon on subject. Bishop Lowth's rendering




~21)                    APRIL 9.
has been universally deemed an improvement —" Ad his grai e way
appointed with the wicked, but with the rich man was his t)nhb."
Here it is clearly intimawed that there would be an instance of ovetruling providence. Had the common and natural course of things
taken place, he would have been buried with other malefactors in
Golgotha, the place of a skull.  There were thrown the bodies of
the two thieves-but had his been thrown there, the prediction could
not have been verified. But the word was gone out ofGod's mouth,
and was firmer than heaven and earth. And if we turn from the
[;roihecy to the history, we shall see how, though his grave was
ikely to have been with the wicked, yet with the rich man was
his tomb.  " When the even was come, there came a rich man of
Arimathea, named Joseph, who also himself was Jesus' disciple: he
went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the
body, he wrapped it in a clean linen cloth, and laid it in his own
new tomb, which he had hewn out in the rock: and he rolled a
great stone to the door of the sepulchre, and departed." Let this
induce and enable us to confide in the word of God more fully and
more firmly. It is a tried word. For ner six thousand years it has
been continually put to the test; and it has always been found faithful-" The Scripture cannot be broken."'
We may consider Joseph of Arimathea in reference to his rank in
life. He was "a rich man." How hardly shall they that have
riches enter into the kingdom of God! Yet we here see the camel
drawn through the eye of the needle: for what is impossible with
men is possible with God. He was "an honourable counsellor."
Not many wise men after the flesh, not many mighty, not nlay
noble, are called. Have any of the rulers believed on him? Suppose they have not? Is all goodness or sense confined to them?
The common people gave much better proof even of their wisdom
~and taste than those who despised 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
Caesar's household. 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
sonme instances of piety in the higher walks of life. There have
indecd been few enough to show that the cause of Christ -has not
depended on them, while they have been numerous enough to confute
the prejudice 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 oilt of the synagogue. Hence many
whc believed on him, yet feared to confess him. This was for some
time the case with Joseph. He was "a dic iple 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?




APRIL 9.                       201
It:s this that keeps manyr fi sm following their convictions, anti acknowledging what they know to be the truth. But we ought faith
fully to adhere to the dictates of cons( ience; and not only be Christians, but appear such, confessing with the mouth, as well as
believing with the heart; anrd remembering that if we are ashamed
of Christ, he will be also ashamed of us. WVe do not therefore justify Jcseph in this part uf his conduct. Yet let us remember-Tha
some individuals, owing to their stations and connexions, have difficulties in religion to contend with which others k.low nothing of,
or they would feel and pray for thoze they are now perhaps only
disposed to censure and condemn-That grace operates in various
degrees-and that between the beginning 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 ma-r hope the
Lord has more disciples than we are aware of, only they are kept
hack from our observation by things blarnable in themselves, yet
conlpatible with sincerity. Little did Elijah think, when he said,
I am left alone, that there were seven thousand men who had not
bcvaed the knee to the image of Baal. Little did the Apostles imagine their Lord had a secret yet real disciple in Josepi 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'om
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 expense. You will draw
upon yourself suspicion. You will excite prejudice. You will
injure your usefulness-Besides, he is now dead, and what good f-n
you do his remains? 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 blasphemy and
sedition-to come forward alnd publicly ask for his body-to give it
an honourable interment in his o.vn 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 cnartcter of persons too soon. Let us
not give lem 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 Drought 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.
Tle 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 i' our views and feelings sometimes render us a wonder to




Z02                     APRIL 10.
thers, and perhaps also to ourselves! H.)w unlik6 may the present.)e to the future! In the days of Queen Mary, when so many were
put to death for denyin  the doctrine of transubstantiation-that
Moloch at whose shrine so many victims have been immolated, a
poor man was convictel and sentenced to be burnt alive. In his
wayr 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, he involuntarily exclaimed, " Oh! I cannot burn! I cannot burn!"  Scme of the priests, supposing lie wished to recant.
Immediately approached and addressed him. This however was not
his design; but he wanted more of that confidence and consolation
which would enable him to endure becomingly the fiery trial.  He
was left some minutes to hinlself, during which in great earnestness
and agony of spirit, he prayed that God would manifest himself
more clearly to his mind-When God so shone in upon his soul,
that raising and clapping his hands, he cried with a loud voice"Now I can burn!-Now I can burn!"
APRIL 10.-" Because I live, ye shall live also."-John xlv. 19.
WE are seldom sufficiently struck with individual importance.
We are all in a state of connexion with, and dep-ndance upon each
other, like the members of the human frame, in which one part cannotl say to another, I have no need of thee; and where even those
nlembers which seem to be more feeble are necessary to the welfare
of the whole body. But there are persons who seem to be the very
life of the cause or the community to which they belong. Place
them in a state of danger, and you awaken a thousand sympathies
and anxieties. Remove that monarch, and the extensive empire
founded by his valour and skill is crushed at once, or crumbled by
degrees to nothing. Remove that minister, and the congregation
he has by his talents attracted and formed, is divided, diminished,
and dispersed. Remove the head of that family, and two tender
relations are immediately produced, the widow and the fatherless,
and both reduced to perplexity and distress; it may be to want and
oppression. Yet in all these instances the dependence is not absolute, and the consequences admit of much exception and limitation.
Empires have flourished when monarchs have fallen. Congregations have continued when ministers have finished their ccurse.
Families have been provided for when the husband and the father
have been taken away-But here is a Being upon whom hangs all
the glory of his Father's house. He is indispensably and ihfinitely
necessarV to a multitude which no man can number. Is he alive or
dead? If he be dead we are for ever undone. If he be alive we are
safe. we are happy, we are maLe for eternity! And what is his own
] incuaae?  "Because I live, ve shall live also."
By his life here, though spoken of as present, because of its nearness and certainty, he means his life after his resurrection; and to
this the Aposdre refers when he says. " If, when we were enemies,
we were reconciled to God by the death of his Son. much more,
Deing reconciled, we shall be'saved by his life."  Of this life we
lhink comparatively too llttie, not considering-that it was expe



APRIL 11.                       203
lient for us that he went away-that he not e, ly died for us, but
rose again-that he is exalted to be a Prince and a Saviour-that
he is carrying 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 economy, when he will deliver up the kingdom to God, even the Father,
and God shall be all in all: but at present he is leadiag 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 justification, sanctification, and glorification, depends on the living
Saviour; but we sec also that their life is insured and secured by
his-" Because I live, ye shall live also."
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.
A.nd thirdly, the all-sufficiency he possesses to meet all their exigences. We cannot infer the safety and welfare 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 Sariour is equal to his readiness to help us. His love
passeth knowledge, and has the command of unbounded resourceshe is mighty to save-able to save to the uttermost those that come
unto God by him. Jacob supposed Joseph was dead, but he was
alive, and the prime minister of Egypt, and all the stores of the
realm were at his disposal; and because he lived his family lived
also. And we have an intercessor for us, an advocate with the
Father, a relation who loved us so as to bleed aind die for us, who
has power over all flesh, who has all power in heaven and in earth,
and is head over all things unto the Church, which is his body.
How can we perish for want while in him all fulness dwells?  fn
what perils can his defence fail us?  "Fear not," says he, " 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'hel.
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.-" God maketh my heart soft."-Job xxiii. 16.
WE may consider God's softening the heart three ways. There' a soft heart derived from constitution-Thus he makes the heart
i ft as the God of nature. There is a soft heart derived from afflicA.n-Thus he makes the heart soft as the God of Providence.
There is a soft heart derived from 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
wonderfillv l rade; and while there is a general sameness, there is
tlso 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 subse4uenlly to hinrn. Events and circumstances have unquestionably a




204                      APRIL 11.
mighty influence in forming the character, aMd m elevating or depressing, in rousing or checking, the powers of the individual: but
surely there is some difference previously to the existence or want
of excitement and development. 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 unimpressible 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 scnses. imagination, and passions. But —and you may see it in children-take others,
andl you find their curiosity is awakened, their fear excited, their
hope inflamed, according to the quality of what comes in contact witth
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 necessary to attempt abso
lutely to decide whether this softness 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 bv
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 imaginative, secrets for the
inqui:itive, 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 disadvantage. Certain states or qualities therefore abstractedly considered, cannot prove how much the
subjects of them actually suffer or enjoy.
The tenderness of wlich we are speaking certainly gives a quicknwss to the sensations of the individual, so that he admits more
misery than another; but he feels also more happiness. Such a
man incurs indeed many a pang by his sensibility, but than 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 altercations of sadness-in which too he often feels
a strange kind of satisfaction and luxury, are far better than the
stagnant pool, or the dull unvarying level of dulness 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 possesso- 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 U'ysses —his hes atf




APRIL 12.                        206
m;en; and Achilles-his bravest ofmen, fr luently weeping. Jonathan and David were the most heroical young men of the age; yet
they wept on each other's neck, till each exceeded. Yea, we read
that the Lord of all wept at the grave of Lazarus.  What can
equal beauty in tears? 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
wj>nman.
It will also be acknowledged that this sensibility prepares persons
for usefulness. In numberless cases where the relief and comfort of
tcur fellow-creatures are concerned, many are not excited and constrained to act, because they do not feel.
APR.IL 12. —" God maketh my heart soft."-Job xxiii. 14.
THERE is a soft heart derived from affliction-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 troubleth me, because I was not cut off before the darkness, neither hath he covered the darkness from my
face."
Man is born to trouble as the sparks fly upward. But we shall
not enlarge upon the multitude and variety; the sources, kinds, and
degrees of human sufferings in this vale of tears. And we shall turn
away as soon as possible from those who seem insensible under 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 dissipadion, 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 refused to receive correction: they have made their faces
harder than a rock; they have refused to return." The judgments
of God which befall some men are like blows inflicted 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 dowl,, 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 re-builder 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
tile gates thereof in his youngest son Segub." Thus many if not
verbally yet practically express a determination to proceed in an evil
course, notwithstanding obvious and repeated discouragements and
checks thrown in their way. Ahab was reduced very low, "yet in
the time of his distress 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 Edomlites, and the
Ph'iistines, and the Assyrians, were upon him even then he provoked
a greater adversary than all, and would fight against God-" This is
t.hat king Allahb." And is even this a peculiar case? Can nothing
VOL. 1.                   18




OB                     XAPRIL 12.
of this kind deservedly stigmatize you?-" This is the man whi
when desolated in his circumstances, 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 proceeded frolm evil to evil."
But in a general way, when people come into trouble, they
feel, feel seriously and softened. But what is the result? It is threefold. First-It often wears off, and the effect produced is like the
morning cloud and early dew that passeth away. Oh what a dif
firrence has there frequently been between the same persons in sick.
ness and health! They " howled upon their beds."  " They pour
ed out a prayer when his chastening hand was upon them." O " le
my soul live and it shall praise thee."  And " spare me a little lon
ger."  "I will not offend any more."  And they added to thei
prayer confessions, resolves, and vows. But no sooner were the]
raised up and set free, than they returned again to folly, and endea
sour to drive from their minds the remembrance of what could onl)
charge them with inconsistency, and clothe them with shame
Pharauh after every plague cried, I have sinned; entreat the Lore
for me; but when thewe was respite he hardened his heart.
Secondly —As this softening is frequently transient, so it is sometimes fatal. 1i 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 always 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 aeath" —It deprives them of reputation,
subjects them to contempt, deprives them of support, preys upon
their health, breaks down their spirits: and the sufferer gradually
drops into the grave, or by self destruction is hurried from the evils
of time into those of eternity-for whatever he endured here was
only the 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 -therefore when I see the
smith putting a bar of iron into the fire, I conclude he is going to
work upon it, and form it for some useful purpose, 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 distress sought the God of his father, and
found him. The famine made the Prodigal think of home, and ne
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 confidence in a
gui'de" —it was you that induced me to say, " Therefore will I look
unto the Lord; I will wait for the God of my salvation, my God
will hear me,"  Ah! vain world



APRIL 13.                           7
" Your streams were floating mne along,
Down to the gulf of black despair;
And while I listened to your swng,
Your streams had e'en conveyed me ther&
"Lord, I adore thy matchless grace,
That warned mae of that dark abyss;
That drew me from these treacherous seas,
And bid me seek superior bliss.
" Now, from the shining realms above,
I stretch nty hands, and glance mine eyes
O for the pin/9ns of a dove,
To bear mne to the upper skies.
"There, from the bosom of my God,
Oceans of endless pleasures rollThere would I fx my last abode,
And drown tMe sorrows 7f my soul."
APaIL 13. -"The Lord maketh my heart soft."-Job xxiii. 16.
THEirE is a soft heart derived from renovation.  Thus he makes
the heart soft as the God of grace.
Of this the Lord speaks in the new covenant. " I will take away
the stony heart out of your flesh, and I will give you an heart of
Hesh."  There cannot be a greater contrast than between these substances, s to feeling-but the heart before conversion is stone. And
after conversion flesh. Sin hardens the he-art; and whatever tenderness there may be in it with regard to other things, it has none
towards the things of the Spirit, till the renewing of the Holy
Ghost.  But when grace makes the heart soft it will appear in the
following effects.
It will melt with sorrow for sin. Many are afraid of hell; but they
tre 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 sut:ffering-but his incorrigibleness under 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 oI
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 Jerusalem, 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 bitterness 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 cross 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 Lordl, when thou healdest; what I spake against th;s place. axid




2t)8                    APRIL 13.
against the inhabitants theieof, 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 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?" Yet we are not to imagine that he feels
the divine menaces only; the promises so exceeding great and precious equally awaken his apprehensions. Oh! says he, if I miss;hem, 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 h:s only rule, and his only judge. He
dares not trifle with its contents, nor question its declarations. He
yields himself 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 compassionate 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
instruct them. Have they fallen? In meekness we shall endeavour
to restore them; hating the sin, but pitying the sinner. Have they
offended and irnjured us?  We shall not be revengeful,r 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. The
tnan, instead of complaining of what he wants, wonders at wnat
he possesses and enjoys. iHe feels that he is unworthy of the least
of all his mercies. What claims have I upon him? 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 benefits.
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.  lie 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.
W5/ho feeis a hard heart?  The very feeling shows some sensitility. Who longs for a soft one?  Let him ask of God, who is
store ready to hear than we are to pliay, and who " despiseth nct the
orayer of the destitute."




APRIL 1I                        209
APRIL 14.-" The God of all com;ort." —2 CIr. 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
born to trouble as the sparks fly upward, and passing through a vale
of tears, and feeling even in our best estate some heart's bitternessfor " fuill bliss is bliss divine;" what can be more encouraging and
delightful than to regard him as " THE GOD OF ALL COMFORT?"
And how well does he deserve this beneficent title! Every comfort we have in the creature is from him. If sleep comforts us when
we are weary, or food comforts us when we are hungry, it is froml
his goodness.  If when he sendeth abroad his ice like morsels and
none can stand before his cold, we have houses to defend us, raimeni
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 gardens?
WTho regales all our senses?  Who charms the ear with these
melodies? the eye with these colours? the smell with these perfumes? and the appetite with 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 corn 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
who 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,
" Vho 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 joyv? 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 than
the Creator. Let us not resemble them; but remember that whatever may be the medium of our comfort, God is the only source of
it. Thus the instrument instead of seducing 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 7  If the Lord help thee
not, whence should I help thee?"  If we will not make him our
trust. he will make that whereon we lean to smite us. He can take
tomrort out of all our possessions avd enjoyments, so that in the
midst of our sufficiency we shall be in straits, and with cheerfulness
18*




210                      APRIL Ia.
on every side wan min silence and sadness, like a ghost among the
tombs.  What Job calls his friends, "physicians of no value,''miserable comforters," will apply to all our dependencies and expectations separate from God. Even in laughter the heart will be
sorrowful. Our successes, like the quails of the Jews, will poison us
while they gratify: our prosperity will destroy us: and at the end
of our days the fool and the wretch will acknowledge the truth of
Jonah's confession, " they that observe lying vanities forsake thei:
own mercies; salvation is of the Lord."
True comfort is to be found in God only; in the hopwe of his mercy; in the evidence of his friendship; in the freedom of his service;
in the comforts of the Holy Ghost. But they who seek it in him
shall not be confounded. He has insured to those who flee for refuge
to this hope, strong consolation, by a promise confirmed by an oath;
and what he promises he is able to perform. Nothing is too hard
for the Lord. No depth of distress is below his reach. He can create comfort when there is nothing to derive it from. He can extract
it out of the most unlikely materials. He can bring order out of
confusion, strength out of weakness, light out of darkness.
Sufferer! think of Him! It is his prerogative and delight to " comfort them that are cast down." Why should you faint or despond?
Are the consolations of God small with thee? Does not He say,
" I even I am he that comforteth thee?"
Lord, I believe; help thou my unbelief.  " Thou, which hast
showed me great and sore troubles, shalt quicken me again, and shalt
bring me up again from the depths of the earth. Thou shalt inicrease my greatness, and comfort me on every side."
ArRIL 15. —" Cast me not away from thy presence; and take not toy holy
Spirit from me."-Psalm ii. 11.
WE may see what David prized by what 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 nly 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 meaning, and are ready to treat you with scorn oi
pity. They judge of every thing by a fallacious standard. " Evil
men understand not judgment: but they that seek the Lord understand all things."  7They weigh every claim in the balance of' the
sanctuary. They walk by faith and not by sight. No evils there*
fore appear to them like those which regard the welfare of the soul
and eterNity.




APRIL 15.                      211
And their judgmer 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,
risibly. We see this in the case of Lot's wife, Miriam, Uzzah, and
manv others recorded in the Old Testament. But under the Gospel
inflic'.ons are more spiritual. Here men are given up to a hard,,eart, a reprobate mind, a seared conscience; to vile affections; to
strong delusion; to believe a lie.  The spirit of slumber falls upon
theml. Tile word and ordinances of religion become barren and unprofitable. By the fascinations of error they are so bewitched that
they can:aot obey the truth. Yet they are easy. For tnese are
judgmen;ts 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 substance and beg your bread fr.)m 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?  We do not like to get rid ot
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 temptation, a partaker of divine grace may be reduced 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 transgression 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 ccnformities, and neglect of the means oI
grace-were they the Lord's people, surely he would show that the)
are not walking so as to please him. Them that honour me, I wit
honour. Blessed is the mar that feareth always.




212                     APRIL 16.
APRIL 16.-" Ye were as sheep going astray."-l Pet. ii.'25.
TaE words seem to be, if not a quotation from, yet an allusion to
ihe language of Isaiah-" All we like sheep have goe astray; we
have turned every one to his own way." If there be truth in this
Fupposition, two things are asserted by the prophet which are not
repeated by the Apostle. The one is, the universality of the charge
-All we like sheep have gone astray. There is no difference between Jew and Greek. The Scripture has proved all under sin.
The other is, the diversification of the depravity-We have turned
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 satisfied 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
near people who are all wrong disputing among themselves which
is right.  Yet this is common.  But the lover of pleasure and the
lover of gold; the profligate and the pharisaical; the open offender
and the close hypocrite; the superstitious Papist and the forma.
Protestant, are all in the same condition with regard to their safety.
Let us remember that the Scripture 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 oiten used by the sacred
writers, and therefore just and pertinent. Indeed nothing can be
more significant of the danger and misery of a sinner than a strayed
sheep. The welfare of the sheep depends on the care of the shepherd. If they wander beyond his protecting 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, or of themselves find their way back. They are therefore
lost unless sought after. The metaphors of the Scriptuire, however,
though strong in their allusion, are often only partial. But they are
more forcible by being limited; for by stretching a co.xparison tt.each 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 suffeed, if they were possessed of reason, and
after having been under the superintendencedf the kindest shepherd,
and allowed to want no good thing, they should knowingly ateandon
Unim. and wilfully incur every kind of peril and wretchedness. And:s not this the emblem of our conduct? Did not God make man,orflght? Did not the inspiration of the Almighty give him under-;1anding?  Was he not placed in a condition of safety, peace, and
iappiness?  Was he not fenced in by divine commands? Ap




APRIL 17.                       213
prized of the consequences of going astray?  And warned against
them? —Yet astray he went!
And thus we reach the fact which 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 forsake him as their Lord and owner. As he
made them, and gave them all their powers, possessions, and enjoynents, they are bound to serve and obey him: but they prefer their
own will to his authority, and live in the violation of his laws
which are all holy and just and good. They go astray from their
happiness in God. Thus they forsake him as their portion, following after rest and satisfaction apart from the supreme good. All
wish for nappiness; but where do they naturally seek it?  In the
pleasures of sin, in. the dissipations of the world, in science, fame,
riches, power, friendship. They do not seek it in the favour, the
image, the presence, the service of God. They 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. Dc
they deligut themselves in the Almighty? Do they always call
upon God?  Trhey  go astray from their recovery by God. Thus
they forsake himr as their Saviour; who, instead of abandoning them
when they departed from him, remembered them in th ir low estate,
and provided means the most suitable and adequate for their restoration. He spared not his own Son, but gave him up as a propitiation for their sins. IIe sends them the gospel; 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 speakpth, and
neglect so great salvation. Yea, they oppose it; and if ever they
think of returning to God, it is by a way of their own devising in
preference to his.  They go about to establish their own righteousness, 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.
Reflect 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 Saviour, towards you, appeared. If you
are justified, you were once condemned: if alive, you were once
dead: if found, you were once lost. How happy that 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 concernen
in the same work. but differently concerned. He is the agent, the,,
are the subjects-He sanctifieth, and they are sanctified. We ate
not however to suppose that in this work they are passive; or tha.,
he ats upon them as a mechanic operates upon stone and wood,
which are insensible and unconscious of the process. He does not
sanctify them without their knowl elge, and consent, and choice, and




214                      APRIL 17.
exertion. According to his good pleasure he works in them to woiU
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 enjoined, 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. We believe, but he enables
us to believe. Wte exercise repentance, but he gives us repentance
unto life. WFe bear the fruit, but i;t is the fruit of the Spirit, and in
him is all our fruit found-and therefore we are called trees of righte
ousness, the planting of the Lord that he may be glorified.
To sanctify admits of two imports. The first is separation or
sctting apart from common to sacred use. Thus the tabernacle and
a 1 the vessels of the sanctuary under the law, were sanctified.
No change took place in their qualities, but only in their appropriation and,Ise-They were sanctified by consecration.  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 thing 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, being alone. This sense of sanctification indeed
applies to the people of God, but it involves another. " The Lord.ath set apart him that is godly for himself." "God hath from the
beginning chosen them to salvation, through sanctification of the
Spirit, and belief of the truth."
The second meaning therefore is renovation-Hence we read of
being renewed in the spirit of our minds; of being made partakers
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 acceptable, and perfect will of God"-The latter depends upon the former. We cannot
be consecrated 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, then what God purposed is actually exemplified, and we dedicate ours;elves to him, considering ourselves as no longer our own, and using all we are, and
all we have, to his service and in his praise.
Hence sanctification is more than natural amiablenes, outward
reformation, and mere morality. Morality does not include. holiness,
but holiness includes morality, and makes provision for it in areErvrest and noblest way.
Sanctification too is not confined to any particular faculty, but oxtends to the whole nature of man. WVe read of being sanctifieed
wholly, body, soul, and spirit. The work is not finished in anv part.
but it is begun in every part. There is a difference between the
operations of art and of life. T he progress of the former is tucees




APRIL 18.                        2l'
sional, the latter simultaneous.  The painter or the sculptor, while
advancing one part of the picture or the statue, leaves for the time the
-est: but in a flower and a tree the whole goes on at once towards
Mnaturity. The child is not a man, but he has all the lineaments
and faculties, and though they are imperfect, they grow together to
manhood in due time-So it is with the Christialn.
How defective are thev 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 iJi me. Withrut holiness no man shall see the Lord.
APRIL 18. —" Casting all your care upon him."-l Pet. v. 7.
To understand this injunction two remarks will be necessary.
First, The Apostle refers to cares pertaini-g 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 commanded to " seek first,"
that is, before all other things, " the kingdom of God and his righteousness." And it is to enable us to pursue 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
rrudent man foreseeth 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 having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the har.
vest."  He-ce 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 Lread. 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 pnldence could dictate.  He divides his company, sends forward a
present, studies a soft 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 depended upon their diligence
and precaution, they hide him as long as possible, and then huil] a
little ark, and pitch it within and without, and when the vehicle ib




218                     APRIL 19.
left in the flags, the sister is stationed to watch an — favourable issue
and in toing this they cast all their care upon him who cared for
them, and turned 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
supemrnturally 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
thz; angel had done what was really out of Peter's power, opened
tile iron gates and loosened his fetters, he yet told him to put on his
sandals and mantle, and follow him: for this he could do; and
why should the angel carry him forth in his arms or on his shoulder?
But though you are not to cast your work upon the Lord, 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 doubtful mind, or to yield to fretfulness and impatience;
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 take 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 whatever makes up the depression,
" Cast thy burden 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 thanksgiving, 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 providen.
tial agency in all our concerns; a persuasion that all his ways towards 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, hel 
thou mine unbelief.
APRIL 19. —" For he careth for you."-1 Pet. v. 7.
WHATEVER the world may think, religion is wisdom; and re
qumres nothing of its followers but a "reasonable service."  Thc
privileges of a Christian are not baseless fancies; his repentance iz
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
lustifv his practice as well as his expectation. How simple and
satisfactory is the motive or argument here adduced to enforce the
duty enjoined: "Casting all your care upon him-for he carethfor
you." Our affairs cannot be left to negligence and uncertaintySomne one must manage them; and care for us. Now opposed to
our own care is the care of God! And how much bette. is the one
than the other! Our care is unavailing and unprofitable. And how




APRIL 19.                       217
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
linlited as well as uncertain is human friendship! All reliance on
creature help is leaning on a broken reed, or hewving out broken cisterns that can hold no water. But " blessed is the man that trusteth
in the Lord, and whose hote 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 se- when heat cometh; but her leaf shall be green; and
shall not be careful in the year of drought, neither shall cease front
yielding fruit." Here is a divine friend and helper. He careth for
us —Here is the case of a God engaged for us-That is of a Being
possessed of infinite perfections. Here is a care attended by unerring knowledge; by almighty power; by a goodness, a kindness, a
tenderness, a patience, a fidelity that knows no bounds.. Surely all
these advantages combined 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, " What 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 religion, 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 purpose if he takes no interest in our c;j:cerns?  We are required to bless and praise him;
but for what reason, if he dispenses our blessings by accident, and
not from disposition and design? He also takes care for oxen. He
giveth to the beast his food, and to the young ravens that cry. He
openeth his iand and satisfieth the desire of every living 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 b-rns; yet your heavenly Father
ifeedeth 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 the
oven, shatll he not much mcre clothe you, O ye of little faith?'
The relatuons in which he stands prove the same. If he professes
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 nis ears are open unto their cry." " When
hout passest through the waters, I will be with thee; and through
VOL. L                     19




21I8                     APRIL  19.
the rivers, they shall not overflow thee: when thou walkest througt
the fire, thou shalt not be burned; neither shall the flame kindle
upon thee."  "I will never leave thee nor forsake thee."  Is no
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 ofhis people in all generations?
Who cared for Noah when the deluge was coming on, and said,
Come thou and all thy hcuse into the ark? Who cared for David,
and appeared for him in all his dangers and tribulation?  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 alh hope that they should be saved
was taken away? And what says your own experience?  Ha;s he
not cared for you from the womb? In childhood?  In youth? In
manhood?  In every period of life? In every condition? In every
difficulty?  In every distress? And having cared for you so long,
will he abandon you now? Having sought you when enemies, will
he forsake you now he has made you friends? Has, ing 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 afflicted?"  This instead
of being an objection furnishes 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 ite whom
the father chasteneth not. " If ye be without chastisement, whereof
all are partakers, then are ye bastards, and not sons." The husbandman prunes the vine because he cares for it, and wishes it to
bring 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 nut. 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
differently would they think if they could see their 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 asylum where the wicked cease from troubling, and where th6
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 thev 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 upcn
himself, they retain and even cherish, to the spoiling of their comfort: and instead of their dwelling at ease, and biing 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 sbhuld
choose.




APRIL 20.                       219
APRIL 20.-" Consider the lilies."-Matt. vi. 20.
SOMa persons seem to have no relish for the works or 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 countrv, 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 wonders should be followed with adoration, and the Christian be added
to the man.
It is thus the sacred writers perpetually send us to the animal and
v egetable 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 hinmand 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 examined, the more they will 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 opening bud and blossom, the freshness, the colours, the fragrance,
of the living one?  We sometimes 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 human manufacture; and yet when you survey them
through the microscope they appear in the rudeness and roughness of
sackcloth. But the green and the white of the lily challenge the
inspection not only of tPe eye, but of the glass, and compel you to
exclaim, " This is the finger of God." If those versed in mathematical science remark that they cannot go far without meeting with
something infinite, 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 solicitude
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 more than raiment?" He then refers, in his
own inimitable way, to each of the necessaries 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




220                      APRIL 21.
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, it
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 ve of,ittle 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 partakvrs of the divine nature.  They are not
to endure for ever. Will he take care of the less, and overlook the
infinitely greater?
Consider also the lilies as emblems. First, as ernblems of Christ.
The image indee, -omes very far short of his glory, but it will help
ourinnceptions, au. serve to remind us a little of his purity, his
meekness, his loveliness, and " the savour of his knowledge:"
therefore, says he, " I am the rose of Sharon, and the lily of the valleys." Secondly, as emblems of Christians. In all things he must
have the pre-eminence, but his people are held forth in the Scripture
by the same resemblances: for there is not only a union but a conformity 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
daughters."
Let us conclude with the words of the Church: " lMy 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 des:re of
mine eves, the guide of my youth, is taken away-and the place that
once knew them, knows thenm no more-But Hie taketh away, asn
who can hinder hila?  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 rerroval. Other
lilies, when gathered, fade and die; but these shall bloom for ever
and ever.
APRIL 21.-" That we may be fellow-helpers to the truth."-3 John i. 8.
CO-OPERATION supposes others engaged already 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 knowledge 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
iniglft not seem mercenary or prose burdensome. These Gentiles
too might have been indisposed to affobrd them reception and support. Such a readiness'q come brward can hardly be expected




APRIL 21.                      221',om persons before they have heard the -word, so as to understand,he'mportance of it. People do not make sacrifices for a thing they
to not value; and they are not likely to value what they do not few
they need. We have seen infants at the funeral of a mother, in
stead of being affected with the scene, amusing themselves with the
emblems of mortality; but nothing can be more affecting than this;
and we have been ready to exclaim, Ah! ye dear babes, you little
know the loss you have sustained, but as you grow up you will
learn from experience. Does the maniac ask our pity and help?
He scorns them. He sings in his confinement-it is his palace-lhe
deems himself a king. But is he not the more entitled to our compassion on this very account? So here; none are so worthy of our
merciful regard& as those who are perishing for lack of knowledge,
but are unaffected 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 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 work 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
supply 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 attentions 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-and the
command is binding upon us, " 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 property that it should be employed in the salvation of
souls! Who would waste any of his resources?  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 exert herself for the deliverance of her people,
enlargement should come from another quarter; but then she would
lose the hon:mur 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
nappiness of the achievement. And who could endure the thought
that in this divine undertaking li he had never had any concern 1
19*




W22                     APRIL 22.
But this i. not all. There is danger as well as loss. Our inaction
is guilt. We neglect the use of the finest opportunity for usefulness. We hide our talent in the earth. Our indifference is rebellion to the call of God. " Who will rise up for me against the evi
doers? Who will stand up for me against the worke3s of iniquity?"
"Curse ye Meroz, said the angel of the Lord, Curse ye bitterly t, e
inhabitants thereof, because they came not to the help of the Lord,
to the help of the Lord against the mighty."
APRIL 22. —" If God were your Father ye would lve me."-John viii. 43.
SOME are so full of self-conceit and self-sufficiency. that they
seem to consider themselves the standard of all wortht and excellency; and are disposed to judge of others principally if not only, by
their regard to them. If you dislike them, you are worthless; but
just in proportion 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 resembl2 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
dellghteth." " 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 regeneration. What an honour! What a blessedness! To be the
sons and daughters of tile Lord Almighty! To have free and invited access to him! To share';i all the love and pity of his heart'
To be authorized to depend upon him for instruction, and correction,
and defence, and support! To be heirs of God, to an inheritance
incorruptible and undefiled, 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 principle; and it is the
mainspring of action in the Christian life. There are two modes
of determining our love to him. The First is to consider him relatively, and observe how we are affected towards those parts ot
him, so to speak, with which we are constantly coming more imme.




APRIL 23.                       2'23
liately into contact. Ther.e is " the Lord's day"-Do I love this;
and can I call the Sabbath a delight?  There is " the word of
Christ" —Can I 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 habi.
tation 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." They are " the excellent of
the earth"- Is all my delight in them?  If I love him, I shall love
every thing that is his.
The Second is to consider how our attachment to any other object
affects us. If I love an obiect, I naturally, unavoidably, frequently,
pleasantly, think of it. Can I love Christ and not ha-re 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
conclude that I love Christ, unless he often enters 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 communion with him. And
how can I love Christ, unless I mourn his absence, and long after
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 afr;aid
to gritve him; I shall be anxious to please him; I shall be willing
to make sacrifices for his sake.  Do I discover the same disposition
towards Christ?
This yields a dreadful reflection with regard to some. They are
-hose who do not love Chrlst-God is not their father. They are
the children of the devil. And the lusts of their father thev 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 tllera which should
hereafter believe on him to 1ife everlasting. "-1 Tim. i. ii.
THa  Lord Jesus never acts without design; and his purposes are
worthy of himself. ~When we consider its capazity and duration,
the evils from which it is rescued, and the blessings to which it is
advanced, the salvation of one soul is a work infinitlvy greate, lhan
the deliverance of a whole country from civil bondagte; and therefore there is joy in the presence of the angels of God over Xonte sinner
tl,at repenteth.  Yet in the conversion of Saul of Tarsus his aim
dd 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 beneficence. Men wish to
have their goodness known; but it is from self-love, and not from
kindness. I1 is to gain applause, and not to excite and bring others
to their d. or. And the,'ofore thev sonletimes enjoin those thev re



:2'4                    APRIL 23.
lieve to say nothing of their bounty, not from htnmility but economy
lest applications should be too numerous. But the Lord Jesus knows
his resources; and is not afraid of multiplied importunity. He
wishes his favours to be known, that others may come and be relieved; for he delighteth in mercy.
How many principles are involved in tile design here expressed.The subjects of divine grace believe on him to life everlasting.-A
succession of tlese believers will arise froim age to age.- T hey will
find it no easy thing to believe on him, and will feel their need of
strong consolatioin.-Encouragement is necessary; for nothing can
be done without hope ard confidence.-The Saviour is concerned te
furnish the relief.-And'n doing this he produces actual examples
of the freeness and fulness 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 clemency of the creditor. The goodness of a
prince appears in pardoning the greatest crinmes against him. This
indeed is rarely done among mien. In all acts of grace some excepy
tions are made.  The ring-leaders are excluded.  Their impunity
would seem a connivance at rebellion, and would endanger thei
safety and welfare of the state.  But he saves sinners, says the
Apostle, of whom I am chief. Here the ring-leader of the persecu.
tors, 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 fol
this purpose in the very act of rebellion and treason —and rnade a
pattern of mercy to encourage others to trust in him.
We know what effect this kindness had upon himself. It changer.
his mind. It melted his heart. It softened the lion into a lamb.
Behold, he prayeth-prayeth to him whom a moment before he had
abhorred-" Lard, what wilt thou hlave me to do'?' And from that
mnomnent the love of Christ constrained him to live to him that died
for him and rose again.
What effect has it upon us? Do we continue in sin that grace
may abound?  God forbid. " No man can quicken his own soul."
We cannot change 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"-Th:s is the
devil's weascning; 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. VVe should resemble a
man wh3 found himslf in a house on fire-lie nmust move-he
could not avoid striving to 2scape, though at first perhaps not by the
right passage. What a proof is it that we are not really desirous o.
salvation; else we should say, " I have read Paul's case. It meets
my condition. I am unworthy; so was lie. But he obtained
mercy; and why should I be refused?"
This is the proper use of it-I 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




APRIL 24.                        225
power?  Duty is ours; and none of our fellow-creatures are beyond
his reach who called by his grace a Saul of Tarsus.
Blesse,l Jesus! Thou art fairer than the children of men! But
wh ile we admire thee we wo lld also resemble.  Mav thv mind be
In us! Art thou so long-suffering towards us, and shall we bear
with nothing in our brethren? Art thou so ready to forgive, and
shaA we be re engeful? Didst thou when rich for our sakes become
poor, and shall we be masses of pure selfishness, and never deny
ourselves tc promote the welfare of others?
APRIL 24. —" And Abram went up out of gvypt, he, and his wife, and all
that he he d, and Lot wit! 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, between Beth-el and Hai; unto the place of the altar, which he had
rlade there at -he first: and there Abram called on the name of the Lord."Gen. xiii. 1, 3, 4.
IN Ihis movement of Abram two things are noticed —whence he
came-and whither he went.
" He v. ent up out of Egypt." But how came lie there? He was
driven by famine. Skin for skir, yea, all that a man hath will he
give for his life.  Abram therefore was justified in going thither.
We are rot 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 assistance which he affords us in the course ot
his providence.  For though we are to cast our care, we are not to
cast our duty upon the Lord; and it is only ill the way of outy 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. Naomi
nd 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 diti not settle in Egypt, but only
sojourned there. HIe 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 irreligicus; and Canaan was the land which the Lord had shown himthe land of promise.  And what is this world to us if we are the
children of Abram by faith, but a temporary residence. 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 whenever our change comes.  If we are the heirs of
promise, Canaan will draw us out of Egyrpt.
And he went on, even to Beth-el." There he had dwelt before.
It is aflecting 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
pla.,e, and the progress of his time since! B+ AbTram had not only
dwelt at Beth-el, but dwelt there as a man of faith, piety, ard prayer,
What a difference is there between returning to a place where we
lived without God in the world; and to one where -vp loved and
served God, and walked with him, and said of many a.. ot, " This
is n ne other than the house o God, and this is the gate oi' heaven! "




Z26                     APRIL 25.
Observe how pleasingly and significantly this is expressed with
regard to Abram-He came "unto the place where his tent had
been from the beginning, between Beth-el and Hai; unto the place
of the altar which he had made there at thefirst-and there Abram
called on the name of the Lord."  Thus we see his devotion here
was not a novelty-it had been a constant usage. As soon as he
pitched a tent for himself, he reared an altar for God. Where he
resided, he sacrificed and worshipped with his household. And they
who woUL.'%e the children of Abraham must walk in his steps, and
be concerned to keep up the service of God with their families.
Family worship is no recent thing. It is the good old way, in
which even the Patriarchs walked. I pity as well as condemn the
man who has a " tent," but no " altar."  God threatens to pour out
his fury upon the families that call not upon his name. Therefore,
says Solomon, " The curse of the Lord is in the house of the wicked;
but he blesseth the habitation of the just."
-Abram thus called upon the name of the Lord, notwitLstanding
the character of his neighbours; for the chapter tells us, "The
Canaanite and the Perizzite dwelled then in the land."  And they
were idolaters, and vicious to a proverb. They would therefore
oppose, and laugh, and ridicule-But Abraham was not ashamed of
his glory — ea, as he was the more bound, so he was the more disposed and determined to confess him before men. And " Lhem that
honour me," says God, " I will honour; and they that despise me
shall be lightly esteemed."
A,,RIL 25.-" Drink no longer water, but use a little wine for thy stomach s
take, and thine often infirmities."-1 Tim. v. 23.
IT may at first seem strange that Paul should only have recourse
to ordinary means, such as any other person would have used on the
same occasion-that he should advise and prescribe as a friend, instead of employing the powers he possessed as an Apostle. But as
the working of miracles wvas a delegated prerogative, so it was
limited. It was confined t( particular moments and subjects. Otherwise John, instead of wishing above all things that his beloved
Gaius was in health, would have healed him: and Paul would not
have left his companion, Trophimus, at Miletum sick. Simon
M-gus 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 Barnab:as whetl they had healed the cripple at Lystra, what a source of honour and emolument the ability
would have become, had it been at the option of possessors. Even
good aen, being imperfect while here, might have been tempted to
pervert it, or have sometimes used it with respect of persons, inflau
enced 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
hie attached to him-how peculiarly was he concerned for his welfare! yet though he had performed so many wonders and signs, he
can only, wita regard even to hinm, sympathise, and pray, a ad adm(-.
nish — "Drink ao longer water, but use a little wine fol thy stomach's
sake, and thins often inf-rmities."




APRIL 25.                       227
But here we see the importance of health   Of all natural blessIll gs it is the most personal, and the most prized. It is not so much
an ingredient in human happiness as the foundation of it. With
the Grecidns it was a goddess. The Lycaonians worshipped the
image of heaith, and the women offered to it their hair, which is
their glory —That is, they sacrificed ornament to health-Some
females have sacrificed health to ornament. Have we ever looked
into the wards of an hospital or an infirmary? Have we ever visited
the sick chamber of a friend or neighbour?-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 it? What were thenz a well-spread table, an elegantly furnished 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 iititisposition of a minister whose lips feed many-How much
upon the illness of a wife, a another, the mistress of the family, the
centre, the eye, the hand, t:,e soul of the dcmestic system-It is only at
such a time, and in such circumstances, her utility can be fully 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, are they deprived of while they are the prisoners of sickness, the remembrance
of which draws forth their tears.
Here we see that very good men, and very uiseful men, may be the
subjects of bodily affliction. Timothy had a weakly, sickly constitution, and Paul speaks of his "frequent infirmities,'" or indispositio.is.* Many other excellent individuals mentioned in the Scripture
were exercised in the same way. And so it has been in every age
of the Church. We are acquainted with the biographv of many
eminent servants of God in modern times, who prosecuted the duties
of their callings uLder weaknesses and pains, a hundredth part of
which would keep many professors of religion from the sanctuary of
God, by the month or the year.-But let not the weak and slckly
suppose that what has befallen them's not common to men-The
sasme afflict;ons have happened to their brethren who were before
them in the world. And if we knew all, we should cease to wonder
at s'ich dispensations. The Lord's love to his people is great, but it
is wise; and he regulates his measures not by their wishes, but their
welfare. There is a "needs-be" for every aliment, and every pain.
While he chastens, he teaches us out of his law.  The tender
another overlooks none of her offspring: but the breathless tread, the
pillowed couch, the klnee, the bosom, the indulgence, are for the
little i avali i endeared by the pain he suffers, and even by the care he




228                     APRIL 25.
create —And  rllat says God? "As one whcm nis mother ormforteth, so wil. I comfort you."-'We learn also that we may err on the side of excess as well as
deficien,:y.  There are always two extremes: yet in goin, 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 sayilg, " 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
danger of this. He had to this time used water only, but he was
following this abstemiousness 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 enthusiastical, 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 produced such results in the church
of Rome, unless to foretell and condemn themn: " 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
thanksgiving 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 theearth,
" wine that maketh glad the heart of man, and oil to make his iface
to shine," a: well as " bread that strengtheneth man's heart."  And
his son makes no scruple to say to a good man, " Eat thy bread
with cheerfulness, and drink thy wine with a nmerry heart, for God
hath accepted thy works."
But we have here laid down the rules we are to observe in the
use of natural refreshments. They are two; and they contain all
that is necessary upon the subject. The first is moderation-" Drink
a little wine."  We should fear danger, especially in an article ol
indulgence.  The evil steals upon us by degrees, and therefore insensibly. Who ever became intemperate at once? or'without resolu.tions to the contrary? " lNature," says Hall, " is content with little;
grace with less."  The second regards our design-" for thy stomach's sake and thine often infirmities."  That is, we are to use
these good things, not for the mere gratification of appetite, but to fil
us for our stations, and to enable us to serve God. The former




APRIL 26.                       21f
within proper bounds. Is a awful use; the latter is a piohs one. In
the first, the creature only appears; in the second, the Christian is
seen. Some live to eat and drink: some eat and drink to live. The
former are the disgrace; the latter are.the glory of human kind.
Even in common things the partakers of divine grace are a peculiar
people —Their motive distinguishes them.  This turns a natural
action into a spiritual duty. This also enlarges the provinee of their
religion to the extent of ail their concerns; keeps them waiting upon
God all the day long; and enables them, whether they eat, or drini,
or whatever they do, to do all to the glory of God.
APRIL 26.-" Wililng rather to be absent from the body, and to be present
with the Lord."-2 Cor. v. 8.
IT seems impossible to read these words, and not admit that Paul
and his companions believed three things-That they were complex
beings, and had spirits which could be present with the Lord when
absent from the body —That there was an intermediate state between death and the resurrection, so that as soon as they were absent from the body they were present with the Lord-And that their
being present with the Lord was the 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 admitted of comfort, and demanded gratitude. But to depart to be with Christ was
far better. They were therefore "willing rather to be absent from
the body. and pre-sent with the Lord."
This seems to have been very much in the beginning of the Gospel a common experience. Hence we read of looking for that blessed
hope; waiting for his Son from heaven; loving his appearing;
hasting unto the coming of the day of God; and crying, Amen; even
so, 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 reminded of their age and infirmities; and loved to
talk with each other of going home.
Yet all, yea, many cannot receive this saying. Even the subjects
of redemption are said to be, through fear of death, all their lifetime
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 grace. We commonly find more
of this willingness to leave the world among the poor and afflicteo.
of the Saviour's followers: they have much to wean as well as to
draw: their consolations correspond with their sufferings;  and the
lord is found a very present help in trouble. When the love of lif6
can subserve no important purpose, it declines; and the fear c'
death commonly diminishes as the event approaches. Thousands
who often trembled before, have at last been joyful in glory, and
shouted aloud upon their beds. Clouds and darkness have obscured
their uey but at even tide it has been light.
All believers have cause enough, if they knew it, to make them
long for the.r removal  For to, die is gain, unspeakable and ever20




230                      APRIL 27.
lasting gain   They then exchange faith for sight; and hope fol
possession; and that which is in part for that which is perfect.
And the apprehension of many of the Lord's people regards the
manner of their departure rather than the effect. The parting scene;,the pains, the groans, the dying strife; the separation of soul and
body, and the consignment of the flesh to corruption and worms; all
this leads them to say, with good Dr. Conyers, I am ntut afraid of
death, but of dying.
And indeed all real.Christians must long for the consequences;
in being fully like their Saviour; and able to serve him; and to enjoy him completely. But they resemble the man whose beloved
fa.nllly is abroad. He would rather therefore be there than hereBut while he feels the attraction, he shudders at the sea and the sickness.  Watts represents the believer as loving the Canaan beyond,
but dreading the Jordan between.
Well, if you really love the heaven. of the Christiar, that is. a
heaven derived from being present with the ILord; fear not, but
thank God and take courage.  Either will you have, like the
Israelites, a dry-shod march across the river; or if, like Bunyan's
pilgrims, you wade through, your feet shall feel the bottom, and
your eyes shall see the shining ones ready to receive you on shore.
Your passage will be safe and short; and the issue an abundant
entrance into the joy of your 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 bear, he will deliver me out of the hand of this Philistine."I Sam. xvii. 37.
THESE are the words of David when he would justify him.selr
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 deliverer.  He delivered me; he will deliver me.;"Salvation belongeth unto the Lerd."   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 instrumentality implies and requires agency. Adaptatio:, is not efficiency.
However suited 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 ve believed, even as the Lord. gave to
every man?"  In a state of nature men are a kind of atheists:
whatever be their speculative belief, they are practically without God
in the world; God is not in all their thoughts. In conversion they
are awakened from this dreadful insensibility and indifference; and
aire 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 comnmunlon vith kim, 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 impor.
tance. They c nnect h.m with their trials, and this softens then




APRIL 27.                      2,I
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
if the paw of the lion, and out of the paw of the bear. T his happened when he kept his father's sheep. Each of these fierce and
Ireadful creatures took a lamb out of the flock. And he went after
them. The peril was most imminent. When he forced tilem to
Irop the prey they rose against him; but he caught them by the
beard and smote them and slew them. He well therefore speaks of.heir 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 to review, yet we have had our deliverances, and some of them remarkable, at least to ourselves, if not to
others. WVe 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 temporal 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
substance, and all our outward estate, have been preserved. And it
at any t. ne 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 afflicted."
David hopes for his future agency-" He will deliver me from
this Philistine." For after the beasts of prey, here is another, and
more formidable foe. We must always rejoice with trembling;
and never boast ourselves of to-morrow, for we know not what a
day may bring forth. Because some storms have expended themselves, we must not reckon upon perpetual sunshine; the clouds
return after the rain.  When we have slain the lion and the bear,
we may be caller to encounter Goliath-Well-and we may meet
him undismayed if the Lord be with us. He who has delivered will
deliver. And like DavidWe 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 certainly 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 chang-th not. They may
become unable, if their intentions are the same; but in the Lord
Jehovah is everlasting strength. Neither should a sense of out
unworthiness weaken our expectation from him: we were unworthy
when he first took knowledge of us; and he deals with us no
according to our desert, but his own mercy and grace.
Wherefore let us observe the loving-kindnesses 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 remermb r the years of the righ
band of the Most High.




232                      APRIL 28.
APRIL 28.-" So that 1 might finish my course with joy."-Acts xx 24.
DOES this imply any apprehension as to the event? It is ni
more than he enjoins upcn others: "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."  It certainly expresses great desire and
great anxiousness. He deemed nothing too much to do or to suffer
fobr such a privilege.
But how is it to be understood?  We may take two views of it.
WTe may consider the Christian as ilnishing his course with joy to
others, and with joy to himself. The latter is principally intended.
But did you ever stand by the side of a dying bed, and when your
connex'ion was suffering severely, and all hope of recovery was taken
away, have you not been glad when the struggle was over? Yes.
You rose above selfishness; and could say, "Our loss is his gain.
Shall we weep at his deliverance from sorrow, temptation, and sin?
and his entering into the joy of his Lord? If we loved him we
should rejoice, because he said, I go unto the Father."
And when he finished well, have you not hailed him on another
account?  "Well, thy sun is gone down without a cloud. I feared
for thee, but the danger is now over. Thou hast had to go through
a defiling world, but thou hast kept thy garments clean. Thou hast
had fears within and fightings without, but thy heart has not turned
back, neither 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 regards 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 piecer 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 Savicur."
Some die perplexed with doubts and depressed Keith fears; others
have the full assurance of hlope: they are joyfill in glory, and shout
aloud upon their beds; and their dying chamber is none other than
the house of God, and the gate of heaven. " With gladness and
rejoicing shall they be brought: they shall enter into the King's
palace." This joy does not depend upon outward things; for in
common God's poor and afflicted people have tile greatest degrees
of it. Neither is it according to previous confidence, for many who
halve been all their'ifetime subject to bondage through fear of death,
have been filled at last with all joy and peace in believing. Now
we lay no stress upon the want of this dying confilence 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 or disease. Yet it is very desira-le to
enjoy it. We shall need all the comfort we can get when heart
and flesh fail us, and friends can affird us no assistance, and the
enemy of souls may be peculiarly busy, knowing that his time is
short. It is also very useful. It has often impressed the careless,
confirmed the doubting, and encouraged the timid. And how has
It glorified God by showing the power of his grace, and recommend
ing his service! Except for this, a Christian wuuld desire a sud




APRIL 2S.                        233
der death, and escape "Ithe pains, and groans, and dying strife;"
but he is more than reconciled to bear them, if Christ is thus mag
aified in his body by death, as well as by life.
But this finishingf his course with joy takes in the issue as well as
the conclusion. I' it ends with heaven, it ends well, whatever be
the experience immediately preceding. If the Christian were to
leave this world in darkness and uncertainty, that darkness would Lte
instantly dispelled, and all would be quietness and assurance fcA
ever.  Thus even Cowper finished his course with joy, for the
gloom vanished in glory-and how ecstatic must have been the sur
prise 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 cannot pass. We have an
allotted course of service and suffering; 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 forever
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 people he had blessed and envied. Such a
difference 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 unrenewed, you must finish your course with
grief.-Grief to others; to ministers, to Christians, to godly friends
and relations.-Grief to yourselves.  The sorrows of life may be
diverted by company, by amusements, by the hurry 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 found
miserable comforters. If they are cruel enough 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 play-house and the race-ground. All that before wa,
vanity will now be vexation of spirit. Riches profit not in the day ot
wrath.  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?  But should you have no time for reflection; or be incapable
of exercising reason; or conscience be unawakened: should you
through the power of delusion have no bands in your death and
volur 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 n'cked.
20*




234                     APRIL 29.
AFRIL 29.-" Who t omforteth us in all our tribulation."-2 Cor. i, a.
THIS reminds us of the nature of the Christian life. It is: neither
clear nor dark." It partakes both of tribulation and comfort. The
tribulation endears the comfort; and the comfort relieves and gilds
the tribulation.
Paul does not say he comforts us by keeping us out of all tribulation. HIe could do this; but it accords not with the wisdom of his
mercy. Therefore many arc the afflictions of the righteous, and
through much tribulation they must enter the kingdom. But while
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 mcst pleasing
way to our natural feelings: and these feelings are in a measure
allowable. For tribulation is not to be preferred 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 servants; and often constrained even their enemies to acknowledge the
finger of God. Observe 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
not always deliver us according to our wishes and expectation; and
hope deferred maketh the heart sick; and the eagerness and despondeney of impatience may lead us to complain, " 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 requires —  For the Lord is a God of judgment;
blessed are all thev that wait for him."
Secondly, by compensation. Philosophers have remarked how
all through the natural world there are indications of a system of
counter-balancings; 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 thankfulbtess. Hannah was barren, and reproached by her fruitful rival;
but she was consoled by the greater love of her husband, and whc
C" was better to her than ten soils." Mephibosheth while an infant
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: bu-. this gives soundness to his sleep, and appetite to his food, and vigcur to his health,




APRIL 29.                      23[
to whicl. the easy and indulged are strangers. Paul suffered 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 removal he had the assurance of all-sufficient grace under it;
and he was more than satisfied with the compensation-yea, be gloried in it; and said, " When I am weak then I am strong."  All.
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 nft
aware before-and O! 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 endeavour to turn to account
what it yields in a way of temptation. It is mentioned with wonder
that in all the evil that had come upon him, " Job sinned not, nor
charged God foolishly."  A Christian is sometimes " afraid of all
his sorrows"-afraid lest he should sink-afraid lest he should sin
in the day of adversity —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 affords him also the
supply of the Spirit of Jesus Christ, which confirms his faith, and
strengthens his patience, and enables him to bear the rod. Some
in their distresses have cursed God and died. Others have spoken
unadvisedly with their lips; or they have been vengeful towards the
instruments of their sufferings, or they have employed 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- vou 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 forgotten to be gracious to
you?
Fourthly, he does it br discovery. " The word of the Lord came
unto Jeremiah the second time, while he was yet shut up in the
court if 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 sufferers; it is in the hour of
trouble ne 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; it
ble assures yoar consciences that you are redeemed from the curse,
and that you only feel the rod of a father who uses it in kindness
and tender mercy  if heaven be opened to the eve of the mind. anaJ




no6                     APRIL 30.
like Stephen you see Jesus ready to receive you, and wile away al
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 sorrowful, 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 the Messiah is unquestionable. Yet there
seems some necessity for explaining the title given him, as it apparently disagrees with the language of other parts of Scripture, and
with fact. Is he not despised and rejected of men? He was in the
world, and the world was made by him; and the world knew him
not He came unto his own, and his own received him not. How
then can he be called' the desire of all nations? The character is
justified five ways.
First, by the general expectation that prevailed in the world previously to his advent. It is well known that there was such a
looking out for some great deliverer and benefactor as nigh at hand.
Divines have collected many testimonies from heathen authors, and
have peculiarly remarked a little poem of Virgil's, written a few
years only before the birth of Jesus, and which contains a kind of
prophecy, foreshowing that some extraordinary personage would
shortly come, and restore the peace and plenty and blessings of the
failcied golden reign. The sentiment had been conveyed down by
tradition, but it was originally derived from a divine source, the
early and repeated promise of " him that should come."
Secondly, by the need all mankind had of such a Saviour as he
was to be. The whole world was lying in wickedness. Darkness
covered the earth. They knew not the supreme good. They found
only vanity and vexation of spirit in their pursuits and attainments.
They had no support under the troubles of life. Their uneasiness
arising from guilt, death, and futurity, made them often willing not
only to offer thousands of rams, and rivers of oil, but to give the firstborn for their transgression, the fruit of their body for the sin of
their soul. But no remedy could they find to remove the doubts and
fears of their consciences-The Lord Jesus meets the condition they
were in; and therefore though they had no revelation of him, yet
they were groping ignorantly after what alone he could impart; and
therefore he deserves to be called the desire of all nations, just as a
physician, able and willing to cure all diseases, is the desire of all
patients.
Thirdly, by being entirely attractive in himself, so that all would
actually long after him if they knew him. He has every excellency
in his person, every perfection in his character. There is nothing
in creation that will affbrd a proper image of his glory. All the
loveliness of men and angels shrink from a comparison with his
charms —" How great is his beauty!"- " Yea, he is altogether
lovely." Do we esteem riches? His riches are unsearchable. Do
we admire friendship? He is a friend that sticketh closer than a
brother.  Do we applaud benevolence?  His love passeth kiow




MAY  1.                        237
edge. He comes down like rain on the mown grass, as sh iwers that
water the ealth. A bruised reed will he not break, and sir king flax
will he not quench. He delivers the needy when he crietb the
poor also, and him that hath no helper" IIis worth if a;i tile nations knew,
Sure the whole earth would 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 con iictions nd 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 li.eth. Moses in
Egypt, esteemed his reproach. Wise men came from Persia and paid
him homage. Devut men from ever- na'ion under 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 multtude which no man could numbe:. 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 dying Patriarch, shall the gathering of the people be. Ie is the salvation,
says Simeon, prepared before the face of all people; a light to lighten
the Gentiles, and the glory of his people Israel. All kings shall fall
down before him: all nations shall serve him; all nations shall call
him blessed.
But let me not lose myself in general reflections. HIow does this
desire of all nations appear to me?  Has he been revealed in me the
hope of glory? Is he all my salvation and all my desire? Can I
count all things but loss for the excellency of the knowledge oi
Christ Jesus my Lord?  Do I love the people who resemble him?
Do I value the ordinances in which I can enjoy communion with
him?  Will it complete my happiness to be like him and see him
as he is?
MAY.
MAy 1.-" Judas saith unto him, (not iscariot,) Lord, how is it that thou Mwilt
mnanifest thyself unto us, and not unto the world?"-John x iv. 22.
JUDAS ISCAaIOT had already sold his master, and was now busy
sn betraying him into the hands of his enemies. We are sometimes ready to wonder by what potency of diabolical agency he could
the carried to such a degree of wickedness. But when we are informed that he was covetous, the mystery is explained. Then we have
a cause fully adequate 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
Testament; and a faithftill follower of Jesus-He was the present
inquirer. We may be good and happy under any name. Yet there
ire names that seem ominous and odious. It must hiave been painful for this excellent man to be called by the name of the infamous
wretch wko had sold his Lord for thirty pieces of silver. John
therefore distinguishes hin. We should'earn from his example to




~23i1                     MAY  1.
be careful, in relating facts, not to confound persons. For want ot
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 Lalk safely after some people: they are sure to suppress2
zr omit, or perplex. How little is circumstantial truth attended to 
It is not always easy to determine the principle of an action. We
commonly look for a single cause, when perhaps several excitements 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?" 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, 0 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 thousand cases, of
communicating ourselves to a friend, while every one else remains.gnorant of the transaction.  And if others could not do it, was it
becoming in Judas to measure the Saviour by their capacity? What
is marvellous 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 declarations,
"flow can these things be?"
Or wa3 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, anid 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 therefore 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 pr, phecy, he said, "It is not for you to
know the times and the seasons which the Father bath put into his
own power."
But let us always take things in their most charitable construction.
Perhaps it was the language of allowable desire.  He felt the condescension and kindness of Jesus; he considered the privilege as an
inestimable favour: but having little acquaintance with it, lihe
wished to know more of it, to regulate himself accordingly, so as not
to lose, but secure and improve the privilege. This is the more
probable, as our Saviour does not 5lamne him, but fives him an
answer. This he would not have done had Judas spoken supereiliousl) or impertinently; and not In the spirit of a learner.  He




MAY  2.                        23;
did not answer Pilate; nor indulge Herod; nor suffer those Mo remain
in the room who laughed him to scorn when he raised the ruler's
daughter. But he favours and satisfies 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 will come unto him, and make our
abode with him."
Hence, while we oppose a doubtful, curious, and speculative turn
of mind, we should not repulse humble anu useful inquiries. There
are difficulties of an experimental and a practical nature with
regard to duties and privileges which it is possible and desirable to
remove. And there is no one to whom we can carry them so proper
as he to whom this inquirer addressed himself-and not in vain.
MAY 2. —" Ye were a curse."-Zech. viii. 13.
WHEN Elihu asked Job, with regard to the Supreme Being, " It
thou sinnest, what doest thou against him?" he adds, " Thy wickedness may hurt a man as thou art." The injury one man is capa
ble of doing to another is incalculable; and it will never be known
in this world what a curse the sinner has been. The corrupt always
become, as Isaiah calls them, "children that are corrupters."1 They
are concerned to bring others into the same course and condition
with themselves; and as, owing to the depravity of our nature, we
are much more accessible to evil than to good, they are rarely successless in their endeavours.  In addition to their invitations and
enticings, and, if they have power, their frowns and menaces; how
impressive is the force of example! and how does the presence of
vice familiarize it to the mind. and weaken the restraints of fear and
shame! " One sinner destroyeth much g:ood,"
It seems hard that the wife and children of Achan should have
been stoned and burnt with himself. And aotimhng could have been
more affecting than the stght and cries ot tritee victims of his guilt,
especially if he had any feeling, to the man 5-rr.seif. And the Deist
here rages against the Bible.  But the Bible only records the fact;
and the Deist is perpetually meeting with similar things in his own
book of nature.  He sees what his Omnipotent Goodness does not
interfere to prevent,-one suffering from the vileness of another.
He sees the wife and children reduced to want, beggary, infamy,
disease, death; by an idle, drunken, stealing, licentious husband and
father.-This should be one of the greatest preventions of sin, tha
it always injures, not only ourselves, but others: and it would be so
if we had any ingenuous, noble, elative feeling.  But what filial
affection has that youth who can,reak a mother's heart, and bring
down the gray hairs of a father with sorrow to the grave? Whatever be his politics, what real patriotism has he who endeavours to
arm Providence against his country, and promotes "that sin which
is a reproach to any people?'   "I cannot exercise a better charity
towards others," says Adam of Wintringham, " than by avoiding
all sin myself."
As the wicked are " a curse" by injuriousness, so they are also by
execration. How many suddenly curse their habitatiou! How are
they cursed often by those who are ruined by their prid, luxury, and




240                       MAY 3.
speculations! How will children, when they meet their ungod l
parents, rise up against them in the judgment, aend cause them to e,
put to death!  How in the world of torment will the seduced execrate the seducer! the murdered the murderer! and tile pupil f infidelity the wretch that led him into the paths of the destroyer! How
dreadfully did the writer of this article once hear a fine young man,
while dying, exclaim, again and again, " O curse you, Voltaire!"Angels curse them: "' Curse ye Meroz, said the angel of the Lord,
curse ye bitterly the inhabitants thereof"-The Judge of all will
curse them —Ie "will say unto them on his left hand, Depart, ye
cursed"And, Christians, were you ever in danger of this? Were you
ever once a curse yourselves? How humbling is the review! What
godly sorrow does it call for! It seems enough to make you weep,
if possible, tears of blood, to think that there are some in hell, and
others going thither, whom you have led astray and encouraged!
You, surely you, can never forgive yourselves! But if God has
forgiven you, yoll ought to love much; and be concerned, as you
have been a curse, to become a blessing.
MAY 3.-" Ye shall be a blessing."-Zech. viii. 13.
WHAT a difference is there between the state of nature and graze!
The transition from the one to the other verifies and explains the
words of the prophet: " Instead of the thorn, shall come up the fir
tree; and instead of the brier, shall come up the mnyrtle tree." Hence
says God-" As ye were a curse"-" Ye shall be a blessing."
For the change affects them not only personally, but relatively.
It begins with themselves. but it extends to others; and a zealous
concern for the salvation of their own souls is always accompanied
with a benevolent anxiety for the salvation of their fellow-creatures. Their exertions for this purpose are indeed often ungratef'ully received; and they are reproachfully 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 burn-The spring must rise up.
Others are not only excused, but commended-even if they err in
the manner, who strive to heal th'e sick, to clethe the naked, and to
fcs d the hungry: but Christians are called intermeddlers when they'Would exercise the noblest charity of all, which is spiritual mercy.
Not that they n.eglect the body-Jesus himself did not. But he that
tonverteth 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 transgressors thy ways, and
sinners shall be converted unto thee."  What a blessing was A adrew to his brother Peter! and Philip to his friend Nath-miel! and
the woman of Sarnaria 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 mediums and the instruments.  He could call fifty at once in a village.
But what i~ commonly the case?  One is called first. He soon
pities the condition of others; and he goes to the minister bv whom




MAY 3.                       24
ne was awakened, and informs him of the ignorance of his poot
neighbours, and says, "Corae 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 7"  " 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
Lenefits produced by their prayers, example, and influen-ce? We are
persuaded that none of them are ustiess: 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 civil bondage —for " there
is joy in the presence of the angels of God over one sinner that
repenteth"' —ut what blessings have some individuals proved!
Think of Howard in his journeys of compassionl-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 Whitfield
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 country-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:o Joseph's offspring, the
dying patriarch "blessed them that day, s-':ying, God make thee as
Ephraim  and as Manasseh."  What did Balaam but bless them.
though he was employed to curse, when he said, "How goodly are
thy tents, 0 Jacob, and thy tabernacles, 0 Israel"-" The Lord his
God is with them, and thc 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 inwardly 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 himr
that was ready to perish came upon me."  "Blessed be my mistress," says a servant: "I was ignorant 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 easw
and gentle endeavours brought me up in the nurture and admronitior
of the Lord."  Their fellow-Christians bless them as their brethren,
companions, 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.he seed which the Lord hath blessed"-For,' Come," will the
Judge say, "Coie, ye blessed of'my Father, inherit the kingdom
prepared for you from the foundatior of the -x orld."
VoL. I;                    21




242                       MAY  4.
MAY 4. —" And they worshipped hfn, and retun ed to Je.tlfia ien with gor
joy: and were continually in the temple, praising and olessing God. k-nen."yLuke 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:u&me to pass,
while he blessed tlem, 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 traceless flight, they were standing when he had ascended: and hence
the angelic messengers said, "'Why stand ye gazing up into
heaven?"  They then kneeled, aad prostrated themselves upon the
ground —and "worshipped him."  And what was this worship? It
was nothing less than Divine. It was addressed to a being now
absent, and whose senses therefore could not advertize him of the
homage: for they not only worshipped, but worshipped hie.. 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, treat he sauw Christ "standing on
the right hand of God:" and therefore addressed him: conceding
that to have addressed him in this manner, had he been absent and
invisible, would have been no less than idolatry. Yet not to observe
that the petitions 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 of the Lord Jesus."  In his own
prayer for the Thessalonians lie 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 consolation and good hope through grace, comfort your hearts, and stablish
you in every good word and work."  And the disciples here -worshipped him after "he was carried up into heaven."
Secondly. Their obedience-" And they returned to Jerusalem."'
We call this obedience, because he had expressly enjoined it. "' Tarry
ve in the city of Jerusalem until ye be endued with power from on!igh."  "lBeing assembled together with them, he covmmanaded
them that they should not depart from Jerusalem, but wait for the
promise of the Fa.her."  It was all along foretold that the Christia-n
dispensation was to commence from the metropolis of Judea. "T1he
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 Jerusalerm."
There Jesus died and rose again. There the Apostles 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 known world; for America was not
yet discovered, and probably not inhabited. It was the most sur —
rounded and the most accessible situation; and therefore when the
Lord made the feast unto all people, he spread it upon this mountain; the table was in the middle of the room. It would be an evi



MAY 4.                        243
fence in favour of Christianity, that it was published immediately
on the spot where the facts were alleged to have occurred. And it
would show the compassionate disposition of the Founder, that he
would have repentance and remission of sin in his name to be published first at Jerusalem. Hence he required their return thither.
And they, instead of fleeing or concealing themselves, repaired back
to a place full of danger-a place where lately they had killed their
master, and would be still more likely to hate and persecute themselves. This would be a great trial of their obedience. Thev were
going like lambs into a lair of wolves. But they had nothing to do
with events. They knew his order for their conduct; and the path
of duty is the path of safety. Yea, we see,
Thirdly, their gladness; for they not only returned, but "with great
joy."  This seems surprising. He is a bad relation, we say, that is
not missed. How we feel the removal of a friend or a ministex
who has been useful to us! and not to feel, would be a criminal insensibility. What a loss then did the disciples sustain when deprived of their Lord and Saviour, who had always guided, preserved,
and comforted them! Accordingly, when the intimation was first
given, sorrow filled their hearts. But we here see the advantage of
knowledge. For he had opened their understandings, and explained
to them the Scriptures: and they now saw-That though he was
going to leave them as to his bodily presence, he would be with
them spiritually-That his departure would result in his own exaltation and glory-That it was also expedient for themselves that he
went away-That he would appear in the presence of God for them,
and be their advocate with the Father-That he would be able to
make all things work together for their good-That he would prepare a place for them, and come again and receive them unto himself, that where he was they might be also. And what could they
want more, to induce them to rejoice? But,
Fourthly, they were as grateful as they were joyful-" And were
continually in the temple praising and blessing God." That is, they
constantly repaired thither at the seasons of devotion. For we read
that " when" upon their return to Jerusalem " they were come in,
they went up into an upper room, where abode both Peter, and James,
and John, and Andrew, Philip, and Thomas, Bartholomew, and
Matthew, James, the son of Alphoeus, and Simon Zelotes, and
Judas, the brother 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 er-gagements
did not keep them from the public services of the sanctuary, as e ften
as they returned. 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 mercies, 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 blessed with all
spiritual blessings in heav enly places. Let us cherish the same disposition, and follow their example. And let our gratitude be real




2A44                     WMAY 5.
ana practical. Let us show forth his praise, not only with our hlps
but in our lives. " God is the Lord, which hath showed us light.
bind the sacrifice witl. 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,nourning, and to baldness and to girding with sackcloth: behold
t)y and gladness, slaying oxen, and killing sheep, eating flesh, and
Irinking wine-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 written: "' 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 as with costly wine and ointments: and let no flower ot
the spring pass by us. Let us crown ourselves with rose-buds before they be withered. Let none of us go without his part of our
voluptuousness: let us leave tokens of our joyfulness 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 devotion 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 questioned. The living know that
they shall die. The very men before us confess it; yea, they acknowledge that the event is not only certain, but near-" To-morrow we
aie."  And th;. was true; for death is always near in possibility;
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 prepared 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 fill
of evil, and madness is in their heart while they live." We could
as soon believe that God made fiends, as tna. 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 thie
ways?" Does it not seem to avow that nothing shall distirb youlr
carnality and carelessness? and that if life be short, you are resolved
it shall not be sad?
But is the reasoning or excitement such a monstrous perversion of
every thing right as it appears? Let us place it on two grounds.
Are you believers in Revelation? Do you admit 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




MAY 5                         245
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 vou 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 enjoyment 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 excluded a future state, and
contended that pleasure was the great end of life, yet recommended
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 i ved most temperately."
We have better authority than this; and we are sure that good men
have not only a thousand 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-eminence. 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 thv works. Let thy garments be always
white; and let thy head lack no ointment.",11*




246                        MAY  6.
MAY 6. —" And he said unto them, Which of you shall have a friend, ait,
shall go unto him at.nidnight, 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 hi.l? And he from within shall answer and say, Trouble me not: the
door is now shut, and my children are with me in ted; 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
neede h. 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. For every one that asketh
receiveth; and he that seeketh findeth; and to him that knocketh it shall be
opened."-Luke xi. 5-10.
NEVER man spake like this man.  He taught as one having autlhority, but not as the Scribes. This applies to the manner as well
as the subject of his preaching. He had nothing of official paraed
and unfeeling severity; but was gentle and affectionate, and came
down as the rain on the mown grass.'One thing cannot be over
looked-it was the easy and familiar mode in which he delivered
the most important doctrine. Here were no dry definitions, no
logical subtleties, no abstract reasonings, no lengthened argumentations, no abstruse allusions, parading the erudition of the speakes
but darkening counsel with words without knowledge to the multitude-In his ministry the poor had the gospel; the common people
heard him gladly. He commended himself to every man's conscience, by a simple manifestation of the truth; and always reached
the heart by appeals the most touching and tender, and by images
the most natural, conclusive, and interesting. I have read treatises
on repentance, but I never derived half the instruction and impression from them all that I have found in the parable of the Prodigal
Son. We have had lectures on humility. But when his disciples
were disputing for pre-eminence in his empire, " He called a little
child unto him, and set him in the midst of them, and said, Verily
I say unto you, except ye be converted, and become as little children,
ye shall not enter into the kingdom of heaven.  Whosoever, therefore, shall humble himself as this little child, the same is greatest
in the kingdom of heaven." Here he is teaching them to pray-but
while he informs he excites and encourages. He argues from the
less to the greater, and makes the contrast conduce to his aim as well
as the comparison. A man indisposed to the thing itself, and even
complaining of the application, may grant a request to importunity
— How much more may we hope to succeed with God, whose goodness like his power is infinite!
But O the execution that is done in the filling up of the representation! It intimates, first, that in prayer we may go to God in the
character of " a friend." And how pleasing and inviting is it to view
the Supreme Being as standing in such a relation to us, and to know
that we have not only a real but a perfect, yea, a divine friend, who
is nigh unto us in all that we call upon him for. Secondly, that we
may come to him at any season, even though it be'" at midnight."
PIe never slumbers or sleeps; never complains of surprise or interruption. We are allowed, we are commanded to pray without ceasing. David says, " Morning, and evening, and at noon, will I pray
and cry aloud:" and "at midnight I will rise and give thanks unto
thee, because of thy righteous judgments." Never wait for a moie
avenient or fiavourable period-go to him  immediately-in the




MAY 7.                          A47
midnight gloom of thy experience or condition —He can turn the
shadow of death into the morning. Thirdly, that we are allowed
to ask of him largely —" Send me, not a loaf, but three loaves."
Fourthly, that we need not be ashamned to tell him our destitute and
straitened condition-" I have nothing to set before him."  Fifthly,
that we must be earnest and persevering in our addresses. " Ask
ng, " a   seeking,"   knockingo," are not a mere repetition, but an emphatical gradation. Importunity 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 askettl
receiveth, and he that seeketh findeth, and to him' that knocketh it
shall e 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
cannot 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.4ope through the power of the Holy Ghost.
MAY 7.-" I am pacified toward thee." —Ezekiel xvi. 63.
THERE can be no pacifying without previous offence and provocation. Sin rouses the displeasure of God. Therefore he says, " O do
not that abominable thing which I hate 1" 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 disadvantage 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 ca-n 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?  As sinners, therefore,
we lay entirely at his mercy, and be could easily and righteously
have destroyed us,:" and that without remedy." But he was not revengeful or implacable. He was not only willing to be pacified,
but even devised means for the purpose-for by grace are we save,.
This pacification is to be viewed th-ee ways: in the cross: in the
gospel: and in the conscience. In the cross it is accomplished.
Though God is good and merciful, he must maintain the honour of
his law, defend his truth, and display the rectitude of his government. Hence he set forth his Son,'" to be a propitiation-to declare h:, righteousness-that he might be just, and the justifier ol
him which believeth in Jesus."  Hence also we are told theat Chrisi
" made reconciliation for the sins of the people."  His death was
infinitely valuable, not only fiom his innDcency, but his divinity;
aid was "an offering and a sacrifice to God of a sweet smelling




348                     MAY 7.
savour."  Thus while sin is condemned it is pardoned; and God _s
glorified while we are redeemed. There is now no hinderance to a
sinner's return on the part of God; and "we have boldness 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
confessions, and performances, could have accomplished the work
God would have spared his own Son an immensity of needless suffering. If without shedding of blood there is no remission, 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 effected
unless it had been made known. But now the  ighteousness of God
without the law is manifested, being witnessed by the law and the
prophets: and whatever obscurity attaches to any other subject 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 ministry 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 physician 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 rejected or disregarded. It must be applied
by faith. Then we receive the atonement: re'y upon it; plead it;
and have access with confidence. 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? and who is able to
say, " As far as the east is from the west, so far hath he removed
our transgressions from us?"  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 thee: though thou
wast angry with me, thine anger is turned away, and thou comfortedst me."
Nor is this experience unfriendly to holiness, and good w)rks
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 ct
the Holy Ghost, instead of being opiatas, prove cordials, and give
them life more abundantly.  The promises cleanse thcm. Hope
purifies them. WThat 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 tu




MA r 8.                       249
ser Te the livi'ig God?".  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 apprehension of
wrath not only terrifies, but repels. We hate those we dread. We can..
not 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 after all my offences; and especially 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 sorrowed 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 return
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 condemn
himself for having grieved such a parent! O how did he weep
wLen they put on the best robe; and ushered him into the room of
festivity prepared for the occasion —" Yes, tears of joy!" —Navy. but
tears of ingenuous sorrow too!
MAY 8.-" Even he shall build the temple of the Lord; and he shall bear thle
glory."-Zech. vi. 13.
WE need not ask, of whom speaketh the prophet, when the words
immediately preceding tell us that he is " the man whose namIe is
the BRANCH," who should "grow up out ('f his place"-" He,"
says Zechariah, " shall build the temple of the Lord'; —And to fix
our attention to it the more, he repeats the sentiment with a striking
addition-" Even he shall build the temple of the Lord; and he
shlall bear the glory."  Let us observe the TEMPLE; the BUILDER;
and the GLORY.
The TEMPLE means the church of God. The Scripture often
holds it forth under this image. The allusion was peculiarly natural in a Jewish writer, considering the importance attached to the
house of God in Jerusalem. The name is founded on three reasons,
First, consecration. A temple is a nlace appropriated to sacred
uses: and the people of God are separated from the world, and dedicated to his service-" The Lord hath set apart him that is godly
for himself."  This is done by his eternal purpose, and by effectual
caliing. The former is realized and discovered in the latter, when
they who were his by choice, become his by surrender, each of them
saying, " Lord, I am thine, save me. Lord, what wilt thou. have
me to do?"  And thev should remember that all. they have, and all
they are, is now the Lord's; and that to take any thing pertaining
to a temple is not only robbery but sacrilege. Let them think oi
nis when they would use their time, their substance, or any of their




25J0                     MAY 9.
talents, as their own, regardless of the will of God. Holiness be,
comes God's house for ever; and therefore it becomes them. Ou.
Saviour was offended because they made his Father's house a house
of merchandize, and drove out the buyers and sellers, and hallowed
it for holy purposes. And says Paul, "If any man defile the temple of God, him will God destroy; for the temple of God is holy,
which temple ye are."  How vile and dreadful was it in Manasseh
to take the image of Baal and place it in the temple opposite the
lercy-s.eat, the very throne of the God of Israel! Beware of prom-ne niixtures, " What agreement hath the temple of God with,:ols?" Christians, maintain your sacredness. Keep yourselves
ture from all filthiness of flesh as well as spiri4.  " Wrhat? know,;e not that your body is the temple of the Holy Ghost which is in
Iou, which ye have of God, and ye are not your own? For ye are
bought with a price: therefore, glorify God in your body, and in
your spirit, which are God's."
Secondly, residence. A mansion is a dwelling 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 ot
the living God;" as God hath said, " I dwell in thera, 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 desired it."
~What are numbers, or fine buildings, or imposing ceremonies, to
communion with the living God?
Thirdly, devotion. He is served and worshipped in them as a
temple. And he receives homage and adoration nowhere else accord.
ing to his own requisition; " God is a Spirit: and they that wor.
ship himn must worship him in spirit and in truth." His worship,
therefore, is a reasonable service.  The offerings presented to him are
not gross, but spiritual sacrifices. They are prayers, and praise, and
alms, and a broken heart, and a contrite spirit-and though all these
are imperfect and defiled. 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 -hat he pleases God.
" Remember me, O Lord, with the favour that thou bearest unto
".y people."
MAY 9. —" Even he shall build 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 buildl 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 imperfections, and apply them
to him in their complete state-They ascribe to these images properties which they do not naturally possess: thus they speak of him
as "a living stone i" for




MAY 9.                         251
"Nature, to mnake his beauties knoWm,
Must mingle colours not her own."
And-They 3oin several of these images together: thus he is now
only the way, but the leader in it; not only the physician, but the
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?  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 yourselves in your most holy
faith?"  But this is to remind us that we are not only subjects but
instruments in this work. lie 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 required to build up others? Yes, says the Apostle " edify
one another;" and "seek to excel to the edifying of the Ciurch.m'
And of himself he says, "As a wise master-builder, 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 Apollos are only ministers by whom we neHieve, even as the Lord gives to every man.  They often begin too
insensible of this, and are like Melancthon, who supposed, in his fer
vour, he should convert all who heard him: but they must learnand 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, Ile purchases all the materials. These consist of believers.
Other temples are built of lifeless substances, but thi's 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 prepare.s them.  The materials 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
tiine 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 renlember 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
i.or himself, to show forth his praise.
Thirdly, He unites them. He assigns them their pro}er places;
gives them one heart and one way; and by "faith and love, wl'ch
are in Christ Jesus,;' they are bound more firmly together than any
human ties could attach them-The union is for ever-And the Saviour addressing his Father, says, " They are one, even as we are
one."
The parts of a temple are different, but they are all necessary.
The door cannot say to the window, or the wall to the roof, I have
no need of thee. Somrn- parts are inore near, and some more renmote,
some more conspicuous and some more concealed; but they all subserve theii appointment; they have 411 a relation to each other; and




C5%2                     MAY  10.
by their junction form one whole-" Wte are all one in Christ Jesus
— " in whom all the building fitly framed together groweth unto an
Solv temple in the Lord.'
Art thou found, O my soul, among those to whomn the application
can be made? " In whom ye also are builded together for an habitation of God through the Spirit."
MAY 10.-" Even he shall build the temple of the Lord; and he shall bear
the glory."-Zech. vi. 13.
IT is supposed that a GLORY will result from the building; and to
whom can this glory belong but to the builder?  A man's works
praise him in the gates. Some have immortalized themselves by
military achievements; some by voyages of discovery; some by
scientific improvements; some by the composition of a book; and
some by the structure of an edifice-But what building ever redounded so much to the glory of the builder as this temple of the Lod?
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 devilish. to make them heavenly and divine.
Then see the excellency of the workmanship-" Hiswork is perfect."  The more we examine an instance of human agency, the
less admiration we feel.  We can generally, by examination, soon
perceive some superfluity or deficiency; some possibility of alteration
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 indications 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 magnified his word above all
his name; and in the salvation of his people he excelleth in glory.
Look at the magnitude of the work. A work is sometimes estimated by the length of time employed in the execution of it. Forty
and six years, said the Jews, was this temple in building: but here
the structure has been going on for Bear six thousand years, and is
far from being accomplished yet. A work is estimated by the numbet (Af worknlen engaged, and t - abundance of scaffolding required.
Iiere millions of hands have been cordially employed, and countless
UlAltitudes also, who will derive no advantage from it.  Scholars,
yreirchants, kings, heroes, tyrants, have laboured for this cause, without knowing it: and the world itself, as soon as the work is finished,
will bet removed and burnt up. The estimate is also taken from the
duration. Man's work, like himself, is perishing.  Solomon's temple was burnt by the Chaldeans, and Zerubbabel's temple by the
knomans; and not a fragment remained a few ages only after the;:
erection.  But, says the Saviour, " Upon this rock will I build my
church, and the gates of hell shall not prevail against it."  The
defections of heretics and the apostacies of professors do not affect it




MAY  11.                        2.3
"tne foundation of God standeth sure."  The most rernarkable
structures for permanence are the pyramids of Egyp)t; but though it
is probable they may reach the last day, they must then fall in the
wreck of all things. But from the ruins of sin he has made his
people an eternal excellency, the joy of many generations.
And how glorious to himself is the manner in which he carries it
forward to its completion! Difficulties insuperable to man attend
every part of the work. It is opposed by all the powers of darkness.
But their attempts only serve to display the Saviour's wisdom and
powe:. Nothing is too hard for him. He is not driven from hia
post, he is not compelled to pause. He will accomplish the plan
precisely according to the design, and to a moment of the time appointed.  The angels will not pass by the partially erected edifice
and say, He began to build, but was not able to finish-" The hands
of Zerubbabei have laid the foundation of the house; his hands
shall also finish it. MWho art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the
head stone thereof with shouting-Grace, grace unto it!"
Such is the determination of God-" even he shall build the temple of the Lord, and-he shall bear the glory."  Every thing in the
economy of salvation therefore is so arranged, that he who glories
must glory in the Lord.  Therefore every sentiment incompatible
with this, 3is an erroneous sentiment; and every disposition adverse
to this, is an unrighteous disposition. And in the minds of his
people, the proud looks are humbled, and the lofty looks laid low
and the Lord alone is exalted. They now readily exclaim, "No
unto us, 0 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 washed 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 immnortal song;
Wonder and joy shall tune my heart,
And love comtnand my tongue."
IAY 11.-" I have learned by experience."-Gen. xxx. 27.
TIHERE is no spiritual meaning in these words.  They are only
the language of Laban acknowledging the benefit he had derived
under 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 lad learned this-" I have learned by experience,"'
will apply to a Christian in in speaking of his acquaintance with
divine things; and afford us an occasion to notice a very interesting
subject. EIxperiments are processes of trial to determine some thing
not sufficiently known or admitted.  Experience is the knrowledge
derived from the trial; and this knowledge is very distinguishable
from mere report or opinion. A medicine is announced as a specific
for some nia ady; bat when I have taken it, and have been cured by
VOL. 1.                    22




254                      MAY  11.
it, I have learned the excellency and efficacy of it by experience,
Much of tire philosophy of former times was little better than
learned affectation.  T'ie vouchers of it were not willing to own
their ignorance, and placz themselves upon a ievel with the vulgar,
and so they conjectured and theorized; but their hypotheses could
not abide tle 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 without trial.
Now this is what we wish with regard to the noblest of all subjects.  Why cannot religion be tried?  Why cannot prophecy be
compared with events? Why cannot miracles be examined by any
given standard of evidence? 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? Yes, says
the Christian, the wickedness and deceitfulness of tile heart is not a
notion with me-I have learned it by experience in my unthankfuilness under mercies, incorrigibleness under corrections, unprofitable-:less under ordinances, and failures and treachery under 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 willingness to save, in my own salvation
-  He that believeth hath the witness in himseif."  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 tle Lord's sake. In the same way
I can attest the influence and usefuliness of prayer-It has calmed
my fears-it has revived me in the midst of trouble-I have learned
by experience that it is good for me to draw near to God.
And verily this is the best way in which we can become acjuainted with divine truth. Our knowledge of it without this will
Je mere speculation.  VTWe read of " a form of knowledge" as well
as " a forml of godliness,'* and what is the value of the one more
than of the other, without " the power thereof?"  The knowledge
of some things is injurious rather than useful without it. When
persons take up the sovereignty of God from a mere doctrinal sys
tem, we conunonlv find them heady, and contentious, and censorious: but wnen they learn it from experience, and are constrained
to ownn that by his grace they are what they are, he having begun
with them, insteal of their beginning with him; it makes therm
numnile, and grateful, and candid, and tender.
It is " a good thing for the heart to be est tblished with grace;"
and this mode of learning confirms the judgment, and renders a nian
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, teacheth 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; because we do not deal in untried advantages, Nblt declare t at which we have seen, and heard, and handled




MAY  12.                        255
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 experience. It is one ot
tleir best books; and as to some of them it has become now no
inconsiderable volume. Their should remember how differently
things have frequently appeared in prospect, and in review. They
should observe how differently they have felt and acted in various
periods and conditions of life; especially they should examine what
were the workings of their hearts under those afflictive dispensations
which are called trials, because intended to be moral probations.
It is natural that Christians should communicate of their experience; for out of the abundance of the heart the mouth speaketh.
But here wisdom is profitable to direct. We are not to give that
which is holy to the dogs; neither should w r cast our pearls before
swine. In a general way it will be proper to follow the example
of David, who said; " Come unto me, all ye that fear God, and I
will declare what he hath done for my soul"-They alone can
understand and relish the communication. And with regard to
them, we are not to speak without distinction. We are not to bring
forward the deep things of God to those who cannot bear them inow.
Neither should we dismay the timid and doubting, by displaying
before them our confidence and ecstasies.  We may talk with some
out of the eighth of the Romans, but 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 experience. And we must always
remember that we had better never speak of our experience at all,
unless it be accompanied with suitable practice: for it is always of
the nature of personal evidence, and therefore will only affect the
hearers in proportion as they confide in us.
MAY 12.-" Hold up my goings in thy paths, that my footsteps slip not." —
Psalm xvii. 5.
RELIGION is principally an intercourse maintained between God
and us. And in the thought of it there is something very wonderfill and striking. When we consider his greatness and glory, and
our vanity and vileness, we are led to exclaim, " Lord, what is man
that thou art mindful of him, or the son of man that thou visitest
him?"  But so it is-And a, he visits us, so he allows us to visit
i im —and while he addresses us we address him. He addresses us
in his  Word, and we address him in prayer.
How much they lose who are strangers to this duty, this privilege. It is our light in darkness; our solace in affliction; our
sanctification in prosperity. We cannot be wise, or happy, or even
safe without. Let me observe David's course, and his concern
respecting it; and learn to pray as he prayed, " Hold up my goings
in thy paths. that my footsteps slip not."
First. his couzrse. He speaks of his " goings."  Religion does
not allow a man to sit still. Unde: the influence of it he believes,
knows, feels, speaks: but all these are vain unless they resul  in




25M-V6                    MAY  12.
practice-f-L ess he is, so to speak, set a going —unless ho sabt
with David, " I will walk in thy truth."  To walk is to be aetve
and advancing. It stands for the whole of our conduct: andl upon
this it is that the Scripture lays such stress, requiring us as we have
received Christ Jesus the Lord so to walk in himl; and to walk
worthy of the vocation wherewith we are called.
He speaks of his goings "in God's paths."  These are three-fold
-The path of his commands.  " O let rme not wander from thy
commandments."  " Make mne to go in the path of th.y command-!nents; for therein do I delight."1 His cornmr-ands are to be found
in his word; and faith in Christ is one of them, and necessary to
our obeying all the rest; l r " this is his commandment, that we
believe in the name of his Son Jesus Christ."-The path of his
ordinances.  Pious minds alive to the autbhrity of God who has
appointed them, and believing the promise that they who wait upon
the Lord shall renew. their strength, and feeling their n 3ed of spiritual supplies and succour, can never neglect the means of grace.
They will value retirement for reading the Scriptures, and meditation, and prayer. They will love the conversation of the godly.
As they have opportunity they will repair to tile sanctuary, and join
in the'solemn assemblies in public devotion, and in hearing the
word preached, and in surrounding the table of the Lord. Others
may indeed occasionally o- even frequently attend upon religious
institutions, but not as spiritual worshippers who use them as mediums of communion with God, and channels of communication
from him. —The path of his dispensations. Nothing in our condition happens by chance. Events are the movelnents of his providence: and where others disregard them or view them only in connexion with creatures-for God is not in all their thoughts, believers
clknowledge him in their connexions, their losses, their gains, their
comforts. and their trials.  Thus Job s,..id. " The Lord gave and the
Lord hath taken away; blessed be the name of the Lorcr."  And
David says, " I will sing of mercy and of judgment; unto thee, 0
Lord, will I sing."  Such was his course. Observe,
Secondly, his concern respecting it-" Hold up my goings in thy
paths, that my footsteps slip not."  It is the language of conviction.
He knew the injury that would result from a fall or even a slip in
religion-How it would dishonour God, cause the way of truth to
be evil spoken of, harden the wicked, scandal'ze the weak, distress
the strong, injure his own usefulness and peace, end bring upon
himself those trials by which his wvickedness should correct hinm,
and his backslidings reprove hirm. It is the language of apprehension. He knew his footsteps were prone to slide. Hlow can a mtrn
be ignorant of this, who reflects on the malice and power of his
adversary the devil, and the allurements 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.t is only grace that can enable us to say"Prone to wander, Lerd, I feel it,
Prone to leave t.'e God' 1 ove-1"
[k is the language of weakness. He knew not only his exposure,
but his inability to help himself., This a Christian learns not onil




MAY  13.                        257
from faitn in the testin.ony of the word, V hich every where 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 resolutions however firml-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
Rot thy grace, says the Saviour, but my grace that is sufficient for
thee..It is the language of confidence. He hopes in God while he
renounces all self-dependence. 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 a-e avoid presumption, we may
also avoid despyndency-That while we are humble we may also
be cheerful-That while we are cautious we may also be courageous; knowing that while we cannot stand of ourselves, he is able
to keep us from falling, 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.
MiY 13.-" Behold my hands and my feet."-Luke xxiv. 39.
His sufferings 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 itself; 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.
Put the marks remained, and fully ascertained him to be the sufferer
who died on the cross. All the disciples now present saw theim;
and Thomas who was absent saw them a few days after, and was
nrJ longer'faithless, but believing. And these signs of his passion
our Lord retained, not only after his resurrection, but also after his
ascension. John, in his visions, 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 presenting 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
righteousness' 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 wisdom, 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 tc open the seals thereof: for tbou wast slain, and hast
redeemed us to God by thy blood out of every kindred, and to:n,;;
and people. mnd nation."'22*




MAY  14.
lirhstians, to tnls same sight you are hastening; for. yet a little
while, and you will hle 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 seemn persuaded that they have actually seen
him; but their mistake obviously appears from the manner of the
sight. He could render himself corporeally visible; but if he did
this, lie 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 moment, 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 depths of their anguish and terror, obtained relief
from a dying Saviour by believing, which is mental sight, and took
the impression of faith for a sensible reality.
B3ut 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, prophecies, history, doctrine.
Secondly, in the ministry 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 suffering and death to put it away-And of the justice of God, that
spared not his own Son when he became a surety for us —And the
grdae of our Lord Jesus Christ, in his kindness towards us. We
hrP of benefactors: but how rarely do they exercise self-denial, or
l,,,Ae personal and painful sacrifices! We talk of love; and greater. ove hath no man than this, that a man lay down his life fcr his
friends. Be t while we were enemies, Christ died for usMAY 14.-" And the Lord slowed 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 productive. It is the same
with the Scripturp. 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
InsDiration 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 endeavours, and the
good ground: will yield " some an hundred fold, some sixtv. and some
thirtv."




MAY  15.                        259
Zechariah had seel inour horns, and had said to the angel that
talked with him, "What be these?" And he answered him,
"These are the horns which have scattered Judah, Israel, and Jerusalem."  Then THE LORD SHOWED HIM FOUR CARPENTI.RS. And
upon his inquiring, " What come these to do?" he received for answer, " These are come to fray them, to cast out the horns of the
Gentiles, which lifted up &heir horn over the land of Judah to scatteu 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
nations —they were evidently hostile powers. The sanle may be
said of these " four carpenters." Some have supposed they were
Zerubbabel, and Joshua, and Nehemiah, and Ezra. In each case a
definite number'seems to be used for an indefinite.
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 seasonably raise up
means and instruments for their succour and deliverance-This is
the doctrine of the text. And the assurance 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 inclined to appear for them, as they are infinitely dear to
him. In the second, we see that he is able to do it. In the third,
that he is engaged 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 tile Almighty's care"
r.AY 15. —" And she said, O my lord, as thy soul liveth, my lord, I ara 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."-I Samuel, 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 thipk of her now?  And what do vou think of vourself and your false, vile, and cruel censure?"  Little minds always
retain a sense of an injury received: but it is the glory 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
resemble the Father of mercies, who says, Their sins and their
ini luities will I remember no more. Good men are not to be upbraided with their miscarriages and mistakes. They have long ago
mourned ever them; and have condemned them more than others
have done-Let them be buried in oblivion for ever.
Here we behold one of those ransitions which often take place lo
humat life.  W-e may compare it with another afferting cl ange o




260                      M XY  15.
a very dIfferent quality, and which also befel a pikus woman. When
Naomi returned with her daughter-in law Ruth from the country of
Moab, to which she bad bnen driven by famine, and had reached ire;
native village, the people of Bethlehem came around hew, saying,
"Is this Naomi?"  And she said, " Call me not Naomi- Call me
Mara, for tne Lord hath 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. I 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 HIannah's
former and present circumstances and experience. Then she was
a petitioner-now she is filled with thanksgiving, and has the gar.ment of praise for the spirit of heaviness. Then she presented herself at the temple in thie 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 I 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 merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. By intercourse with God
we are impressed, and made to resemble him, as the face of Moses
shone when he came down from the communion of Horeb. How
are we refreshed by the exercise when our spirits are weary and
ready to faint! How it enables us to leave our fears and cares at the
footstool of divine grace; and go away as Hannah did, with our
countenance no more sad, and our heart feeling the peace of God
which passeth all understanding! 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 wvorth or usefulness of prayer arises
wholly and merely from the influence of the performance, 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 iall corn in the ear. So it is with us. The very action of
prayer benefits and improves us: but if there be any meaning in the
Scripture, we may rely upon answers of prayer. This woman obtained her request; and the time would fail us to tell of all those
recorded in the word of God, who could acknowledge that he had
given them the blessings which they asked of him.
Hannah observes the answer to her petition. Praver is some



MAY  15.                        261
times answered rInmnedlatsly, and sometimes it is delayed. It is
sometimes answered in the very thing desired, arid sometimes in a
way of exchange-while sometimes by strange, and even- terrible
things, in righteousness the Lord answ-ers his people. Wisdom
therefore is h re necessary 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 il; and whoso is wise and will observe these
things, even he shall understand the ioving-kindness of the Lord.
It is more than trifling with the Supremre 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 praiy rs, which we
ourselves despise?  On the other hand, how desirable is it to knRow
that he has not forgotten to be gracious,'or turnled away our prayer
fiom him! How confirming is it to our confidence to be able to say,
with Moses, "T'he Lord heard me at that time also."  What excitement to praise and prayer does David derive from this persua
sion; " I love the Lord, because he Lath heard my voice and my
supplications."
Hannah not only observer the regard of God to her case, but acknowledges it. So should we. We should not hide his righbteusness within our heart; but declare his faithfulness and his salvation. Many stand in need of encouragement, and under a sense of
their umworchiness and guilt are ready to conclude that ti;  Lord
will not hear them. Be his witnesses. Testify to them from your
own experience. I have tried the freeness and fulness of his grace.
I never trusted in him and was confounded, never sought him and
was disappointed. Tell it to his own people. It will not excite
their envy; the humble shall hear thereof and be glad. They have
prayed for you: call upon them to aid your praise: 0 magnify the
Lord with me, and let us exalt his name together. I sought the
Lord, and he heard 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 communications; 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 ascend to that Shiloh!
What developments shall we have to make from. our history and experience! What answers of prayer, what deliverances, what bless
mgs to acknowledge! What mutual congratulations shall we have
to receive! Wla at praises shall we have to offer!




262                       MAY  16.
MA  ] 6. —" Therefore I have lent him to the Lord; as long as ne livetih he
shall bo lent to the Lord." —1 Sam. i. 28.
THIS must have been an exercise of great self-denial in Hannah.
) resign so dear a child for ever. But it was only all act of fidelity
-. religious engagement: it was the condition of her prayer: " She
sowed a vow, and said, O Lord of Hosts, if thou wilt indeed look on
the affliction of thine handmaid, and remember me, and not forget
thine handmaid, but wilt give unto thine handmaid a man child
then I will give him unto the Lord all the days of his life, and ther,
shall no razor comne upon his head." Distiess will often gende
purposes and resolutions, because we then feel our weakness and de
pendence; but when the danger is removed, or the blessing obtained
and the hour of performance 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 renewed health, and their iniquities, like the wind, have
taken them a, ay. Even Hezekiah, affected as he was by the divine
goodness, so that he composed a writing to fix and perpetuate the
sdhtiment, and said, " The living, the living, lie shall praise thee,
as I do this (lay: 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, be was indulged with the vision at Beth-el,
and alluding to the divine intimation so suited to his circumstances 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 rny God: and this stone which I
have set for a pillar, shall be God's house: and of all that thou shalt
give me 1 will surely give the tenth unto thee."  Yet when he returned, multiplied and enriched, he passed year after year, comparatively in the neighbourhood, forgetful of his engagements, 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 brotler."   Then, and not till then,
" Jacob said unto his household, and to all that were with him, Put
away the strange gods that are among you, and be clean, and change
your garments: and 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."
We do not much recommend vowing; we would rather urge
praying: but if vows are to be mCdes let thnem  be made in the
strength of divine grace; and let them  not be trifled with, but
fulfilled.  "'When thou vowest a vow  unto God, deter not to
pay it; for he hath no pleasure in fools: pay that whii(J)t thou hast
vowed. Better is it tlat th  Isholdetst not voja,) than that thou
shouldest vowv and not payv." IE;-.wx i": F l e  s' t e  conduct of Da-id
upon his deliverance'": will go) i:at tay hi)s wit  ih,urltt-orfiergs;
I will pay thee miv vcwi:, Adi ii:' Niiis i:avc utttered, aaid my




MAY  17.                       263
mouth hath spoken, when I was in trouble."  In the same inannel
Hannah acts when she brings her little Salluel to Shiloh, and dedicates him to the Lord-" As long as he liveth he snall be lent to
the Lord" —
And was she a loser by this surrender? Did he cease to be her's
because he was the Lord's? She would feel a new and a peculiar
interest in him, in consequence of his relation to the sanctuary.
There she knew the little Levite would be safe, and happy, and dignified. There he would grow up to be tl:h light of Israel, the prophet, the ruler, the judge of his country. And she would make him
a little coat, and bring it to him year by year, when she came up
with her husband, to offer the yearly sacrifice.  And while her
fingers were employed in the needle-work her spirit would hold
communion with him; and she would look forward to a state in
which she would possess him for everWas she a loser by this resignation? Immediately her tongue was
loosed, and became as the pen of a ready writer: "My heart rejoiceth in the Lord; mine horn is exalted in the Lord; my mouth
is enla:rged over mine enemies; because I rejoice in thy salvation."
There is nothing meritorious in our performances; but with such.
sacrifices God is well pleased.  Them that honoumr me, says God, I
will honour. When we follow our convictions, and show that we
hold nothing too dear to part with at his call, he g:ves us the testimony
of his approbation, and fills the mind with 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 the Lord our King
over the wall; and Joab retires, and peace is restored-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? " And the Lord visited Hannah, so that she conceived 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 present time, ana.n the world to come life everlasting."
MiAYV 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. VVe know not for
what purpose; but there lie 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 consolaton. Two reasons have been assigned for this denomination; botil
rery consistent with er' h other; and both very probable in them




264                      MAY  18.
selves. First, because by his prorerty —for he had substance, ai
succoured and solaced the poor and minerable. And, Secondly, bccause by his preaching he comforted the people of God, and encouraged shiners to come to the Saviour for deliverance. Ministers may
differ considcrably 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 inflating one, and running down
another, because of their diversities. Let us view them all in their
commission, and their suitableness to their appointments. Their
stations, their 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
abour.d in the application of it: each is alike respectable; and each
shall receive his own reward according to his own labour. Beware,
says the Apostle, in his address to the Corinthians, that you fall not
into spiritual baf-yism; or walk as men. " While one saith, I am ot
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 provoke the Most High to remove him, or to withhold his
blessing from him; thereby to reprove 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 in 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
manctificatlon, and redemption." — Cor. i. 30.
HERE are four articles. The first is wisdom-He is made of God
unto us wisdom. He is the true excellency of the understanding.
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
i)nly begotten Son who was in the bonom of the Father, he hath
leclared 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 wilt
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 hun who knew
no sin to be sin for us, that we might be made the righteousness ot
God in him. This righteousness, derived entirely fromn himself,
regardlesss of our worthiness or works, is called the righteousness




MAY  18.                        265
mlch is of faith, because it is only apprehended, and made
ours, ant pleaded, by faith.  The third is sanctification-He is
made of God unto us sanctification. This ic as r;,ucb 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 he makes us meet for it. But though the
blessings are distinguishable, they are not separable. He came by
water, and by blood. Whom he justifies he renews. And this
sanctification is more than a reformation of manners, or mere morality.  A man may be moral without being sanctified, but he cannot be sanctified without being moral. When he sanctifies us he
puts a new spirit within us, delivers us from the dominion and the
love of every sin, and enables us not only to obey God, but to delight
to do his will, and to dedicate all we have to his service a3d glory
The fourth is redemption-He is made of God unto us redemption.
To ascertain the meaning of which, we must observe that it is distinguished from the foregoing benefits. But if it were taken for
redemption from the curse of the law, it would coincide with his
oeing our righteousness, and if for emancipation from the servitude
of sin, it would be comprised in his being our sanctification. It is
also mentioned after wisdom, righteousness, and sanctification. To
which we may add an appeal to other passages of Scripture where
the same term is used. Thus Paul says to the Ephesians, Grieve
not the Holy Spirit of God whereby ye are sealed unto the day of
redemption.  And to the Romans, Wie groan within ourselves,
waiting for the adoption, to wit, the redemption of the body. Hore
the import of the term must mean the resurrection to eternal life.
And there is a peculiar propriety in applying the word to this conciusioi of the Christian's recovery from the effects of the fall, not
only because any great deliverance, regardless of price, is called redemption in the Scripture, but also because it is the effect of the
purchase of the cross. Christ has ransomed the bodies as well as
tme souls of his people, and therefore God's covenant also is with
their dust. Their bodies will not only be raised, but infinitely improved, and will bear not the image of the earthly but of the heavenly Adam. The sacred writers, therefore, in speaking of the happiness of believers, go forward at once to the glory of the last daynot to the denying or undervaluing of an intermediate state, but
because their salvation will then, and not till then, be perfectly
achieved. This consummation is all his own work and honour" To them that look for him will he appear a second time without
sin unto salvation." "' 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."
And is he made of God unto us wisdom, and righteousness, and
sanctification, and redemption?-Then we learn what is our conditioi by nature: we are destitute of all these, and can never derive
them from ourselves.-Then we see the importance and value of the
Lord Jesus. He is not something only, but every thing to them
that are lost. In him we are blessed with all spiritual blessings.Then we need not wonder that he is the substance of revelation. and
that the Scriptures every where should testify of him.-Then ho
VOL. 1.                    23




266                       MAY  19.
should be the t:.eme, the only theme of preaching; and every minl,
ter, faithful to his commission or usefulness, like Paul, should determine not to know any thing, save Jesus Christ, and him crucified —
Then we may judge of the happiness of Christians who can realize
him in all these glorious blessings as their own; and irfer, how
resigned, and glad of heart, and thankful, they should always live.And what says the subject to those who despise or neglect him?
What do they lose! What will be their doom! How intolerable!
How unavoidable! And yet how righteous!
Let me therefore be wise enough to choose this good part and
seek after an interest in him. If ever I am saved, he must be all my
salvation-May he be all my desire. Aiay a union with him be not
only my supreme, but immediate concern-knowing that the gracious opportunity afforded me is short and uncertain, and-that I
cannot be happy too soon. He who has the Son has life; and is
prepared for-every thing!
MAY 19. —" Noah walked with God."-Gen. vi. 9.
THE same thing is testified of Enoch; and will be exemplified in
every partaker of divine grace.  Two questions may be asked concerning it: the one regards the nature; and the other the excellency,
of this walk.
Now as to the former of these, wallring with God includes the
following things. It suppoces that we are on terms of concordI and
friendship-" How can two walk together, except they be agreed?"
Here we see the necessity of a mediator.  By the fall we had
revolted from God, and our access to him was cut off. But Christ
once suffered for sins, the just for the unjust, that lie might bring us
unto God. He made peace by the blood of his cross; and we are
accepted in the Beloved. But it is not enough that God is thus
reconciled to us; we must also be reconciled to God; reconciled to
hliP nature, to his law, to his 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 aversion 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 whal
was once irksome in the performance, becomes delightful. HiJ
commands are not grievous; his yoke is easy, and his ways pleasantness and ease.-It also implies nearness. 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 oui
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
ourse.ves consciously under his eye; fieel, wherever we are, Hagar's
impression, " Thou God seest me;" and upon every temptation to
sin, however 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 stranger in the distance of reserve. God is




MAY 19.                        267
our father and our friend; and when we walk in lthe light as he is
in the light, we have fellowship 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
facepny 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 direction. When we walk
with another we recede, 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 Christian has the same bias and the same
movement; and whether he eats or drinks, or whatever he does,
he does all to the glory of God. Hence one moral maxim serves
as a short and sufficient rule to govern his coaduct-He will follow wherever the Lord goes, for he cannot lead him astray: but
he will not be found where the Lord refuses to accompany 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 consequence of this, the
righteous is more excellent than his neighbour. He is raised up
from the dust and the dunghill, and placed, not only among princes,
but in company with God hiliself. 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.
In walking with God there is safety. Wo unto us if our adversa
ries 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 or
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 breathless, froin a thousand dangers at my heels, he said
to mle, as David to Ahimelech: " abide with nle, for he that seeketh
thy life seeketh my life; but with me thou shalt be in safeguard."
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 things1
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 salvation. 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 believe?




268                     MAY 20.
who cannot ackmov, ledge " It is good for me to draw ni h to Gcd?'
The mind is powerfully affected by the objects with which we are
very famihlar. He who is much engaged in ignoble pursuits will
soon be debased: but we are elevated in the presence and contemplation of greatness and sublimity. The things of earth tead to
sensualize us; but when we are with God, the inroads of the world
are checked; we stand on holy ground; impure desires and vain
thoughts fall off. Our attention is fixed upon the perfections and
blessedness of Jehovah, and we admire, and adore and love, and
resemble him. We feel the transforming views o? 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 profiting appears unto all men. And as the
nearer the fountain, the purer the stream, the nearer the centre the
more powerful the attraction; so, the nearer we are to God the
more will all our religious principles be influenced, the more we
shall grow in grace, the more wIll our conversation be in heaven.
Let us not then sacrifice our highest welfare in disregarding this
attainment. The vessels of mercy are afore prepared unto glory.
We must be made meet for the inheritance 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 of Gcd who cannot endure even the occasional thought of
him? How wise as well as merciful is the scheme of God in the
Gospel! He never advances us without making us capable of the
promotion! A king may elevate a slave to a superior station, but he
cannot give him the suitableness and sufficiency for it. But God,
when he changes our condition, cha7nges our nature too. Before he
brings us to heaven, he makes us heavenly: he draws forth our desires after it, and enables us to delight in the elements and beginnings of it-We walk with him in a way of grace, in token of, and
in preparation for, our wallking with him in glory; according to the
promise,  TIIEY SHALL WALK WITH ME IN WHITE) FOR THEY ARE
WORTHY.::
MAY 20. —" There standeth one among you, whom ye know not."-john i. 26.
THIs was the language of John at Bethabara beyond Jordan,
where he was baptizing. It was addressed to many of the Jews who
were assembled before him, among whom were Priests and Levite
from Jerusalem, sent to inquire who he was. Aftor disclaiming that
ae was any thing more than " the voice of one crying in the wilderxess," he intimates the arrival of a personage on the spot, very
superior to himself, and for whom he was unworthy to perform an
office the most menial —" There standeth one among you, whom ye
know not."
It is needless to mention who this wonderful 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
breahren." Had we passed him upon the road, we should have taken
LinU for a common man. No rays of glory encircled his head. No




MAY 20.                        260
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 particular garb. His
coat was indeed seamless. woven from the top throughout: but this
was no observable thing.' Wisdom is an enemy to affectation and
eccent icity; and real greatness is never anxious for a show, being
Ratisfied with the consciousness of its own claims without the ac
knowledgments of others.
There is much excellency in the world that is unknown. In nature there is many arich vein of ore concealed beneath a rude surface; and many a flower that blocins unseen in the woods, and sheds
its fragrance " on the desert air." Learning and genius are often
buried in obscurity. The same may be said of moral and religious
qualities. We are not to measure or number the instances of godliness by our personal observation. God has his hidden ones.,.. Who
has not been surprised as well as delighted in travelling to discover
frequently individuals walking in the truth in situations the most unlikely and unpromising2 Abraham said of Gerar, " Surely the fear
of God is not in this place;" but he found it there. Elias said,
" I am left alone;" but there were " seven thousand who had not
bowed the knee to the image of Baal."  "Who," says the Church,
" has begotten me these?"  " These, where have they been?"
From hence Christians need not wonder at the little notice frequently taken of them. They are princes, but in disguise. The
day of their manifestation is coming; and then shall the righteous
shine forth as the sun in the kingdom of their Father. But now
they are seen poor, and afflicted, and despised; and little do the multitude imagine that they are heirs of God; the charge of angels; the
chariots of Israel and the horsemen thereof; the salt of the earth, and
the light of the world. And herein the members are only conformable to the head. " He was in the world, and the world was made by
him, and the world knew him not"-" Therefore the world knoweth
us not, because it knew him not."
There are many, we have reason to fear, who are in the same
condition with John's attendants. Jesus is " among" them. AnL
he is " standing" among them-a posture of attention-and a posture of readiness to depart. But they "know" him " not." They
read of him, and hear of him; but they do not "see the Son, and
believe on him." They are not spiritually and savingly acquainted
with him. If they were, they would put their trust in him; they
would love him; they would obey him; they would count all things
but loss for the excellency of his knowledge; and be changed into
the same image, from glory to glory, as by the Spirit of the Lord.
Now this ignorance is very deplorable; and the reason is because of
the unspeakable importance of the object. We may be ignorant of
many things, and yet be safe and happy: but to be ignorant of Christ
Is as if the pursued manslaver of old had been ignorant of the city of
refuge; or as if a dying patient was ignorant of the only remedy
that could cure himn-People perish for lack of this knowledge. I 
s also criminal. Hence Paul says to those who are destitute of this
knowledge, " I speak this to your shame."  Their ignorance could
only be their shame, as it was their sin; and it could not have been
their sin unless it had been avoidable. The knowledge therefore is
23*




.140                    MAY 21.
t.talnable. Happy they 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 uphraideth not; and it shall be given him."
MAY 21.-" And from thence we came to Phihppi."-Acts xvi. 12.
" I SAY unto you, that there is joy in the presence of the angels of
God over one sinner that repenteth." Nothing can more powerfully
imply, or express the importance of conversion, than this declaration
of the Saviour, the faithful and true witness. However lightly or
contemptuously conversion may be thought of among men, celestial
beings, proverbial for their wisdom.  and incapable of mistake, always behold it with wonder and delight. With them, the improvements of art, the discoveries of philosophy, the exploits 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 bondage, 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 so-as of
God shouted for joy: but they sing a new song, and with peculiar
rapture, at the second, when old things pass away, and all things
become morally and spirituallv new.
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
exceedingly remarkable, by the two great battles which the Romans
fought in its plains. In the one Julius Caesar vanquished Pompey.
In the other Octavius Augustus defeated Brutus and Cassius. Though
every battle of the warrior is with confused. noise, and garments
rolled in blood, and produces so much misery, it is painfill to think
what a power it has always had to excite and interest the attention.
What traveller that has passed through Waterloo has been able to forbear speaking of the 18th of June! But Luke savs nothing of the work
of Philip, of the prowess of Caesar, 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 jailor. Lydia was amiable and morai; a proselyte to the
Jewish religion; and a worshipper of the true God. The jailor was
a heathen; an idolater; vicious in his dispcsition; as rude and
savage in his soul as in his office.  The conversion of the one was
in answer to prayer, gentle, gradual, imperceptible in the progress,
but obvious in its result. The conversion of the other was sudden,




MAY 22.                         271
extraordinary in the circumstances, and accompanied with terror and
anguish. She was overcome by -he 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 conlemnation. Her heart the Lord opened, as the sun opens a flower
in spring. His heart was stormed like a citadel, where the strong
man armed kept his palace and his goods in peace.
Hence we see by what various methods divine 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 ourselves, 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 presence 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 differences 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 accomplished, but by the effects produced and
remaining. And happy they who are able, whatever that is curious
or minute may perplex them, to say, one thing I know, that whereas
I was blind, I now see; wilereas 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 preceding 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 character of the Shepherd of his
people, and expresses his workHe shall "feed." The term is not to be confined to his furnishing
his flock with food: out 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 fead,
We read of shepherds who lie down, loving to slumber. And even
the most dutiful and sedulous shepherd sometimes unbends; he must
have his moments and hou;s 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 ey es from the righteous. He that keepeth Israel
neither slumbers nor sleeps.
He is to do it ably and powerfully-He shall feed in the stength
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




"72                      MAY 22.
come down; and to Matthew at the receipt of custorr, follow mt
and immediately they obeyed him. Has he less power now he is
in heaven? He has power given him over all rLesh, that he should
give eternal life to as many as the Father hath given him. It is
their happiness to know that they are under the charge of one who
is mighty to save; able 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
opened to see the invisil'ie, we should be convinced that we could
not be for an instant safe but as we are kept by the power of God.
David reminded of his inequality to the foe he was willing to fight,
said unto Saul; " Thy servant kept his father's sheep, and there
came a lion, and a bear, and took a lamb out of the flock: and I
went out after him, and smote him, and delivered it out of his
mouth: and whilen he arose against me, I caught him by his beard,
and smote him, and slew him." And what said the Saviour?
" My sheep hear my voice, and I know them, and they follow me,
and I give unto them eternal life, and they shall never perish,
neither shall any pluck them out of my hand." His people do not
always apprehend this; their fears are often great because their
faith is small; and they draw the conclusion that they shall one
day perish. At other times they can realize it; and then they feel
secure, though in the midst of danger, and can say with Paul-" 1
know whom I have believed, and am persuaded 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 and worldly majesty. This he did not possess. He was born
in a stable and laid in a manger. He was a man of sorrows. He
was crucified as a slave and a malefactor. Thus he had no form
nor comeliness, nor any beauty, that they should desire him. Yet
even then there were those who beheld his glory, the glory as of
the only begotten of the Father, full of grace and truth. One of
these could say, "We were eye-witnesses of his majesty" —He
refers peculiarly to his transfiguration, when his face did shine as the
suls, and his raiment became white and glistering, and Moses and
Elias appeared in glory talking with him, and a voice from heaven
cried, This is my beloved Son, hear ye him. Compared with this.
how poor, how mean is the pomp of a king on the most splendid oi
his court days! His kingdom was not of this world.
Action is graceful when art is concealed, and ease and nature
seem only to appear. Longinus admires as an example of the sublime, the sentence, "Let there be light, and there was light:" and
nothing can be more striking than the immensity of the effect joined
to the simplicity of the cause. How far was Jesus from parade and
effort in all his miracles! With what facility did he accomplish
his mighty works-yet with what amazing gentleness and tenderness too!
Majesty is here connected with strength. Power is not always
dignified in the possession or the display. Some conscious of their
force, are concerned for nothing else. They only 4iink of coercion:
they delight to intimidate: they would rather be feared than loved.
These are vulgar and base spirits. Pa il speaks of the excellency of




MAY 23.                        272
the pc'wer which is of God. And had not Jesus this very power?
How mildly, how kindly he exerted himself. He came down lire
rain upon the mown grass. He broke not the bruised reed nor
quenched the smoking flax. He paused to hear the cry of the beg-'
gar by the way-side, and commanded him to be brought to him. He
raised the widow's son, and presented him to his mother. Grace
wab poured into his lips. O! to have heard the tone with which he
said,': Woman, thy sins are forgiven thee" —" Come unto me, all
ye that labour and are heavy laden, and I will give you rest." Yes,
the world might have seen that Deity was come down in the like.
ness of men. What could be before them but the image of the invisible God?
But "with God is terrible majesty."  This always Jesus displayed. His day is called the day of vengeance of our God: the
great and terribli day of the Lord. Who, asks Malachi, shall abide
the day of his coming, and who shall stand when he appeareth!
He detected hypocrisy. He separated between the righteous and
the wicked. He denounced Chorazin, Bethsaida, and Capernaum,
because they repented not. He doomed Jerusalem to war and desolation, because she knew not the day of her visita:'on. 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
Lamb: " 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 gear."Isaiah lvii. 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 wtll-being, or happiness at large: but here it is to be
taken in its most appropriate signification, as holdting forth the idea
of reconciliation. R.conciliation wihl whom? 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 imputing 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
forebodings of our guilty consciences! "But God sent not his own
Son into the world to condemn the world, but that the world
through him should be saved."  And it is n6t the language of vengeance we hear from his messengers, War, war!-but "Peace,
pea/e!" He does not wait foir our repentance and submission, but
of:is own will he forms and accomplishes the plan. There were
difficulties in the way of our restoration to his favour; these he remno,-es: a sacrifice wag 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 who knew no sin, that we might be made the righteous
ness of God in him. And thus having opened a new and living




274                      MAY 23.
way into the holiest by the blood of Jesus, he arrays himself as thu
God of love, and comes and invites us to return. We were hid
among the trees of the garden, whither fear had urged us, and the
voice of thunder would have driven us further in; but the small
still voice of pardon, assuring us 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? Who has
not tasted the bitterness of alienation? And who has not relished
the luxury of.estored sentiments of kindness, tenderness. and friendship?-Let him judge of the joy and peace of believing! Yet what
is peace with a brother, 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 wnich passeth all
understanding. 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 healing under its wings, a hope full of immortality.
But the Christian, throwing the arm of faith around the cross, can
say, "WTe 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? " Peace, peace to him that is far
gff, and to him that is near." This immediately regards the Gentiles 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 servants. The Gentiles were far off, because they were
strangers to all these privileges, and without God in the world. But
Christianity knows no outward distinctions; it regards 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
hinm."
By a parity of reasoning, this distinction will include other
classes.  They who are afar off, and they that are nigh, represent
persons possessing certain privileges, or destitute of them. Some
are nigh-That is, they were born of godly parents; they were
piously educated: from children they have known the Holy Scriptures.  Others are far off-That is, they are the ciildren 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 everla;,ting.
Some are nigh-They are moral in;heir lives, amiable in their
tempers, teachable in their disposition; they seem as free from prejudice as from vice, and only require information and decision. Of




MAY 24.                         211
such a one, our Saviour said, "Thou -rt not far from the knagdom
of God." Others are far off —They are grossly wicked and abaDndoned, 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 trou1'e, whose understandings are not yet filled with error,
whose conlsciences are not yet seared as with a hot iron, whose
hearts axe not yet hardened through the deceitfulness of sin, whose
memories are retentive, and whose affections 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 impossible; 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 tie unsearchable riches of Christ are accessible to all.
Some are learned, and others illiterate-But none can know divine
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: fol
if its language was iot universal; if there were any exclusions or
omissions, awakened souls, sensible of their desert, would be sure to
appropriate them, and conclude that they had no part nor lot in the
matter. But they cannot question whether they are sinners; and
Jesus Christ came into the world to save sinners. 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 ministration of the Spirit."  Secondly, to describe the Christian.  Natural
men have not the Spirit, and if they make a profession of religion,
It is only the form of godliness without the power —But Christians
possess the Spirit. The Apostle takes this for granted in the Epistle to the Galatians, and therefore inquires not whether they had
received the Spirit, but how they had received it: " Received ye the
Spirit by the works of the law, or by the hearing of faith?"
But how is it to be ascertained whether we are made partakers of
the Holy Ghost?  Observe the reasoning Of David; " That thy
Name is near, thy wondrous works declare."  He proves the prese;nce of God from the agency of God. We are to do the same here.
The residence of the Spirit is to be determined by 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




o276                     MAY 24.
Spiit" —and' worship God in the Spirit."  "l here the Spirit of
the Lord is, there is the fruit of the Spirit,  and the tfruit of the
Spirit is in all goodness, and righteousness, aad truth. "' Where the
Spirit of the Lord is-there is liberty."
Christians rejoice "in hope;" and there is a blessedness reserved
for them in heaven called " the glorious liberty of the sons of God."
But this is future; and the Apostle says, where the Spirit of the
Lord is-not there shall be-but there ij, liberty. What liberty?
A freedom from sin. A freedom in duty.
A FREEDOM FROM SIN. There is something in the very sound of
slavery that offends the ear and revolts the heart. Hence when our
Lord spoke of making them free, the Jews answered, " We were
never in bondage to any man; and how sayest thou then ye shall
be made free?"  Yet their whole history showed that they had been
in vassalage to all the nearer, and to many of the remoter powers;
and were even then a province of the Roman empire, paying tribute
unto Caesar. And thus men are unwilling to own that they are
naturally enslaved. There is nothing they so glory in as their freedom. They despise or pity the godly as captives under the most
melancholy and mortifying restraints; and therefore say, " Let us
break their bonds asunder, and cast away their cords from us""With our lips will we prevail, our tongues are our own, who- is
Lord over us?" But while they use great swelling words of vanity,
they themselves also are the servants of corruption: for of whom a
"man is overcome, of the same is he brought into bondage."  He
that committeth sin is the servant of sinl; and of all wretches in the
world he serves the worst tyrant, and is employed in the vilest
drudgery.  Sometimes, like a madman, he dances and sings in his
chains. But this is not always the case. The hypocrite may boast,f pleasure which he never feels: but there is no peace unto the
wicked. The way of transgressors is hard, as well as the end of
these things death. Many effects, the natural produce of his iniquity, 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 reformations, put off as long as possible,
resorted to with reluctance, and hated in the performance, is, that
the latter end is worse than the beginning. At best, he only exchanges one sin for another; and while be gives up grosser trans
gressions, he comes under the power of more " spiritual wickedness," pride, self-righteousness, and unbelief. But if the Son makes
him tree, he is free indeed-For where the Spirit of the Lord is,
there is liberty. Thus the Apostle savs 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 itThis would contradict the language of the Scripture at large, and
make those sad whom God has commanded us to make merr). 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
sia that dwelletlh in him: he groans, " 0 wretched man that I am?




MAY 2b.                         277
who shall deliver me from. tile body of th. s 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 return 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 inclination urges, authoritv may restrain, or the fear of consequences may deter. Many
wish they could indulge themselves freely and safely in their criminal passions 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 magazine;
And I'll proclaim eternal war
With every darling sin."
MAY 25.-" Where the Spirit of the Lord is, there is liberty."-2 Cor. il. 17.
A FREEDOM IN DUTY. There are some who dislike the word
luty, though it is a word by no means unevangelical; for it entirely
excludes the idea of merit; as that which is due cannot be meritorl)us. And are persons, in proportion as they are favoured, without
obligatiors?  Do not benefits gender claims to service?  "Know
e not," says the Apostle, "that ye are not your own? 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:" this 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 dutie as
privileges, and feel them such when the Lord is with them; fol
"' 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 enlarged for obedience when it is exempted from the influence of carnal considerations.  When Paul received his trying commission,
immediately, savs 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 aris ng ftom their reputation, or connexions, or worldly
advantage.  They coull easily decide whether the thing was true or
VOL. I.                  24




2>'8                      MAY 25.
right in itself; and this shoul I be the only question; but leefore they
ac, they must know what people will think and say of them. Whether they shall not be charged with hypocrisy? or enthusiasm? or
provoke an enemy? or lose a friend? or suffer in trade? Thus they
are checked by the fear of man, which bringeth a snare. What
snare? The danger of drawing back, or turning aside, instead 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 Saviout
before men, and declaring themselves on the Lord's side. Now the
grace of God delivers us from these preventions: 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 in 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, I' and turneth not away for any."  And " the path of life is
above to the wise."  And " the righteous is bold as a lion."  Conviction is a great source of courage, but affection 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?  " We cannot," said Peter 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 obedience by deliverance from
formality. We may well talk of the dulness and deadness of formality. The effect of it in duty is to make our souls like Pharaoh's
chariots with the wheels off: we drag on heavily. But holy fervour rlakes us " like the chariots of Amminadab."  Sails are useful, but what are they if there be no breeze? Nothing contracts
and obstructs like the want of spirituality 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 their labour till the evening. WTe 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 principles of vegetation, and all is life and fertility.
Such a difference is there in our devotional exercises, whether retired
or public; between our frames, when we are left to ourselves, and
when the Spirit helps our infirmities: and the preparation of the
heart, and the answer of the tongue are from the Lord.
We may add, that ncthing 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 spiritua. and deserve eternal death. The purging of
the conscience from these does not here refer to sanctification, but to




MAY 2t.                        27g
the effect of justif.catlon, 5n freeing us from a sense of gu..t  aud giv.
ing 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 c aly the most delightful privilege, but according to
the Apostle it is necessary to our serving God. For how can we
pursue our work to advantage while we are pressed down with a
burden too heavy for us to bear? How must we be labouring in the
nre, and wearying ourselves for very vanity, while we are thinking
of atoning for our lives, or going about to establish our own righteousness? Believers have nothing to do here-Their sins are expiated; the righteousness in which they appear before God is provided. They therefore cease from their legal and tormenting drudgery, and enter into rest, and are made free indeed-and free to attend
entirely to their grateful and pleasant work of pleasing and serving
God in the Spirit of his Son-There is nothing servile in their obedience, and therefore it is not partial and constrained; but full, and
of a ready mind-They are upholden by his "free Spirit." They
are sons that serve him: for they have not received the spirit of
bondage to fear, but the Spirit of adoption, whereby they cry, Abba,
Father. Not that they indulge in a careless, presumptuous manner
in dealing with God; but they feel their relation to him, and knowing that God is not only pacified towards them, but that they are accepted in the Beloved, and are now not only reconciled but infinitely
dear to him, they have boldness and access with confidence by the
faith of Jesus; and can draw near in full assurance of faith. They
feel their unworthiness, but they know they are welcome-welcome
to approach his gates-welcome to enter his house-welcome to
sit down at his table-welcome to hang upon his arm-welcome to lean on his bosom-welcome at all times and in all circumstances to spread their wants and cares before him with a certainty
of relief-For where the Spirit of the Lord is, there is liberty!
While we believe the importance of the possession, and know
that if any man have not the Spirit of Christ he is none of his; let
us rejoice that our heavenly Father will give his Holy Spirit to them
that ask him; and that he giveth more grace. Let us, therefore,
be enlarged in our desires; and not only have the Spirit, but be filled
with the Spirit.
MAY. 26. —" Looking diligently lest any man fail of the grace of God."Heb. xii. 15.
WE are here admonished not to "fail of the grace of God."
There is a difference between failing of the grace of God, and failag frolm it. We are persuaded the Scripture gives no real countenance to the doctrine of falling from grace. The certainty of the
end includes the necessity of the means; and therefore we can, with
consistency, make use of every warning and motive against declension and apostacy, while yet we believe that the righteous shall hold
on his way, and are confident of this very thing, that he which hath
begun a good work 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




280                       MAY 26.
the mariners were meanly:eaving 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 fall 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 you should seem to come
short of it."
The caution implies importance, acquirableness, and danger.
It implies imtportance-It is as much as to say, your supreme
concern should be to secure 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; and 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 deliverance from death-The only meetness for
heaven-The evidence, the earnests, the foretastes, 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 inestimable 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 Father that in him should all fullness dwell for our use. " H
received gifts for men, and even for the rebellious also, that tht
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 mre, and be ve saved, all the
ends of the earth." We can appeal to actual instances. How many
in heaven, how many also on earth, who by nature were all ch!,ldren 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 encore
passed 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 earnestness-"" Looking"-" diligently;" nor have extended the caution to all, whatever advanta.
ges they have in their favour-" Lest any man fail of the grace of
God."  You mat fail of the grace of God-Though you were bcrv




IMAY'27.                    281
m a Christian country, and were baptized in your infancy-Though
you were born of religious parents, and had a pious educationThough 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 pleasingly and awfully excited-Though you have undergone
a great change and reformation in your character and conductThough many think -you have the grace of God, and you are admitted Lnto 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 confidence 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 standeth, take heed, lest he fall.
" 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."
MAY 27.-" And Paul said, I would to God, that not only thou, but also all
that hear me this day, were both almost, and altogether such as I am, except
these bonds."-Acts xxvi. 29.
" SUCH as I am."  And what was Paul? He was an Apostle.
But he does not refer to this, or wish that his audience, like himself,
were called to an extraordinary mission, or could speak with new
tongues: and discern spirits, and heal diseases, and foretell things to
come. He knew  official character 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 reply 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 thyself and this whole assembly"Would to God that not only thou, but also all that hear me this
day, were not only almost, but altogether such as I am, except these
bonds."
Thus, therefore, he not only shows a consciousness of his Christianity, but the estimation 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
condemnnatlon 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 Almighty, the charge of
angels, who were all sent forth to minister unto them tthat are the
24*




282                      MAY 27.
heirs of salvation. He knew —They would be happy: a taining
what all others seek ir 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 worldBut 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 one 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 deCironed this spirit in Paul. See the benevolence 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 Gospel, 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 converted;
reformed and not renewed. It is sad to go far, and come short at
last. To be almost justified is to be condemned; almost saved is to
be lost. Thirdly, the exception-The chain he then wore, and
which confined him to the soldier as a sufferer or a criminal, would
be deemed painful or reproachful, and tend to scandalize Agrippa:
ne therefore says, except these bonds. This was a fine turn, and
showed Paul to be a man of education and address. But it shows
something more than his eloquence. He would not wish others to
)e tried, especially at first, as he was. I would bear willingly all
ay afflictions, till he for whom I suffer is pleased to release me:
but I do not wish others to endure them. Let them have my privileges without my persecutions. Surely the righteous is more excellent than his neighbo.r! WThat a noble soul was here! Little and
mean spirits can never rise to this. If they wish others to be equal
to themselves, they cannot wish others above themselves. The
elder brother could not bear the degree of the Prodigal's receptionThou never gavest me a kid, that I might make merry with my
friends-Yet for him thou hast killed the fatted calf. But angels
rejoice when a sinner, by repentance, is brought into a condition
superior to their own. And we know the grace of our Lord Jesus
Christ, who, when he was rich, for our sakes became poor, that we
through his poverty might be rich.
But when Paul says, "would to God" that this was the case, it
is to be considered as a real prayer, and shows not only his benevo-,ence in wishing their conversion, but his belief and acknowledgment
of Divine agency as necessary to accomplish it. IHe owned this
with regard to himself. It pleased God to reveal his Son in me. He
called me by his grace. By the grace of God I am what I am-q-oZ
I, but the grace of God which was with me. He owned it always
with regard to others. Read what he says of the Ephesians: " God,
who is rich in mercy, for his great love wherewith he loved us, even
when we were dead in sins, bath quickened us togethei with Christ.




MAY 28.                        282
(by grace ye are saved;) for by grace are ye sa edl through faith:
and that not of yourselves; it is the gift of God: not of workls, lest
any man should boast. For we are his workmanship, created in
Christ Jesus unto good works, which God hath before ordained that
we should walk in them?" How can it be otherwise? If in him we
live, and move, and have our being naturallyv, has the spiritual life,
called the life of God, any thiiig less than a divine source for its
origin and support? Hence the promise, " I will sprinkle clean water
upon them-I will put my Spirit within them, and cause them to
walk in my statutes."
To him, therefore, for this influence, let us pray, not only for ourselves, but for others-for our families, friends, neighbours, all man
kind. He is the God of all grace, and he answers relative as well
as personal prayer. But let one thing be remembered: if our pray
ers are sincere, it will appear in our exertions; for God uses means,
and makes us the instruments 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.-" I have sinned; what shall I do unto thee, O thou preserver of
men?"e-Job vii. 20.
IIERv 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 penitence the confession will always be strictly
personal. We may often hear the expression, " God knows we are
all sinners," but the meaning of the exclaimers is to bring in others
for a share, rather than to condemn themselves; and the universality
of transgression is owned, to extenuate the individuality. But, says
the real penitent, " Behold, I am vile, what shall I answer?" " My
sin is ever before 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 mightest 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, lie will be severe towards himself, for he is conscious of the aggravations of his own iniquities. 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, with 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 t p; they are more than the hairs ot
mine head: therefore my heart faileth me." True confession is also
always accompanied with a broken heart and a contrite spirit. Some
speak of their sins, if not with pleasure, yet with a kind of indifference. But Ephraim bemoaned himself. The publican smote ucpon
nis breast. XWhen Peter thought on his fall Le wept bitterly   Of




284                       MAY 28.
course there is also a disposition to sacrifice the ei il deplored. Pha'
raoh and Saul more than once said, " I have sinned," yet went ohn
still in their trespass. But he that confesseth and forsaketh his sin
shall find mercy. Hie therefore will say, with Ephraim, " What
have' I any more to do with idols?" He will even 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 them, and found it fifty thou.sand 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 near two thousand pounds. This was
bringing forth fruit meet for repentance. A man, too, when divinely wrought upon, will in his confession 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
intelligible. It may be taken two ways, requiring very 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 awakened sinner, and he
will be able to give no sleep to his eyes, or slumber to his eye-lids,
till he finds a solution in his favour. Hence Micah represents such
man as asking, " Wherewith shall I come before the Lord, and
biow myself before the high God? shall I come before him with
ournt-offerings, 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 my first-born 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 therefore can never be meritorious in
expiation of our offences: the payment of things present will not
wipe off the old score. To which also we may add, that our obedience will be incomplete, and therefore instead of recompensing God
any thing, will fall short of his glory, and require pardon for its
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, bu: for the light of the GospeL




MAY 29.                         286
which Sbreaks in and shows him what in this case he can do. It is
not to go about to establish his own righteousness, but to submit
himilself to the righteousness which is of God.  It is not to toil, but
believe-" To him that worketh not, but believeth 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 cf the'lew covenant, and to say, " Look upon the
face of thine Anointed.' " Let thy hand be upon the man of thy
right hand, upon the son of man whom thou madest strong for thyself. So will not we go back from thee: quicken us, and we will
call upon thy name."  Nothing else will avail; nothing else is
necessary; but coming in his name, pleading his sacrifice, you will
be accepted in the Beloved as if you had never sinned, and God will
rejoice over you with joy.
Then, secondly, you will ask, what shall I do unto thee in a way'
of duty and thankfulness? 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 obligations; but he feels them, and therefore must ask, " What shall I
render to the Lord for all his benefits towards me?"  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?  not as a mercenary, but as one who is blessed with all spiritual blessings in heavenly places in Christ? To him none of God's commandments are
grievous.  What he has to do all the days of his life is to love his
Denefactor, 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 the Spirit of his Son
into your hearts."-Gal. iv. 6.
WE bave 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 their lives to do good. But
God is love; and all benevolence vanishes from a comparison 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 conferred by human generosity?
Survey the gifts of God. Consider only two of them-The Son of
his love, and the Spirit 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 tht
process of our recovery.  The Christian alike values both: and of
both the Apostle here speaks: " When the fulness 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, Grod hath sent foith
the Spirit of his Son into your hea ts.' Let us attend to the latLer
of these.




286t                     MAY 29.
Wno are tke recipients?. "Sons"-a nm me often given to the
people of God in the Scriptures. 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 express the state of Christians. Behold
what manner of love the Father hath bestowed upon 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 partakers 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 begotten of him.  And when he admits the offspring 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 requisitions 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?  " 7'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, says,
" 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
counsel 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 sufferings and death; the whole dispensation of it was lodged in his hands; and from his fulness all we
receive, and grace for grace. Therefore he said to his disciples, "It
I depart, I will send him unto you."  "I will send you anothel
Comforter, 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 received 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




MAY 30.                        287
stream without a spring! But when the divine laws are put inte
our miads, and written in our hearts, our obedience is not only ren.
dered certain, but natural and delightful. God of all grace! fulfil
thy covenant engagement in my happy experience —" 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." And may I "'be
filled with the Spirit."
We see from the whole the oneness there is between Christ and
his people. They are predestined to be conformed to his image,
that he might he 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
withorut 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 same 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 the heavenly," in having
in them the mind that was in him, so they will hereafter corporeally
resemble him; for " he shall chance 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 he shall appear,
we shall be like him, for we shall see him as he is."
MAY 30.-" Crying, Abba, Father."-Ga]. iv. 6.
SUCH is the effect of the divine communication here spoken oi"Because ye are sons, God hath sent forth the Spirit of his S6n
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."
WVe should therefore be anxious to ascertain whether we have
received the all-important benefit. And it is possible to determine
this. For whenever the Spirit of Christ takes possession of the
heart, its residence 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 pretensions 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 your 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 pe-'filiar. It is not said what they will pray for; indeed it would b'




28~8         ~aMAY 30
endless to specify their wants and desires; tand "for &1l these
things " says God, " will I be inquired of by the house of!srael to
do it for them."  But we are told how they pray- Crying, Abba,
Father. Does 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 favourable impressions! "'Heal my soul, for I have sit ned
against thee."  "Lord, save, I perish."  " God be merciful to me
a sinner."  " Lord, what wilt thou have me to do?"-Such is the
language of feeling-So it is when the heart speaks.
Does it not intimate the confidence with which they pray 
Amoncr the Persians there was a law that whosoever presented himself be}'ore 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
is 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 authorized 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
ntirnately related, and who feels in him the claims of nature and
affection. " I write unto you, little children," says John, "because
ye have known the Father."  Who is a child so likely to know as
nis father? What is the first name he utters but " my father, or
my mother?"  To whom is he so likely to flee in every danger 2
On whom in every distress will he call so freely for relief?  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 exemplify it?  And fulfil it perfectly and divinely?  Let this therefore encourage and embolden us in our
approaches to him.
Does it not also imply earnestness?  The word "crying" would
express this alone, but here is added to it the reduplication, " Fafher,
Father!"  This surely marks eagerness and fervency. The importance of such importunity 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 hree 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
a- 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




MAY 31.                         289
Miu who is able to save hit- from death:" aid the true conditioni
exigences, and dangers of his followers, when realized and felt, wilt
urge them to pray in the same manner.
But does not this indicate the accordance of their prayers? Whatever distinctions prevail among them, the Lord gives them one heart
and one way. They all kneel before the same mercy-seat; and anddress the same God, the God of all grace. " Abba," signifies father;
but the word is Syriac; and this was, when Paul wrote, the common language of the Jews. The word rendered father, is Greek in
the original. And thus we see that the same Spirit would actuate
the inhabitants of every country; Jews and Gentiles would appropriate the same relation. " Is he tle God of the Jews only? is lihe
not also of the Gentiles? Yes, of the Gentiles also."  " For 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!?  What
father is, in China, in Tartary, or among the Esquimaux, we know
not: but lie who made them, and gave his Son to die for theml, understands all their dialects; and the hour is coming when " the Lord
shall be king over all the earth: in that day shall there be one Lord,
and his name one."
But we here see the source of all this-It is the Spirit of God's
Son in our heart that cries, "Abba, Father."  It is therefore
called " the Spirit of grace and of supplication." And we are said
to " pray in the Holy Ghost." It is he that shows us our state, and
causes us to hunger and thirst after righteousness.  "Likewise the
Spirit also helpeth our infirmities: for we know not what we should
pray for as we ought: but fhe Spirit itself maketh intercession for
us with groanings which cannot be uttered." He enables us to believe on the Mediator, and thus gives us boldness and access with
confidence by the faith of him. He makes us spiritually-minded,
and renders prayer our privilege; and we feel that it is good for us to
draw near to God. Hence vwe are constant in the performance of it;
tbr if we delight ourselves in the Almighty, we shall always cait
upon God.
A weighly inference is derivable from hence. We cannot say too
much in recommendation of prayer with regard to our trials, duties,
and improvements. Prayer is the life of religion-But what is the
life of prayer? "'; The Spirit of life in Christ Jesus." Wherefore,
first, let us not grieve the Holy Spirit, and cause him to withdraw
or suspend his influences. And, secondly, let us pray for the Spirit,
that we may pray with it. If there be any inconsistency int this, our
Saviour has sanctioned it: " If ye then being evil, know how to give
good gifts unto your children: how much more shall your heavenly
Father give the Holy Spia it to them that ask him?"
MAY, 31. —"That by two immutable things, in which it was impossible for
God to lie, we mnight hal e a strong consolation, who have Bled 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 toath.
The Apostle acknowledges that both of them  were immutable.
Why then was the latter added to the former? Not to constitute,
VoL. L                     X




21WC                     MAY 31.
out to show the immutability of his counse_. It was not to hbind
himself; but it was for our sakes, that in the tondescension of his
kindness he might remove frien 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 confinnation is to them
an end of all strife" —CGod 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 in
spire 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 consciousness of guilt makes
us timid and suspicious. Under a sense of our unworthiness, the
very greatness of the blessing will astonish 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 ourselves are weak and changeable;
and in judging of him we insensibly transfer something of this to
God, if we do not think him altogether such an one as ourselves.
How natural and justifiable it seems to give up persons after numberless provocations of ingratitude and vileness. Dark providences
apparently oppose the promises: deep and lengthened afflictions depress and weaken the mind, and betray us to think that God has forgotten to be gracious. The blessing w;e so much desire seems to
recede as we advance after it; and hope deferred maketh the heart
sick. We look at our work and our danger; and yet feel more of
our ignorance, and weakness. Experience cannot only attest all
this, but also add much to the representation. But here is enough
to depress and intimidate-and we may he assured that God does
nothing ill vain —but he who knows what is in man judged it necessary, not only to speak, but to swear: " that by two immutable
things" he might comfort and establish our hearts.
We see Second.y, 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 countenance, rejoice in his lame all the day, and in his righteousness are exalted. It is then they do honour to their religion, and
commend the ways of godliness to others-" Here are people 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, 0 Jacob, and thy tabernacles, 0
Israel. Let me die the death of the righteous, and let my last end
be like his." The joy of the Lord is not o lly their ornament, but
their strength. It enlivens them in duty: they never run in the
way of his commandments so freely as whell God has enlarged their
hearts. It emboldens them  in their profession-It raiscs 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 concerned for their welfare,
and knows perfectly wherein i consists, would have them not only




JUNE 1.                          2901
safe, bet traA,ail; not or,:y holy, but joyful; not (,nly walking in
the'fear of t te Lord, but in the comforts of the Holy Ghost; not
only possessing real, but " strong consolation."
We Thirdly perceive, What a foundation is laid for the effectual
solace of the subjects of divine grace. What more could God have
dole than he has done to meet their infirmities, 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 fbr " 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 I
Slowly, alas! our mind receives
The comforts that our Maker gives."
Lastly, we learn the perverseness and vileness 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 satisfaction for the unpardonable offence-though
it has only regarded their mere word, and not the 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 thy oath than upon thy
word"-And yet the thunder stays!
What do we in our retirement?  To how little purpose do we
humble ourselves, before God, unless we principally grieve over our
slowness of heart to believe? Every thing else will be hacking at the
boughs with a feather-We must "lay the axe to the root of the
tree"-an " evil heart of unbelief in departing from the living God."
"Lord, I believe-help thou mine unbelief."
JUNE.
JuNE 1.-" Be thou my strong habitation, whereunto I may continually resort."
P&sam lxxi. 3.
ON what particular occasion this psalm was composed, it would
not be easy to determine. Neither is it necessary; or perhaps even
desirable. It is sufficient to see that David was in much affliction,
but well knew that God was his refuge and strength, a very present
help in trouble. Thereiore to him he turns, with this pathetic language; " Be thou my strong habitation, whereunto I may continually
resort."
It is well to talke advantage of our present feelings and circumstances to aid us in our communion with C-God. Many have supposed that David was now suffering from  the rebellion of his son
Absalom. If there be truth in the notion, it is not difficult to imagine the scene. Behold him gray-headed; the fire of youth that had
heroically encountered the lion, and the bear, and the Phldistine,
damped by the chillness of age; his chief counsellor betraying him;
the nearts of the people stolen from him; his army inadequate to his




9d2                       JUNE 1.
defence; h imself forced from his palace; flee. g from place to place,
an exile in his own country; and full of uncertainty as to the issue
— at such a time how natural, and suitable, and satisfying must it
have, been to realize God as his hiding-place, resting- I.ace, dwellingplace —the strength and the home of his heart!
I What so pitiable as a homeless wretch? A Christian can never
be in this condition. There is nothing fier which we should be more
thankful than domestic Deace and comfort: and there are some whose
abode abounds with every attraction and delight. But how different
is the state of others. They have been stripped of "lover and
friend:" those with whom they " took sweet counsel together and
walked to the house of God in company, are no more:" their means
of hospitality and enjoyment are reduced to straits and privation; cr
they feel somle heart's bitterness, known only to themselves, and
which they are not at liberty to divulge-Thus " thorns are in their
tabernacle," and they are ready to cry," 0 that I had wings like a
dove, for then would I flee away and be at rest." But you need not
flee from your condition; rest may be found in it —in the bosom of
your God and Saviour. And the less happiness you have in the
creature, the more you should repair to his all-sufficiency. Your distresses are designed to urge you to him; and if they have this effect,
it will be good for you that you have been afflicted. Thus fine
weather leads us abroad, and we sometimes take long walks: but
clouds and storms hasten us homeward.
David would find and enjoy God, not only as his habitation, but
as his " strong" habitation-such an habitation as would not fall by
decay, nor be thrown down by violence, nor be entered by any enemy;
in which the inhabitant would not only be free from danger, but feel
himself secure. But every earthly strong-hold, however befriended
by nature, or indebted to art, is only a shadow of the safety the believer
finds in the perfections and covenant-engagements of God. No force
no stratagem of men or devils can prevail to destroy or injure him,
who has made the Lord his trast. He is kept by the power of God,
through faith. unto salvation: and when he can realize it by faith,
his soul dwells at ease; and he is in quiet from the fear of evil.
He would also make use of him under the character of his strong
habitation-" Whereunto I may continually resort."  Would he
then want to repair to him always? Our necessities, our work,.our
danger, require it constantly.  We are commanded to pray without
ceasing. And if while we acknowledge and feel the obligation, we
are renewed in the spirit of our mind, we shall not lament it. Loving him as well as depending upon him, we shall find it good to
draw near to God, and delight ourselves in the Almighty. And we
shall never find him, when we want him, inaccessible. There is a
way to our strong habitation, and we know the way. There is a
door, and we have the key. No sentinel keeps us back: the dwelling is our own; and who dares to forbid us all its accommodations
rnd contents?
Kings, however disposed, cannot be always approachable. Owing
to the multitude of their claims, and the limitation of their powers,
and the keeping up a sense of their dignity, they are only ac' essible
at certain times, and with stately formalities. But the King of
kings allows us to come bol fly to the Throne of grace; and enjoins




JUNEl 2.                       2W2
us n every thing, by prayer and supplicauon, to u.ake knowp our
requests unto him. We cannot be too importunate, or by our continual comring, weary him.
Wrho is like unto thee among the gods? Teach and enable me to
improve my privilege. Thou art the God of my salvation; on thee
do I wat all the day.
JUNE 2. —"'they went to Baal-peor, and separated themselves unto that
hlarne."-Hosea ix. 10.
THAT is, to that shameful idol. Many seem disposed to consider
idolatry rather as a foolish and harmless thing, than as a serious evil
But the Scriptures speak of abominable idolatries, and always connect such worships with the most infamous passions and vices. His
tory attest the same fact; and the more fully and faithfully the subject is examined, the more will idolatry appear to be nothing better
than evil personified, the devil deified, and hell formed into a reli
gious establishment. What a force must revenge, cruelty, drunken
ness, 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 exemplifications —It were a shame to speak of
those things which were done of them in secret. Who would not encourage missionary exertions! - Who would not cry, day and night,
Let thy ways 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 remember, 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
Yhitameful. It is not shameful that you are obliged to labour; though
it is shameful if you do nothing, or have nothing to do-I would
rather, says Seneca, be sick than idle.  It is not shameful that you
are poor; unless your indigence 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 pursupth? 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 ol
the kindest of friends? To be admitted by a benefactor to his table.
and enjoy every supply and indulgence; and then oppose him, and
endeavour to stab him to the heart? They who are familiar with
the word of truth, know that these and many other images are employed by the sacred writers to express the disgracefulness of the
stinners conduct.
We may consider the shamefulness of sin three ways. First, as
a penal effect —T his is principally future. Of IVrae' we read, " They
25*




~294                      JUNE 2.
shal. s.cver be ashamed or confounded, word 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 assured that they will "rise to everlasting shanle
and contempt."  And no wonder-when they find dlhat 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 adnl)nishld 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 wicked man is loathsome,
and cometh to shame; and when secured from legal inflictions, 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 measure 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 perhaps 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-approbation, 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 regard to their reputation.  If not
ashamed of their practices, why attempt to deny or palliate? why
frame excuses and apologies? why plead ignorance, mistake, surprise, temptation? why ascribe their sins to necessity, or weakness,
rather than inclination 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 cannot bear reflecting upon his conduct. Hence, too, after a while he renounces the moral world, anJ
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 not so much the opinion of our fellow-creatures as
the judgment of God; not so much our character as our guilt; not
so much the punishment as the pollution of sin; not so much its
consequences as its odiousness and desert. And this extends to every
thing sinful. For some sins are generally if not universally offensive; but all sin is the abominable thing which the soul of a true
penitent hales. WThen a man is enlightened to see sin in the glass
of the law, and in c 9nnexion with the glory and goodness of God,
and in the cross of our Lord Jesus Christ, what self-condemnation
and reproach does b,' feel! The publicanl "would not lift up hit




JUNE 3.                         29i
eyes to heaven, but smote upon his breast.'  Davit, eries, "Mine
iniquities have taken hold upon me that I cannot look up."  Ezra
said, " 0 my God, I am ashamed to lift up my face to thee, for our
iniquities are over our head, and our trespass is grown up into the
very heavens."  Blessed experience! If painful, it is salutary. It
attracts the divine regard: it is a time of love in which he says unto
s3. " Live."  "He looketh upon men, and if any say, I have sinned1!nd perverted that which was right, and it profited me not; he wil
leliver his soul from going illto the pit, and his life shall see the
light."  "I have surely heard Enhraim  bermoaning himself thus:
Thou hast chastised me, and I was chastised, as a bullock unaccustoraed to the yoke: turn thou me, and I shall be turned; for thou art
the Lord my God. Surely after that I was turned, I repented; and
after that I was instructed, I smote upon my thigh: I was ashamed,
yea, even confounded, because I did bear the reproach of my youth.
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."
JUNE 3.-" VVho, when he came, and had seen the grace of God, was glad."
Acts xi. 23.
GRACE means divine influence; and is so 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 blossoms, the fruit! " For a good tree bringeth
not forth corrupt fruit; neither doth a corrupt tree bring forth good
fruit. For every tree is known by his own fruit. For of thorne
men do not gather figs, nor of a bramble bush gather they grapes."
God says, " I will put my spirit within you' —But how can this be
seen?  " And cause you to walk in my statutes, and ye shall keep
my judgments, and do them"-This is discernible enough. James
says. "I will show thee my faith by my works;" that is, I will
evince miny creed in my conduct, and my principles in my practice —And this is the most satisfactory mode of showing them.
God determines to get himself glory by his people in t!:t world;
and therefore it is said, " all that see them shall acknowledge tha 
they are the seed which the Lord hath blessed."  But if' his grace is
to be thus seen and owned in them, there mrust be somnethi-ngf in them
more than experience.  We are far from undervaluing experience.
There is no real religion without it; and it is from. your inward dispositions you must chiefly assure your own minds before God: but
as to others, they cannot read your hearts —but they can read your
lives; and therefore in your lives your godliness must appear.
Therefore it is said "to the prisoners, go forth; to them that are in
iarkness, show youilselves: they sha11 feed in the ways, and their
Vasture shall be on all high pctees."  And again: "' Let your ligh:




~96                       JUNE  3.
so shine before men, that they may see your good works, and glori
your Father which is in heaven."
Much of the minds of persons may be discovered, by the objects
which awaken their attention and desires when they first enter a
place. Somne look after natur-alscenerv. Some after curiosities.
Some after kinds and modes of trades. Some after machinery, and
buildings, and libraries. They ithat are after the flesh do mind the
things of the flesh; but they that are after the Spirit, the Spirit.
Barnabas, as soon as he came to Antioch, looked about for displays
and instances of divine agency; and when he saw the grace of God
"he was glad." The sight would not have been pleasing te all.
The enemy of souls would have been enraged at the prospect. The
elder brother would not go in to share -the joy of the fa t'er and the
family: and was offended at the Prodigal's return ant reception.
So are Pharisees now" While the wide world esteems it strange,
Gaze and admire, aind hate the change."
But salvation is " the pleasure of the Lord."  Angels, in the presence of God, rejoice over one sinner that repenteth. And every
convert may say with the Royal Penitent, " They that fear thee
will rejoice when they see me, because I have hoped in thy truth" —
Love to God made Barnabas rejoice. What is every sinner called
by grace, but an accession to his subjects; an enemy turned into a
friend; who shall show forth his praise by living to his glory, and
by being a monument of his mercy and power?  "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 sihall not be cut off:"'Benevolence made him glad. And Barnabas 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?
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, and of that which is to come?  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 whal
he nay become? That persecutor now asking, Lord what wilt thor
have me to do? may preach the faith that once he destroyed. Thai
profane tinker now beginning to weep adil 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 enter the sacred calling,
only looking after support, emolument, or fame. The salvation of
souls is nothing to them. But wvith "a man 3f Cod" it is the end




JUlNE  4.                       297
of his office, the answer of his prayers, the reward of his labours, his
beit hire.  Such a man has the spirit of his function; and among
all his tribulations nothing comforts him l:ke success in the conversion and edification of his hearers-he lives if they stand fast in the
Lord.
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, especia ly
by those 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.
JUNE 4.-" 0 my God, my soul is cast down within me: therefore will 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 something
that promises to afford deliverance, or at least to temper the bitterness of sorrow. And as every creature is insufficient to succour
them, their applications are various and numerous, and none of
them are avail-able. 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 bo~iitifully
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 I Far better to look upward and say, with David, " 0 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 therefore promised: "1
will bring the third part through the fire, and,will refine them as
silver 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 r y people:
and they shall saj, The Lord is my God."
Yet his claim does not hinder his complaint.'- any 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 ate pruned because they are
vines; they are put into the furnace because they are gold; they
are chas'ened because they are sons-for what son is he whomn the




298                       JUNE 4.
fath br chasteneth not? They think their depressions are peculiar-..
But David was a man after God's own heart, and had more experimental religion than any individual before the coming of Christ;
Iret he was not only afflicted, but his distress broke through to his
mind, and pressed it d-wn to the ground-" My soul is cast down
within me."  While all is calm and vigour within, the pressure of
)utwalt. calamity is easily borne. The spirit of a man may sustain
nis infirmity; but a wounded spirit who can bear?-and who can
ture? 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
~ur minds who has access to them, and dominion over them. When
i watch is disordered, 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" Tlherefore," says David, " I will remember thee."
Such a resolution is not natural to us. God deserves indeed our
remembrance, and is perpetually demanding it. He addresses us by
nis 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 expediency-" 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 Manasseh 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 Saviour in the days of his flesh but personal and
relative trouble? It is the same now. He breaks up our earthly
schemes, and then presents 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 passage
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, "Return, ye backsliding
children, and I will heal your backslidings."
And thus the same method which brings God to our remembrance
at first is usefill in our after religious life for the same purpose. Fo}
we are not already perfect. Our affections are sometimes chilled, and
our minds are often turned away from our portion by other things.
A.nd 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 mly maker trat giveti sowgs in the night?"  Then we think of
him- -And whom can we ~hink of so y-operly and efficiently in the
oiour of distress?  When therefore our souls are cast down within'as, let us rememlier hinm. Let ts rerr nber his power. Is any




JUNE 5.                         299
thing too hard for the Lord? Let us remember his wisdomn. He
knows how to afflict; and he knows how to deliver. Let us remember his goodness. Our welfare is his aim in every dispensation however trying. He spared not his own Son. Let us remember his
providence. He is always near us. He numbers the hairs of our
head. Let us remember his holy covenant. What promises does it
contain! 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 —
"Had not thy word been my delight,
When earthly joys were fled;
My soul, oppressed with sorrow's weight,
Had sunk amongst the dead."
JUNE 5. —" Set your hearts unto all the -words which 1 testify among you
this day." —Deut. xxxii. 46.
" ALL these words" were the language which he had just ended,
the histories which he had recapitulated, and the positive ordinances
and moral injunctions which he had again laid before them. Now
if Moses enjoined the Jews to attend cordially to a portion 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 now 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
vou are admonished to take heed what you hear, and how you hear,
the practice itself is enjoined in the 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 attends his 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 retirement, 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 morning, nothing goes
well with me through the day."
Set your hearts to UNDERSTAND all these words. " Let him that
ceadeth understand"-Without this the perusal will be little more
than a mere mechanical exercise. We should endearour to obtain
clear and consistent 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 vour hearts to REMEMMBER all these words. " By which," says
the Apostle "':  ye are saved, if ye keep in memory what I have




amX)                     JUNE 5.
written unto you."  Our memory sh uld be tike the ark In which
were kept the golden pot of manna, and Aaron's rod that budded,
and the tables of the law.  Nothing can affect us morally when it
is out of the mitd.  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
natural 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
thev not those with which you are most familiar? to which you are
most attentive and attached? and which are most suitable to your
taste? And should not this be the case Mith the things of God?
Can a woman forget her sucking child? Can a maid forget her
ornaments, or a bride her attire?
Set your hearts to the Pr.ACTICE of all these words. It cannot be
imagined that they are written only to amuse curiosity, or inform
the mind, or furnish materials for conversation and controversyWhat are its warnings unless we are cautioned by them? or its
promises unless we embrace them? In yvamn 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 things, happy are ye if ve do them."  " Blessed
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 shalt talk
of them when thou sittest in thine house, and when thou walkest
by the way, and when thou liest down, and when thou risest up.
And thou shalt bind them for a sign upon thine hand, and they shall
be as frontlets between 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 that every human being may have a Bible. For this
purpose, encourage and aid that glorioJs 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 testimony.
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 enforce 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 reasonable service.
-All these words too are divine-All Scripture is given by inspiratiqn of God. The very name of some authors would he enough
to induce you to purchase and devour a publication. 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 standard. Our rule.  Our medicine.  Our
shield. Our sword. Our bread. Our water. Our sun.  The
charter of our everlasting privilege — Who can tell what it has done
for numberless individuals?  For communities?  Foi natins?W1 ) can. tell what it will do in tht ages to coule?




JUNE 6.                        301
JuE. G.-" A I Jao )b'a8e left alone; ami there wrest,eu a.nali wi h -,im
antil the breaking of the day. — Gen. xxxii. 2.
JACOB was now returning with a large family and much anmneance 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 resentment 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 embarra-ssment! But God had said to him, " Return;" and he had
also said, " I will surely do thee good"-This was his encourageaent. But what was his conduct?  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, an.:1 say, " O Lord, I beseech thee, send now prosperity."
Jacob found prayer not only his duty, but his privilege. How pitiable are those in trouble who cannot say from experience, " It is good
for me to draw near to God." In the perplexities, dangers, distresses
of life; in the loss of relations, the failure of friends, the insufficiency
of creature-helpers; how relieving to the burdened spirit is it to say,
" Therefore will I look unto the Lord; I will wait for the God of
my salvation, my God will hear me."
-Imagine Jacob's situation. He was left alone. His family
had been sent forward. It was now past midnight. No noise was
heard. Perhaps no star was seen. He was kneeling on the ground
in prayer, with his eyes closed, crr raised towards heaven-when he
felt the fingers of some one, seizing and grappling him —and he
started up and closed with his antagonist-and endeavoured to 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 personally, hand to hand; it allows not of seconds 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?
Though mercy brings him, the Lord's conning to his people is often
alarming in appearance and apprehension. He works by unlikely
icans, 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 lie could say, "Though lie slay me, yet will I trust in
The,fFair was not a v ion, but a real transaction. We may
howeve: make two inquiries. First; who was this nlmy!tetruuT personage tnat strove with Jacob? Hosea calls him " the angel;" he is
here called " a man" — yet the prophet says, Jacob "had power with
God:" and Jacob hims If says, "I have seen God face to face."
VOL. I.                   26




302                       JUNE  7.
What can we do here, but nave recourse to " the angel of the cove.
nant? " to aiTm If whom Paul speaks, when he says, "Being in the
form of God, he thought it not robbery to be equal with God, hut
made hisraself of no reputation, and took upon him  the forn 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 MWord was
with God, and!he Word was God; and the Word was made flesh,
and dwelt among us." " His goings forth were of old, from ever
lasting." " He rejoiced in the habitable parts of the earth, and his
delights were with the sons of men."  Thus he often assumed a humail shape, as an emblem and earnest of his real incarnation in the
fulness of time.  Secondly; what was the nature of this wrestling?
It was partly corporeal, as is undeniable from the injury he received
in his thigh; and partly spiritual, as an inspired expositor tells us
that "he wept and made supplication unto the angel." These are
the severest trials in which God at once exercises both the body and
the mind. Yet it, is no unusual thing for sickness and straits inl circumstances to blend with internal conflicts-" Without," says Paul,
" are fightings, and within are fears:" and, says David, " Heal me,
for my bones are vexed; my soul is also sore vexed: but thou, O
Lord, how long."
It is from this exercise of Jacob's, that prayer has been so frequently called wrestling with God. Formalists know nothing o1
the force of the image: but they know the meaning of it, who feel
their guilt, and are pressed down by a sense of their unworthiness
and imperfections; whvho are in earnest as to th!eir object; and whose
cry is nothing less than " Lord, save, I perish."
We cannot determine how long the contest had lasted, but it seems
to have been several hours. During all this time, though Jacob
stood his ground he got no advantage until the breaking of the day
-Then  the scene chalged, and relief was obtained.  The Lord
often tries the patience of' his people; he delays their desires,. nd
under the suspension, they sometimes are ready to say, Why should
I wait for him any longer? Hope deferred maketh the heart sick,
but when it cometh it is a tree of life; and come it will in God's
own time, and will not tarry a moment beyond it.  " Weeping may
endure for a night; but joy cometh in the morning." What applies
to any particular dispensation will apply to life itself-What is it
but wrestling until the breaking of the day? But the night is far
spent, and the day is at hand.
JuNE 7.-" And when he saw that he prevailed not against him, he touched
the hl'low of his thigh; an(d the hollow of Jacob's thighi was out of joint as he
wrestled with lhim. Acnd he said, Let n.e go, for the day breaketh." —Gen
xxiil. 25, 26.
IT is wonderful that Jacob was able to maintain the contest as he
did. Never was there such an unequal match.  The wrestling was
between a poor worm and the Lord of all.  What would hare been
the consequence, if things had taken their natural course, but Jaco')s
overthrow? How then did lie stand? Not from his own sufficiency,
but from the condescension and kindness of his opponent, who is-.tead of striving against him with his great potwer, put stren-i.i  in
him, and sustained hin iu the encounter.




JUNE 7.                        303
Yet the Lord would reLuind him of his weakness. He therefore
&.uched and disjointed 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 attainrnlents and su cesses are in danger of self-elation; and it is necessary to keep th em from their purpose, and to hide pride from them.
Paul after his re'relations had a thorn in the flesh, lest he should be
exalted above m, asure. 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 firr,. r to keep him from falling. So we are to cleave to
the Lord with I urpose of heart, and to pray and not faint. Whatever discourag,  ments we meet with, we are not in our wrestling to
give up; aind, hen we cannot pray as we would, we nmust pray as
we ean, and n1,  discontinue the exercise because of infirmity and imperfections.
" Let mr; -," says the angel. Yet could not he who by a touch
only had id,,, rnted Jacob's thigh, have easily disengaged himself
from hij Y,)JS Iq And does he ask for permission to withdraw? He
gives intirir., fn of his departure, to excite the more earnest supplication fJr w,,' continuance. When lie was with the two disciples at
Emmaus,!i' made as though he would have gone further: he designed to eier witht them-but not without pressing; and they constrained hmt, 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 cannot 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 deerned them offensive interrupters, and ordered them  to hold their peace. But Jesus stood still, and commanded then to hDe brought-The sun in nature once stood still,
to enable Joshua to finish his victory: and now a much nobler Being
cannot 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 Horeb, threatened to destroy them, Moses interposed, and
held back his armn; 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." VVll
would not value prayer! Wthat an efficiency does it exert! With
God all things are possible-and prayer has power with God!
But the reason seenls as strange as the request-Let me go, "for
the day breaketh."  What are thle distinctions of time to hinm? Is it
not the same to the Lord whether he is with his people by night of
by day? "Darkness and light are both alike to him."'  First, the
reason may respect the angel's unwillingness that any should bh
spectators of the scene. And so it tells us to avoid religious notice




04                       JUNE 8.
and not, like the Pharisees, pray to be seen of men —"The king
dom of God cometh not with observation.'- When we enter ou
closet we are not to leave it open, but shut to the door. But, secondly,
the reason rather refers to Jacob and his circumstances-" The
morning comes, and we must separate for thy sake-Thou must
pursue thy journey; thy cattle, servants, and familv, will require
thy presence and aid." Religion is not to call us off from our relative duties, or even secular business. Every thing is beautiful in
Its season.  We must sometimes exercise even spiritual self-denial.
The privileges of the Sabbath must give place to the trials of the
week. It would be more pleasing 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 8.-" And he said, I will not let thee go, except thou bless ne. And he
said unto him, What is thy name? And he said, Jacob."-Gen. xxxii. 26, 27.
JACOB now) if not before, began to know who his antagonist was;
and is therefore unwilling 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 smiteth"
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 imparts it: and when he blesses none can reverse 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 fil
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 remembrance, to plead with him, and to refuse to take any denial. There
is nothing mzre pleasing to him than this holy violence: he loves
to see us while trusting in his faithful Word, disregarding the discouragements of his Providence.  The woman of Canaan was
sorely tried, first by his silence, then by his seeming exclusion and
contempt of her-but she persevered in her application, and was
more than successful. " O woman, great is thy faith, be it unto
thee even as thou wilt.'  And when God had threatened not to go
alth the people, was he offended with Moses, who said, [ will nlot
stir a step further without thy presence? No; but he yielded, and
said, "My presence' shall go with thee, and I will give thee rest."
Prayer is nothing without earnestness and resolution. We ask and
have not, because we ask amiss; we pour forth words, but leave theheart behind. How can we expect that God should regard supplications with which we are unaffected ourselves? "If," says Bishop
Hopkins, "the arrow of prayer is to enter heaven, we must draw it
from a soul full bent."  This is what Paul means by " praying with
all prayer."  He, the very salne Being, who here taught Jacob iunportunity in prayer, teaches us also, at this moment, the value and
necessity of it. " Which of you shall have a friend, and shall go




JUNE 8.                          M0S
amn   him  at midnight, and say unto him, Friend, lei.d me three
loaves; for, 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, vet
because of his importunity he will rise and give him as many as be
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 mlen ought always
to pray, and not to faint; saying, There was in a city a judge,
which feared not God, neither regarded man: and there was a
widow in that city; and she came unto him, saying, Avenge me of
mine ad'versary.  And he would not for a while: but aftierward he
said -within himself, Though I fear not God, nor regard man: yet
because this widow troubleth me, I will avenge her, leot by her continual coming she weary me.  And the Lord said, Hear what the
unjust judge saith.  And shall not God avenge his own 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 condition however would serve to explain his immediate wish. And therefore, with a view to this, the Lord said
unto him, " What is thy name?"  He could not ask to gain information; but upon the same principle that we are required to confess
our sins, and to spread our wants before him in prayer; and which
is not to inform a Being who is perfectly wise, but that we may be
affected with our condition, and be prepared for the display of his
mercy. It is we who are changed by prayer, not he: the land is not
drawn to the boat, but the boat to the land-the result of the contact
is the same.  The Lord well knew Jacob's name, but he would
know it from himself; and therefore lie said, " Jacob" —" The same
to whom thou saidst at Beth-el, when fleeing from the face of my
brotl, er, I will keep thee in all places whither thou goest: the -same
to whom thou saidst, when leaving my uncle Laban, Return to thy
kindred, and I will surely do thee good."  We have the same advant:;-ge in the question when we go to his mercy's door, and he
asks w'vho we are. "Lord, thou canst not be ignorant of me. I am
that swearer, that Sabbath-breaker, that despiser of all that was
ged, whose feet thy goodness turned into te.e path of peace, and
whose lips it taught to show forth thy praise. I am that backslider
thy wnercy reclaimed. I am that sufferer who called upon thee in
the dra  of triuble, and was delivered-I have tried the - too much'
and th ou bast befriended me too often, not to be acquai- Aed with al.
I am' -
"' Dost thou ask me, wio I am?
Ah, pmy Lord, thou know'st my name!
Yet the question gives a plea,
And supports imy suit with Thee.
"Thou dd'st once a wretch behold,
In rebellion blindly bold,
Scorn thy grace, thy power defy;
That poor rebel, Lord, was 1.
"Once a sinner, near despair.
Sought thy wrelcy-seat by prayer.
2a*




806                        GJUNE 9.
Mercy heard and set him free,
Lord, that mercy came to me.
" Many years have passed since thap,
Many changes I have seen,
Yet have been upheld till now;
Who could hold me up but thou I
Thou hast helped in ev'ry need,
This emboldens me to plead;
Aftor so much mercy past,
Canst thou let me sink at last I"
31 sE 9. —-" And he sa, Thy name shall he called no more Jacob, but 1a1el
for as a prince hast t lou power with God and witn men, and hast prevailed
And Jacob asked himl, and said, Tell me, I pray thee, thy name. And he said1
Wherefore is it that thou dost ask after my name? And he blessed himn there.?
Gen. xxxii. 28, 29.
THUS he was knighted on the field. He had two names, and both
of them were gained by wrestling: the one by wrestling with his
brother in the womb; the other by wrestling with the angel at
Peniel. Jacob signifies a supplanter: Israel means a prince with
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 in vain; and
if God be for us, who can be against us? " When a man's wave,
please the Lord, he maketh even his enemies to be at peace w:..a
him."  How much is it our interest, to secure his farour, who has
all events at his disposal, and every heart under his control? Yet
some, to engage the friendship of mortals, will offend and provoke
him who can turn the wisdom  of the wisest into foolishness, and
the strength of the strongest into weakness.
We can hardly wonder that Jacob asked and said, " Tell me, I
pay 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 wbich, if discovered, could be of little avail to us.  This is a
world of action rather than of science.  The humblest Christian
will know mere in a moment after death than the most laborious
research can acquire now in months and years.  The Scripture
therefore never indu'ges a vain curiosity that would dramw us off from
the one thing needful.  Instead of gratifyirg?'eter when he inquired after the destiny of John, our Savior rebuked him: " What
is that to thee? follow thou me."  And when the Apostles would
become students of prophecy; and asked, "Lord, wilt thou at this
time res'ore again the k'ngdom  to Israel?" he said unto them, " It
ts not for you to know the times or the seasons, which the Father
hlath p't in his own power."  He theref.re here said unto Jacob,
"Wherefore is it that thou dost ask after ry nanle? And ble blessed
himl there."  Tr;is furnishes us with an opportunity to remark two
things. The first regards our infirmities in prayer. We often know
iiot what wre ask.  The second, God's method in answering us. he
grants us while he denies.  If he refuses us, he gi'ves us something




JUNE 10.                         307
better in exchange, something better in'tself, and better also for us.
It is oetter to prepare us for his coming at any time, or in any way.
t.han to inform us of it. It is better to make us meet for the inheritance of the saints in light, than to make us acqu intd with the nature of it.  With regard to thethorn in the flesh, the Apostle was
cnore than satisfied with the manner in which his prayer for the ret
saoval of it was answered, when, though it continued, he had tba
assurance of all-sufficient grace under it, and that the Saviour'l
strength, should be made perfect in his weakness —" Most gladly,
therefore," says he, "' will I glory in my infirmity, that the power of
Christ may rest upon me." He withholds abundance, but he teaches
and enables us to be content with such things as we have. Let us
leave ourselves to his wisdom and goodness; a wisdom that is infinite, a goodness that spare4 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 upon his thigh. Therefore 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 Jacob's thigh in the sinew that
shrank."'-Gen. xxxii. 30-32.
HERE we have some of the immediate consequences of this singular event. It is obvious that Jacob apprehended the personage to
be Divine. Hence he wonders at his preservation. 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 human 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 communion with him  for ever. Jacob's humil'ty
also filled him with surprise, that he should have been not only so
supported, but so signalized and dignified above all mankind. When
we are in a proper frame of mind, divine 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
after 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. Nothiug can
affect us any longer than it is in our thoughts; we should therefore
be careful that we f.rget not all his benefits. Our gratitude and our
confidence depend on remembrance.
Jacob knew that the best way to glorify God is to serve him in
the condition and circumstances wherein we are placed. He there
fore is not idle; hut as soon as the divine visitant had left him, h,
went forward, hastening to join his household, and to perform thb
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
hinm, and li he halted upon his thigh. He could not have travelled at
all unless he who bad lamredr him had rei-ointed him. Yet if




l08                         JUNE  11
not some pain, some weakness was left. and he limped for life.
There was doubtless a contraction of the muscle or tendon, for it is
said, "therefore the children of Israel eat not of the sinew that
shrank, which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh in the sinew that
shrank."  Was this refusal founded in a superstitious conceit?  It
was rather the consequence of a divine appointment, analogous to a
ceremonial and sensible dispensation of religion; or the disuse resulted from the veneration his posterity entertained for the patriarch.
and their concern to memorialize this astonishing occurrence. Ii
would be saying, Our father trusted in thee, and thou didst deliver
him —Say not to the seed of Jacob, Seek ye me in vain.
But what a night was here! What a morning was here! With
what confidence and peace would he now go forward, assured of a
safe and pleasant meeting with his brother, and that goodness and
mercy would follow him all the days of his life! And oh! what a
relation would he have to communicate to his company as sooll as
lie had overtaken them! They would wonder to see him halting as
he approached; but they would marvel far more when he had told
them of all that had happened unto him-of his wrestling! and of
his success!
And how much shall we have to announce to our company who
have crossed the river before us, and are waiting to receive us into
everlasting habitations when we have reached them, not in a yet
unfinished and trying journey, but at home, in the rest that remains
f)r 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 i1.-" And it shall come to pass, that when any shall yet propnesy
then his father and his mother that begat him shall say unto him, Thou shall
not live; for thou speakest lies in the name of the Lord: and his. father and his
mother that begat him shall thrust him through when he prophesieth."Z'cch. xiii. 3
As in money transactions the sterling coin gives rise to the counterfeit, so i' religious concerns, reality is followed by hypocrisy.
From  the bezinninz there were in Israel true prophets. Hence
also there were false ones, wearing the attire, and assuminig the
manners of God's own servants; pretending to communications
which thev had never received; exercising and encouraging idolatry; and crvina, Pe;ace, peace, when there was no peace.  When
therefore God intended mercy to the country, he engages to sweep
away from the earth these emissaries of the devil, and plagues and
curses of the human race. " In that day, saith the Lord of hosts, I
will cut off the names of the idols out of the land, and they shall no
more he remembered: and I will cause the prophets, and the unclean
spirts to pass out of the land." And s':) affected would the people be,
and even their relations and their near;st relations, that rising above
the leellngs of nature, they would themselves execute the judgment
threatened: "And it shall come to pass, that when any shall yet
prophesy, then his father and his mother that begat him, shall saj




JUNE 11.                       309
unto htim. Thou shalt nu  live; for thou speakejt lies in the name
of the L,)rd: and his fltlher and his mother that begat him shall
thrust him throaucgh when he propqhesi,th." This would be very trying to flesh and blood; but we are to love God supremely, and
creatures only in subordination to himn. And this is no more than
Moses required: " If thy brother, the son of thy mother, or thy son,
or thy daughter, or the wife of thy bcsomn, or thy friend, which is as
thine own soul, entice thee secretly, saying, Let us go and serve
other gods, whiclh thou hast not known, thou, nor thy fathers; thou
shalt not consent unto him, nor hearken unto him; neither shall
thine eye pity him, neither shalt thou spar-, neither shalt thou coun
ceal him: but thou shalt surely kill him; thine hand shall be first
upon him to put him to death, and afterwards the hand of all the
people "  It is no more than Levi performed in the slaughter of the
idolaters in tne camp at Horeb: " He said unto his father and to
his mother, I have not seen him; neither did he acknowledge his
brethren, nor know his own children." How unlike this was the
conduct of Eli, who, when his sons made themselves vile, restrained them not, but only gave them a gentle rebuke. And what
can we think of those parents who connive at the delinquencies of
their children; and instead of opposing them with the authority and
influence they possess, can rather cherish their inclinations, and accompany their steps?  "He that loveth son or daughter more than
me is not worthy of me."
As the words from the immediately preceding and following context are allowed to refer to the evangelical dispensation, some have
derived an argument from them in favour of compulsion and persecution in religion. But the Gospel sanctions nothing of this.
When James and John would have called for fire from heaven to
consume the Samaritans, the greatest schismatics of the age, and
who had refused him a night's lodging, our Lord rebuked them, saying, " Ye know not what manner of spr; & -a are of. For the Son
of Tnan is not come to destroy men's lives, but to save them." Some
therefore have solved the difficulty by applying the prophecy exclusively to the conversion of the Jews; and supposing that when they
be:ome 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 this people is groundless. The meaning isthat effects 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. however expensive or painful the service-they
should display the most determined firmness and fidelity in opposing
error, and in spreading divine truth —holding nothing dear but the
glory of God their Saviour-and forsaking all they have to be his
disciples. It is therefore'another of the many instances in the Old
Testament, in which things Christian are expressed by Jewish allusions. The Prophets could only use their own language, and em.
ploy their own ideas and terr xs, 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




S10                      JUNE 12.
names they often give to persons, places, and objects taken from
their own economy. Surely if a Jewish prophecy or promise be
allowed to refer to Christian times, influences, and blessiags, the
phraseologies in which it is announced should be taken, not in a
Jewish, but in a Christian interpretation. Admit the reverse, and
we should kill people, and think we did God service from the words
before us; and fetch a thousaid absurdities from other passages also
JUNEp 12. —"That we may be able to comfort them which are in any trouble
by the comfort wherewith we ourselves are comforted of God."-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 the 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 and
turn 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 consider ourselves debtors, not only tc
him but to our fellow-creatures.  If we are rich in this world's
good, we are to be ready to distribute. If we are enlightened, we
are to arise and shine. If we are converted, we are to strengthen
our brethren-and if we are comforted, we are to be comforters.
We also see how the Lord employs human instrumentality. He
is the God of all comfort; but though he is the source, we are the
mediums. He could dispense with our services, but he wisely employs them; as he thereby secures our own improvement; promotes
brotherly love; unites the giver to the receiver by pity, and the receiver to the giver by gratitude; shows us that there is a connexion
between all ranks and degrees in society; that there is no such thing
as independence; that every man has something to receive to teach
him humility, and that every man has something to impart to keep
him from discouragement. "' 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, I am not of the body;
is it therefore not of the body?  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."
TWe therefore learn also, how free our minds should be from that
selfishness which is satisfied with personal advantage and enjoyment. "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 though
that the crown of righteousness was secured for others as well as
himsell'. He wishes that all his hearers had all h;s blessednese
without his bonds. And we here see how he prized the consolations he had enjoyed, not because he had been comforted by them in
his suffering, but because 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
ourselves have been coimforted of God," three ways. First, by exm
cltement- -They di,.p se and stir us up to exertion and communica




JUNE 13.                        311
lion. Fear unnerves; despondence makes us sluggish. and the
mourner sitteth alone and keeps silence, like the stricken deer that
leaves the herd. But divine consolation enlivens, actuates, 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
should hold their peace, the stones would cry out."    i We cannot
but speak the things that we have seen and heard." Secondly, 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. Having
found relief themselves, they can lead others to the same place or
succour. Thirdly, by example. If nothing were said in words, the
fact its If would address others; and evince what can be done, in
showing what has been done. Here is actual experience. Here are
proofs that the Lord does not leave his people comfortless; that he
is a very present help in trouble; that his grace is equally free and
powerful, that none who seek it shall be disappointed, and none con
fbunded that trust in it. When the Lord's people sustain losses in
their endearments, and yet say, The Lord gave and the Lord hath
taken away; and blessed be the name of the Lord: when they receive the word in much affliction, with joy of the Holy Ghost: when,
though walking in the valley of the shadow of death, they fear no
evil, but rejoice in hope of the glory of God; how many thank God
and take courage!
J vCE 13.-" Do not my words do good to him that walketh uprightly?'
Micah ii. 7.
THEY do evil and injury to many. Thousands will curse for ever
the hour they became acquainted with the Scriptures; for they derive from them only an increase of guilt and of condemnation. But
this is not the elffect of design or of natural tendency in them; for
the Bible is intended and adapted to do us good only; but is the
accidental result of depravity: and therefore it is confined to those
who pervert it, abuse it, neglect it; and thus turn the blessing into
a curse. But his words do good to him that walketh uprightly.
They do good indeed to others, and are the means of the conversion
of sinners. But the prophet is not speaking of what the Scriptures
do in bringing us into a religious state, but of the benefit they render us when we are in it. Our Saviour, in the parable of the sower,
does not explain how the ground is made good-this he has done in
other places; but of the effect of the seed in bringing forth thirty,
sixty, or one hundred fold, when falling where it is already goodin distinction from its unprofitableness when uniting with the wayside, and the stony and thorny soil. The author of the origin of the
fain is another question; but the Apostle is speaking only of its
influence according to the subject imbibing it, when he says, thar
coming upon the garden it bringeth fbrth herbs meet for them by
whom it is dressed, and receives a blessing from God: but in other
places it calls forth weeds, and thorns, and briers which are nigh




212                      JUNE 13.
unto cursing, and whose end is to be burned. The Word of Goi
must operate according to the principles and dispositions it finds in
us. If it be food, it is nothing to the dead but to the living: it is
milk for babes, and strong meat for men. If it be a rule, the benefit
is only to them that walk by it. And we are never in so suitable a
state to be benefited by it as when conscience is awake, and we are
since.relv desirous of knowing the will of God, and are resolved to
follow it, whatever difficulties may lie in the way. Hence savs
James, "Wheretore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able
to save your souls."  And thus Peter also. "Wherefbre laying
aside all malice, and all guile, and hypocrisies, and envies, and all
evil-speakings, as new-born babes, desire the sincere milk of the
word, that ye may grow thereby: if so be ye have tasted that the
Lord is gracious."
For are we not to expect that his words will do us good mechar ically
that is, without our consciousness or activity; or that they will act
in us as physical causes o-erate in the body, where the concoction
of the food, and the circulation of the fluids go on, when we are
asleep, as well as when we are awake, being independent of out
volitions and thoughts. The Scriptures can only affect us morally,
in way of motive, in the exercises of the mind, and in the use of the
means which God has appointed.  This does not supersede divine
influence, but is the way in which it works, and in which alone we
are authorized to look for it: If God's words are to do us good, we
must rzad them -wre must hear them-we must believe them-we
must understand them-we must reflect upon them-we must speak
of them-we must pray over them. But what is the benefit they
will then do us? It would be endless to describe it. They are
profitable unto all things.
They will do us good in a way of information. And for the soul
to be without knowledge it is not good. But there is no knowledge
like that which is derived from the Scriptures. It is so clear, s,
full, so important, so blessed-it giveth life to them that have 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 adv.antage, in every duty, in every perplexity, to be able
to go to these lively oracles, to learn what God the Lord has to
say concerning us; and to hear a voice saying, This is the way,
walk ye in it.
They will do us good in a way of excitement. We often grow
dull and fornal in religion. We have a name that we live, but art
dead; or the things that remain are ready to die. But when our
souls cleave unto the dust, he quickens us ae onrding to his word;
and the effect endears it and enables us to remember it: " I will
never forget thy precepts; for with them thou hast quickened me."
They will do us good in a way of rebuke. If they deal truly
with us-and they will never flatter; they will-they must frequently 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




JUNE 14.                       311
friend;" ant'aiing in with their wholesome severity, we shal. fall
upon our knees and pray, Search me, O God, and know my heart; try.'e, and know my thoughts, and see if there be any wicked way in
met. 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 it is 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 lie has spoken unto us, that his joy may
be in us, and that our joy may be full. They therefore do us good,
ly inspiring us with everlasting consolation and good hope through
grace. They relieve the wearied, oppressed with a sense of grief
and unworthiness, by leading them to. the Lamb of God, and giving
them access with confidence, by the faith of him. They tell us
what we are tb do with trouble; and they tell us what trouble is to
do for us. Ah! savs the bereaved and desolate, 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 mny 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 I" —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 from the view ot
Omniscience? But it implies several things, the result of knowledge.
It is the expression of surprise-" Adam, where art thou?"  As
if he had said, " Before, when I came thou wert 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 this
alienation and flight from me?." If this seems an unbecoming representation of God, let it be remembered that he has himself furnished it-" Be astonished, learers, at this."  " What could have
been done more to my vineyard 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 a(cording 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 thee?  Is this
the use thou hast made of the noble faculties with which I have endowed and ennobled thee? Is this thy kindness to thy fr'end? Is
VOL. I.                   27




214                      JUNE 14.
this acting the part of a faithful steward towards';s proprietor? o
a dutiful child towards a good fathetr? of an obedielt 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 blt 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 Pnarisees for healing the withered arm on
the Sabbath day, looked round about upon his audience i with anger,
being grieved for the hardness of their hearts;" and as, when he
looked upon the backsliding Peter, and dissolved 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
abhorrence of the crime, but pity for the criminal-" Poor Adamr
what hast thou done? 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 application; and we should
brineg it home to ourselves; and for three reasons. First, because of
the relation there is between Adam and ourselves. There is no other
creature with whom we are so intimately and influentially connected.
He was the father and the natural?ead, 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 produces
aversion-And we try to secure ourselves. instead of repairing to his
feet, and imploring mercy. In one respect we are worse than Adam.
He, after the 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 worship; and seem to defy, rather
than endeavour to elude him-So men are hardened through the
deceitfulness of sin!-Thirdly, because the inquiry may lead us to
examine our state, and apprehend our doom. And what a blessing,s it to be apprised of our danger while it is in our power to escape!
Would not a man have reason to be thankful, if a person should
wreak 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 ot applied-" The  that be
whole need not the physician, but they that are sick." it was a
blessed cry in the 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 out
ignorant pride in refiusing to submit ourselves to the righteousness
which is of God. " To this man will I loosk, even to him, that is
oor and of a contrite spirit, and that trembleth at my v vrd "




JUNE 15.                         315
JUNE 15. —" Ye are now returned unto the She, rerd anL Bitslp 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 thiings are
observed 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
subjects of a change-not a change from one class of opinions to
another, or from one denomination to another-not a change from
mere gross vices to moral duties; but a change of mind, of heart,
and of life; and which embodies the various representations given of
it in the Scriptures. It is a turning from darkness 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. Tne means also by
which it is produced are not the same in all instances. In general,
it is accomplished by the preaching of the word: but sometimes it
is effected by reading the Scriptures, by a good book, by pious conversation, by affliction-" 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."
But let us never suppose that the return is owing to himself. It
is supposed the Apostie 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 return. We would not however found a doctrine of such Importance on a mere grammaticism.  The truth is expressly asserted.
"Not by works of righteousness which we have done, but according to his mercy he saved us."  " For by grace are ye saved,
through faith; and that not of yourselves; it is the gift of God: not
of works, lest any man should boast. For we are his workmanship,
created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them."
Secondly, this return brings them to Christ-" Ye are returned to
the Shepherd and Bishop of your souls." He is the personage
spoken of; and how well does he aeserve the titles —But observe, the
grand thing in religion is our being brought to Christ.  Therefore,
he himself said, " Come unto me."  " Every man therefore that hath
heard and learned of the Father cometh unto me."  As it pleased the
Father that in him should all fulness dwell, " to him," it is said,
" shall men come." "To him shall the gathering of the people be."
It is with him we have to do immediately in the concerns of the soul.
We want a mediator between God and us; but we want no meuiator between Christ and us-To him we must come as we are. " Ina
the Lord have I righteousness and strength."
Christians! what gratitude becomes you! Ye were darkness, but
aow aire ye light in the Lord. Ye were in bondage, but are now in:Ae glorious liberty of the sons of God. Ye were destitute of all
spiritual- good, but are now blessed with all spiri tual blessings. How
should your obligation to such infinite goodness be discharged? By
a few languid emotions? or formal acknowledgments'? A soul redeemed demands a life of praise.
Christians! what confidence, what joy becomes you!  All hail
~'e highly favoured of the Lord —" Ye were as sheep going astray




316                      JUNE 16.
but are now returned unto the Shepherd and Bishop of souls" —
You are returned unto One who loved you from eternity, and
always bore you in his heart-You are returned to one who saved
you from a thousand dangers, and preserved you by his Providence
till he called you by his grace —You are returned to one whose power
is Almighty, whose heart is made of tenderness, who never leaves
you, never slumbers nor sleeps-You are returned to one who,
lest any hurt you, keeps you night and day, and has said, My
sheep shall never perish, neither shall any pluck them out of my
tand-You are returned to one who will feed his flock like a
shepherd; who will gather the lambs with his arm, and carry them
in his bosom, and gently lead those that are with young-who will
make you to lie down in green pastures, and feed you beside the still
waters, and restore your souls, and lead you in the paths of righteousness for his Name's sake. Yea, thoughtyou walk through the vallev
of the shadow of death, you need fear no evil, for he will be with
you, his rod and his staff' will comfort you. And not only so, but lie
will bring you into Immanuel'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.
J UNE 16. —" I 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 removed from his office. We cannot easily perceive the relation between the treatment of such a man and the suffering of the Saviour. 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 received him not; but vilified and scourged
him; crowned 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 denied him with oaths and cursing; and all forsook him and fled —He looked for some to take pity,
and there was none, and for comforter, 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
transgressed, 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 rand
privilege to be such-vet here, even here, where he only reckons
upn behaviour becoming the relation, he is often dishonoured and
injured-" This is a lamentation, and shall be for a lamentation."
But what is the conduct by ewhich he is aggriev(d? It is negligent conduct-when they disiegard the means of grace and the institutions of religion. These he has established. Iie has commanded us not to forsake the assembling of ourselves together. He
has promised to come unto us and bless us in all plaSes where his
name is recorded. What then can -ea more tryir  than to show
how ii tlk we regard his authority, or value his presence? and to




JUNE 1H.                         317
uffer trifles to keep us from our engagements wilth him, that would
not detain us from an appointment with any of our f'ellow-creatures?
It is selfish conduct-when we cannot den) 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 may come;
and that his word may have free course and be glorified.  It is
distrustful conduct-nothing hurts us more than a want of confidence, especially after long intimacy and tried fidelity. He is truth'self, 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 distance 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 embarrassments, he may well
chide us-"You should have committed your way unto me." Hasl
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
danger. 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,
therewith to be content; and in every thing giving thanks; and rejoicing evermore; we speak well of his name, we recommend his
service, we 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. Wo 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 foreknew, 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 forsake my law, and walk not in my judgments; if they break
my statutes, and keep not my commandments; then will I visit their
transgression with the rod, and their iniquity with stripes. Neverthe.
less my loving-kindness will I not utterly take from him. nor suffer
my faithfulness to fail. My covenant will I not break, nor alter
the thing 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 experience, in the fifty-first Psalm, we shall
see, that in addition to distressing events vithout, he had anguish
enough within to induce him ever after to,ray. Hold thou me up
tnd I shall be safe.
But while ft ar makes us prayert ll, let:ngenuousness make. um
27*




JUNE 17.
penitent. Let us bewail the ingratitude and vileness of our conduct
*owards such a benefactor.  Let us hear him say-Did not I suffer
enough while on earth? Must I now not only be crucified 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? In whose righteousness art
thou accepted? What have I not done for thee? And what have I
not engaged to do? Have I not promised to guide thee in all thy
ways? To keep thee in all thy dangers? To supply all thy wants?
To make all things work together for thy good? And to receive
thee at death to myself, that where I am thou mayest be also?Is THIS THY KINDNESS TO THY FRIEND?"
"Forgive my guilt, O Prince of peace,
I'll wound my God no more;
Hence from my heart, my sins, begone,
For Jesus I adore."
JaxNE 17.-" And Jacob went out from Beer-sheba, and went toward Haran."
Gen. xxviii. 10.
ESAU's anger was fierce against Jacob for having deprived him of
his father's blessing. His mother therefore advised him to flee to
her brother Laban, and tarry with him a few days; "' until," said
she, " thy brother's fury turn away, and he forget that which thou
hast done to him;" clearly intimating that his concern would be of
short duration, and that levity would soon extinguish resentment.
Whence we may learn that carnal men, for such this profane pe:son
strikingly represents, can easily resign what a believer would not part
with for a thousand worlds-The blessing of his heavenly Father.
Dismissed by Isaac with admonition and prayer, " Jacob went out
from Beer-sheba, and went toward Haran."  Though the simplicity and manners of the age rendered travelling less formidable than
it appears to persons unaccustomed to it now, yet the journey must
have been very trying to Jacob-The distance-was great —he was
parting with his parents-he was young-he had been tenderly
brought up, having been the favourite of Rebecca-he had no beast
to carry him-he had no servant to attend him-no guide to direct
him-no guard to protect him-no companion to cheer him by communion. Thus he goes forward, solitary and pensive, ruminating
upon his sad condition, and conflicting with those apprehensions
which always attend untried and uncertain events. And " he lighted
upon a certain place, and tarried there all night, because the sun was
set." The road he travelled, if it might be called a road, was in
many places savage and dreary; uninhabited of men, and infested
with wild beasts, which -would now  be roving abroad: "Thou
mlakest darkness, and it is night: wherein all the beasts of the
forest do creep forth. The young lions roar after their prey, and
seek their meat from God. The sun ariseth, they gather themselves
together, and lay them dlown in their dens." Jacob's safety therefore I:revents his going onward till the morning. Here, therefore,
he must repose. But what will he do for lodgings? There is no
Habitation near him. And for want of materials he cannot pitch a
tent. He is therefore obliged to expose his body to the moist air of
the night: the sky *: his tester; he darkness his curtains; the earth




JUNE 17.                       319
L.s bed  "and he ook the stones of that place, and put them for
ils pillow, and lay down in that place to sleep."  And could he.leep in such a condition? The sleep of a labouring man is sweet;
and he does not require delicate accommodations-But this was not
all. He hereby showed his inward serenity and confidence. The
wicked flee when no man pursueth; but the righteous is bold as a
lion. The Lord keeps in perfect peace the mind that is stayed upon
him. David, when the rebellion of his son raged around him, said,
"I will both lay me down in peace, and sleep: for thou, Lord, only
makest me dwell in safety."  And Peter, the night before his intended execution. was sleeping so soundly between the soldiers, that
the angel, to awake him, was compelled to strike him. How happy
in trouble. and how safe in jeopardy, are those who have an all-suffitient Jeliovah to watch over them, and keep them by day and by
night!
There cannot be a better evidence of our belonging to God than
the resignation of ourselves to him in a way of providence. "How
may I know I do so?"  We answer, by acquiescing in his dispensations, and accommodating yourselves to events. We find no murmuring in Jacob, notwithstanding the trying circumstances he was
in. The hope of an agreeable scene for the future reconciled him
to his hard condition for the present. So should it be with us while
we are travelling, not to Haran, but to heaven; not to the house ot
a cruel Laban, but to the dwelling of a gracious Saviour. He will
give us every thing necessary for our journey, and a welcome and
blessed reception at the end of it. It becomes us, therefore, in patience to possess our souls, and to go on our way rejoicing.
Jacob sleeps, but his heart waketil. It would be unwarrantable to
conclude that Jacob had held no intercourse with God during his
journey. We have every reason to suppose that what he had been
reflecting upon during the day continued to occupy and impress his
thoughts at night; and therefore that God took advantage of it in
dealing with him. And though there was something extraordinary
in the affair before us, yet we are persuaded that if we were rhore with
God when we are awake, 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, anc 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? 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
always the consolation of Israel? Here were his divinity and hulmanity; his humiliation, and his exaltation; the one extending %
earth, the other to l %aven. He was a figure of the medium of corn
anunicatio: s between he upper and the lower world. He is the me



MIt                    3JUNE 17.
diator between God and man. E-i Try blessing tomes to us through
his interposition; and therefore tne 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 they are converted; they encamp round about them in
their dangers, and deliver them; they attend their worshipping assemblies; and at last convoy their departing spirits into Abraham's
bosom. These angels did not go up and down the ladder after the
mann(r of persons amusing themselves: they ascended to receive
their orders, and descended to execute them. Though 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 ordered, the one to govern an empire, and the
other to show some Hagar a well, they would repair to their posts
with equal readiness and delight-May his will be done on earth as
it is done in heaven! What do we read further?  "And, behold,
the Lord stood above it."  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. Ob.
serve therefore what was
Heard. God repeats the covenant made with his father, and ratifies it to himself, assuring him that the country in which he wa"
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 benefactor 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 promise 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 again 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 exposed, and God engages to keep him —He was an exiie.
and God engages to bring him home again-And all this issuing
from faithfulness itself, and more to be relied on than the continuance of heaven and earth! What could Jacob desire more?
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 il
nut."  How strikingly does this ignorance represent, first. the i;
norance of mankind in general. God is everywhere. He is al.out
their path and their lying down-But they do not know. they do not
consider, they do not realize i. If they did, how differently Mwould
they speak, and act, and live! Secondly, the ignorance of the peo.




JUNE  18.                        327
pe of God themselves. How prone are they to forget -,heir privi.
leges and principles; and to imagine they are left of God in parti.
cular situations and difficulties. But they cannot be left, especially
in their afflictions; for he has not only said, I will rever leave thee,
nor forsake thee-4ut " I will be with thee in trouble" —" When
thoul 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
upon thee." Yet after all this, divine manifestations often surprise
us; and we wonder, where we should only praise.
JuNE 18.-" And he was afraid, and said, Hcw dreadful is this place! this is
none other but the house of God, aid this is the gate of heaven."-Gen.
xxviii. 17.
SUCH was the exclamation of Jacob after his pleasing dream;
when he awoke from sleep and said, Surely the Lord is in this
place, and I knew it not.
It shows us that intercourse with God, instead of favouring levity
of mind, produces the most serious impressions. The man that felt
no apprehension in the evening at lying down in the opeal air,
enveloped in darkness and surrounded with danger, is afraid in the
morning-at what?  The thought of a present Deity.  This was
not indeed a slavish, terrifying dread, like that of Belshazzar, when
he saw the handwriting upon the wall, when the joints of his loins
were loosed, and his knees smote one against another: but it was
reverence and godly fear; such as Peter and Isaiah and Job felt, at
the manifestations of the divine glory; and such as the angels feel
when thLey veil their faces before him. Let this rectify the mistake
of those who imagrine that the doctrines of grace and the work of the
Spirit lead people to a kind of careless and presumptuous freedom
with God.  The experience of every believer gives the lie to this.
The nearer he draws to God's seat, anl the more intimately he deals
with him, the more he sees of his perfections, and the more he feels
his own vanity and vileness. And the Scripture assures us that
God is greatly to be feared in the assembly of the saints, and to be
had in reverence of all then-m that are about him.
Wherever God meets with his people, that place deserves to be
considered as his house. This is conformable to his own language:;" The heaven is my throne, and the earth is my footstool: where is
the house that ye build unto me? and where is the place of my rest'?
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 tremrbleth at my word."  Observe also our Saviour's conversation with the woman of Samaria.
lier countrymen supposed that God must be preferably, if not exclusively, worshipped on Gerizim; while the Jews thought the same of
Jerusalem: but he reminded 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 mountain,
nor vet at Jerusalem, worship the Father.  God is a Spirit: and
they tha - wo;rship him must worship him in spirit and in truth."
4 -d seldom receives any thing but formality from those worshrip




3X~2                    JUNE 18.
pers, whse bigoted attachment to any particular mode or building
leads them to say, " The temple of the Lord, the temple of the Lord,
the temple of the Lord are we."  Nothing makes a people dear t,
God but their resemblance of him; and nothing makes any place
sacred but the divine presence-There can be no sanctity in wood
and stone-" 7'his," says Jacob, of the bare ground on which he
had been lying, having seen and heard God there; " this is none
other than the house of God." Our Lord prayed and preached in
private dwellings; in the open air; on the side of a mountain; by
the way side; and frorh a fishing-boat, as well as in the synagogue
ana temple. So did his Apostles. It was not till the end of the
third century that Clristians had edifices expressly reared for their
public worship. In three cases this remark may encourage us.
First, when by accident, disease, relative affliction, or civil engagement, we are detained from the courts of the Lord. If the heart be
there, and we are unavoidably prevented, the Lord will make up the
loss, and we shall see his power and glory as we have seen him in
the sanctuary.  Secondly, if Providence should fix our station
where we have little or no advantage from the privileges of God's
house. John was in the Spirit on the Lord's day, though in exile,
and far from the usual appendages of the Sabbath. " I will be,"
says God, " a little sanctuary to them in the midst of the heathen."
Thirdly, in the intervals of public worship. We cannot be always,
or very frequently, in the temple; but we may render every object
and every event a preacher; and" Where'er we seek him he is found,
And every place is holy ground."
Again. The experience of good men even here sometimes approximates them to the world of glory. Jacob saw that he was not
in heaven, but in such communion and with such manifestations,
he thought it could not be far off-" This," says he, " is none other
than the gate of heaven."  Carnal men think of heaven (if ever
they think of it at all) as a place far off, and to be reached by
ascending up thousands of miles through the skies.  But, says our
Saviour, " the kingdom of God is nigh you. The kingdom of heaven is within you."  And the believer's present acquaintance with
it and participations of it convince him that heaven is a state rather
than a place-He is the first-fruits of the Spirit, the earnest of inheritance-He has come to the heavenly Jerusalem, and has everlasting life. And we confine not this to some extraordinary enjoyments
in his private and public devotional engagements-in tribulation we
have seen him " joyful in glory;" and have heard him "shout aloud
upon his bed" of painful sickness, and dying anguish.
Finally, the house of God and the gate of heaven are related to
each other; and therefore they are well mentioned together.  Not
that the connexion between them is inseparable; 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; alnd 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 things which belong to our
peace. In the house of God many of his people are converted; and




JOKi~E 19.                     323
all are comforted, improved, and established. To them the Sabbath
is an emblem of, and a preparation -or, the rest that remains, when
the busy week of life is over. They are here learning 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 often end his " pleasant things" on the evening of the Lord's
day, by saying-" Well, if this be not heaven, it must be the way
to it."
J uNE 19.-" 1 am Alpha and Omega." —ev. 1. 8.
ALPHA and Omega are the first and last letters in the Greek
alphabet; and therefore stand for the commencement and termination of any concern in question-Therefore it is here added by way
of explanation, " The beginning and the ending."
It is proper to observe that this is the way in which God characterizes himself: " Thus saith the Lord the King of Israel, and his
redeemer 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 th's title to himself. " 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 are not ignorant of
the pretence of some, that God the Father is here intended; but nothinog like evidence supports it; while the attempt itself betrays a
concession that if the words were the words of our Saviour, his
divinity would be established. But read again: "I am Alpha and
Omega, the first and the last: and, What thou seest, write in a
book, and send it unto the seven churches which are in Asia. And
I turned to see the voice that spake with me. 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 about the paps with a golden girdle. And
when I saw him, I fell at his feet as dead. And he laid his right
hand upon me, saying unto me, 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." And
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 according as his work shall be.
I am Alpha and Omega, the beginning and the end, the first and th~
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 appropriation of the title shows how necessary it is that we always entertain proper apprehensions 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. Htence in another place he is said to be " the same yesterday,
to-day, and for ever."  And Paul holds forth this truth by compar
ing, or rather contrasting him with the creation-He was before the
woril appeared; and he will be when it is no more: " Thou, Lord,




324                       JUN E 19.
in the beginning hlast laid the foundation of the earth; and the
heavens are the works of thine hands: they shall perish; but thou
remainest; 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 being for ever. If he should suspend his
influence for a moment, they would return to their original nothinghess —" He only," therefore, " hath immortality."
It also regards his agency-The continuance and exclusiveness ot
it-That he is the commlencer and completer-That he is all in all
— rIn 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 w'thout 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 power."  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
openeth his hand and satisfieth every living thing. 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 fulness of him
that filleth all in all.
Let us look at redemption. He trod the winepress alone; and ot
the people there was none with him. By himself he purged out
sins. When he died he said, It is finished. And by the one offer
ing up of himself, we are assured he hath perfected for ever them
that are sanctified. And he is not only the Alpha and Ornega in
obtaining eternal redemption for us, but in the application of it. H(,ta es us by the washing of regeneration and the renewing of the
Holy Ghost.  WTe live in the Spirit; we walk in the Spirit; -and
tois Spirit is " the Spirit of Christ," and derived only from nim.
The Apostle therefore calls him  "the author and finisher of out
faith."  He is all that ihith sees, lays hold of, relies upon, rejoices
and glories in.  Whose blood but his cleanses us from  all sin I
Whose righteousness but 1his can we mention ill our approach to
God?  In whoy  alone are we free from all condelilnaTion'?  He
o2ly lives to make interces-),im fri  us. Ile only is our advocate




JUNE 20.                         325
with the Feather. In him all fulness dwells. Neither is there salvation in any other; for taere is no other name given under neaven
among men whereby we must be saved. He produces also the
grace of faith: he maintains it: he perfects:t: and therefore the
Apostles addressed themselves to him, saying. Lord. increase out
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
o' our hope; the author and finisher of our patience: the author and
finisher of our humility, our peace, our joy.  Therefore on him all
Delievers alone depend, and to him alone they ascribe the praise and
glory of all they possess. " Of his fulness have all we received, and
grace for grace."
JUNE 20.-" And the Lord said unto Moses, Go on before the people, and tate
with thee of the elders of Israel; and thy rod, wherewith thou smotest the river,
take in thine hand, and go. Behold, I will stand before thee there upon the
rock in Horeb; and thou shalt smite the rock, and there shall come water out
of it, that the people may drink." —Ex. xvii. 5, 6.
WE should learn two things from  this interposition.  The one
regards the providence of God. The other, the grace of our Lord
Jesus Christ.
It should teach us to rely on the providence of God in our difficul.
ties and straits.  Thu trial was great-They pitched in Rephidim,
and the people had no water to drink.  Consider how indispensable
this supply was, in a dry place, under a burning sun, and with such
an immense multitude of men, women, children, and cattle! VVhat
lowings of the herds! What piercing cries of the infants! What
anguish is parching thirst!-God could have led them  to a place
where were wells of water, or have rained down showers upon
them; but this would not have been so sensible and striking a display of omnipotence, as 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; and in such abundant effusions. " He brought
streams also out of the rock, and caused waters to run down like
rivers."  WVhat a foundation for their hope in God! Yet see their
unbelief.  We shouid have thought it impossible for them, after
such a proof of his almightiness and all-sufficiency, to have questioned whether lie could deliver or relieve them: " vet they spake
against God; they said, Can God furnish a table in the wilderness?
Behold, he smote the rock, that the waters gushed out, and the
streams overflowed; 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 a
month? Moses said, "The people, among whom I am, are six hundred thousand footmen; 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 be
gathered together for them, to suffice them?  And the Lord said
unto Moses, Is the Lord's hand waxed short' thou shalt see now
whether my word shall come to pass unto thee or not."  How
was it with our Lord's own disciples?  They had seen him  from
a most se cmty supply feed a vast multitude, so that as distriebuVOL. 1.                     28




826                       JUNE 21.
tors they had twenty-fold more In their hands when they  eft
off than they began with; yet when they were in the boat, thev began to despond, because they had but one loaf! And has not this
been still more the case with us? Are we not always limiting the
Holy One of Israel, and ready to say, " There is no hope," especially when the usual expedients fail us? But we should remember
that nothing is too hard for the Lord; and that if he does not find a
way for our release or relief, he can furaish one. Our extremity is
his opportunity. He does not prevent darkness; but to the upright
there ariseth light in the darkness: and it is often darkest before
break of day. He turneth the 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 impossible to
us is easy to him.  Who ordered the fish to bring Peter the tribute
money? WVhu multiplied the widow's oil and meal? Who brought
Elijah bread and meat in the morning and in the evening?  Who
turned the rock into a standing water, 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 shall not want any good thing."
But his work is perfect, his ways are judgment.  WVe do many
things 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 difficulties and exioences; 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 inspired guide-" And did all drink the
same spiritual drink: for they drank of' that spiritual Rock that folluwed them: and that Rock was Christ."
JUNE 21. —-" And did all drink the same spiritual drink: for they drank of
that spiritual Rock that followed them  and that Rock vwas Christ."-1-  Cor.
x. 4.
H-w was that Rock Christ?  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 lawful bounds. But the analogy in the case before us
holds'With regard to the Rock itself. A rock is remarkable for its
solidity, s?:engtfl,  d ration, support, shelter, and shade; and so it is
a just an5 strilkng emblem of Christ, who is so oft m expressed by
the name. It holds also
With regard to the striking.  The R(tk was smitten; and
Christ once suffered, the just for the unjust.'he Rock was smitten




JUNE 21.                         327
publicly in the sight of the elders and of the people; and Christ
suffered at Jerusalem in the presence of a similar multitude. The
tock was smitten by Moses; and the law, of which he is the representative, inflicted the death of Christ: he redeemed us from 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 l bade 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 crucified
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 menWhich things the angels desire to look into. It also holds
With regard to the streams.  What did these serve to express?
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
philosoi hy can furnish-Tle influences 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 invitation, " If any
man thirst, let him come unto me, and drink-This spake he of
the Spirit, which they that believe on him should receive."
One circumstance must not be overlooked. The streamrr., not only
relieved their present wants, but secured theln 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 wants will return; but the Saviour will
never leave us: and as our days, so shall our strength be. Thus
our condition is soften'ed; 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
unconsciously; but Jesus was exceeding sorrowful even unto death:
and he knew the expensiveness 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 Bethlehen, 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 h:ad endangered life in the
procuring.  Pehoid how they loved him. But what was their love
to their sovereign, c-mpared with the Saviour's love to us! He
actually poured out his soul unto de tth, that we might live through
aim, and with joy draw water out )f the wells of salvation.  Th;i




328                        JUNE  22.
is indeed the rvnce of blood, of blood divine! Yet he is charmed to
see us partake if the costly privilege!
As from  the gushings of the rock there was more than a sufficlencv 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 fulness dwell.
As all were welcome to drink of the abundance, 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 repre.
sented as pressing close to the fissures to catch the enlivening
draught. Others as falling down upon their knees to drink of the
bubbling flow.  Fatl.ers and mothers were eager to impart to their
parched children who stretched out their eager hands and necks.
Others were hastening to bear relief to the lame, the sick, the dying
-It is this eagerness for relief and gratification which explains the
allusion of Moses: " He made him 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 ou: of the flinty rock." It was
no 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 supplies for
ourselves, but to communicate them to others also.
How well do those who refiuse these rich and blessed streams de
serve the place where in vain they will call for a drop of water to
cool iler tongue.  This is the condemnation —"Ye would not
come unto me, that ye might have life."
JUNE 22.-" Now it camne to pass in the fotrteer.tl year of king Hezeklunl
that Sennacherib king of Assyria came up against all the defenced cities of
Judan, andl took them. And the king ot Assyria sent Rabshakeh fromn Lachish
to Jerusalem unto king Hezekiah with a great army. And he stood by tile
conduit of the upper pool in the highllway of tile fuller's field."-lsa. xxxvi. 1, 2.
HERE was a great danger. The enemy was powerful. Ile had
tubdutd many other countries.  He was now invading Judah; and
carrying every thing before him.  He had already taken every
stronghold in his way, and was now come to the very gate of Jerusalem.  The Lord frequently does not appear for hlis servants till
all hope that they should be saved is taken away.  Hence it has
grown into a proverb, that our extremity is God's opiortunlity —" In
the moutnt it shall be seen."
He does not hinder our sun from going down; but he prevents the.dalrkness we foreboded, and at evening time it is light! Thus it was
with Hezekiah.
Observe under this alarming'ia what hlie felt. "It caine to pass,
when king lIezekiah heard it, that he rent his (lothes, a-sd covered
himself with sackcloth."  So Job, that exam[ t of patience, when
he had heard the successive mnessengers of wo..rose, and rent hIs
mantle, and shaved his head, and fel1 lown upon the ground, and
worshipped."  A natural hardihood. a;tolcal insensibility. is as




JUNFE 22.                       329
patience or submission; yea, it renders the exercise of them im11possible. There is no patience in bearing what we do not feel, or
resignation in giving up what we do not value. The grace of God
keeps us from despising the chastening of the Lord, as well as from
fainting when we are rebuked of him: and afflictions only yield
profit to them that are exercised thereby.
Observe also what he did. He betook himself to prayer. It was
his duty, it was his privilege.  It distinguished him from men of
the world, who have recourse to suicide, or dissipation, or creatureassistance-God was his refuge and strength, a present help in
trouble. "He went into the house of the Lord."  No doubt he
retired and poured out his sou; before the Lord in his closet; -but God
is known in his palaces for a refuge. Hence he also sent a deputation to engage the supplications of Isaiah the prophet: " And they
said unto him, Thus saith Hezekiah, This day is a day of trouble,
and of rebuke, and of blasphemy: for the children are come to the
birth, and there is not strength to brine forth.  It may be the Lord
thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the Loid thy God hath heard: wherefore lift
up thy prayer for the remnant that is left."   This shows the sense
he had of his own imperfections, and his confidence that the fervent
prayers of a righteous man availeth much. Nor was he disappointed.
Observe what he gained-a complete deliverance.  Who ever
sought the Lord in vain? How readily does he answer the cries of
his people! What wonders has prayer achieved! Prayer is our
best weapon-Hezekiah conquered upon his knees.
The deliverance was not only in answer to prayer, but it was
foretold. " Isaiah said unto them, Th.:s shall ye say unto your
master, Thus saith the Lord, Be not afraid of the words that thou
hast heard, wherewith the servants of the king of Assyria have
blasphemed 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 announcing 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 his 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 remarkable reason. The
reason is two-fold. First, says he,' I will defend this city for mine
ovrn sake."  The foe has been blaspheming me, as if I were one of
the gods of the heathen. whose worshippers he has conquered, 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. Accordingly 14ezekiah had pleaded this: " Incline thine ear, O Lord, and
hear; open thine eyes, 0 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,
aud their countries, and have cast their gods into the fire: for they
28*




* 330                    JUNE 23.
were no gods, but the work of men's hands, wood and ston(: there.
fore they have destroyed them.  Now therefore, O Lord ou. God,
save us from his hand, that all the kingdoms of the earth may {now
that thou art the Lord, even thou only." Secondly, I will do i " 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 tile sake of others. It was to show God's regard to
righteousness; to enforce religion fromn its relative influence and
advantages; and to prepare for a belief in the mediation of the Mes
siah, for whose obedience unto death all the families of the earth are
blessed. The deliverance also was supernaturally accomplished.
" Then the angel of the Lord went forth, and smnote in the camp o,
the Assyrians a hundred and fourscore and five thousand: and wher
they arose early in the morning, behold, they were all dead corpses.';
What a destruction was here! And what an idea does it give ui
of the power of these messengers of God, who excel in strength and
do his commandments! How safe and how happy are they wht
have the Lord of hosts on their side! If God be for us, who can bt
against us?
But wo 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 vengeance on them that know not God, and that obey
not the Gospel of our Lord Jesus Christ: when he shall come to be
glorified in his saints, and to be admired in all them that believe?"
JUNE 23. —" Where two or three are gathered together."-Matt. xvlii. 20.
THERE are circumstances which are not essential to the nature,
acceptance, and usefulness, of divine worship. Two of these our
Savio.r 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 together in my name,
there am I in the midst of them."   l 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 sacredness and dignity.  And where has not this been
enjoyedl?  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, aald the way
side, and the sea side, and on board a barge: and he gives prool
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,




JUNE 23.                        331
the temple of the Lord are we;" he graciously says, " In ttll places
where I record my name, I will come unto t Aee, and I will bless
The second regards number-" Where two or three are gathered
together in my name, there am I in the midst of them." It was
hot 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. It would
encourage his followers both in cases of choice and necessity. Some
few may be disposed to meet together for prayer, reading the Scripture, pious conversation, or to arrange or excute plans of usefulness;
and why may they not expect that he will meet with them? Did
not he join the two disciples going to Emmaus, and made their
hearts burn within them? Let us make him our subject, and he will
become our companion. When two or three fellow-citizens happen
to be in the same place abroad, they soon hail each other, and be.come acquainted; they are sure to meet together and commune
concerning the difference between their present residence and their
own country; and inquire when they heard from home; and
when they think of returning. How is it that Christians who are
strangers and sojourners, do not oftener " meet and mingle?" and
compare the vanity of this world with the worth of their own? and
Joyful, as the children of Zion in their King, talk of the glory of
his kingdom, and abundantly utter the memory of his great goodness?
But there are cases in which only a few can meet together. Persecution formerly prevented or dispersed the worshippers; and only
small parties, in places of concealment, and in the night, could
assemble —Yet these were distinguished seasons and services.
When the Gospel now first enters a town or village, it frequently meets with opposition; and fear and shame restrain many
from attending. Yet let not the day of small things be despised.
Some of our most flourishing Churches arose from very inconsiderable beginnings-a few from time to time passed along unnoticed,
or reproached, to some poor apartment, where they claimed the Saviour's promise, and found it good to be there-And now the little
one has become a thousand-What has God wrought! If the weather
reduces the number, let us not, if possible, be absent ourselves-The
exertion and self-denial will not be in vain-Them that honour
him, he will honour: and they that despise him will be lightly es
teemed.
This also teaches ministers.  Popular excitement is pleasing.
But mu.titude is not essential to usefulness. A sportsman has fired
into a flight of birds and not killed one of them; and he has killed
one when he has had only one to aim at. When tempted to excuse
himself from going, or to neglect preparation, because there is such
a handful of poor rustics, let the preacher remember the value of a
soul-Let him remember that there is joy in the presence of the
angels of God, over one s3nner that repenteth-Let him remember
that a much greater than himself —the Lord of all, will be there" For where two or three are gathered together i-A his Name, therj
is he in the midst of them."




332                      JUNE 24.
JUNE 24. - In my Name."-Matt. xviii. 20.
WE have seen that no stress is to be laid on the circumstances
of the worship. But it is otherwise with the nature of it. The
place and the number of the assembly are nothing-" where" —let't be where it will: " two or three"-if there be no more-"- are
gathered together," it is enough-if they are " gathered together IN
HIs NAME." But this is essential to Christian worship. What is
the meaning of the requisition?
We cannot do it in his Name, unless we do it by his authority,.
This import of the phrase is too obvious to require proof or exemp]i.
fication. Jesus is the Judge and the King in his Church; his will
is made known in his word: to this our appeal is to be made in all
spiritual concerns: it is the only rule by which we are to walk. It
matters not who enjoins if he forbids, or who forbids, if he enjoins
-To the law and to the testimony. Nothing is binding on the
conscience without his sanction: but his followers must say, " All
the Lord conmmandeth us we will do"-And because he commands it.
WVe cannot do it in his Name unless we do it for his sake. When
a speaker says, " in the name of reason and common sense;" he
means, by the respect which it is supposed men are ready to pay
to them. If in arguing with a rebellious child I was to plead " in
the name of her who bore him," I should be understood to mean, by
the affection he owed to so dear a relation. And when our Lord
speaks of our "receiving a little chnild in his name,: he means
from regard to himself-or because we are desirous of serving and
honouring him. He always demands a supreme regard from his
disciples.  He tells them that whoever loves father, or mother,
or wite, or child, more than himself, is not worthy of him. And he
deserves what he requires. And when we are brought to know him,
we shall feel no reluctance thus to regard his dear Name. " How
much do I owe him! What has he not done for me? He has made,
preserved, redeemed, saved me. When I consider the state in which
he found me —the condition to which he has advanced me-and the
awful and expensive manner in which he has accomplished my salvation; I feel that I am not my own. Sreak, Lord, for thy servant
heareth. Lord, what wilt thou have me to do?" And does he require us to sanctify his day, to repair to his house, to hear his word
to address his throne, to approach his table; we shall not only do it
b'l —-it is the nature of love, we shall do it with pleasure; and the
duty will be found our privilege.
We cannot do it in his Name, unless we do it in a dependance
on his mediation. Now there are two things which we must iely
upon him for. The one is, assistance. We can only serve him in
strength derived from him. These are his own words, " Abide in
ine. 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 ve
can do nothing."  Our work is gre t, 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 L(ord."  The supply of his Spirit helpeth our infirmitites




JUNE 25                          33.
and keeps us under our discouragements. from giving up so poor and
defective a rcurse of duty and devotion.
The other is acceptance.  We are come unto God by him; and by
him we are to offer up all our spiritual sacrifices.  If we are accepted,
it mist be in the Beloved, not only as to our persons, but services. A
Christian feels this. His imperfections are his afflictions;: and he is
conscicus of so many deficiencies that he would have no delight
or confidence in drawing near to God without this hope. If when
he examines himself, and the sins of his holy things appear, he feels
relief, It is Dy iooking 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 humble 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. —" There am I in the midst of them."-Matt. xviii. 20.
A LARGE portion of the Scripture is promissory; and the promises
It contains are exceeding great and precious. Some of these, as we
should 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 I record my name, I will
come ulito thee, and I will bless thee."  And if such was his language to Jewish worshippers, what says lie to Christian assemblies?
"Where two or three are gathered together in my name, THERE AM
I IN THE MIDST OF THEM."  This cannot be understood of his cor.
poreal 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 shall appear the second time without sin unto salvation."
It is also to be distinguished from his essential presence; for by this
he is every where, and fills heaven and earth.  Whenever his presence is spoken of in a way cf 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 lheir own
persons; with tnem in the closet; with them in the falilyv-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;
lBut makes a more delightful stay,
IVhere churches meet to praise and oray "




334                        JUNE 26.
It is observable tnat ne does not say what he will do tnere but
only that he is there, in the midst of them.  This is assurance
encugh. His presence Is all his people can need; for with him is
the fountain of life. Moses desired nothing more than that his presence should go wi.h him. David was emboldened by this to look
into the valley of the sthadow 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 enl,(en 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`Iudge of the widow in his holy habitation.
Christians! you are his witnesses. This assurance you have
often tried; and it has now become a matter of history and experitnce.  There he gave you these eyes to see, and ears to hear, and:earts to feel. You know the preacher could not have made you'a new creature"-" the excellency of the power 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 abhor myself, and repent in dust and ashes." There you have enjoyed him in the manifestations of his love; and have been convinced that they were not the delusions of fancy, or the ferments of aninlal nature, by their humbling, holy, heavenly tendency.  There he
has removed your perplexities and doubts; freed your conscience of
a:t galling load; and spoken many a word in season to your weary
souls: so that you can now say,
"In every new distress,
We'11 to hi3 house repair;
We'II think upon his wond'rous grace,
And seek deliverance there"And go-always pleading this promise, and saying, "Do as thou
hast said:"' "Fulfil thy word unto thy servant, upon which tho.
hast caused me to hope."  That hope will not, cannot make you
ashamed. Your expectation is sustained not only by his goodness,
but also by his truth.  You could not have bound him, but he has
bound himself. He cannot be absent from your assembly if you
meet in his name-For he hath said, " Wliere two or three are
gathered together in my name, THERE AM I IN THE MIDST OF THEM."
JUN. 26. —" Where two or three are gathered together in my Name, there
ain I ie1 the midst of them."-Mati. xviii. 20.
LET me take this blessed assurance, and consider it
As a demonstration o' my Saviour's divinity.  Who less than
God could have given such a pr-mise? HIe idoes not say, there shall
my blessing be, but myself: yea, not there wqitl I be, but there I am..
This necessarily supposes omnipresence.  How else could he be in
so many companies and places at on-e?  How many assemblies




JUNE 26.                       335
are there on the Sabbath in the vai ous parts of the earth? And, if
there be truth or meaning in this promise, he is in every one of
them, attending to all the peculiarities of individual condition, and
affording the most suitable relief. Could an angel do this'? But
Let me consider it as a standard by which to estimate his condescension and grace. Here I find David before me-" When," says
he, " I consider the heavens, the work of thy fingers, the moon and
the stars which thou hast ordained; Lord, what is man that thou art
mindful of him, and the son of man that thou visitest him?" So
felt also his son Solomon at the dedication of the temple. It was a
glorious scene; and a common mind would have been struck with
the splendour of the building, the largeness of the audience, and the
sound of such a muititude of performers; but he, wondering that the
Supreme Being should deign to notice it, exclaims " Will God in
very deed dwell with men upon the earth? Beholid, the h aven,
even the heaven of heavens, cannot contain thee; how much less
this house which I have built&? See, O my soul, he not only al
lows us to wait upon him, but he waits upon us. Small as out
number may be, wherever we meet together he is in the midst of us
-however poor and unworthy-and as often as they choose to assemble-and he has been always doing this-and will continue to
do it to the end of time! 1" Who is a God like unto thee?
Let it serve to bind me to a proper demeanour in his house. There
is always something impressive in a company of human beings, especially if there be in the midst of them some very distinguished
personage, such as a hero a philosopher, a king. " God is greatly
to be feared in the assembly of the saints, and to be had in reverence
of all them mat are about him." In his presence let me guard
against a roving eye; wandering thoughts; drowsiness; hypocrisy;
formality. When I enter the sanctuary, I place myself immediately
under his vie i —and he sees me, and knows whether my devotion
be any thing more than a form of godliness or a fair show in the
flesh. Let it impress me with the importance of social and public
worship. Some ask, " May we not read and pray and meditate at
home?  And will not this equally answer the purpose with our
joining in the service of the sanctuary.?"  But the Judge of all has
decided this, not only by his command that we forsake not the assembling of ourselves together, but by his promise that he is in the midst
of us. Indeed reason and experience will lead us to the same result.
In his house the greater number of the Lord's followers are called by
grace; and they who are not born, are nourished there. It is thus
excitement and allurement are provided to draw the ignorant and the
careless together. Nothing tends so much to civilize and harmonize
men as their frequently uniting in such exercises; and nothing tends
so much to zeep the distinctions of life from excess and abuse.
Let it also prove a stimulation to the use of the means of grace.
Some think it is needless for them to go to the sanctuary, because
the minister can tell them no more than they know already. This
is very questionable.  But allowing that the'servant is unable
to do any thing more for them. is the master too? I do not go ordly
or principally because the prea':her is there, but because the Sav1our
hins lf is there whose sufficiency is divine. How is the cornmzany




$36                      JUNE 27.
of the g eat courted! If the Lord Jesus was now on earth, shoull  i
not, if I had an opportunity, repair to him; and deem it a privilege
to see him, hear him, and held converse with him? But I know
where he now is, waiting to be gracious, and exalted to have mercy;
and I have full and easy access to him. Let me then suffer nothing
to keep me from the assembly of his saints. Let not the creature
prevent my serving and enjoying God. IfI had an engagement with
the king, should 1 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 gracious 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 iong intervals
between, and the returns of worldly care and vexations, but to be
still praising himJUNE 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 was given us which was
never intended to be used; especially a faculty from which so much
pleasure and advantage can be derived and communicated. We are
fearfully and wonderfully made, and this power of vocal music far
surpasses all mechanical performance: no instrument, however sure
prising or perfect, can express words: but in singing, man can
speak; and inform, while he delights. How s:lameful is it that
such an unrivalled endowment should be perverted, 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 the passover, and his own supper
had succeeded to it —" after supper he sang a hymn." He thereby
showed that such a service belonged to the new state which he had
introduced, and was to be a part of Christian worship. Accordingly
the sanction of his example, which had the authority of a command,
was not disregarded by his disciples, either in practice or precept.
Thus the Apostles at Philippi 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 psalms, and hymns, and
spiritual songs, singing and making melody in your heart to the
Lord.'"  And James adds, " Is any merry? let hini sing psalms."
IHow should singing be performed? Sometimes when we are
alone. Da id had his " songs in the night:" the solitary effusions




JUNE'27.                       337
-f pious excitement. In the life of Joseph Allyine, we find that he
always sung in his closet devotion, and which in the morning.<:
never later than five o'clock.
It should p)revail where it can be established in famnily worship.
He does well, says Hcnry who, with his house, prays night and
morning; he does better whc 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 tor a long time on the decline. ThLe
observance of it would tend much to exclude dulness and formality; and be far more interesting to servants and children thanl
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 certa;n 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 Sabtatb,
day;" and, says David, " It is a good thing to give thanks unto th
Lord, and to sing praises unto thy name, O Most High: to show
forth thy loving-kindness in the morning; and thy faithfulness ever}
night;" he here means, peculiarly, every Sabbath-day morning and
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 gladness: and come before his presence with singing."  Here the singing should be congregational. For this purpose few things should
be introduced which the people cannot soon join in. Hence also.
pertsons should learn to sing, at least decently, that when they join
they may aid and not injure-The singing in family-worship would
be a preparative for public devotion. What can be said for those who
are well able to help, and vet seldom or never lift up their voice in
this divine exercise, from sloth, fastidiousness, or pride?  WVho introduced the mode of sitting we know not; but surely it does not ap
pear 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.  WThat should we
think to see the choir sitting while they perform?  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:hem.
But what is to be said in recommendation of this duty? It is a
rery instructive ordinance.  How many important truths are we
nutually informed or reminded of by it, and which are also rendered
)eculiarly impressive, by the pleasing manner in which they are.gain and again repeated-Hence, says the Apostle, " Let the word
of Christ dwell in you richly in all wisdom; teachling and adrrmo
nishing one another in psalms, and hymns, and spiritual sonrgs, slnging with grace in your hearts to the Lord."
Ih is also a very enlivening exercis. Nothing is so adapted to
excite holy affections. Let anyv one, In order to prove this, read only,
and then sing the very same words; and what a difference will he
fteel in the effects of the two? Nothng, tends so much to animate to
V OL. I.                    29




s38                       JUNE 28.
courage and confidence; and therefore it has alwajs been emlptoyed
in warfare. On a similar principle, there never has been a rev ival
oI religion, in an/ country, or in any neighbourhood, but has been
attended with a fondness for psalnody. Luther knew the force of
it, and much and successfully encouraged it in the beginning and
progress of the Reformation in Germany.
It is the most social ordinance. In preaching and prayer one leads,
and the rest silently join; but here all concur, and stimulate each
other.
To which we may add, It is the nrst permanent of our religious
engagements. Our other sacred employments will soon cease; but
we shall be still praising Him. In heaven 5ur 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 thing 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 Immanuel'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 employs them, will be accomplished.
And with what bodies shall we come? Bodies no longer requiring
the insensibilities of sleep; no longer fieling the cravings of animal
appetite: no longer exposed to accidenits; no longer susceptible 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 suspend its operations and
enjoyment, in obedience to a writhing foot, or an aching tooth: to
view every thing through a dull and distracting 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 of the soul-not a
disgrace to the soul, but its ornament-not aneincumbrane.e to the
soul, but its helper; enlarging its sphere of action and enjoyment
by relating it again to the material universe, to the new heaven, and
the new earth, wherein dwelleth righteousness!
Some have had little sickness. These should admire and bless
the care that has secured to them so long the possession and induigence of health. Yet let them remember the days of darkness, fo!
Fthey may be many; and let them  sympathize with the sons an2
daughters of bodily affliction. How many are there at this moment
drowning with dropsy, burning with fever, c epressed with asthma.
Some are made to possess months of vanity, and have wearisome
nights appointed unto them; others are chastened also with pain
upon their bed, and the multitude of their bones with strong pain, sc
that their life abhorreth bread, and their soul dailty meat.
Hezekiah's sickness may be viewed three ways. First, ill cona




JUNE 28.                        39
nexion with his age-He was between thirty and forty. te had
reached the perfection of manhood: and was in the midst of life —.
but in the midst of life we are in death-and forty is as mortal as
fourscore.
Secondly, in reference to his condition and rank. He was a king
and a mighty monarch. " I have said, Ye are gods; and all of you
are children of the Most High. Bu:. ye shall die like men, and fall
like one of the princes." The great and noble too often despise
those who are below them.  Wherefore? Are they not partakers of
the same flesh and blood? subject to the same infirmities? inheritors
of the same mortality? Are they not also hastening to the gravwwhere they will say to corruption, thou art my father, and to the.
worm, thou art my mother and my sister? We are prone to envy
the great and the affiuen.. But does a man's life consist in the
abundance of the things which he possesses? Can honour or titles
terrify away, or bribe off any of the ills that flesh is heir to? Can
they assuage the anguish of disease? Yea, are not the upper Alasses
more liable to disorders? and less qualified to bear them'
Thirdly, with regard to his piety. For he was a good man, and
the friend of God. So was Epaphroditus; yet was he sick nigh
unto death. So was Lazarus; and therefore the sisters sent to him,
saying, Lord, behold, he whom thou lovest is sick. And his love is
almighty. Why then does he not exempt the objects of it from every
thing disagreeable and distressing?  Surely if by a mere volition we
could ease the complaints of a beloved connexion, we should instantly do it. But his love is as wise as it is powerful. His ways
and his thoughts are as much above ours as the heavens are higher
than the earth. Say not, therefore, if we belong to him, why are
we 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 because you are gold.
He has designs to answer 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 ot
his word, the power of his grace, the tenderness of his care. As one
whom his mother comforteth, so, says he, will I comfort you. The
mothei 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 testified in
all ages, with Christians; as their sufferings have abounded, their
consolation has abounded also. Ferhaps they. are never so iinpressate as by thie exercise and display of the passive graces: never glorify Gad 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 w;th them in
trouble. He enables them in pa ience to possess their souls. He
fills them with all joy and peace in beleeving. They instruc, in




~W&)                     JUNE 29.
vite, and encourage others; while their own praise, wonder, sad
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 he might."
JuNE 29. —" Thou wilt recover rne." —Isaiah xxxviii. 16.
AND he did so. This is not always the case. Sickness to somt,
yea to many, is the messenger, the forerunner, the beginning cf
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 louse in order, for hou shalt lie and not live."
But he was the subject of recovering mercy; and five things are recorded in connexion with the event.
It was in answer to prayer. " Then Hezekiah turned his face
toward the wall, and prayed unto the Lord, and said, Remember
now, O Lord, I beseech thee, how I have walked before thee in
truth and with a perfect heart, and have done that which is good in
thy sight. And Hezekiah wept sore." One of the designs of affliction is to bring us to God; and by prayer we obtain support under it,
and sanctification by it, and deliverance from it-" Call upon me in
the day of trouble, and I will deliver thee." And did any ever seek
him in vain? Did Hezekiah? So far from it, and to show low
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, saying, " Go and say to Hezekiah; I have heard thy prayer,
I have seen thy tears." Thus lhe not only hears and answers
praver, but fulfils the word, "Ere they call I will answer, and
while they speak I will hear."
The second circumstance was the definite piolongation of his life
-" Behold, I will add unto thy days fifteen years." This was a
considerable reprieve.  Yet it was nothing more.  For so long a
time he was raised up, but lie was left mortal.  The sentence,'" Dust thou art, and unto dust shalt thou return," was only suspended. Have any of you been recovered from the bed of sickness?
Remember 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 veears would not make Hezekiah an
old man; and they would soon pass away like a dream. He's the
only person who was previously informed how long he had to live.
Doubtless he was concerned to improve the information; and wot ld
often say, " VVell, there is another of the fifteen years gone, ncd the
remainder is rapidly going-So teach me to number my days that I
may apply my heart unto wisdom."  Yet it was a vfuf for him to
know the term of life. None of us would know it f "were in our
power. It is better for our comfort to be ignorant; and it is better
for our improvement.  As the shade upon the dial is useful as well
as tWe sunrsshine; so our ignorance may be rendered profitableWatch, tor ye know not at what hour the Lord doth come."




JUlNE 29'34-1
The third circu. _stance is the important blessing that accompanied the announcement of his restoration. He was pressed by the
Assyrian force which had entered the country, taken all the strongholds in the way, and was now besieging Jerusalem —What would
fifteen years have been hat' he passed them in personal captivity, or in
a subdued.nd degraded empire, or in a state of constant alarm or
suspicion?  Yet 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 givcth liberally. He giveth us richly all things to
enjoy.
TLe fourth circumstance regards the supernatual confirmation of
it-" And this shall be a sign unto thee from the Lord, that the Lord
will do t.is thing that he hath 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 sign given i
Was not the word of a faithful God sufficient?  The Lord does nothing in vain. He saw the state of Hezekiah's mind: he knew that
there was somethirg ready to faint in his faitn 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?
The last circumstance is the employment of means-" For Isaiah
had said, Let them take a lump of l-gs, and lay it for a plaister upon
a boil, and he shall recover." It is well known that figs have a virtue to ripen. and imposthume, and bring it to a head, that the peculency may be removed: but in the case before us, rorn the nature
and prevalency or the disease no means would have availed without
the peculiar agency of God. The fact therefore is very instructive.
We see that p ayer 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 physician. 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
eves when thev have been performed there was nothing in the degree of them tliat was unnecessary or superfluous. The manna de
scendel from the clouds; but the people were to gather it. The angc I
opened the prison door and released Peter from his fetters;-this
he could not do himself: but 1e did not take him up in his arms,
and carry him tq the house of' Mary; but said unto him, Follow
me; for he had legs and ftet, and why should he not employ them
It is a great thing to unite activity and dependence: to use means,
und not neglect to trust in God; and to trust in God, and no neg.
29*




842                       JUNE 30.
aet t( use means. "I leac," says Wisdom,  in the midst of tbX
paths of judgment."
Jv3tE 30.-.'.The writing of Hezekiah king of Judah, when he had been
mick and was recovred of his sickness."-Isaiah xxxviii. 9
MANY persons are afraid of their trials. It would be wiser to fear
their mercies. They are in more danger from their friends tana
from their enemies; from their comforts than from their crosses;
from their health than from their sickness. They often desire our
prayers when they come into affliction: but they need them most
when they are coming out of it; and are returning into, scenes of
danger and temptation again.
Wicked and worldly men are only anxious to escape from their
troubles. But it ought to be our concern to inquire whether we
" come forth as gold"-wh!ether we are brought nearer to God, or
are left fart'her from him, by the things we suffer. Constantine the
Great said, " I marvel that many of my subjects, since they became:Christians, are worse than they were when they were Pagans."
Young speaks of some as'"worse for mending," and "washed to
fouler stains."  And it is lamentable to think how many, instead of
being improved by their recovery from disease, are injured by it.
They poured out a prayer when God's chastening hand was upon
-them,.and confessed, and resolved, and vowed unto the Lord;
but when he relieved and released them they turned again to folly.
Many think we are severe in our reflections on death-bed changes,
and wonder that we think such conversiops can never be entirely
satisfactory to the subjects of them, or their surviving friends. Yet
of how many ministers have we inquired, all of whom have affirmed,
that they never knew. such converts, when recovered, living according to their promises; yet had they died they would. have entertained a firm hope concerning many of them. And it is probable,funeral sermons would have been preached for some of them-and
how would others have been chronicled in the magazines! Even
Jacob forgot the vow his soul made when he was in trouble, till God
said unto him, " Arise, go up to Beth-el, and dwell there: and make
the-e an altar unto God, that appeared unto thee when thou fledlest from the face of Esau thy brother."  Then, and not before, did
he backslider say, " Let us arise, and goup to Beth-el; and I will;nake there an altar unto, God, who answered me in the day of my
fistress, and was with me in the way which I went."
Hezekiah did better upon his recovery. He wrote a song, and had
it sung in the temple-service.  He might, indeed, for this purpose,
have availed himself of one of David's songs; and we read that he
appointed persons to sing the songs of his illustrious ancestor in the
worship of God. But he composed one himself on this occasion,
not from vanity, but from sentiments of r;ety. I1e wrote it in par4icular: for:three purposes.
Flrrt, tJ show the importance of the blessing he had experienced.




JUNE 30                         d43
Read his language, and you will find how much he valued life.
This to some may seem strange. To a good rnan, is it not gain to
die?  When a voyager is entering the desired haven, is ht 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 france
to die. He may not have the light of God's countenance, or the
assurance of hope. He may be also influenced by relative considerations.  This -was the case with Hezekiah.  He mniigh, have feared
for the succession; for he had no offspring at this time: Manasseh
was only twelve years old at his death, and therefore could not have.
been born till three years after his father's recovery.  T'ie enemy
was also at the gates of the capital. He had also begun a glorious
reformation, and wisl.ed 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 advantage 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 cap give a relish. and add an impression to the blessing you
have received; and be ye thankful —and employ your tongues, your
pens, your lives, in praise oi tle God oi your mercies. Did the
heathen upon their recovery nang 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? Yet so it often is! Tne physician is cheerfully rewarded;
the attendants are paid for their trouble; friends are thanked for
their obliging inquiries —only one Being is overlooked-He who
gave the physician his skill; he who renderd the means effectual;
he who inspired the inquiring friends with all their tenderness.
Thirdly, to insure a sense ef his obligation in future.  The Jews
soon forgot the works of the Lord, and the wonders he had shown
theml.  And we are very liable to the same evil.  But we should
say, with David, " Bless the Lord, 0 my soul, and forget not all his
oenefits;" and avail ourselves of every assistance that can enable us
to recover and preserve the feelings we had at the time when the
Lord appeared for us. Thuis the Jews established the feast of Purim
upon their deliverance from the plot of Haman.  Thus Samuel
raised a stone after his victory, and called it Ebenezer. Joserh
named his sons Ephraim and Manasseh, to remind him of the contrast between his former and present condition. And thus Hezekiah
would compose this writing, that he might compare himself with
its sentiments, months and years after; and that it might be a pledge
of his dedication to God; and a witness against him  if his love
should ever wax coldAnd how was it witlh him?  Can I proceed? So far all ts well.
He is wise, humble, grateful, resolved. BI t, 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 Judati "  Lord what is man! Who is bevond




&14                        JUNE 30.
the danger of falling while in this world?  OI1 what can we safel
rely?  He that trusteth in his own heart is a fool.  And he is not
mucih better that trusts;n his own grace.  It is not ouir grace, but
his giace 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 practice; but tremble for ourselves,
and fray, Lord, hold thou me up, and I shall be safe.  Bwewd is
itp maau thaet feareth always




FOR
THE CLOSET
FOR,bl     qag in tte frar.
BY WILLIAM JAY,
AUTHOR OF "MORNING EXERCISES," "CHRISTIAN CONTEMPLATED," ETa.
TWO VOL UM1ES IN ONE.
VO LUJ;uEm II.
NEW  YORK:
ROBERT CARTER & BROTHERIS,
No. 530 BROADWAY.
1864.








CONTENTS.
JULY.
I Ja:ob a dying               Heb. xi. 9       18. The Visitation              cts xv. 3.
2. Anger antd Grief united    Mark iii. 5.    19.''he Difference             Acts xv. 37, 36.
3. The Fight with Amalek    Exod. xvii. 8.  20. The Contention                Acts xv. 39.
~. The Tendern-ss of Christ Matt. xil. 20.   21. The Separation               Acts xv. 39 —41,
b. The Nature of the Promises 2 Pet. i. 4.     22. Efficacy of Divine'rruth   John xvii. 17.
6. Moses a Shepherd           Exod. iii. 1, 2.  23. The Lord's Vineyard       Isaiah xxvii.2,
7. The Burning Bush           Exod. iii. 2.    24. The Father's Love to ths
8 The Solemn Assemnblv        Zeph. iii. 18.        Son                       John iii. 35.
9. Smallness of Comfori       Job xv. 11.      25. The needful Exhortation   Acts xi. 23.
10. Patient Waiting            Heb. vi. 15.    26. God glorified in Christ     John xiii. 1.t
il.'rhe Recluse               John i. 48.     127. Heavenly Treasure          Mark x. 21.
12.'rhe Observer              John i. 48.     28. The Saviour's Greatness   Micah v. 4.
13. The Glorified Throng       Rev. iv. 4.     29. A meek reception of the
14. Div.ne Longings            Ps. lxiii. 1, 2.      Word                      James i. 21.
15. The true Israelites        Zeph. iii. 13.   30. The Water of Life free    Rev. xxi. 6.
16. The Value of Christ        Heb. vi. 19.    31. Amalek destroyed            Exod. xvii. 14.
17. Elymsas the Sorcerer       Acts xiii. 6-12.
AUGUST.
I.'The Inhabitant of Maroth  Micah i. 12.    18. The sure Anchor            Leb. vi. 19, w
2. Divine Influence and Re-                    19. John beheaded              Matt. xiv. 10.
freshing                 Isaiah xvii". 4. 20. The Blessed Man            Palm i. 1,.
i. The'reaching Prayer       Psalmn xli. 3.   21. Little Children            John ii. 12.
4. The Hill Mizar             Psalm xlii. 6.  22. David serving his Genera5. Redemption finished        John xvii. 4.          tion                     Acts xiii. 36.
6. The Divine Appeal          Psalm cxxxi. 1. 23. Moses addressed  at the
7. Weanedness to the World  Psalm cxxxi. 2.          Bush                     Exod. iii. 56, 
8.'the Son of David          Isaiah xi. 1o.   24. Renovation of Spirit       Psalm  i. to.
9. The Child of Providence   Psalm xvi. 6.   26. The Revelation  of JeLus
10. The favoured Briton        Psalm xvi. 6.         Christ                    I Pet. i. 13.
IL The privileg1ed Christian   Psalm xvi. 6.   26. The Grace of Glory          I Pet. i. 13.
12. The great Sa-viour         Isaiah xix. 20.  27.'rhe Duty of Christians    1 Pet. i. 13.
13. Jehovah Nissi              Exod. xvii. 15. 28. The'rree (f Righteousness Psalm i. 3.
14. What God is to his People  Gen. xv. 1.      29. A little Strength           Rev. iii. 8.
15.'rhe Stability of Faith    Isaiah vii. 9.   30. Jesus upon his Throne      Zech. vi. 13.
156. The blessed Exchange      2 Cor. v. 1.     31. The Royal Priesthood       Zech. vi. 1s.
17. Jesus going up toJerusalem MIark x. 32.
SEPTEMBER.
1. Jesus at Nazareth          Luke iv. 16. 16. Inspired Friendship          Zech. xiii. 4.
2. Religious Achievements   Dan. xi. 32.    17. Christian Holiness            I Pet. i. Ia.
3. A Pardoinii  God           Micah vii. 18.  18. Obduracy                    Heb. iii. 13.
4. David's Distress           1 Sam. xxx. G. 19. Besetting Sin               HSeb. xii. 1.
5. David's Relief             I Sam. xxx. 6.  0.'rhe Father of the Lunatic  Mark ix. 17.
6. The Incarnation            John i. 14.      21. Gracious Tears             Ma:c i v- 24.
7. The Glory of the House    Haggai ii. 7.   22. Harvest                      Psalm lxvuiiLl
8. Israel's Converts          Isaiah xiv. 1.  23.'he Gospel Feast            Isaiah xxv. &
9. TheSufficiency oftheScri -                 24.'rhe Certain Test           John vi. 45.
tures                    Isaiah viii. 20.  25. Sorrows carried to Christ Matt. xiv. 12.
10. Jesus exalted              Psalm cx. 1.   25. Thi  Grand Bestowmerit  John iii. 3S
11. Confidence encouraged     Isaiah xli. 10.  27. Death disagreeable to Na12. Preservaltion              Job vii. 20.    i     ture                      2 Cor. v. 4.
13. Job's Stratagem            2 Sam. xlv. 14.'28. Application to Christ      I Pet. iL 4.
14. Views of Death             2 Sam. xiv. 14. 129. The Outcasts Preserved    Isaiah xvi. 4..
15. Manasseh                   2Chron.xxxiii.2130. The Cloud of Witnesses    Heb. xi. 1.
OCTOBER.. The Beatific Sight          Psalm xvii. 15. 17. Christian Salutations       Philemons2 —  gI
2 Christ's Preaching          Luke iv. 21, 22. 18. A sanctifying God          Micah vii 19.
3. Divine Sustentation        Heb. i. 3.       19. The Ark received by Obedl4'rhe unkindly Friend        2 Sam. xvi. 17.       edom                      2 Sam. vi 10
5 Herod's Persecution         A cts xii. 1-3.  20. The Banished not Expelled 2 Sam. xiv. 14.
The Christian Race           Heb. xii. 1, 2.  21. Whose I a:n                Acts xxvii. 23.
7 Mlnossean  Prayer           2 Chro.xxxiii. 13 22. The Seasonable Messenger Acts xxvii. 23.
8 Pre-eminent Advantages   Mlatt. xiii. 17.  23.'he Cheering Assurance   Actsxx-vii.24 —26
9. The Hard Heart             Ezek. iii. 7.    24. tUnbelief bewailed         Mark i. 24.
0. Divine Tuition             Isaiah liv. 13.  25. The Work of God            PlMicah vii. 14.
L. Morality                   Job xiv. 10.    26. The Expiation              Heb. i. 3.
3.2. Christ's Plenitude        John i. 14.     27. Folhl,wing with Fear        Mark x. 32
l3. The Church praying forPe-                  28. The Heavenly Rest          2 Thess. I. i. 6
tsr                      Acts xii. 5.     29. Livine Blessing            I Chron.xxvi.!
14 TheWonderfulDeliverance Acts xii. 6, 7.   30. Obed-edom's Fame             2 Sam. vi. 12,
t5, The Glorious Rest          Isaiah xi. 10.   31. &n Illumination           John ix. 3a.
16, The Right Hand             Matt. xxv. 34. i




It                                    ca)}TOr1,.
NOVEMBER.
1. The Reality of Conversion 2Chro.xxxiii.13. 16. The Safferer the Succourer Heb. Ii'A
t The Perfect Likeness       Psalm xvii. 15. 17. Confession of Christ       Matt. x. IK. The Influence of Prayer   Philemon 22.   18. Divine Applause              MaiU. x. X
4. The Willing Victim        John xvii. 19.  19. Future Glory               1 Pet. v. I.
S. The Sanctified Believer    John xvii. 19.  20. The Final Exclusion        Matt. xxv. 4i,
6. The Eternity of God       Gen. xxi. 36.  21. The Devout Traveller        Ruth i. 21.
7. Thp Burdened Soul         2 Cor. v. 4.    22. The Gospel Feast           A!att. xxii. 4.
8. DivirneSecurity andSupport I)eut. xxxiii.27. 23. The Practical Christian    John iii. 21.
S. The Good Shepherd         Luke xv. 5.    24. The Trial of Uprightness  John iii. 21.
10. The Endearer of Christ   I Pet. ii. 7.    25. Divine Influence proved   John iii. 21.
II. Christ Precious           1 Pet. ii. 7.    6. Full Satisfaction          Psalm  xvii. IS
12. The Perplexed and inqui-                  27. Conscious Relief           Job xxiii.!)
ring Christian           Joj xxiii. 8, 9. 28. The Twofold Benediction   Ephes. i. 3.
13 The Burden removed         Psalm Iv. 22.   29. Christian Partnership      Philemon 17.
14. VitalPartiicpationofChrist John vi. 53.    30, The Birth of Noah         Gen. v. 29.
i6. The Heroisml of Faith     John xi. 15.
DECEMBBER.
1. The Saviour's Glory       John i. xlv.    16. The Mediator               Jer. xxx. 21.
9. Tabernacle Services       Numb. vii. 1-9. 17. Paul Preserved             Acts ix. 23-25.
3. The Experience of Christ Heb. v. 8.        18. The New Disciple          Acts ix. 26, 27.
4. The Precious Trial         Job xxiii. 10o.  19. Divine Condescension     2 Chron. vi. Il
S. Jeremiah in the Dungeon  Jer. xxxviii. 6. 20. The Caution                 I Kings xx. iI.
1. The Kind Ethiopian        Je.xxxviii.11-13 21. Acceptable Prayer         I Tim. ii. 8.
7. Kindness rewarded         Jer.xxxix. 15-18. 22. Safety in Danger         2 Kings vi. 1j-i
a. The Simple Acknowledg-                     23. The Mediator              Jer. xxx. 2I.
ment                     John ix. 25.    24. The Love of Jesus          Ephes. v. 2.
5. The Sufferingsof Christ   Isaiah liii. 11.  26. The Saviour's Birth       Micah v. 2.
10. The  Effects of Christ's                  26. The Character of Christ    Luke ii. 26.
Death                   Isaiah liii. 11.  27. The Improvement of It
11. TheSaviour's Satisfaction  Isaiah liii. 11.     Blessing                 Luke ii. 2.
12. Man's Ignorance and Ina-                  28. rhe Elder Brother          Heb. ii. 17.
bility                  Jer. x. 23.      29. The Prssentation of Jacot  Gen. xlvii. 7.
1L The Offering of the Princes Numb. vii. 10.  30. The Question of Pharaoh   t"-,n. xlvil. &
14. The Authorof SaZvation    Heb. v. 9.      31. The Representation of L)  wr5  6 zlvM. p..A  The Mlinatrel             t Knl   i.     & I




EVENING EXERCISES
FOR TIlE CLOSEr.
JULY 1.-" By faith Jacob, when he was a dying, blessed both she sor.s of
Joseph; and worshipped, leaning upon the top of his staff."-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 upright; 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 circumstances the most striking and
improving. Let us convey ourselves into Egypt, 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
neaven. 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 recourse to this action to aid such an impression?
The Jews were to eat the passover with their staves in their hand:
and we should observe 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 preserve
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 confessed themselves to be strangers and pilgrims upon earth." Give me, says the dying traveller, my staffWas this staff the same he spoke of when he was returning from
Haran; " With my staff I passed over Jordan, and now I am become two bands?"  If so, and the thing is very probable, how many feelings would this companion of all his journeys revive! For aft.
ter a length of time even inanimate things draw from us a strange
kind of regard, and affect us, if not by themselves, yet by their
associations.-But it was an instance of his bodily decline and
infirmity. He whose constit tion had enabled him to bear such
travels and fatigues is now ied-ced to the weakness of infancy
and dependence; and leans upon the top of his staff. " The glory
of young men is their strength:" but let them remember their Creator in the days of their youth; for the evil days will come when
they shall say, we have no pleasure in them; when they that look
out of the windows shall be dark ened, and the strong men shall bow




6                       JULY 1.
themselves, a id the keepers of the house shall tremble, and the grasap
hopper be a burden, because man goeth to his long home.-It was
also a proof of his conscientiousness in duty. He would place himself in the best posture of devotion his infirmities would admit. We
are to glorify God in our bodies as well as in our spirits; and though
he does not bind us down to any corporeal forms, yet every thing in
his service should be ext ressive of reverence and godly fear. T1 e
Seraphim veil their faces 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 hirr
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 imperfections which humble him, and prevent all confidence in
the flesh. He feels that he is an unprofitable servant, and says in
his last approach still more than in all his former ones, "I come,
trusting not in my own righteousness, but in thy manifold and great
mercies." It had also in it thanksgiving. He had experienced many personal and relative troubles; but out of them all the Lord had
delivered him. The angry storms of life were now blown over, and
a serene evening had arrived. He had escaped the difficulties and
dancers of a tiresome road, and was now in sight of the journey's
end, and of his father's house. It is easy to imagine the grateful
emotions of his mind when he remembered his flight from the face
of his brother, the vision of Beth-el, and the promise of God that he
would be with him, and keep him in all places, and never leave him
nor forsake him. All this had now been accomplished. " Bless the
Lord," would he say, " Bless the Lord, 0 my soul: and all that is
within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits." It contained also prayer. He would implore
mercy and grace to help in this time of need; for he had yet to die.
0 my God, strengthen me this once. "0 God, be not far from me:
O my C od, make haste for my help. O God, thou hast taught me
from r; r youth: and hitherto have I declared thy wondrous works.
Now also when I am old and gray-headed, O God, forsake n e not;
until I have showed thy strength unto this generation, and thy power
to every one that is to come." And he prayed not only for himself, but for others, especially those of his own house. For,
Thirdly, he " blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff." The affair is recorded in the'book of
Genesis with the most touching simplicity. Understanding that his
father was sick, Joseph hastens to visit him: and he takes his two
sons wM.na him  It was wvise in him lo show these youths, who had




JULY  1.                        7
been living in splendour, such a solemn scene, and to place them
under the dying benediction of this man of God. Jacob was overjoyedl at their arrival, and said, " Who are these? And Joseph said
unto his father, They are my sons, whom God hath given me in this
place. And he said, Bring them, I pray thee, unto me, and I will
bless them." The feelings of men towards their grandchildren are
commonly very powerful: but every thing here tended to increase
affection. Manasseh and Ephraim were the offspring of Josephand Joseph was his favourite son, endeared by his loss and suffer.
sngs; he was also the son of his beloved Rachel. O could he have
seen the image and representatives of Rachel-her son and-he?
grandsons! But " the eyes of Israel were dim for age, so that he
could not see. And Joseph brought them near unt~ him; and he
kissed them and embraced them. And he blessed Joseph, and said,
God, before whom my fathers Abraham and Isaac did walk, the
God which fed me all my life long unto this day, the Angel which
redeemed me from all evil, bless the lads; and let my name be
named on them, and the name of my fathers Abraham and Isaac;
and let them grow into a multitude in the midst of the earth. And
he blessed them that day, saying, In thee shall Israel bless, saying,
God make thee as Ephraim and as Manasseh. And he set Ephraim
before Manasseh."  Let us endeavour 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. Children who
have disregarded the living counsel of a father have followed his dying admonitions: 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 frequently rendered their departure a blessing to many. It has encouraged-the fearful. It has convinced 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 extraordintry in this transaction. Jacob was under a
degree of divine inspiration; and this appears in the manner of his
blessing these children: for he not only poured forth the tenderness
of his heart toward them, but he admitted them, though born in
Egypt, into his family and the congregation 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 extraordinary 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
perished, 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 acknowledged not only the God of providence, but
the God of all grace: that he extended his views beyond the bounds
of tinle and sense: that le 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 bless.
ed. What would his dying faith have been, had he only proved




8                        J/UTLY 2.
the organ of Divile: omniscience concerning things to come?  Ba.
laam " had'his eyes open, and heard of the words of God, and knew
the knowledge of the Most High:" and he said, " I shall see:him,
but not now:; I shall behold him, but not nigh." But Jacob was an
t[eir of promise: Jacob could say, "' I have waited for: thy salvation,
O Lord."  And this is the grand thing-This is what we shall all
want when, like him, we are "a dying."  When heart 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 faith. We have heard 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 death," said Dr.
Grosvenor, "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
salvation, which thou hast prepared before the face of all people."
0 thou Author of all good, inspire my soul with this all-irportant 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 finish my course with joy, and be able to say,
"'O death, where is thy sting? O grave, where is thy victory.?
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 helooked round about on them with anger, being grieved for
he 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 instructive 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 reasoning 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 w*r at 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 suffering, but we should grieve more to see them
sinning. We should feel more to see a man pioud 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 mai who is inflicting upon his




JULY 3.                           r
soul the torments of hell, s far more cruel than to turn.nto sport
and merriment the tortures of a fellow-creature on the rack. Paul,
in his climax, considers our " having pleasure" in the sins of others
a greater instance of depravity than " doing them" ourselves; and
the reason is, because we may have powerful temptations to the
one, whereas the other results from pure congeniality: nothing
shoxws us more than that which can yield us pleasure. So, on the
othber hand, the purest grief is that which we feel for the sins of
others. Selfish respect may have some place in concern for our own
sins, because they endanger us; but we shall not be punished for
the sins of others. When therefore we suffer for them, we sorrow
after a godly sort; we are affected with sin as sin; and evince the
truest benevolence. And so pleasing to God is such a disposition,
that in times of public calamity he ordered " a mark" of preservation to be imposed " upon the foreheads of the men that sighed and
cried for all the abominations that are done in the midst of the land."
In our Lord we see the finest moral harmony arising from the
perfect union of diverse feelings and affections. His zeal was not
without discretion  his prudence was not without fervour. His
authority dignified his condescension; his kindness softened and
endeared his power. His compassion was not without censure.; his
censure was not without pity. He distinguished between the sin
and the sinner; and at once displayed his displeasure and his distress-" He looked round about on them with anger, being goreved
for the hardness of their hearts." So should it be with us.
Let us beware that our tenderness does not degenerate into connivance at evil. Adam was too complaisant, even to a wife, when
he refused not the forbidden fruit, though presented bv Eve. And
what judgments did Eli draw down upon himself and family, because his sons made themselves vile, and he restrained them not!
The Scripture does not speak with commendation of " men in whose
mouth are no reproofs."  Yea, it says, "Thou shalt not hate thy
orother in thine heart: thou shalt in any wise rebuke thy neighbour,
and not suffer sin upon him."
Let us also take heed that our faithfulness dces not deprive us ol
the meekness and gentleness of Jesus Christ, or annihilate our concern for the offender in our hatred of the offence. Some Christians
are sadly defective here. It might be supposed that they had never
read the injunction: "Brethren, if a man be overtaken in a fault,
ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one
another's burdens, and so fulfil the law of Christ."
July 3.-" Then came Amalek, and fought with Israel in Reph.dim."
Exodus xvii. 3.
THOUGH God had relieved the people in their pressure when there
was no water for them to drink, yet they had offended and provoked
him by their rebellious murmurings. Moses therefore, to perpetuate the memory of their guilt, as well as of their deliverance, gave
a new name to the place: " He called it Massah and Meribah, because of the children of the children of Israel, saying, Is the Lord
M,%ong us )r not "- And may we net suppose that the present at



to                       JULY 3.
tack upon them was permitted of God, to' rebuke and correct them
tor their sin?  For men are his instruments: he controls them
when they act most freely; and he employs them righteously when.hey act against us unjustly. He can also punish Ihem, even when
they fulfil his pleasure; for he judges them according to their motives
and designs, and not according to the effects their actions produce
by his overruling interposition.' O0 Assyrian! the rod of mine
anger, and the staff in their hand is mine indignation, 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. Howbeit
he meaneth not so, neither doth his heart think so; but it is in his
heart to destroy and cut off nations not a few. Therefore shall the
Lord, the Lord of hosts, send among his fat ones leanness; and
under his glory he shall kindle a burning like the burning of fire."
These Amalekites have been supposed to be the descendants'of
Esau; but we read of them in the days of Chedorlaomer; and Balaam calls Amalek " the first of the nations."  They possessed at
this time a large tract of country, extending from the confines of
Idumea to the western shore of the Red Sea. When therefore Israel
crossed over, they were obliged to approach their borders: but they
offered them no injury or provocation; and instead of invading their
territory, they were turning away from it. We know not what
actuated Amalek to assault them; whether it was the hope of plunder, or a wish for military renown, or pure maliciousness. But from
the book of Deuteronomy it appears that his conduct was as mean
as it was wicked, and as dastardly as it was cruel: for not daring
to engage them in front, he waited his opportunity, and smote the
hindmost of them, even all that were feeble behind them; and when
they were faint and weary, alike incapable of resistance or flight.
The detail of the action on the part of Israel is worthy our attention. They were not only justified in having recourse to arms, but
they wisely managed the measure. Though they were a people
conducted by the Almighty, 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 supernatural
is here thought of: for miracles were never intended to be employed
where ordinary means were at hand, and sufficient 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 strenuousness; 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 state 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 salvation with fear and trembling, for it is God which
worketh in you to will and to do of his good pleasure.'




JULY 3.                        11
Behold Moses and Joshua mn this occasion in their re cpective de.
partments; 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 work. 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
Joshua foughllt-t was the same spirit that actuated the supplicant
and the warrior.' But " as we have many members in one body,
and all members have not the same office: so we, being many, are
one body in Christ, and every one members one of another." If all
were the eye, where were' the hearing? and if all were'the ear,
where were the seeing? It is'enough for the eye to see, and the
ear to hear, and the foot to walk. It:wOuld not be for the beauty
and welfare of society that every excellence should he found in the
same individuals'; 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 hiniself'near'enough to survey the scene-Thus
Moses was stationed on the brow of a rising ground just by, and
within view-and how encouraging must it have'been to Israel, as
they advanced to battle, to look up and see him with his armns ex
tended, and holding in his hand the signal of omnipotence! " Yonder,' 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 themselves, are nothino without the concurring agency of
Heaven.
But where are the'knees that never tremble, 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 Moses. Two are better than
one: and a threefold cord is not quickly broken. We cannot be
ndependent 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:
ret he went to him in the wood and strengthened his hand in God,
Need we wonder at the result of the conflict? Joshua fough*




12                        IULY 4.
under many disadvantages. His men had not seen War. The}
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 art nen. It is freedom 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 enemies 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
reed, and formerly used by shepherds. Such an instrument could
never be very enchanting; but when " bruised," would sound inharmoniously and harshly, and would probably 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 unable to bear any weight, is unavailing for any useful
purpose, and seems fit for nothing but the fire.-And what is
"smoking flax?" 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 renders
it " the smoking taper." In this case the flame is extinct; but the
tow retaining some particles of fire, sends forth no useful light, but
only offensive effluvia. All this is obviously metaphor. But it will
aot be necessary to endeavour to trace the analogy in various and
distinct articles of resemblance. It is enough to seize the spirit and
design of the figures.  This bruised reed, and this smoking flax,
mean certain characters to be found, not in the world-there is no
real religion there, but in the Church. They are persons of very
weak and defective attainments in the divine life. They may be
described as defective in knowledge, and obscurely acquainted with
the things of the Spirit. Or as weak in faith, and full of doubts
and fears. Or as afflicted with outward troubles and inward conflicts, while the consolations of God are small with them. Or as
the subjects of moral infirmities appearing in their resolutions,
temper, and conduct, and concurring to disqualify them for glorifying C-od, and serving their generation.
Yet low as they are in the eyes of others-and they are lower in
their own, the Saviour does not overlook or despise them: " A bruised
reed shall he not break. the smoking flax shall he not quench.'
His regard is only 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 rekindle the smoking flax, and
cause it to burn clear and bright. And that this is the design is o1vious from the delightful addition in which we are told that the
work, though opposed, shall be rendered triumphant, " till he send
forth judgment unto victory."  So truly was it said of him ir prophecy, "' H  shall gather the lanibs with his arm, and carry there in




JULY 4.                        t3
nis bosom. and getl)!edd those that are with young."  So well did
he say of himself, " He hath sent me to heal the  broken-hearted, and
to comfort all that mourn."
We may view the fact in four periods. First, The period before
his incarnation. His " goings forth were of old from everlasting."
t was he who appeared to the patriarchs; but hear the testimony.f a dying Jacol, whose failings had been many: "God before whom
-ny fathers Abraham and Isaac did walk, the God which fed me all
~nv life long unto this day-The Angel which redeemed me from all
Israel, bless the lads." He was with the Church in the wilderness.
And how is his conduct towards them characterized? " But he, being
full of compassion, forgave their iniquity, and destroyed them not:
yea, many a time turned he his anger away, and did not stir up a'l his
wrath. For he remembered that they were but flesh; a wind,hat
passeth away, and cometh not again." " In all their afflictic t he
was afflicted, and the angel of his presence saved them: in his love
and in his pity he redeemed them; and he bare them, and car-ied
them all the days of old."
The second period takes in the days of his flesh. For three-t -Adthirty years he dwelt among men, and they beheld his glory, ~nd
saw him " full of grace and truth."  He had compassion on the
multitude, because they were as sheep having no shepherd, and he
taught them many things.  What was his language?  " Colae
unto me, all ye that labour and are heavy laden, and I will give
you rest."  He saw some faith in the nobleman who applied to him
on the behalf of his son; but it was so weak, that he thought our
Saviour could not raise him when dead, and that he could not even
recover him while living, without his bodily presence, ignorant ot
the almightiness of his word. But he yields to his desire; " Sir,,ome down, ere my child die." What dull scholars were his disciples! But he endured their waywardness; and taught them as th-ey
were able to bear it. He tenderly apologized for the three disciples
in the garden, when, though he had enjoined them, and was exceediug sorrowful, even unto death, they could not watch with him one
nour-" The spirit iadeed is willing, but the flesh is weak." When
ne was apprehended they all forsook him and fled-Yet he loved
them unto the end-and beyond it tooObserve the third period, the season that elapsed between his resurrection and his ascension. He rose with the same heart with
which he died. He instantly appeared to Mary Magdalene who
was weeping, and comforted her. He sent a message to his cowardly and wavering followers, announcing that he was risen. He
mentioned Peter who was inconsolable by name. He joined Cleopas and his companion as they were going to Em n4us, and revived their dying faith and hope. He entered the roo;n where the eleven were assembled, and said to their drooping fearful hearts, " Peace
be unto you." He accommodated himself with the most surprising
condescensioa to the wish of Thomas, and set his scruples at rest.
He took leave of them all, and was paited from them in the very
act of blessing them.
The fourth period followed his return to heaven. Out of sight,
is otten out of mind, with us. The chief butler on his advancement
forgot Joseph. Years elapsed after he was enthroned before David
VOL. TI




14                       JULY 5.
inquired after the famil:; of his friend Jonathan. But J esals rememberea his followers as soon as he came into his kingdom. He iram
mediately 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 dying 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 ustake what he said to the church
of Philadelphia, and remember that he is the same yesterday, today, and for ever. "I know thy works: 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."
J$ILY 5.-" Exceeding great and precious promises." —2 Peter i. 4
NOT only " great," but " exceeding great, and precious"-Exceeding all example-exceeding all expression-exceeding all conception.
Thvy are exceeding great in their contents. 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 those promises-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. O my soul, let me
dwell on each of these till I am filled with wonder; and constrained
to exclaim, "   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 sons of men!"
They are exceeding precious in their estimation. This does not
regard all to whom these promises are addressed; for many make
light of them, and neglect so great salvation. But there are others
in whom it is fully exemplified. The promises are exceeding pre,
cious in the esteem of awakened and convinced sinners. A sense
of our wants is necessary to render all our supplies desirable and
gratifying. The full soul loathes the honeycomb: but to the hungry-every bitter thing is sweet. It is owing to this that many read
and hear the word of God without impress'on; and that the invitations of the Gospel, instead of being attractive, are rather offten
sive, 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 never in bondage. But when we see and feel
that we are in the condition the dispensation 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 morning. When weary and heavy laden, how precious is the
voice that cries, "I will give you rest." I am lost, but here is a Sa.
viour. I. am sick and dying, but here is a Physician. I am guilty
and weak, b it here is One ii whom I have righteousness and,trength.




JULY 5.                        lb
They are also exceeding precious in the esteem of real and con.
firmed believers. Let us go through the Scriptures, and we shall
find how the saints always delighted in them. rhe patriarchs
"embraced them"-kissed them, as the word is; " and confessed
that they were strangers and pilgrims on the earth." Job said, " I
nave 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." Jeremiah said, "I found thy
words and I did eat them; and thv word.was unto me the joy alnd
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"
t*heir "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 tle relish of enjoyment: and therefore. as
new-born babes, they desire the sincere milk of the word, that they
may grcw 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
enabling 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 often hlave they found" the.joy of the Lord" which
they have derived from their " strenath;" freeing them from fear,
depression, and formality; and enlarging their heart to run in the
way of his commandments! Faurthly, in promoting their mortification and sanctification. This is their ultimate design: "That
by them we may be partakers of the divine nature, having escaped
the pollutions of the world through lust."  For they are not only
intended to afford us consolation, but to draw us from earth to heaven, from the creature to God, from the life of sense to the life of
faith, and from the life of sin to the life of holiness. And Christians feel this effect from them far more than from the dread of
wrath, or the authority of command, according to the language of
the Apostle: " Having therefore these promises, dearly beloved, let
us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
Are you an heir of promise? "0  that I was! I know that these
promises are exceeding great and precious; but they often make
me shudder, lest I should come short of them. Oh that I knew
whether I might claim them as my own i!" Wait on the Lord, and
keep his way. Pray for the testimony of his Spirit as he imparts
it by his work in the heart and by his rule in the word. Observe
the nharacters he has given of thef subjects of his grace. " To thia




16                        JULuY 6.
man will I look, even to him that is poor and of a contrite spirit,
and trembleth at my v ord." " EBlessed are the poor in spirit: for
theirs is the kingdom of heaven. Blessed are they that motrn:
for they shall be comforted. Blessed are the meek: for they shall
inherit the earth. Blessed are they which do hunger and thirst
after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart:
for they shall see God. Blessed are the peace-makers: for they
shall be called the children of God."But if I am an heir, what is my duty with regard to these " exceeding great and precious promises?"  It is to believe them. They
are nonentities without faith. It is only by faith they can live and
operate in the soul. It is to remember them. You should not
have your resources to seek when you want them to use; but be ot
a ready mind to apply those divine encouragements as your various
exigences may require. It is to plead them before God. They are
good bills, payable at sight.  Present them, and say, Fulfil thy
word unto thy servant, upon which thou hast caused me to hope.
It is to publish and recommend them. It is a good day with you;
and if you hold your peace, some evil will befall you. Go therefore
and tell the king's household. Say to your relations, friends, and
neighbours; O taste and see that the Lord is good; blessed is the
man that trusteth in him. Yea, to all you find, say, with Moses tc
Hobab; " We are journeying unto the place of which the Lord said,
I will give it you: come thou with us, and we will do the good:
for the Lord hath spoken good concerning Israel."
JULY 6.-"Now Moses kept the flock of Jethro his father-in-law, the priest of
Midian: and he led the flock to the backside of the desert, and came to the
mountain of God, even to Horeb. And the Angel of the Lord appeared unto
himn."-Exodus iii. 1, 2.
IN the history of Moses we find three distinct periods. Each of
them consisted of forty years. The first he passed at the court of
Pharaoh. The second as a shepherd in Midian. The third as the
leader and ruler of Israel in the wilderness-So changeable often is
human life-So little do we know at the commencement of our
course what direction it will take, or what design the Lord has to
accomplish, either for us or by us. He giveth none account of any
of his matters: but he says, "I will bring the blind by a way tha
they knew not; I will lead them in paths that they have not known:
I will make darkness light before them, and crooked things straig t.
These thinos will I do unto them, and not forsake them."
Who can conjecture, when a child is born, however disadvan.
tageous the circumstances in which lie is placed, what are the destinations of Providence that await him? What a character was here!
What wonders did he perform! What a space does he fill in:he
records of antiquity, as a deliverer, a commarnder, a lawgiver, aln
historian, and a prophet of the Lord! What a tax of admiration
and gratitude has he levie: upon all ages! Yet ali this importance
was once hid for three months in successive concealments, launched
In an ark of bulrushes on the Nile, and by a concurrence of circunmstances, apparently the most casual, discovered, save~ and advanced
to glory, honour, and immortality!




;ULY 6.                         17
God -works like himself. He does indeed employ means: but
while men depend upon their instruments, his instruments depend
upon him; and he so uses them as to show that the excellency of
the power is not of them,. but from himself. IWhen, without hh'e
or reward, a whole nation was to be released from the iron grasp
of the most powerful tyrant of the day, Who appeared before him
with this sublime demand, "Let my people go, that they may serve
me?"  Not a trained soldier, not an experienced and renowned
officer; but a shepherd, with no sword by his side, but only a crook
in his hand, and no less than eighty years old, when, according to
the language of his own beautiful psalm, our " strength is labor
and sorrow."
The place where he received this surprising commission was the
neighbourhood of Horeb, a place rendered afterward so famous
and memorable. What a contrast between his condition at the foot
of the same mountain then, and his state now! Now a solitary keeper
of a few sheep; then king in Jeshurun, ascending up to meet the
Most Hich face to face; receiving the mandates of infinite pu
rity 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
si!m 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 endowrment.. 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 comle down and harmonize
with their circumstances. They aie 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 respectable is a proe.ssion, 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!) beggaryr 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 vould much rather be sick than idle." As the eml
ployment of Moses was not degrading, neither, we are persuaded,
was it found uncomfortable. Lord Kaimes says, "there is no drud.
gery upon earth but admits of more enjoyment than the ennui resulting from indolence and inaction."  We have much reason to
believe that Moses felt these to be the most privilegred years of l;is
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 he held communion with his God, was inspired to write tlhe book of Genesis,
and to tell how " the earth sprang out of cha s" —And here some
have concluded he composed the delightful (irarma of Job, to encourage and comfort hi, suffering brethrell in Egypt. However this
wlay be, the subjec -dds another instance to thao numerous ta M'v
2'




T'O                       JUL Y 7
menltoned In the Scripturts, in which, when the I ord appearel to
communicate a. discovery, or confer a distinction, the recipients
were engaged in discharging t'he duties of their stations in lifeIndeed where can we find an exception 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 himn that hath shall
be given, and he shall have more abundantly; but from hinm that
hath not shall be take.lT away even that he hath."
JULY 7. —': And the Angel of the Lord appeared unto him in a fiAne of fi-t
ct of the midst of a bush: and he looked, and, behold, the bush burned with
file, and the bush was not consulnsd."-Exodus ilx. 2.
THIS exhibition was not onlv miraculous, but very significant. It
was intended to strike the mind through the senses, and as an emblem
to be instructive tn at least four circumstances.  Observe the substance of the figure.  Not a fine tall tree, not a cedar or cypress,
but " a busn," a mere bush —perhaps a bramble bush. Such is the
image of the Church. If numbers, and riches, and splendour, and
power be the marks of the true Church, as pcpery has often professed, where in many ages of the worl-d could it be found?  Seldom under the Gld Testament dispensation; never under the New.
A1 one time it was in the ark, and there was a wicked Ham. At
another in the family of Abraham, and there was a nlocking Ishmael.
It was now in Egypt, consisting of sirves and brickmakers.  If we
go forward, our Saviour hand not wThect to lay his head. His followers were the common people.  His Apostles were fishermen.
They'could say, years after they had been endued with power from
on high, "Even to tnhis very h'our,  we hunger, and thirst, and are
buffeted, and have no certain ldwelling-place; we are accounted the
filth and offscouring of all things."  Paul could make this appea;
to the Corinthians' "God hath  chosen the foolish things of the
world to confound the wise; and God 1hath chosen the weak things
of the world to confound the things which are mighty; and base
things of the world, and things ATwhich are despised, hath God chosen,
yea, and things which are not, to bringc to nougrht things that are:
that no flesh should glory in his presence."  And when James addresses the admirers of the golden ring and the goodly apparel, he
sho.vs them tllhat if they would follow God he would lead them in
another direction: " Hearken, my beloved brethren; hath not God
chosen the poor of this world rich in faith, and heirs of the kingdomn
which he hath promised to them  that love him?"  The church is
indeed glorious, but she is all glorious within. Hier excellences, like
the weapons of her wartfare, are not carnal, but spiritual.  Natutra}
nlen therefore do not discern her worth and digrnity —"'The world
knoweth us not."
Observe the condition of the bush. It " burned with hre."  Fire
is one of the most common things in the Scripture to denote severe
surfering.  Hence it is said, " Glorify ye the Lord in the fires." " 1
will bring the tlhird part through tlhe fire."  What was the state of
the Jews now in Egypt? They we re enduring every kind an(l degree of degradati mn and anguish, anud their lives were bitter by cruel
bondage.  " The Lord said. I have surely seen the affliction of ap"




JUIY 7.                        19
people whi~h are in'Egypt, and have heard tleir cry by reason of
their taskmasters; for I know their sorrows."  Yet what were
their sufferings compared with those of many of their brethren in
later ages? It is to the Jews the Apostle refers when he says;
" Others were tortured, not accepting deliverance; that they might
obtain a better resurrection: and others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
they were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered about in sheep-skins and
goat-skins; being destitute, afflicted, tormented; (of whom the
world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."  And when addressing
the Hebrews who were converted and christianized, the same writer
says; " Call to remembrance the former days, in which, after ye
were illuminated, ye endured a great fight of afflictions."  We also
should do well. to reflect on the condition of our ancestors, and be
grateful for the exemptions with which we are favoured. Yet there
is a sense in which if any man will live godly in Christ Jesus he
shall suffer persecution. With us indeed the hand is tied; but the
tongrue can no man tame, and the carnal mind is enmity against
God. And no toleration-act can prevent our having tribulation in
the world; or preclude personal and relative afflictions: anti these
may subserve the purposes of persecution properly so called. We
have known individuals who have suffered in private life more than
many martyrs; some of them enduring the pressure of grief week
after week, and month after month, without notice; and others
unable to divulge the source of their distress-a heart's bitterness
known only to themselves. Christians are never to consider " fiery
trials" as stiange things. Of how many can God say, "I have
chosen thee in the furnace of affliction!"
Mark its preservation. Though burning, " the bush was not consumed." What a commentary on this part of the subject are the
words of the apostle: " We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not
forsaken; cast down, but not destroyed; always bearing about in
the body the dying of the Lord Jesus, that the life also of Jesus
might be made manifest in our body. For we which live are alway
delivered unto death for Jesus's sake, that the life also of Jesus
might be made manifest in our mortal flesh."  And what an ex.
emnplification of this language is the history of the Church! Though
always exposed and assailed, it has continued to this day. Other
cities have perished, and their memorials with them. Empires
have disappeared.  The four universal mionarchies have moldered
away, and their dust has been scattered to the four winds. But the
Church is not only in being, but flourishing, and advancing, ana
going to fill the whole earth. The oppositions it lla: met with have
been overruled for good, and have turned out rather to the further.
ance of the Gospel. As it was with the natural Israel. so it has
been with the spiritual; the more oppressed, the more thev mniultiplied and grevw: and the blood of the mwartyrs was the seed of the
Church. Our hearts never tremble for tile ark of God. It is in
safe keeping. He whose cause it is, is the Almighty; and he loves
it infinitely better than we do. We never sympathize with the cry




JO                       JULY 7
"The Church is in danger."' We know it is not in danger-It can
not be in danger while his word is true; " On this rock will I built
my Church, and the gates of heli shall not prevail against it."  And
this is as true of every individual believer as of the whole Church
collectively. Not one child from the family, not one sheep, not one
lamb from the fold, ever has been or ever shall be lost. " They
shall never perish."  Though the righteous fall, they shall not be
utterly cast down. They may be chastened of the Lord, but they
cannot be condemned with the wicked-There is no condemnation
to them that are in Christ Jesus. " Who shall separate us from
the love of Christ? shall tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword? Nay, in all these things
we are more than conquerors through him that loved us."
*(Mark the cause of its security. Fire devours, and the bush was
combustible, Why then was it not burnt? The " angel of the Lord
appeared unto him in a flame of fire, out of the midst of a bush;"
or, as it is subsequently expressed, "The LORD saw that Moses
turned aside to see, and God called unto him out of the midst of
the bush." While this leaves no doubt as to the divinity of the
Being who displayed himself, so it explains the mystery of the continuance of the bush, and of the perpetuation of the Church typified
by it-" God is in the midst of her, she shall not be moved; God
shall help her, and that right early." " Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of
thee."  God's presence with his people is a delightful reflection;
and it-is founded in the most perfect certainty. He is with them.
always; with them in their lowest estate; with them in all their
dangers and afflictions; with them to pity 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, Rthiopia and Seba for thee." To change the 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 perish? Was not He on board? And if so, his
safety ensured 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-" HIe 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 Joseph he said, "Blessed of
the Lord be his land, for the precious things of heaven, for the defw,
and fobr the deep that coucheth beneathn 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 fulness
thereof, and FOR THE GOOD WILL OF HIM THAT DWELT IN THE BTJSH."
Tlhe scene, though it had passed forty years before, vivid) 7 rushed
upon his imagination, and he derives from it the greatest good he
could implore, whether for a nation or a nman only. What pains
we take, and what sacrifices we make, to gain " the good will" of
a fd;low-creature, which, if attained, can do nothing for us in our
greatest exigences and( interests. But the "good-will" of him that




JUL Y 8.:
del it in the bush- — a tried God, a Covenant God, a God who there
said, " I am the God of Abraham, Jf Isaac, and of Jacob" —this can
sweeten every comfort, soften every sorrow, take the sting out o:
death. This can accomplish every hope. This satisfy every desire.
"Thinlk upon me, 0 my God, for good."
JULY U. —"I will rather them that are sorrowful for the solemn assembly."
Zeph. iii. 18.
Tins " solemn assembly" was the convocation of the people for
wcrship, especially in the feast of unleavened bread, the feast ot
weeks, and the feast of tabernacles. In these, thrice a year, all the
males were to appear before God in the place which he should
choose. This was Jerusalem. It was therefore named " the city ol
their solemnities."  Here, at such seasons, tlhey were always to
" rejoice before the Lord." The services indeed were all of the festive kind; and "joy becomes a feast"" But we have no such lengths to go,
Nor wander far abroad;
Where'cr the saints assemble now
There is a house for God."
Yes, we have our solemn assemblies as well as they; and sure.y
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 Sabbath 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 privileges, there is surely enough to awaken apprehension 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 what can be more venerable, grand;
and impressive, than the assembling together of a number of immortal beings, in the presence of >he Lord of angels, to engage not in
any of tile affairs of this world, but in those which concern the soul
and eternity, and the consequences of which will affect us for ever!
Well, therefore, 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 heaven."  " God is greatly to be feared in the assembly of
the saints, and to be had in reverence of ahl 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 will con.
duce more to our profiting by the means of grace, than our engaging with a seri us and thoughtful frame of mind. David there[ore said, " In ti.y fear will I worship toward thy Holy Temple."
It is the more necessary because of the frequent return of these
solemnities: if familiarity does not always breed contempt, it must
always tend to reduce veneration.
But what caused these pious Jews to be " sorrowful?' See how
they that are after the flesh do mind the things of the flesh, but
th J that are after the Spib it the things of the Spirit. Their metro




32                        JULY 8.
polis wa 3 destroyed, their palaces were demolished, strangers pos
sessed their fields and vineyards: but though their calamities wert
great and numberless, nothing distressed them in comparison witL
the destruction of the temple, and the loss of their sacred institu
tions. They were " sorrowful because of the solemn assembly."
This was now broken up and dispersed. Ah! said their aching
hearts, " thine enemies roar in the midst of th y 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 beautiful
aouse. where our fathers worshipped, is burned with fire, and all
our pleasant things are laid waste."
Blessed be God, we cannot be thus sorrowful for the solemn
assembly. Our temples are standing, our Sabbaths are continued,
our eyes see our teachers, our ears hear the joyful sound; we sit
under our own vine and fig-tree, and none makes us afraid. Yet
we ought, and if we are spiritually minded, we shall on many
accounts be sorrowful for the solemn assembly. Sorrowful when
deprived of opportunities of being found in it. This may be the
case owing to the calls of urgent business, or accident, or sickness,
or relative affliction. When indeed we are thus providentially
detained, the Lord will not leave us comfortless: yet when we
remember these things, we shall 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 praise, with a multitude that kept
holy day. Sorrowful that it is so little attended. Many so unde;value the privilege as to suffer the most trifling expense or impediment to keep them from the ccurts of the Lord. Sorrowful that
it is so little improved. How many attend frequently and regularly who receive the grace of God in vain, and are no wiser and
better for all their advantages. Sorrowful that it is so impoverished
and declining-That there is less spirituality and fervour; that
we do not see the children instead of the fathers; that while the
old are removed so few in early life are coming forward to fill their
places; that so few are led to inquire what must I do to be saved;
that so few increase with all the increase of God. Sorrowful that
it is dishonoured and degraded —By apostacies, backslidings, inconsistencies, and falls in the members of it; so that the enemies of
the Lord blaspheme, and the way of truth is evil spoken of, and
the Redeemer -wounded in the house of his friends. Hence it is
here added, " to whom the reproach of it is a burden." All this
"is a lamentation, and shall be for a lamentation."
Yet if we feAl the distress, it is a token for good. It is godly
sorrow. And blessed are they that thus sorrowv —For. savs God.'I will gather them that are sorrowful for the solemn assemrbly."
This means, with regard to these Israelites, that they should be
united again from their dispersion, and led back to enjoy their
former privileges, and again see his power and glory in the saiictuary. With regard to other sorrowers the Lord will gather their
tm two ways; gather them for safety, and gather them for glory,
Moses said to Pharaoh, upon his announcing the plague of' hail,
"Send now, and gather thy cattle, and all that is in the field;'
that is, house them from the sterm. Thus the hen gathereth het
hllickens u -der her wings, and affords them a safe and comfort



JULX                            23
%d]e retreat from the weather and the birds of prc y. Our Lord uses
this image; and David had also said, "He that dwelleth in the
secret place of the Most High shall abide under the shadow of the
Almighty. He shall cover thee w;:th his feathers, and under his
wings shalt thou trust; his truth shall be thy shield and buckler."
What aD encouragement is this in times of public and general
calamity Indeed without it we should not be able to live a day in
quie; froi  tl-e fear of evil. The husbandman, when the grain is
ripe, gathers the wheat into the barn. The bridegroom is said to
go " down into the garden to gather lilies."  It is thus the Lord,
when they are made meet, removes his saints from the Church
below to the Church above, and from earth to heaven, by the hand
of death. Thus they are continually gathering one by one to their
own people. At length he will send forth his angels, and will
gather together his elect from the four winds; and the agg-regate
will be perfect. To this the Apostle refers, when he says, " Now
we beseech you, brethren, by the coming of our Lord Jesus Christ,
and by our gathering together unto him."
Two things res-lt from hence. First-That sensibility attends
genuine religion. The Lord takes away the heart of stone out of our
flesh, and gives us a heart of flesh. Secondly-Nothing is more
pleasing to God than a. feeling, lively, public spirit, that will not
Illow of our looking on our own things, but also on the things of
others, and especially the things that are Jesus Christ's. If we have
no concern for the welfare of Zion, we are not living members of the
mystical body. If one memLer suffers, all the members suffer with it.'Pray for the peace of Jerusalem. They shall prosper that love thee."
J ULY 9.-" Are the consolations of God small with- tllee? — Job xv. 11.
THEY are not so in themselves, nor have they been so in the experience of many. Many have found them sufficient to wean their
affections from the vanities and dissipations of the world, to set
their hearts at rest, and to sustain them under every loss: when
they have walked in the midst of trouble these have been able tc
revive them; and in the multitude of their thoughts within them
lhs comnforts have delighted their souls. Nor can they be small in
the estimation of any who have tasted that th'e Lord is gracious.
IBut some know their fuller value from the want, rather than front
the possession.  They have had indeed relishes of them; but as to
lhabitual enjoyment, the consolations of God are small with them..
But is there not a cause? And should not serious inquiry be
made after it? The caulse cannot be found in the Cod of all comfort. We are not straitened in him. All the fulness of God is
before us. " Have I been a wilderness to Israel? a lanid of d(lrkness?" Sometimes the reason is the indulgence of somretillhg ncolmnatible with the will of God. This injures our peace and joy, as
ti!e wovrm affected Jonah's gourd: the cause was not so visible,
but it was real, and while ihe refreshful shade was w-itherirg c,rer
his head, a worm was wvorking at the ront. The b mughs and leaves
were sowIe wray off froro thae mischief, but they fel the influence in
every pore, and for want of vital communication could no longer
resist the sc(ircrin an.  If -1 reg;,rd iniqi'ity in my heart, tbe Lord




24                         JULY  9.
will not hear me. There was an Achan in the camp that trou
bled Israel; therefore they could not stand befoi'e their enemies,
Our obedience will be imperfect as long as we remain here, but it
must be impartial. We shall rue tor any reserve we make: and
can only be preserved from s}.ame 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, hath 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 faithfully by the discovery.
"The dearest idol I have known,
Whate'er that idol be;
ilelp mle to tear it. from thy Throne,
Anrid worship only thee.
Sc shall my walk be close with God,
Caltn and serene my frame,
So purer light shall mark the road,
That leads me to tile Lamb."
And be it remembered that the evil we are speaking of may
regard not only some sin committed, but some duty neglected.  One
complainer perhaps holds back that which rest-tution requires.
Another perhaps forgives not his brother his trespasses. A third
does not reprove his neighboaur, 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 the
ability to repair to them, we shall find that there is not an essential
connection between grace and what we call the means of grace
lie will be with us in this trouble, and we shall see his power'and
glory, so as we have seen him in the sanctuary. But it is otherwise
when having the opportunity in our hands we are found absent
We then transgress the command which forbids us to forsake the
assembling of ourselves together; we put a slight upon the Lord's
own appointment; and show a disregard to his presence and bles,
sing. The hand of the diligent maketh rich: and they that waiL
upon the Lord shall renew their strength. How much did Thomas
lose in being absent from the Apostles when the risen Saviour appeared in the midst of them! How often have we heard persons
remark, 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 somethimg was then lost whvLich might
have confirmed or comforted them through life.
Ignorance of their privileges has also its influence. Many labour under great difficulties 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 perseveringr in the divine life; and also
of the nature and design of afflictive dispensations.  Persons may
be sale, and feel little of the glorious liberty of the sons of God; for
this depends on knowledge: "ye shall;nloa the truth, and the truth
shall make you free."  "Blessed are the pysople who know the joytill sound; they shall walk, 0 Lord, in the!Ught of thy countenance,
in thy name -shall they rejoice all the day, and in thy righteousneus
they shall be exalted."




JULY 10.                         23
To this we miay add, separation from godly intercourse. Oint4
mrent and perfume rejoice the heart, so doth a man his friend by
hearty counsel. Paul was sad; but when lie saw the brethren, he
thanked God and took courage. " Jonathan Saul's son arose, and
went to David into the wood, and strengthened his hand in God."
Thus two are better than one. A Christian will often be tempted
to irmaine 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 stumblingblock into a way-lnark,
and convince him that all the subjects of divibne grace have passed
through the same exercises. Having seen the treachery of his own
heart, a Christian is afraid of any encouragement offered from that
quarter, till he has consulted with a wiser than himself 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 wh) 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 ve ask amiss."  And what said
the Saviour to his disciples? " 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
ltumb; 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 confidence by the faith
of him, say, " He that spared not his own Son, but delivered him
up for us all, how shall lie not with him also freely give us all,hings?"
JUTLY 10.-" And so, after he had patiently endured, he obtained the promise."
Heib. vi. 15
THE person spoken of is Abraham. The promise is contained in.he 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
less thee, and multiplyin  I will multiply thee. And so, after he
had patiently endured, he obtained the promise." He had obtail'ed
the promise itself longl before; but the meaning is, that he it
length obtained also the fulfilment.
Now they that are of faith are blessed with faithful Abraham.
lie 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
beginniing spoke in a way of promise; and in a way of promise he
always deals with his people. I-e could have done for them all thal
he purpc(sed to do without announcing it previously, but then they,.onld have derived n, advantage from it beforehand; and as they
VOL. II                        3




23d                      JULY 10.
could not have known It, they could not have trusted In it, anrd acte6
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 engagement by which a man lays himself under an obligation, and
does not leave himself at liberty to act indifferently. And this,
with reverence, applies to the conduct of the Supreme Being. But
it is obvious that God's promising must have originated in his own
undeserved 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'rut'h 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 gutlt, we could have expected
nothing but a certain fearful looking-for of judgment; and, like
Adam and Eve, hearing the voice of God, we should have ende.voured to hide ourselves for fear. But be astonished, O heaven, at
this, and wonder, O earth; he is good and ready to forgive! and
comes forward and assures us that the thoughts he thinks towards
us are thoughts of peace, and not of evil! and that all things are
provided and ready for our relief!
As soon as we are born of God we are his children. and if children, then heirs; and as such we have a title which no enemy can
invalidate to all the promises. But the promises are not always
immediately accomplished, and hence a period of "patient endur.
in&g" is necessary. God indeed is not slack concerning his pro.
mise: he is never a moment beyond the appointed season. Yet,
according to our wishes and apprehensions, he seems to delay: for
ignorant of his time, we often fix one ourselves, and thereby not
only show our folly and presumption, but expose ourselves to disappointment. When God promised Abraham a son, for many years
lie went childless. And how long did things grow more dark and
discouraging before Joseph could see any probability of the fulfilment of his dream. It is often the same now in the history and
experience of believers.  Their prayers may seem disregarded.
Their iniquities may prevail against them in the sense of their guilt,
and in the stirring of their power. The battle may wax hotter and
fiercer, and victory apparently decline. The land that is to be
given them, measured by their feelings and fears, seems very far off:
and they are frequently ready to say, "Hath God forgotten to be
gracious? Doth his promise fail for evermore.?"
This season of waiting is very trying, especially when the blessing is earnestly desired, and we are pressed down by outward trials.
Wrhen it cometh, it is a tree of life; but hope deferred maketh the
neart sick. During the suspense the enemy is busy to produce distrust and despair, and to lead us to say, TWhy should I wait for the
Lord any longer?  B- t, in opposition to this, faith will whispel,
" Wait on the Lord," and " Be of good courate."  It is good for a
man not only to hope, but "quietly wait for the salvation of the
Lord."  It will keep him from-X entertaining those hard thoughts of
God which always furnish bitter reflections after he has appeared
to our joy, and also prevents our using unhallowed means to help
r'ut our eagerness —like Rebt ca, w! o though.he knew the elder was




"jTL2Y U1.                        2)
t3 serve the younger, in her impatience _lad recourse to injustice and
lies to accelerate the event. lIe that believeth maketh not haste.
lie remembers how long he kept God waiting for him. lie knows
ihat the Lord's time is the best time; that every thing is beautiful
in its season; that fruit is most wholesome and rich when it is fully ripe. He is also sure that he cannot wait in vain-for they shal;
not be ashamed that wait for him. For
No uncertainty attends the final accomplishment of his word.
This Abraham found: " And so, after he had patiently endured, he
ottained ihe 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 self-same day it canme to pass, that all the hosts of
the Lord went out from the land of Egypt."  I-e also engaged
to give them  Canaan for an inheritance. And therefore what.
ever difficulties opposed their passagge and their entrance, it was
at last acknowledged, "Thour in thy mercy hast led forth the
people which thou hast redeemLed: 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
tiearts 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.'
Solomlon also at the dedication of the temple bore the same testimonyv to the vetacity 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 fa th, g'iving glory to God. Let us
remember that all his promises are yea and amen in Christ Jesus;
and that every thingr in his nature and in his character is a pledge
hior the execution.  "T'he vision is yet fbr an appointed time, but
at the end it shall speak, and not lie: thoughl it tarry, wait for itbecause it will surely come, it will not tarry"-And bring with it
the triumph and the song; " Great and marvellous are thy works,
Lord God Almighty; just and true are thy v;ays, thou King of
saints."
J ULY 11. —" When THOU WAST U2NDER THE FIG TREE, 1 saw thee."-John I. 48.
BEr,OLD here THE RETIRED ISRAELITE-" Thou wast under the
fig tree."
It is spoken of NathaLnae;l. Some naLve contended that lie was the
same with Bartholok'mew. Others, with less p:ausibiiltv, have suposed that he was the bridegrooi of the marriaTe at Cana in Gal-.
_e:. lie is once meltioned, alopg rwith some of the di~:iples, at the
sea of Tyberiats, in the close of this Gospel.  With this exception.
all we know of him is ifro  the chapter before us. Philip htad tmte
honou!ir of inltrnoxueliacr  hinl to tlie Son of God: "Philip findeth
Naf,.anael. and saith unto!hml, W'e havre found limm of whomr
\ioses iin thie law and the rop lmets did write, Teus of Naza -etilt, the
son o Joseph." Nathanael in reply s;nid unto bimn, " Cal t'lere arny
good thinrg con-e Oit of N;za-reth? Philip saith unto him, Come
and see." His objection shoows th:tt his knowledge was small, and
his prejudices vul!ar. But'is complia inC e p:-ovd that he was open




29                       JULY 11.
to eznnv. -:ton. and willing to examine. And this accords with the
character:given of him by our Lord. " Jesus saw Nathanael coming
to him, and saith of him, Behold an Israelite indeed, in whaom is
no guile!" By calling him an Israelite he distinguished him from
other nations, and by calling him an Israelite indeed he distingruished
him from his own nation: for all were not Israel who were of
Israel. lie was a Jew inwardly, whose circumcision was that dof
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?" 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
chosen by Nathanael, not only because its large leaves would
screen him from the rays of the sun, but conceal him from hunman
inspection. For he wished to be alone. We may be alone in company. Who has not endured the solitariness of being with persons
of no congeniality with their own views and feelings, who have
checked and chilled every favourite sentiment, and rendered every
attempt to introduce pious discourse like putting a tender exotic
plant out into the frost and snow? But through desire, a man having
separated himself seeketh and intermeddleth with all wisdom. The
place is not always optional. The poor are to be pitied who have
no conveniencyv for retirement; and they are still more to be pitied
who, by reductions in life, have been deprived of the accomimodations they once enjoyed —If they are Christians, there is nothing
they 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 withdrawrent. Many therefore
prefer the apartment of a room. But others, instead, of being distracted and diverted when abroad, are aided and impressed; 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 temporal to those which are unseen and
eternal-They love the fig tree; and the wood, the corn-field, the
mneadow, and the garden will bear witness to their devotion. Isaac
was in the field at evening tide to meditate; and Peter was praying
on the house-top.
But what was Nathanael doing under the fig tree? It was something significant, and which was instantly recalled. There are
facts in the lives of all which are easily susceptible of remembrance.
Some of them may be awful; 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 ha-ve been no other than the
house of God and tihe -'e e(l' heaven.  Suchi was Bethl-el to Jacob,
and the hill Mizar to David, and tle river of Chebtar to Ezekiel, and
Patmos to John, ned thie fig tree to Na.thanael.'rhough we know
not in particular what was.Nathanaiel's engagement, it was obvi.
-usly Qomething of a,eligious nature.  He was probably reading




JULY 12.                         29
the la w and the prophets; or reflecting on somle divine subject; or
prayillg to the God of heaven: or more probably he was indulging
in all these successively, or intermingling them together; for this
is the business of retirement.
Nathanael we may be assured would not turn his back on the
temple of God, or forsake the assembling of himself together, with
those who keep holy day, as the manner of some is; and public
worship has its own undeniable claims. But he found in secluded
devotion four advantages and recommendations. 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. Blut opportunities for private devotion continually occur, and ask only the
momentary convenience of the individual himself. The second regarded freedom. All company is a degree of restraint upon intimate associates. Friendship 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 bitterness; and a stranger intermeddleth not with his joy." The third was self-acquaintance. Self-knowledge is the most important and difficult. 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 evidence of religious principle. Motives of less purity
may induce us to repair to places where there is much besides God
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 does look like conviction, like a regard for the duty itself,
like real love to God, when we can readily go where God only is
to be found, and we have only to transact business with him. If
we were in company with a disliked individual, his presence would
be tolerable if they were to continue; but if they were all to depart,
and leave us alone with him, nothing would be so desirable as the
door. O my soul, in similar circumstances would this be my case
wit. regard to God and thee!
JULY 12. —" When thou wast u;nder the fig tree, I SAW THEE."- John i 48.
BEHOLD here THE OBSERVING SAVIOUR-" I saw thee."
Here was a Divine observer. For how did he see Nathanaoel in
this concealment? Not by an eye of sense; or from the testilmnonv
of others; but by the attribute of omniscience. Accordingly it produced this belief in the niind of Nathanael, who was forced to ex.
claim, " Thou art the Son of God; thou art the king of Israel.."
This perfection Peter ascribed to himl when he said, "Lord, thou
knowest all things.' Nearness and distance, darklnees and Hligit,
9ublicily and secrecy are the salme to hill,. 1iow many proofs did he
3




30                       JULY 12.
give in the days of his flesh that he "needed not that any should
testify of man: for hle knew what was in mail." He assured John,
" All the churches shall know that I am he which searcheth the
reins and hearts." And he evinced his entire acquaintance with
all their state, and the recesses of their experience. And in his times
he will show that he has been about our path and our lying down.
and acquainted with all our ways, words, and thoughts; for lie will
bring every work into judgment, with every secret thing, whether
it be good or whether it be evil.
Here wves an approvling observer. His eyes run to anA fro through.
out She Fwhole earth: but much of what he sees he abhors. Ie sees
many alone, but G.d is not in all their thoughts. Thev abstract
themselves from  the world, but are still in it; and employ their
leisure in trifling or mischief, or, as Isaiah expresses it, in "xweaving spider's webs, or in hatcling cockatrice' eggs."  But his heart
was with Nathanael. Had h s fellow-creatures peeped through the
leaves of the fig tree, and seen him now reading, now musing, now
kneeling; and praying with strong cryings and tears, they would
have pitied or despised him. But the Lord looked on with applrobation: for " the Lord taketh pleasure in them that fear him, in them
that hope in his mercy." Nathanael himself thought meanly enough
of his performallces, and perhaps feared they would be rejected.
But " the Lord is nigh unto all them that are of a broken heart;
and saveth such as be of a contrite spirit."  "I have surely heard
Ephraim bemoaning himself thus; Thou hast chastised me, and I
was chastised, as a bullock unaccustomed to the voke: turn thou
me, and I shall be turned; for thou art the Lord my God.  Is
Epliraim my dear son? is he a pleasant child? for since I spake
against him, I do earnestly renember him still: therefbre my bowels
are troubled for him; I will surely have mercy upon him, saith the
Irord."  "I have seen his ways, and I will heal him; I will restore
comforts unto him and to his mourners."
Here was an aclmaowledr-ing' 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 assurance! "Ah!" you
say, " he could hear his voice-But does he speak now?"  Not with
audible sounds in the air, or in visions and dreams —There only enthusiasm is hearkening  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,
IX am thy salvation"-'"I have loved thee."
And he not only avowed his regard to Nathanael, but he avowed
it be/fore other s. I-Ie might have taken him aside, or have whispered
it to himself: but no; he owns and commends him in the presence
of the whole party. It wsas a testimony to a private transacticn,
but it was p)ublicly expressed; and the attention of the comparny
was turned toxn ards him previously for this very purpore, " Behold
an Is:aelitme inden indeed, in  om is no guile."  " Before that Philip
called thee, whein  thou wast under the fig tree, T saw thee" —Vhat
an illustratic I was here of the truth of his own words. "'When
4nou prayes  enter into thy closet, and when thou'has(l.hlt thy




YUL Y 13.                       31.
door,  ray to thy Father -which is in secret; and thy Father which
seethl in secret shall reward thee openly." Nathanael thus privately
sought; and was thus publicly acknowledgedAnd by whom? Not he who commendeth himself is approved,
but whom the Lord commendeth. 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. He can make the Spirit of glory and of God
to rest upon them. He can distinguish them by the care of his
providence in common calamities. He can own them in their dying
moments. And he will, he must confess them before his Father and
Cte holy angels. The concealments of Christians are only partial
and temporary. Their day is coming; it is the manifestation of
the 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 Father.
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 suffered not the left hand to know what the right hand did;
and all the sublime and the beau:iful of religion that passed under
the fig tree, shall be not meritoriously, but graciously proclaimed
before an assembled world. " Therefore 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 councils of the
hearts: and then shall every man have praise of God."
JULY 13.-" And round about the throne were four and twenty seats: and,ioaG the seats I saw four and twenty elders sittilg, clothed in white raiment;
anid they had on their heads crowns of gold." —Rev. iv. 4.
A THRONE is for royalty, and reminds us of a king. The King here
is tl s King of kings, and the Lord of lords. He " hath established
his throre 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; and " we have boldness
and access with confidence by the faith of him." The second we approach in heaven. 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 sav, " 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 representatives, not of the'ministers, but of the whole Church: the anumber being made up of
the twelve Patriarchs and the twelve Arostles; the former the
emblems of the Jewish, and the latter of thil Christian part of it.'We may observe the position of these,tvoured beings-Theio
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
Fttraction; and their happiness arises from their nearness to him,
WOf see their posture —-Thev were " sittirng." John also saw them




JULY 13.:' standingo before the throne," and " falling down behfre the throne."
All is necessary to do justice to the subject. Their standing is a
posture of readiness for service; -and they serve him day and iiighl
in his temple. Their falling down is a posture of self-abasement,
reverence, and adoration. But sitting shows distinction and privilege. Sittina in the presence of the king, especially when upon his
throne, was limited to great favourites or near relations. " When
therofore Bath.sheba went unto king Solomon, to speak unto him
for Adoniiah, the king rose up to meet her, and bowed himself unto
her, and sat down on his throne, and caused a seat to be set for the
king's mother."  And the Lord Jesus not only calls his people his
friends. but his kindred —" The same is my brother, and sister, and
mother." S'tting is refreshment and rest-we sit when we come
in from travelling or from toil. And they who die in the Lord " rest
from their labours."  It is also the posture of festive enjoymentin allusion to which it is said, "Many shall come from the East and
from the West, and shall sit down with Abraham, and Isaac, and
Jacob, in the kingdom of heaven."
We have also their apparel-They were " clothed in white raiment."  They had complied with the Saviour's invitation, who had
counselled them to buy of him white raiment, that they might be
clothed: and we are informed what this was; " the fine linen is the
righteousness of saints."  This is two-fold. It is their justifying
righteousness, of which Paul speaks when ne says, " that I may be
found in him, not having mine own righteousness, which is of the
law, but that which is of faith."  In this righteousness believers are
not only absolved, but "exalted."  They have more toappear in
than Adam in Paradise: his righteousness was finite, theirs is infinite; his was the righteousness of a creature, theirs is " the righteousness of God."-And it is their sarctifizmg righteousness. We
are required to " put on the Lord Jesus Christ," by a participation
of his qualities, and an imitation of his example. The Scril-ture
speaks of "the garment of praise;" and of being "clothed with
humility."  When we read of " keeping our garments," and " not
defiling our garments," the reference is to our religious principles,
and actions, and habits, which cover, and defend, and distinguish,
and adorn the mind, as vestures do the body. And to these John
refers when he says, " They have washed their robes, and made
diem white in the blood of the Lamb:" for the righteousness of
Christ needs no cleansing. But their obedience is defective and
polluted, and needs a sacrifice to render it acceptable, and grace to
render it rewardable.
Finally; we are informed not only of their dress, but of their dignity. Persons may be clothed and not crowned; and they may be
crowned, but not with gold!-But these " had on their heads crowns
of gold."  The glory to which they are advanced is of the highest
degree, and of the most durable and valuable quality-" Such honour
have all his saints." It shows the amazinglr goodness of God towards
them; for otiginally they were nothing, and viler than the earth.
They were guilty and depraved. But lie not only spares them, bul
forgives them; not only relieves them, but enriches and dignifies
them. What a contrast between their lapsed and their restored condition! How low the one, now elevated the other! " He raiseth




JULY  14. 13
up tne toom out of the dust, and lifteth th, needy out of the duncrg
i;ll; that he may set him with princes, even with the princes of his
people."
Here is scope and food for ambition-true ambition-comrnendable ambition. Let us despise the groveling projects and pursuits of
men of the world, who have their portion in this life, and, by patient
continuance in well doing, seek for glorv, honour, and immortality.
Oh! says the Christian, the attainment seems incredible-But,
unworthy as I am, it 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 my glorious Leader's praise."
JULY 14.-" 0 God, thou art my God; eally will I seek th.ee: my san,.hirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no
water is; to see thy power and thy glory, so as I hal a seen thee in the suanctuary."
Psalm lxiii.. 1, 2.
" As the man is, so is his strength:" and as the man is, so are
nis desires.  " They that are after the flesh do mind the things ol
the flesh; and they that are after the Spirit, the things of the
Spirit."  Let persons therefore judge of themselves relitgiously, by
their desires; and if the stream does not rise so high as they could
wish, let them observe the direction in which it flows. Let them
asccrtain that their desire is to the Lord, and the remembrance of
aim; and the promise assures them, " Blessed are they that do hunger and thirst after righteousness, for they shall be filled."
Natural men live. without God in the wo. ld.  God is not in all
their thoughts. If he attempts to enter their alienated mind, he is
resisted as an intruder, and they say unto God, Depart from us, we
desire not the knowledge of thy ways.  But the spiritual delight
themselves in the Lord.  Their language is, "Where is God my
Maker that giveth songs in the night?" "Whom have I in heaven
but thee, and there is none upon earth that I desire beside thee.'
"It is rgood for me to draw near to God."
We here see the strength of David's desire after comnmunion witfl
3od 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
loaneth for thee, in a dr}y and thirsty land where no water is."  He
wa, now driven out of his country, exiled from  his irderitance,
and deprived of the songs and services of Zion.  And in this condition what does he only or chiefly mourn over? Not the loss of his
domestic and civil advantages, but of his religious.  "WVhen I
remember 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 keep holy day." How,
says he, I envy the Priests and Levites-" Blessed are they that
dwell in thv house, they will be still praising thee." HI-ow   envy
the compar ies that jorney to Salim, whatever be the weather o:
the road-" Blessed is the man wh,e strength is in thee; in whose
healt are the wi y  of them: who,assing through the valley ol




r)4                     JULY i i.
Baca make it a well; the rain also filleth the pools. They go froirm
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 sparrow hath found a house, and the
swallow a nest for herself, where she may lay her young, even
thine altars, 0 Lord of hosts, nay 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 crieth
out for the living 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"How mercies brighten as they take their flight!"
Thus sickness endears health. The Jews who had always been
murmuring against Moses, 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 see his figure no more in the pulpit, and when
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 full estimation of her in-1
portance is not felt till her ears are closed to all their complaints,
and their cares find no longer an asylum in her loved bosom-upon
this principle the Lord acts, and it will account for many of his
dispensations. If we do not esteem and are not thankful for his
benefits, he suspends or withdraws them. He can easily deprive
you of any of those religious opportunities and advantages, from
whlch you now suffer the most triflMng excuses frequently 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 sickness 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 isSecondly, hisformer 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, ha,,e
a ways had proof of this, and can say with David-" I have seen
him in the sanctuary. I am not to be disputed out of the reality;t
my experience. I have found him there, and communed with himo
as a manl talketh with his friend. The influence and effect of the
intercourse have vouched for the nature of it. It was not delusion.
or enthusiasm. It has rendered sin odious; it has weaned me from
the world; it has drawn me heavenward; it has taught me to rejoice in Christ Jesus, and to have no confidence in the flesh."
Others are strangers to this experience. It is what mere formal.
ists and false apostates never knew. But it is an incomparable
advantoge to the possessor. It confirms his confidence in divile




JULY  15..
itiath: 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 lie has had ill the enjoyment of his
God  nid Saviour: and the rememl)rance wid excite him  and reproach him, and make him long for it to be with him as in months
past, when the candle of the Lord shined upoi his head, and when
by his light he walked threugh darkness; when as yet the Almighty
was with him-" Then shall she say, I will go, and return to my
first lusband, 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, why was he not satisfied?  But he was not satisfied because he had seen him.  He did not indeed want more thMan God, but
he wanted more of him. His enjoyment only increased his 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 brings you?  Is
it custom? or curiosity?  Do you come to please your connections?
or to appease conscience? It is surprising that some of you attend
the service of the sanctuary so regularly and constantly as you do
You never saw his power and glory there.  You never prayed tc
see them before you went.  You never inquired whether you haa
seen them after you returned. This has been the case awith some
of you twenty, forty years. Will such an attendance do for a dying
hour? Where now are all the ordinances you have been favoured
with? all the sermons you have heard?  In the record. of your guilt
and condemnation, ready to be produced at the last day.
But a real Christian needs not threateningr and authority to constrain him to attend the means of grace.  He feels them attractive;
he has found it good to be there-There he has found the house of
God, and the gate of heaven, and can say"I've seen thy glory and tihy power,
Through all thy tenpl!e shine;
My God, repeat that heavenly hoar,
That vision so divine!
" Not all the blessings of a ferst
Can please my soul so well,
As when tl-v richer grace I taste,
And in thy presence dwell."
JULY 15.-" The remnant of Israel shall not do iniquity. nor speak lies;
aeither shall a deceitful tongue hie found in their mnoulfh; for they shall feed and
lie down, and none shall make tenm afraid." -Zeph. iii. 13.
OF the subjects of divine grace here spoken of we may remarkTheir number: " a remnant."  A remnant is a small part cecmr
ared with the whole. We should be liberal in our opinions of men,
ut we are not to sacrifice truth upon the altar of candour: and we
should always speakl, not from our feelings, but from our convictions;
and always make our appeal to the law and to the testimony. Some
think few are wicked enough to be turned into hell, and that very
little is required to constitute a claim to eternal life. But the sentiment is very injurious.  It allows them  to be satisfied with the
rtate they ale in themselves, and keeps them from endeavouring to




1.T6 JTULY 15.
save their fellow-creatures, whom they view as safe already   Not
is it less false. Take the characters of real Christians as they are
found in the faithful word, and compare them with those who are
living around you, and how few will come up to the representations?
And does not the Scripture tell us that they are "jewels," for their
rareness as well as worth; that they are " a little flock" in a large
field; that they are " a garden" in a vast wilderness; that they are
" as the shaking of an olive tree, two or three berries in the tor ol
the uttermost bough, four or five in the outmost fruitful branches
thereof?" Strait is the gat( and narrow is the way that leadeth unto
life, and few there be that 1 nd it. Yet God has never left himself
without 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
the aggregate; and is now increasing; and will increase. We have
seen great things; and our children will see yet greater; for "be
shall cause them that come 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 iniquity." This must be
taken with some restriction. 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 doeth good and sinneth not."  "If
we say we have no sin," says John, "the truth is not in us." And
James says, "In many things we offend all. But they are not
"workers of iniquity," and  "evil doers."  Sin does not reign in
them; they do not obey it in the lusts thereof. There is no sin in
which they knowingly live. They hate every false way; anld
esteem all his commandm)ents 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 matter of grief and
humiliation to him.
Of their sincerity: " they shall not speak lies, neither shall a deceitful tongue be found in their mouth." A part is put for the whole;
and the quality of their speech is designed to express the inward
temper of their minds. They shall be Israelites indeed, in whom
there is no guile. Every thing is lies with God that does not accord
with the state of the heart; and only an upright spirit can maintain
a deceitless tongue. The fruit partakes of the nature of the tree.
What is in the well will be in the bucket: what is in the warehouse
will be in the shop. " 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." Infirmity is not hypocrisy. They are
not mere pretenders. They do not draw on a fine white glove over
a filthy leper's hand. They are not like a painted sepulchre, fair
without, and rottenness within. They are not mere actors on a
stage; but oIre really what the,> appear to be. Their integrity is
peculiarly known by this-there is nothing of which they are more
afraid than self-deception. They therefore come to the light. They
examine themselves by the rule of the word. They implore the'nspection of (3)d himself: " Search me 0 God, and know my




JULY _6.                          37
ha, rt: try Tme, and know my thoughts  and see f there be any
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 Pastorally,
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 appetites. 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
they 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? and therefore the Church says, Tell me, not only where thou
feedest, but "where thou makest thy flock to rest at noon?"  And
this David enjoyed and acknowledged; he not only feedeth me beside the still waters, but he "maketh me to lie down in green pastures." 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 the Lord, and is careful for nothing. Thirdly, security: and
"none shall make them afraid."  Sheep are the most timid of al.
animals; every appearance and movement alarms them. And this
is too much the case with those they represent.  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 requires it: their principles justify it. Nothing should
make them afraid; because ncthing shall, nothing can injure them.
God has amply provided for their confidence; and when they can
apprehend it by faith, they can be in quiet from the fear of evil'
they can " dwell safely in the wilderness, and sleep in the woods."
Happy art thou, O Israel! who is like unto thee, O people saved ot
the Lord! Visit mne, O Lord, with thy salvation; and let nie glory
with thine inheritance.
JULY 16.-" Which hope we have as an anchor of the soul, both sure and
steaufast."-iHeb. vi. 19.
AMONG the advantages by which a Christian s distinguished he is
peculiarly characterized by the possession of hope. This hope is
called " a good Lope through grace:" and the goodness of it is to
be seen in its utility and certainty.
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 unlatding: and to this we liken the use of hope in the common concei is
and engagements of the Christian life: wifthout it we could not be
fixed trusting in the Lord, but should be all fluctuation and unsteadiness; and inst ability is incompatible with excellency-" Unstabla
VOL. II.                     4




38                          JULY..
as water, thou shalt not excel."  But the mala 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 wve 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? And what
is to secure them in persecutions, losses, troubles personal and relative, conflicts without and fears within 2
"Amidst temptations sharp and long,
My soul to this dear refoge 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 enjoined upon his
own soul: "Hope thou in God."  This he approved from his own
experience, for he had found it available: " I had fainted unless 1
had believed to see the goodness of the Lord in the land of the
living."
VVe also read of the "patience of hope," because hope is neces
sary to cheer and sustain it.  In nature there are wintry months
between the sowving and the reaping. And in the Christian there
is the praver 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 soul."  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 nobleman, "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 strengthen thine heart?"  Wait I say on the Lord.
Though he delays, he cannot refuse.  The delay also is founded in
kindness and in wisdom.  The Lord 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 truli."
But, says Cowper" Dangers of every shape and name
Attend the followers of the Lamb,
Who leave the world's deceitful shore,
And leave it to retmrn no more."
Many of them therefore do not regard suffering omly-There are
the perils of indulgence, of ease, of agreeable cotinexions, of suce
cess in business, o? -wealth, of fame: and we know who hath said
"the prosperity of fools shall destroy them."  Here again "we are
saved by hope."  WVhat is the smile of a man to the honour that
comneth from God only? What is earth to a better countrv, " even
a heavenlv?"  How camlne Moses to refuse to be called the son of
Pharaoh's daughter? " IHe had respect unto the recompen:se of the
reward." How caine Abrahan to'sojourn in the land of promise
as in a strange country,!welling in tabernacles with Isaac and
Jacob, the heirs -with hinr of the same promise? "' He l(oked for a




JULY  17.                            39
city  Vilnch had foundations, whose builder and makei is God.*
Thus the Hebrews took joyfully the spoiling of their goods, know.
ing in themselves that they had a better and an enduring substance.
Thus it is that we are preserved from the power of worldly temptations. Narrow and barren commons may urge the sheep todvander;
but it is otherwise with the green pastures and still waters. Fill a
Christian with all joy and peace in believing, and he has no room
to "covet after evil things"-His exposure is when "the consolaLions of God are small with him."
But this hope, as an anchor of the soul, is " sure and steadfast:"
and as to certainty, the truth far exceeds the figure. In other cases
the anchor does not always save the ship, but th.r ship is driven
from  its holdings and dashed to pieces.  But this hope alwavs secures the Christian; there never was an insta.nce in which it was
known to fail. This is an incomparable 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?  But nothing can equal the disappointment 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 sh )rt
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  youDepart! 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 steadfast" 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
careful.  What reason can we show  for having this hope in us
Have we any better evidence than " a form of knowledge,"   or " a
form of godliness," while we " tieny the power thereof."  How is
this hope founded?  Is the Lord our righteousness and strength its
only basis? How does it operate? For a dead hope is no better
than a dead faith.  The hope of Christians is a living and a lively
hope: it will inlduce us to value; to seek after; and long to enjoy
and resemble the glorious object of it.  " He that hath this hope in
hiAl purifieth himself even as he is pure."
JULY 17.-"And when they had gone throlugh 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, Sergius Paulus a prudent maln;
who called for Barnabas and Saul, and desired to hear the Dw.d of God. But
Elyruas the sorcerer (for so is his name oy interpretation) withstood them, seek.
ing to turn away the deputy from the faith. Then Saul, (who also is called
Paul,) filled with the Holy Ghost, set his eyes on him, and said, 0 fuill of all
subtilty ard all mischief, thou child of the devil, thou enemy of all righteousneses, wi't 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 thle
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 was done, believed, being astonished at the doctrine of tle
Lord."-Acts xiii. 6-12.
WHEN in their ministerial tour from Antioclt Paul and Barnabas
eached PaDhos, thev not only found there the zelebrated temple ot




l0                       JULY,7.
Venus, with all the sensualities attached to it; but had to encout tet
another and a peculiar adversary. There is no g'oing on in the callse
of God without opposition-for
" Satan rages at his loss,
Ard hates the doctrines of the cross."
And lie never succeeds better than when he throws himself into
worldly professors and false teachers; and employs fraud rather than
force, and address rather than open persecution. When therefore
Sergius Paulus, a prudent man, called for the Apostles, being desirous of hearing( the word of God; Elymas the sorcerer withstood
them, and sought to turn away the deputy from the faith, that is,
from the hearinc of it. A willingness to hear is often a token for
good, even if for the time it does not arise from the best motive. It
brings people to the pool where they are in readiness for the troubling of the water. They are in the way of the means; and faith
cometh by hearing. We should therefore endeavour to bring people
under the sound of the Gospel. We may learn our duty from the
enemy of our souls. He does all in his power to keep people from
hWaring, especially the great. And with them he is often successful.
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 example.
-But what did Paul? 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 i.;
nothing we should more guard against than mingling our passions
in the cause of truth: " for the wrath of man worketh not the rihllte
ousness of God." The same actions require not onlv the same cil
cumstances, but the same warrant. When therefore the Samari
tans would not receive our Saviour when he was going up to Jerui
salem, 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 rm.en'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 was " filled" -with the
Spirit as'a spirit of judgment and of burning;" he spoke in the
name of the Lord, and as a prophet, whose appeal was sanctioned
by the event. Observe, secondly, his denunciation. " And now,
behold, the hand of the Lord is up(n thee, and thou shalt be blind,
not seeing the sun for a season. And imnmediately there fell on him
a mist and a darkness; and he went about seeking some to lead him
by the hand."  The doom had five characters. It corriesporided witl
the crimre —Here was blindness for blindness; judicial blindness for
criminal blindness. It was suddenly inflicted-" Immediately there
fell on him a mist and a darkness."  It was comparatively mild —
It was only the loss of sight: but Ananias and Sapphira were struck
dead. It was temp)orary —He was not to " see the sun for a season.'
hi was usefui —Like other judgments at the beginning of the Gos



JULI  7..                       41
pel, it wa~ to guard Chlristianity from abuse, and to awaken atten,
tion, that others might hear and fear, and turn unto the L(rd  And
as this was the design, so this was the effect of it-And we see that the word of the Lord is not bound. Menl may
show their malignity to it, but. they cannot hinder its spread or its
efficacy. Yea, their oppositions will be more than harmless, and
turn out rather unto the furtherance of the Gospel. Thus we heipe
find the wrath of man praising God, by gi'inag rise to a miracle
which produced a growing effect on the mind of Sergius Paulus.
What was this effect. "Then the deputy, when he saw what was
done, believed, being astonished at the doctrine of the Lord."
First, " he believed "  We know that there is a faith which is not
savingl 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 Sa.
viour 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
testify of man: for he knew wbat was in man." I-low many are
there now living vho admit every truth their ministers teach into
their judgments; but there they lie like bodies in coffins, dead being
alone. We hope, however, 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 tile e! Tbey 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 Itave 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 dwellinc 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 ej.
ficien.cy 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 supernaturally accomplished. And this could be justly extended to every thing else: for " the word of God is quick and powerfui."  How much more of this can we see than he saw. Since
then how mightily has it grown and prevailed. How has it banish.
ed idolatry-tamed the savageness of the multitude-comforted
the despondinag-changed the disposition of the ungodly —and ena.
bled those who have every thing to enslave thenm to earth, to live
with their conversation in heaven. Wlial other doctrine has ever
-een so "glorified?"
4*




42                       JULY 18.
And this is the word which by the Gospel is preacnef an to us,
Many despise it and turn from it. How do we iegard it?  Do we.
believe it? And does our life vouch for our faith? Can we say
with David, "Thy testimonies are wonderful, therefore thy servant
loveth them.." Some would consider a regard that rose to admiration and astonishment as weakness of mind. But it is more than
justified by prophets, by angels, by God himself, who has magnified
his word above all his name. How little and mean are other things
at which we wonder! Here is enough to fix, and fill, and employ
the mind for ever! But let us not be found in the number of those
who " wonder and perish." Let us pray that the Holy Spirit may
lead us into all truth, that we may know the excellency of' it from
its influence in ourselves, and recmmending it to others, be able to
say with John, " That which we have seen and heard Leclare 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."
JULY 18. —'And some days after Paul said unto Barnabas, Let us go agarl
and visit our brethren in every city where we ihave preached the word of the
Lord, and see how they do."-Acts xv. 36.
NOTHING can be more pleasing to a Christian than to study the
life of our Saviour; to follow him from place to place; to hea: him
preaching the Gospel of the kingdomn; to see him feeding the hungry,
opening the eyes of the blind, raising the dead, and going about do.
ing good. We may feel a considerable degree 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 insupernatural endowments, suffering, and usefulness. But in all things he must have the pre-eminence. He is
fairer than the children of men. In following him we find nothing
to scandalize or to distress. No censure ever attaches to his temper
or conduct; lie 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 which comes before us this evening in the dispute
between Paul and Barnabas.  It will yield us several instructive
meditations.
We begin with Paul's prolpoal to Barnabas-" Let as go again
and visit our brethren in every city where we have preached the
word of the Lord, and see how they do."  The mannei in which he
speaks of the persons regarded is observable: he calls them  " our
brethren."  Our Lord had said to his disciples, Call rio man master,
and be not ye called masters, for one is your master, even Christ,
and all ye are brethren. And they strictly adhered to the command.
Paul does not avail himself of his office, talents, or success, to lord
it over God's heritage. He exercised no dominion over their faith,
but was a helper of their joy   The fraternal relation results from
our very nature; for God has made of one blood all the nations of
men, an(; they are all derived from one father, the first min, Aiaam
-so tha wherever I see a human being I bee a brother. But the




JULY 18.                        43
Apostle here refers to the subjects of divine grace. They are new
creatures; they are born again; but they are born of the same Spirit,
they are redeemed by the same blood, justified by the same righte
ousness, heirs of the same glory: and while partaking of " the cornm
mon salvation," a communion subsists between them, unaffectec
by any difference of opinion, or distinction of circumstances.
These were universally esteemed by Paul; and he could say
"Grace be with all them that love our Lord Jesus Christ in since.
rity." But the persons he now wished to see were known to hirm
and Barnabas. They had been blessed under their former minis
try; for they had preached to them the word of the Lord before. I
is natural for those who are spiritual fathers to feel a peculiar affec
tion for their own offspring. If we have planted a tree we feel
interested in its life and growth. What wonder then that Paul
should wish to water what they had planted; or that having sown
the seed, he wished to see the blade, the ear, and full corn in the
eaL. And the state of things required their inspection. The first
Chatrches were exposed to a thousand discouragements and dangers.
How soon were the Galatians " bewitched" from the truth, and lost
the blessedness they had spoken of. There were deceitful workers
at Corinth, and one wretch, as specious as he was injurious, who
transformed himself into an angel of light. At Ephesus from
among themselves arose men, speaking perverse things, and drawing away disciples after them. Wherever the good seed was sown
the enemy was sure to sow tares. It was natural therefore that
Paul should be concerned to visit "every city" where they had
laboured, to know their estate, to refute any error in doctrine, to
oppose any corruption in practice, to warn the unruly, to comfort
the fecbleminded, to uphold the weak; and to help them much who
had believed through grace-How well could he say, " That which
cometh 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.
I-e made the end of one good work the beginning of another; and
considered nothing done while any thing remained 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 fbrth 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
deaths oft," lie appeared like a man 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
tosses and persecutions he aids,' For the which cause I also suffei




~4                       JULY. 1Y.
these things: nevertaeless I am not ashlamed: Io I know whoni
have believed, anc am persuaded that he is able to keep that 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 fever
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 understanding what the fear of the Lord is"-Hence
nts wish here not to go alone, but to take Barnabas with him  as
before. He knew that two were better than one. If one fell, the
other would lift 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 counsel him. He remembered that his Lord and Master, An the mission of the Seventy, had
sent them forth two by two, into every city and place whither he
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 1., heaven. For where two or three
are gathered together in my name, there am I in the midst of them."
JULY 19. —"And Barnabas determined to take with them John, whose surname was Mark. Bitt Paul thought not good to take him with them, who
departed from them from Palnphylia, and went not with them to the work."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 occasion of it was
Mark, not Mark the evangelist, 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 pursue 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 tc the
plough and looking back is fit for the kingdom of God."  He felt a
very different spirit in himself; and deemed it right to notice a mistonduct 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 wtth regard to the
young man himself, we may observe two things. First, though we
krnow not the particular reason for his delinm uency, whether it was
the attraction of home, (for he had a mother living in Jerusalem,)
or the dread of difficulties an,' dangers in su;h a missionary life
he had done wrong in goino back; and his Declension not only
affected his own reputation, but laid the grount f this disagreemnenr




JULY 20.                        45
and discord. 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 lponder the
path of our feet, that our goings 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 part
afterwards; for Paul i ad subsequently a good opinion of him; and
was not backward to 3xpress it. Hence he says to Timothy, " Take
Mark, and bring him with thee, for Ihe is profitable to me for the
ministry." "And Aristarchus my fellow-prisoner saluteth you, and
Marcus, sister's son to Barnabas, (touching whom ye received comlmandlnments,) if he'come unto you receive him."  Henlce we infer,
That we should be moderate in our censures. We may have cause
to'blame an individual; but we know not what' he may become.
He that is now like a bruised wced may prove like a cedar in Lebanon; and he that is now only like 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 vileness ol 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 rejoiceth in the truth."
JULY 20.-" And the contention was sharp between them."-Acts xv. 39
THIS was sad. Persons may differ, but agree to differ, leaving
each other to be fully persuaded in their own mind. Abraham and
Lot differed: but " Abram said unto Lot, Let there be no strife, I
pray thee, between me and thee, and between my herdmen and thy
herdmen; tor we be brethren." And the one nobly gave up; and
peace was the reward. But here neither would yield,; and " the
contention was sharp between them." Good men are eften less
persuadanle and manageable 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 honour 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 anger: but when we
are jealous for the Lord of hosts, what fervour and faithfulness
snould 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 wrath of man worketh
not the righteousness of God. " The wisdom that is from above is
first pure, then peaceable, gentle, and easy to be entreated, full of
mercy and Food fruits, without partiality, 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 slake unadvisedly with his lips. Elias




A4C                       J. LY 21.
also was a nma  subject to like passions as we are. When Paul
and Balrnabas had healed the cripple at Lystra, and were in danger
of being worshipped, they rent their clothes, and said, " Sirs, why
do ye these things? We also are men of like passions with you."
And had these intentional idolaters been now present, and witnessed
this angry contention, they would have had proof of it; and have
no longer said, " The gods at 3 come down in the likeness of men."
MIany a sacrifice of praise a JI confidence that we are ready lo offer
o a rellow-ereature would b.:: spoiled by a little more intimacy with
hem-" He that increaseth knowledge increaseth sorrow."
Here we see, what we have many occasions to remark, the im.
partiality and fairness of the sacred writers. They give us no " fault-,ess moulsters;" but describe the failings as well as the excellences
of the dearest servants of God. They are never afraid of the hon-,ur of religion on this account; neither should weBut let us remember for what purpose such faults are recorded in
the Scriptures. It is not to render us careless in our walk, or to
palliate our miscarriages; but to warn and admonish us. I am not
to say, when irritated into asperity, " Why, Paul and Barnabas were
hot and fierce too;" but to reflect on the weakness of human nature,
and to learn my own danger-" If such men erred, let me beware."
" Hold thou me up, and I shall be safe." Let him that thinketh
he standeth take heed lest he fall. Happy is the man that feareth
always.
JULY 21. —"They departed asunder one from the other: and so Barnabas
took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being
recommended by the brethren to 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 painful than this separation. Barnabas was of a most affectionate and tender disposition,
and was called " the son of consolation." It was he that introduceA
Paul to the Christians at Jerusalem, and convinced them of his con
version when they were all afraid of him. They were peculiarly
attached to each other.  They had always been companions in
travelling and preaching. HI-low often had they taken sweet counsel
together, and gone to the house of God in company. How frequently
had they united in holy exercises. Like David and Jonathan,
they were knit together in love, and seemed to have but one heart
and one soul-Yet they differ, contend sharply, and part! Who has
not said in his haste, All men are liars! W'hat can equal the pain
that results from the disruption of friendship!
Yet the Lord can make the wrath of man to praise him. The
separation of Paul and Barnabas was overruled for good, and " turn.
ed out rather to the furtherance of the Gospel." Two ri.ssions 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; Barnabas sailing for Cyprus, and Paul travelling through Syria and Cilicia.
V'eve hney, in taking these directions, guided by the Holy Ghost. o!




JULY 21.                       47
did they follow their own prudence and inc.mation 2 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 and feelings of the individuals favoured with
it. Partial affections are not incompatible with general benevolence; but may be the very means of aiding it. A peculiar regard
for a land ia which we were born and trained up, among all 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 nobly 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 Christians. 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 Lord and in the power of his
might-and therefore "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 Barnabas and John, some have inferred that the
church at Antioch sided with Paul, thinking nim in the right in
this dispute, and blaming Barnabas for opposing him. But we
are persuaded the sacred historian intended no such inference. Luke
nenltions only the dismission and recommendation of Paul, because it
wras his history he was engaed to write. But we have every reason
to believe that they did the same for Barnabas when he left them,
as they did for Paul. They would know that in every difference
there is mutual, though there may not be equal blame. They would
be flive to the excellences of both these men of God: they would
be tender towards both; 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 nothing. And it is
a very unreasonable thing when persons disagree, to think that
others must be drawn into their quarrel; instead of retaining a
regard for both, as far as each appears estimable. Let this remark
be applied not only to religious dissensions, but to quarrels arnolg
neighbours. Let us remember the words of the wise man, " He
suiat 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 hin gto, he will be snapped at.
-- Did Paul and Barnabas part at Antioch to meet no more? Wec
are not able to determine this. It appears, however, that if the,
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?"  Yea, we are persuaded they were reconciled
before they parteid. Anger 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
fro.im Barnabas, perhaps for ever as to this life, without expressions
ol renewed attachment. Anwd who, that ever tasted the pleasures ol
reconciliation, but wondered that he ever lived a day or an hour in
the gall of bitterness and resentment? -WherPfore let us as much




4S                       JULY 22.
as possible live peaceably with all men. And if, as offences wfl
come, a breach at any time is made, let us hasten to heal it, remnem
bering that he who soonest yields is the conqueror, 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 mali'2e: and be ye kind one to another, tender.
hearted, forgiving one another, even as God for Christ's sake hath
forgiven you."
JULY 22.-"- Sanctify them through thy truth."-John xvii. 17.
As the Saviour intercedes for this sanctification, it shows us the
Importance of it. As he asks it for his own disciples, who were
already 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 itL  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 agency is implored. But we are here reminded of the instrumentality he employs: " Sanctify 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 of God; " the truth as it
is in Jesus."  This is the means of our conversion, and therefore it
is said, "Of his own will begat he us with the word of truth." And
this also is the means of our progress in the divine life; and hence
we read, " As new-born babes desire the sincere milk of the word,
that ye may grow thereby,"  The Gospel conduces to our sanctification several ways:
First, by replenishing ths soul with holy objects of contemplatiou.
These, by filling the mind, keep out otiher things, and by their residing in it, produce assimilation.  For we are always affected with
subjects with which we are constantly familiar. When we are
among little children, and fields, and meadows, and lambs, we
acquire feelings cf simplicity and innocen wy, to which we are strarngers in our intercourse with the world. A man that dwells much
upon gloomy images is soon tinged with dep:ession and despondency.
The miser by poring always on " sordid dust" becomes contracted,
and mean, and base. Who does not feel his, levities checked, and a
soft sympathy seizing his frarne, when he enters the house of mourning, and, for the time at least, know, that "' by the sa(lness of the
countenance the heart is made better?"  Ideas of grandeur tend to
elei ate, and of purity to refine cur sentiments. Hence one of the
secI ets of sanctification is to be very conversant with " t le things
of God," by reading, hearing, and reflection.
Secondly, by presenting powerful motives. And what motive.
does it not eumplo-y? It addresses our fear, and lays all hell before
the conscience. it appeals to our hope, and tells us of the things
which God has prepared for them that love him. It speaks to our
ingenuousness and gratitude. if' we sin, it is aainstt our best Bene,
factor and Friend. If we offend and grieve hinm, it,s in sigoht of lans
dying anguish. Can I hear him saying. All thids i fretllv end!re fiot




'JULY 23.                        4f
iee, and not cry, "Lord, I am thine, save me?"  "Lord, what wili
thou have me to do?"
Thirdly, by the: Spirit of holiness that attends it. His influence
is necessary to the success even of his own word. Without it the
suitableness and excellency of the means will be unavailing. The
best objective representations and rational arguments will be cour:teracted by the depravity of the human heart, unless the Lord works
with them. When the Apostles came to Antioch, " preaching 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."  Ana Paul
acknowledges the same in his epistle to the Thessalonians: "Our
Gos )el came to you, not in word only, but in power, and in:the Holl
Ghost, and in much assurance."  Now this influence is confined to
God's truth.' This testimony he only gives to the word of his grace
And therefore the Apostle asks the Galatians:." This only would I
earn of you, Received ye the Spirit by the works of the law, or by
the hearing of faith?"  So we may ask any believer who is a new
creature in Christ; What is it that proved the power of God to your
salvation?  What was it that humbled you in the dust, and yet
enabled you to rejoice in Christ? That at once relieved you under
a sense of guilt, and yet rendered you the enemy of sin?  That
ra ised you above the world, and yet made you content and useful in
it? Blessed are the people that know the joyful sound.
Let us hourly praise the Father of lights, that to us is the word
of this salvation sent. There is no true sanctification separate from
it. Men may be arniable, and civil, and moral, and superstitious
without it, but not holy. The truth and the life of God go together.
We do not like a religion that rests in the word; and we suspect a
religion that can dispense with it —" Sanctify them through thv
truth."
JULY 23.-" In that day sing ye unto tler, A vineyard of red wine. I the Lora
do keep it; I will water it every moment: lest any hurt it, 1 will keep it night
and day."-Isaiah xxvii. 2, 3.
GoD has both enemies and friends in the world. Hence his word
abounds with threatenings and with promises: for he will deal with
the one according to their desert, and they will have no reason to complain; and with the other according to the riches of his mercy and
grace, and they will have much reason to be thankful. " In that
day the Lord with his sore and great andl strong sword shall punish
leviathan the piercing serpent, even leviathan that crooked serpent;
and he shall slav the dragon that is in the sea."  But the dooming
of the wicked need not alarm the Chur6c: yea, destruction to the
one is deliverance to the otherTherefore it is added; " In that day sing ye unto her."  Thus we
see that the Lord is concerned for the welfare and encouragement
of his people: " Comfort ye, comfort ye my people."  But knowledge must precede comfort. How can they rejoice in privileges or
prospects of which they are ignorant? Hence " it is a good tihing
that the heart be established with grace;" that is, with the doctrine
of the Gospel. They that know his name will put their trust itn inim
Vol;. TI.                       a




JULY 23.
There'ore it Is said,' Speak ye comfortably to Jerusalem."  And
here, " Sing ye unto her. She is sometimes uiable in a strange
land to sing tire Lord's song herself-Let othe:rs sing unto herand as a babe is sung to sleep, let her fears, anJ cares, and griefR
be soothed away —Let ministers-Let her fellow-members cheer
her-Let the public songs of Zion make her joyful in my house of
prayer, that she may be filled with all joy and peace in believing."
Believing what? What she is-and what she ray 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 Scriptures; 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. He has chosen them for his own
inheritance. Hie has set them apart as godly for himself. He takes
pleasure in them; and derides 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? 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 moment: 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 performing
all the pastoral office; so keeping the vineyard here denotes all the
work of tie husbandman. Vines are very dependent growths; they
require much attention. They must sometimes be pruned. The
useless and injurious suckers which would draw off the sap from the
bearing boughs must be lopped off. 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 inconsiderately 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 justified 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 he here engages to do. His vineyard
needs refreshing, reviving, and increase. And he will " water it;"
water it by his word, his ordinances, and his Spirit-and water it
"every moment."  No other vineyard needs this-but what would
be the consequence if God was ever to withhold the influence of his




JULY 24.                         5v
grace firm its? 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? But they have a
vigilant and Almighty protector, who, "lest any hurt it, will keep
at night and day." SIeep it constantly-night and day.  deep it
c-ompleteiy- 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 Godf!
What condescension and kindness are here! —That the Lord will
4o all this! Lord, what is man that thou shouldest magnify himthat 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 unflourishingr, so unpromising as I am. Return, I beseech
thee, O God —Look down from heaven —and behold and-Visit this
vine.'
J'LY 24.- -" The Father loveth the Son."-John iii.'5.
THIS is obviously spoken in a way of emphasis and distinction.
"God is love."  We find in him a love of common bounty-This
leads him to piovide for us as creatures that he has made; for the
eyes of all wait on him; and he sa.tisfieth the desires of every living
thing. We find in him a love of benevolence, called in the Scripture mercy and grace-This regards us as fallen creatures, and appears in the provision he ias macle to relieve outr guilt, misery, and
helplessness. We see in him also a love of comlplacency-In this
he respects us as renewed creatures. For complacency takes in approbation, and esteem, and delight: afnd this Gofd can only feel towards th.e regenerate; for wllat fellowship hlith ri hteousness, with
unrighteousness, and what coarnmuni1on his  lichat with darkness?
But the Lord taketh pieasure in them that fear himn, in them that
hope in his mercy. And they stand in the saew bond, and will share
1n the same condition with the Saviour hiinself —Tley are "jointneirs with Christ"-they " shall be glorified together."  And therefore in his prayer for his followers, he says, " I lhave declared unto.hem thy Name, and will declare it, that the love which thou hast.owards me may be in them."
Yet though the love of the Father to his people be the saine with
the love he bears to his Son, it is the same in kind only, not in degree-He is " the first-born among many brethren," and " in all
things he must have the pre-eminence."  There is therefore a peculiar significancy in the assertion;  The Father loveth the Son."
This love is founded in three things. First, likeness. A measure
of this resemblance is found in all Christians  Hence they are said
to be " renewed after the image of him that created us in richteousness and true holiness." But the likeness is not complete. There are
remains of depravity in all of themn while they are here; and they
acknowledge and moura  over their deficiencies. But lie was the
image of the invisible God: the express image of his person. "i' n
him was no sin."  The prince of this world cale, but found nothing in him to work upon. The stirring up of the water brought
up no mire and dirt, because there was nothing but purity't the
bottom.




52                       JrULY 24.
St!cGndly, obedience. Hie was the ten commandments ilnbodied,
and alive, walking up and down the earth for three-and-thirty years
-"I delight," said lie. "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 Ewith me: the Father hath not left me alone; for I do always
those things that please him."  Hie 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 closely moving towards
them: " That the world may know that I love the Father; and as
the Father gave me commandment, even so I do. Arise, let us gc
hence."  He was sensible to the suffering, but he turned not away
his hack: he said, " Father, if it be possible, let this cup pass from
me:" but he prayed, " nevertheless, 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 anti 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, aud 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 desert oi
desire, interposed to redeem a guilty world from the curse of the
law; and gave himself a ransom for all! " The Father loveth the
Son"— And can we want proof of this? What may we not bring forward as an evidence of it? Witness his expressions. At his transfiguration a -voice came out of the cloud, saying, "This is my oeloved Son; hear ye him." At his baptism a voice from heaven
said, " This is my beloved Son, in whom I am well pleased."  Yea,
ages before he said, by his holy prophet, " Behold my servant whom
I uphold; mine elect in whomr  my soul delighteth."  Witness all
the arrangements he made previously to his birth. All had a designed reference to him. If a succession of prophets was raised up,
it was for his sake. " To him gave all the prophets witness;" and
"the testimony of Jesus was the spirit of prophecy." If an economy
of numberless sacrifices and ceremonies was established, it was for
his sake-every thing prefigured hin: " the law was a shadow of
good thing s to come, of which the body was Christ."  If revolutions
convulsed the world or the Church it was for his sake-" I will shake
the heavens, and the earth, a-nld the sea, and the dry land, and I will
shake all nations, and the desire of ail nations  shall come, and I
will fill this house with glory, saith the Lord."  All the dispensa.
cions of pr( vidence and grace, like so many streams flowed into this
confiaence, and made his appearance the fulness of time. Witness
the supernatural attestations by which he was honoured. In his
birth, in his life, in his death, in his resurrection, he " was approved




JJLY 25. 
of God by miracles, and wonders, and sinls." Witness the intimate
revelations made him, and by which, though he never learned letters, he surpassed all the human race, and had in him all the treasures of wisdom and knowledge. " For the Father loveth the Son,
and showeth him all things that himself doeth: and he will show
him greater works than these, that ye may marvel." Witness God's
appointment that all blessings should come to us through him, and
that we should always implore them for his sake and in his name.
"Verily, verily, I say unto you, Whatsoever ye shall ask the Father
in my name, he will give it you."  In your applications remind him
ot mne, and he will never deny you. " Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be
full."  Witness the exaltations to which he has advanced him, and
the treasures he has conferred upon him. He has " crowned him
with glory and honour;" and " set himn at his own right hand in
the heavenly places, far above all principality, and power, and might,
and dominion, and every name that is named, not only in this world,
but also in that which is to come. For the Father judgeth no man,
but hath committed all judgment unto the Son: that all men should
honour the Son, even as they honour the Father. He that honoureth
not the Son honoureth not the Father which hath sent him.'
"The Father loveth the Son, and hath given all things into his
hand."
Let ius then love him, and be followers of God as dear children.
Ue cannot lead us astray; and we must walk in the light as he is in
the light. How blind must we be to see no comeliness or beauty
in One whom he values infinitely more than the universe! How
depraved must we be to feel indifferent to a Being possessed of such
greatness and goodness, and who has done and suffered 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? should I not speak of
him? should I not love to hold communion with him? should I not
love to please and serve him?
JULY 25.-"He exhorted them all, that with purpose of heart they would
cleave unto the Lord."-Acts xi. 23.
THOUGH Barnabas was the son of consolation, he not onlly aimed
tc comfort his hearers, but could say, "I beseech you, brethren,
suffer 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 shallbe saved. But if any draw
back, God's love shall have no pleasure in hirm. He believed in the
stability of the everlasting covenant, and was confident that he who
had begun a good work in them would perform it until the day of
Jesus Christ; but he knew how to apply his own principles. He
knew that the appointment of the end ensuredl the use of the means,
and as much precluded a diversion from the one as the failure of
the other. He knew also that those who cannot apostatize may
backslide On every ground he knew warnings and admonitions tu
bi proper, useful, and necessary; and therefore he exhorted them- -
fi*




iULY 25.
Observe the aim of the e xhortation-He exhorted 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 exigencies, and that their religion prospereil 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 blood cleansed them from all sin, and whose righteousness
justified them before God, and gave them access with confidence;
as their helper in every duty and conflict, without whom they could
do nothing, and through whose strength they could do all things; as
their comforter, the consolation of Israel, the man who is the peace
when the Assyrian cometh into the land; as their example, whose
life was to be made manifest in their mortal bodies; and as their
master, who had every claim upon them, having boufght them with
a price, and rescued themn 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 them all
that wvith purpose of heart they would cleave unto the Lord. Religion is a poor business unless the heart be in it. God therefort;
demands it: My son, give me thine heart. Tf this be not given,
nothing else wvill be given, unless reluctantly, and therefore una~e
ceptably. But every thing will follow the heart; and where theTe
is first a willing  mind, and a concern to please, imperfections ill
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 want
ntg as to efficiency but resolution; and a fulness of resolution is
most likely to arise from a fulness of inclination. Love gives ardour
and boldness; love is strong as death; many waters cannot quench
love, neither can the Rfo is drown it. While the slothful seec
thorns; and the coward crt s, 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 thema
into greater vigour and strenuousness.
Observe also the extent of the exhortation —He exhorted them
all, that with purpose of heart they would cleave unto the LordNot 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 weteak and the xvaveringo in the faith, but the strong and
established. Who is secure from temptation? Who is entitled to
live without caution? None must lput off his armour till he has
quitted the field. If any one thinks the admonition unnecessary
with regard to him, he is the indi'vidual who wants it most.
ataughty spirit goes before a fall. F  not high-ri:tdeO, but few




JULY 26.                           5a
JULY 26. —" God is glorified in hin 5 —John xiii. 31.
To glorify;s taken two ways in the Scripture. It sometimnes
signifies to cc nfer glory on a being destitute of it before —In this
sense God glorifies us. At other times it in' nds 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 essential excellency, it admits of no addition,
being infinite: but it allows of manifestation.
And thus the heavens declare the glory of God; and all his works
plaise him.  But he has magnified  his word above all his namn
and of' the work 6f creation compared with the work of redemption
we llay say, " even that which was maJe glorious hath no glory by
reason of the glory that excelleth."  In every Christian God is glorilied, bIoth passively and actively.  HI-e even calls his people his
glory: " [ have placed salvation in Zion for Israel my glory." But
the lighit of the knowledge of his glory is chiefly seen in the face of
Jesus C(tist.  Illhere we behold the brightness of his glory-the
express iinge hl is person. " Nl' man hath seen God at any time;
the oily begol ten Son, which is in the bosom of the Father, he hath
declared hii."  And Ihl.w has he declared him?  Not only by his
character, and lite, anld teachllling, and doctrine, but especially in his
sufferings and deatlil; an I in tlhemr not only by the graces which they
dlsplayel, but the l nllliiples thite implied, and the purposes they
accomplished.
To these he her? refers; alnd tlireltbre in his last prayer he said,
"I have glorified thee on the etarth, I have finished the work which
thou gavest me to do;" thus intliniting Ihe connexion there was
between these, and showing that tilhe one resudlted from the otherhe glorified God by the work he accomlplhslied when he expired on
the cross.  And truly never was the glory o,)' codl so displayed as in
this event: and therefore it was typified toinll iile foundation of the
world; and therefore tire whole Gospel is callel tht. oreaching of the:ross; and therefore an ordinance is establishet d a, show it forth;
and therefore the praises of the heavenly state regard the Lamb as
worthy, because he was slain; and therefore ilhe angels desire to
look into these things, as discovering more of he lt perfections of deity
than is to be seen in nature or providence.''he law of God was
more magnified and made honourable in the )precept and penalty by
his obedience and sacrifice, than it would ha ve bteen by the obedience
of all mankind, had they never sinned; and by their sufferings had
they all perished. What a display of his vtsdotri was here! Think,
of the difficulties to be overcome! Ti'to o)ppositi,,ns to be harmoni.
zed! The immense interests to Tbe secured! Well does the Apostle
speak of the manifold w-isdom ot'( mtd(.;1d1 do1' [tis abounding towards
us itl all wisdom and prudncre.  W\Vhat a display have we here of
His holiness and justie   W thVl.oijt shtedPlfilg of blood there could
be no remission..  Rat.elt  tanr tlha;l sin shlould go unpunished, he
required a surety,,1l I vAis pflealsed i,) ilise hirn, and put him to
grief, and make his sx*l  in (hi'iring fitr sint, thus declaring his righteousness, that he  migltt. bet] ji.st.,;tand I he justifier of the ungodly that
believeth in Jesus. WXVlatl.- t'lsplay have we here of his power, in
preparing a body tim, fitut;it raising him up from  the grave, and




56B                      JULY 27.
giving him glory; and in the renovation and resurrectian of all his
followers! Paul therefore prays that we may know " what i:; the
exceeding greatness of his power to us-ward who believe, according
to the working of his mighty power, which he wrought in Christ,
when he raised him from the dead, and set him at his own right
hand in the heavenmy places, far above all principality, and power,
and might, and dominion, and every name that is named, not only
in this world, but also in that which is to come: and hath put all
things under his feet, and gave him to be the head over all things
to the Church." What a display have we here cf his truth and faithfulness, in fulfilling the assurance given in Paradise four thousand
years before, and bringing forth the seed of the woman according to
the time, the place, the nation, the tribe, the family, the individual,
foretold! This is the theme of Zechariah's song; "He ha th raised
up an horn of salvation for us in the house of his servant David; as
he spake by the mouth of his holy prophets, which have been since
the world began: to perform the mercy promised to our fathers, and
to remember his holy covenant; the oath which lie sware to our
father Abraham."  But above all, "herein is love."  Here " God
hath commended his love towards us, in that while we were yet
sinners Christ died for us." Every view of this dispensation shows
the exceeding riches of his grace, and justifies the all-encouraging
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?"
Here I see that love is not only his attribute-but his characterhis nature. " God is love."
What wonder the Christian should say, " God forbid that I should
glory, save in the cross of our Lord Jesus Clhrist."  He not only
derives relief from it, but delight. He is sometimes carried away
in his contemplations, till he is enraptured and inspired with the
subject, even in this vale of tears, and in this body of death! What
will be his views of it, when that which is perfect shall come, and
that which. is in part shall be done away!
" For ever his dear sacred name
Thall dwell ihpon our tongue;
And Jesus and' salvation be
The close of every song."
JULY 27.-" Thou shalt have treasure in heaven."-Mark x. 21.
WE shall not enlarge on the excellency and security of such treasure; but only inquire what is our relation to it, and whether this
assurance can be claimed by us.  Now there are four classes of
gersons, under which every individual befo e God may be compreended.
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 wo."  You cannot
suppose, unless you imagine the preacher a barbarian, that he can
say this without feeling. B.t he may feel, and yet be faithful  tnd
how indeed could he expr ss his concern for your welfare if he
were to allow you to remain under a ( elusion the most dangernus I




JULY 27.                         57
Y'u think perhaps that yt ur hardships and trials will recormmend
you to God; and you are often heard to say, " It is better to suffer
here than hereafter."  But you will suffer in both if you reject the
council of God against yourselves, and adjudge yourselves unworthy
of everlasting life. Christianity has indeed a most tender and a
peculiar aspect towards the sons and daughters of want and wo"The poor have the Gospel preached unto them."  But you must
receive it in o:der 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 that the
acquisition has left no stain upon your character, or sting in your
conscience; 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 common bounties of his hand, as if they were not
good in themselves, though so often abused. Some purposes they
can answer; but it is not true without restriction that " money procurethi all things." It cannot purchase health, or bribe off disease
Riches profit not in the day of wrath. They cannot purify the passions, or heal a wounded spirit. " A man's life consisteth not in
the abundance of hlle things which he possesseth."  Yea it rtnders
him more responsible; excites envy and opposition; exposes him
to temptations and many foolish and hurtful lusts, wh;ch drown men
in destruction and perdition.': The love of- money is the root of all
evil: wnjctI 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 nothingc before him to excite hlone
or desire; what wonder therefore that his death is the effect of reluctance and compulsion? " He shall be driven from light into
darkness, and chased out of this world."  The rabbinical Jews say
that, ome of the words of Scripture, 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 marnr.on of unrighteousness to the true riches.
There are some who have treasure in heaven, 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 afflicted people."  Silver
anid gold they aave none. And they need not despair, or murmur,
as if all impc.tance, excellency, usefulness, and enjoyment were
denied them with wealth. The Apostles themselves could say;
"Even unto this present hour we both hunger, and thirst, and are
naked, and are buffeted, and have no certain dwelling-place." Even
Jesu-s the Lord of all had not where to lay his head; and received
the ministrations of widows. Y.u have the honour of resembling
the Saviour in cound.tion, and the advantage of living more imrnedittely by faith npon his lrovidence, while he gives you day by day




b8                      SJULY 29.
your daily bread. He also says to you, as he dAd to the Church of
Ephesus, " I know thy poverty; but thou art rich." Rich in faith
and hope: rich in the exceeding great and precious promises: rich
in the earnests and foretastes of life eternal. Angels are your attendants; you feed on the hidden manna; he has covered you with
the robe of righteousness as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. And as
far as hey can subserve 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 nothingf that you have not only the necessaries, but the conveniences, comforts, and indulgences of life? Is
it nothing that you can largely enjoy the pleasures 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 diffusing the Scriptures? in sending abroad the
Gospel? and in every good work? Fall upon your knees, and thank
the GSver of all good for the blessings of the life that now is. And
then thank him far more that he has not put you off with these; or
suffered you to be satisfied in them-" Blessed be the God and Father of our'Lord Jesus Christ, which according to his abundant mercy
hath begotten us again unto a lively hope by the resurrection of Jesus
Christ from the dead."
J ULY 28. —" For now shall he be great unto the ends of the earth."-M-icah v. 4.
THins certainly refers to.the Messiah, the Lord of glory, the Lord
of all. He is always great in himself: and therefore is not aggrandized by accession, but by discovery. He must be known, and he
only needs to be known, in order to be great. A prophet is not with
out honour, save in his own country, and among his own kin Ired.
Upon the same principle it has been said that domestic greatness is
unattainable. All feel a decrease of veneration, if not of love, from
acquaintance and intimacv. But the more he is known the more
wil]i he be admired and aldored. The reason is, because he is perfect,
and diin-e, His excellences therefore are unbounded and infinite,
and will admit of endless attention and praise.
This subject deeply concerns his people. They know the imr
portance of the revelation of the Lord Jesus to their l::erishing
fellow-creatures. It is by his knowvledgre that he is to justify many.
They are justified& indeed by faith: but how can they believe on
him of whom they have not heard? Faith cometh by hearing,
and hearing by the word of. God. Their benevolence therefore
leads them to pray that his way may be known on earth, his saving
health among all nations. His people also love him supremely;
and love delights in the glory of its object. When they consider what he is, and what he has done and suffered, every impulse
of thbir heart cries, " Let the whole earth be filled with his glory."
What affects them is not that they are so little known or noticed




JULY 28.                       5?
— for what are they? but that He is so unknown, and neglected,
and despised. He is great indeed already in the views and esteem
of some, and they hope the number is increasing; but his adinirers 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 is professed,
the majority in no one county or village has been actuated by the
true spirit of Christianity. At the thoug-ht of this two things comfort them. First, that it is not so in another world now. There he
attracts every eye, and employs every tonlgue. A multitude which
no man can number of glorified saints, and ten thousand times ten
thousand and thousands of angels, are contilnually 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
tblessing."
Secondly, that it will not be so in this world always. For it is written, and the Scripture cannot be brokenl, that " from the rising of the
sun to the going down of the same, his name shall be great among
the Gentiles, and in every place incense shall be offered unto him,
and a pure offering." Then the nations of them that are saved shall
walk in the light of the Lailb —He shall sprinkle many nationsYea, all nations shall fall down before him, and all kings shall
serve him. O blessed day, when there shall be a godly prince on
every throne, a godly judge on every bench, a godly pastor in every
pulpit, a godly master in every famnily-when every author will
write, and every merchant trade for Him-when the melody of his
praise shall soften the labourer's toil, and the poor of the people
shall trust in him. O glorious hour when it shall be said, without
a fisgure, "Behold, the world is gone away after him!"
But Who shall live when God doeth this! We often now exclaim,
"Why are his chariot wheels so long in coming?  Why does the
whole creation groan and travail in pain to-gether until now? How
many are there waiting for an event that will. loosen the last cord
of life, and lead them to exult. Lord, now lettest thou thy servant
depart in peace, according to thy word: for mire eves have seen
thy salvation, which thou hast prepared before the face of all people."  Yet the m3rning is spread upon the mountains. The day
has dawned. Numberless agencies are in action, which, by the
omdinary blessing of God upon them, must produce mighty results.
But who shall live when God doeth this? It is probable, even if he
cut short his work in righteousness,that the clods of the valley will
be sweet about many of us.  Yet we shall die in faith, fully
assured that he who died on the cross shall see his seed, and prolong his days, and that the pleasure of the Lord shall prosper in his
hands. Perhaps we shall be permitted to look down, and see his
spreading greatness. If not, we shall be acquainted with the beautifying fact. We shall be where the acclamation will commence
which will be re-echoed back from earth: "Hallelujah, for the
kingdoms of this world are become the kingdoms of our Lord and
of his Christ, and he shall reign for ever and ever."




b~~Et~ J1ULY 29.
JULY 29.- -- Receive with meekness the irlgrafted word."-Jamese.. 21.
NOTHING iS spoken of in the Scripture more commonly or with
more commerndation than meekness. It is often made the subject ot
promise. We read, "The meek will he guide in judgment: The
meek will he teach his war:"  " He will beautify 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 he 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 understanding, 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 against 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?" All our
concern with the Scripture will be to inquire, Is this the word of
God? and what does it really contain? For nothing should then
remain but the most implicit assent. We make God a liar if we
do not believe what he affirms; and becauge 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, either to your
knowledge or veracity? Yet if we believe the testimony of man,
the testimony of God is greater. Men may delude us; but it is
impossible for God to lie. We must therefore "receive the kingdom of heaven as a little child;" who never sets up himself against
the judgment of his father, or questions the truth of his decisions:
or, as the Apostle says, we must " become fools that we may be
wise."  Is this degrading my understanding?  It is improving
perfecting it: it adds God's intelligence to my own-" In his light
we see ligh;."
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 th- righteousness which is of God; for
Christ is the end of the law for righteousness tG 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 I
Was there ever an instance in which, when a rebel takes in arms,
and condemmed to die, was presented with a pardon, accompanied
with a promise of more than.restoration to all his former estate, he
refused the mercy? and his sovereign was constrained to send his
servants and hisson to beseech him to submit? Yet God beseeches
sinners by us; and we pray them in Christ's stead to be reconciled
unto God.  knd herein appears not only the insensibility of man,
hut the priae of his yet self-righteous heart. He wishes to be saved
in his own way, and to be his own Saviour. He revolts at the




JUL Y 3U,                        61
thought of being received on the same term:s wilh:he chief of sinners; to have nothing to glory n 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 unprofitable
seryant; and to cry to the last, God be merciful to me a sinnerHe stumbles at this stumbling-stone.  Did Naaman 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 resentment; so that he was turning 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 bow
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 gratefully accept of the graceapprove 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 perfect 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 affect independence; and
our language is, " Who is the Lord that we should obey his voice?;'
" With our tongues -will we prevail, our lips are our own; who's
Lord over us?"  But this disposition must be subdued. We must
deny ourselves, and choose the Lord for our master. We must resign ourselves entirely to his pleasure, asking, Lord, what wilt thot
have me to do? And without dictation, without murmuring or re
pining, 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 heareth."
To us is the word of this salvation sent.  IVe 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 designs?  Lo we yield to
its demands? Do we obey from the heart the form ci doctrine delivered us? Or do we receive the grace of God in vai.ra
JULY 30. —-"I will give unto him that is athirst of the fountain of the water
of life." —Rcv. xxi. 6.
AND what can this fountain be, but himself? He is not a vessel
or a reservoir, which, however capacious, is yet hlIrited, and would
soon be drained dry by continual drawing. But he is a fountain
always full, always flowing, always fresh. For the streams poured
forth from a fountain are very distinauishable from the stagnant
contents of a pool: the latter are dead; the former, living water.
And what is this water of life which springs from himself, but the
blessings of the Gospel, the influences of his Holy Spirit, or, as the
Scripture calls it, " the grace of our Lord Jesus Christ?" Between
this and living water there is an obvious and striking analogy. Each
is of unspeakable importance: the one is as essential in the moral
as the other in the material world. Yea, the one is more necessary
to the soul than the other is to the body. There have been instances
VOL. II




2  JUIY 30.
in wltich physical life has been maintained for a long time (as in
the case of Moses and Elias) without drinking, as well as m Ithout
eatina: but for the spiritual life to exist for a mloment without the
grace that is in Christ Jesus, is a miracle which never has been, and
never will be ae.complished. Does water soften? His grace make,
fhe heart soft; and turns the very stone to flesh. Does water purify?
"I will sprinkle," says he, " clean water upon you, and ye shall be
clean: from all your filthiness and from. all your idols will I cleanse
you."  Does water fertilize?  The man whose hope the Lord is, is
likened to 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 froit."  In what a condition would
the earth he if the springs were exhausted, and the rivers dried up,
or if rain was withholden for a few months only! Nothing can equal
the barrenness of a soul devoid of divine grace-But this water of
life quickens what was dead before, and produces all the fruits of
righteousness.  The comparison could be pursued-But the particular allusion in our text remains.  How welcome is cold water tt
a thirsty soul! How comfortable to the Jews, who had been three
days and without water to drink, were the gushings from the rock!
Moses therefore says, " He brought them honey out of the rock, and
oil out of the flinty rock"-He speaks in reference to their feelingsIt was not oil or honey; but it was as sweet as the one, and as rich
as the other, to persons dying with thirst.  " I opened my mouth
and panted," says David, "for I longed for thy salvation."  "As
the hart panteth for the water brooks, so panteth my soul after thee,
O God."  Such desires as these grace is necessary to satisfy: and
grace can satisfy them.'"He that believeth on me shall never thirst."
He will never thirst in vain for the blessings he desires; while his
thirst after other things, for which he raged before, is quenched, and
he learns, in whatsoever state he is, therewith to be content.
Even the image is encouraging.  By employing water to hold
forth the blessings of salvation, our Lord intimates that they are
plenteous, and open to approach without money and without price.
Surely a nobleman would not forbid a poor traveller, in his weary
journey, to kne'el down and drink of the ample river that meandered
through his estate.  But Jesus says, I will " give" of the fountain
of the water of life-yea, he goes further, and says, I will give
"freely."  Surely this is enough-Yet it is not too much for the
purpose.  He knows the disposition there is in man, who, ever since
the Fall, is as proud as he is poor; and always thinks of deserving;
and would rather buy than beg. He also knows what strong consolation is necessary to relieve the conscience of an awakened sinner, pressed down by a sense of depravity and guilt.  He feels that
he has nothing to pay or to promise-And lie is assured that he
needs nothing.  " As your penury is such that you have no price to
offer, my greatness, my goodness is such that I disdain to require
any.  You are as welcome as you are unworthy.  My blessings
are too valuable to be purchased —I g ve them freely."
Hence too we may observe the only requisite in the receiver
It is not the performance of any hard condition, nor the possession
of an)y meritorious qualificatior-It is only wrant and desire; to him




JULY 31.                         6a
that" is athirst" I will give of the fountain of the water of life freely.
This is indeed specified; but no, in a way of desert or recommen
dation. It is not mentioned as he cause of the relief, but the cha.
racter of the relieved. And it is wisely specified. Such persons as
these are the very persons who are likely to exclude themselves,
fearing, as they feel their unwcrthiness, the blessing cannot be designed for them. He therefore mentions them, so to speak, even
by name; and in addressing them, seizes the very thing from which
they despond, to minister to their hope. To which we may add,
that without this thirst the promise would be no promise; the blessing no blessing-For such only can value it. The full soul loathOth the honeycomb; but to the hungry soul every bitter thing is
sweet. What is a physician to them that are whole? or a refuge
to them that are safe? Water is every thing to the thirsty; but to
others the stream runs by uninvitingly and in vain. And how many
are there who have no sense of their wants, and no desire after the
Saviour!
But the cry of others is, Remember me, 0 Lord, with the favour
thou bearest unto thy 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 Sanctifier as well as the Redeemer;
and you wait for him more than they that watch for the mor~,ing
This is a proof of sotnething good, and a pledge of something better.
Refuse not to be comforted. Go immediately 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 shall ascend to the springhead itself.  There you shall hunger no more, neither thirst any
more; neither shall tile 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
into fountains 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 remembrance of Atmalek fiom tinder heaven."-Exod. xvii. 14.
THTS 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 the Patriarchs were acquainted with it. And simple
and familiar as the art now seems, it is difficult, if not imposible to
account for it without a divine origin. Wakefield, a fine scholar,
though an erroneous divine and a radical politician, and far from
any leaning to enthusiasm, yet after much reflection has contended
that it must have been derived at first from a divine communication.
however this may be, it was a most wonderful invention.  What
pleasures and advantages have been derived from it!  How has
the lover blessed the use of letters! How thankful has friendship
been for neTvs from  a far country, which has beet like cold water
to a thirsty soul! By alphabetical characters improvements have
been perserved from age to age, and additions been constantly
making to the general stock of knowledge.  But how much do we,we to ii as Christians!'What is the " Scripture" but the uwriting?




64                      JULY 31.
All that relieves our spiritual wants and supports out eternal hope
has reached us, and continues to delight us by means lf what holy
men wrote as they we'e moved by the H-oly Ghost —
"Our nation reads his written word,
That book of life, that sure record:
The bright inheritance of heaven
Is by the sweet conveyance given."
It is probable that from this time Moses began to keep a journal
of striking and useful occurrences.  Great men have frequently
done the same for intellectual; and good men for religious pur.
poses. Diaries were formerly musch more common among pious
people than they now are. This is to be lamented; for though their
frequent publication was unnecessary, and their minuteness often
rendered them exceptionable, they served to promote self-attention
and acquaintance; and recorded events and circumstances with the
impresions they produced at the time, which could not be reviewed
without some utility. Whatever may be said of the particular mode:he thing itself is of importance. If we are to be affected with past
transactions, and views, and feelings, they must be in some way
secured and retained: wshen buried in forgetfulness they can have no
influence to reprove or encoura ge, to excite gratitude or to increase
confidence. And as, like the Jews, we are liable, and alas! promc
to forget the works of the Lord and the wonders which he has showr
us, we should write them, if not as Moses was enjoined to do, in a
book, yet in the fleshly tables of our hearts. "0 - ely people," 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 righteousness of the Lord."  And when his
tlisciples seemed ready to despond because they had only one loaf
on board, our Lord said to them, "Remember ye not the miracle
the five barley loaves and the two small fishes, and how many of
baskets full of fragments ye took up?" "Bless the Lord, 0 my soul,
and forget not all his benefits."
A reason is assigned for the recording and rehearsing of thls
transaction in a dreadful menace: "For I will utterly put out the
remerilbrance 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
then) 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 Amalekites as a
eeople. For some stragglers of course escaped and survived, and
were to be met with in various countries. Ham:tn, whose mortified
ambition led him to contrive the destruction of the Jews, was one
of this detested and exterminated nation.
The Scripture cannot be broken. Whatever improbabilities appear, whatever difficulties stand in the way, whatever delays inter.
vene, God's counsels of (ld are faithfulness and truth, and heaven
and earth shill pass away sooner than one jot or tittle of his word
siall fail. This applies to the destruction of the wicked, as well
as to thil saiva:,ion of the righteous. And it applies not only to
U-,tions, but tc ndividuals.  Behold a signal instance.  "And




AUGUST L.                         6~
Joshua adjured them  at that time, saying, Cursed be tile nman.
bei'ore the Lord, that riseth up and bhuildethl this city Jericho: he
shall lay the foundation thereof in his firstborn, and in his youngest
son shall he set up the gates of it." And what says IHistory more
than four hundred years after, in the reign of Ahab? "In his days
did Hiel the Bethelite build Jericho: he laid the foundation thereof
in Abiram his firstborn, and set up the gates thereof in his youngest
son Segub, according to the word of the Lord, which he spake bvr
Joshua the son of Nunt."
Lord, increase our faith.
AUGUST.
AUGUST I.-" For the inhabitant of Maroth waited  carefully for good: but'vhil came down from the Lord unto the gate of Jernsalemll." —Micah i. 12.
THIS refers to the invasion of the Assyrian, the rod of God's
anger. He had subdued and ravaged Israel, and now entered the
kingdom of Judah. The prophet laments the horrors and miseries
of the scene; and describes the effects of them  upon the places
lying in the line of his march.  The village of Maroth was one of
these.  It was very interior, and was situated nigh Jerusalem; for
which reason probably the inhabitants themselves thought that they
were safer than those who lived on the borders of the country:
"'For the inhabitant of _Maroth waited carefully for good: but evil
came down from the Lord unto the gate of Jerusalem." This may
serve to remind us-of the disappointments of life-of the source
of calamity- and the season of deliverance.
They "waited," pwaited " carefully for 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? Is it substance? Is it health? Is it
children?  Is it friends?-Does the Scripture only cry, "All is
vanity;" and, "Cease from man, whose breath is in his nostrils?
Does not all history, observation, and experience 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 angruishl
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   f 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
d:,wn from the Father of lights."  But "let no man say, when he
is tempted, I am tempted of God; for hIe cannot be temnpted with
evil, neither tempteth he any man."  And this is true of moral evil,
or the evil of sinning.  But Micah speaks of natural evil, or the
evil of suffering. And what calamity is there tEhat the Scripture
has not ascribed to God?  Is it a stcrm at sea?  " He breaketh the
ships of Tarshish with an east wind."  Is it barrenness of soil?
"' le turneth a fruitful land into barrenness, for the wickedness of
tbW  a that dwell therein."  Is it the loss of connexions?  "Lover
6*




AUGUST I.
andt friend hast'hou put far from me."  "Is there an evil in the
city and the Lord hath not done it?" —War is the evil here peculiarly
intendled. We often connect this more with the follies and passions
cf men than other evils; but the hand of God is no less really in it
He has " created the waster to destroy." " Out of him came forth the
corner, out of him the nail, out of hiln the battle bow, out of him
every oppressor tofether."  Let us never v-iew our sufferings, public
)r private, personal or relative, abstractedly from God. Especially'et us beware that instruments do n(t lead us to overlook his agency.
They could leave no power at all against us, except it was given
them froim above. The Chaldeans and the Sabeans spoiled Job:
nut, Rays he, "the Lord hath taken away."
The question is, how this evil comes from him?  Much injury
ts done by our separating what the Scripture has joined together.
Some view God's mercy as separate fromn his justice; and some his
iustice as separate from his mercy: the one of these partial views
genders presumption, the other despair. These extremes would be
avoided by our considering God as at once the righteous governor
and the tender father. Every thing in his present administrations
is adapted to show the union of his holiness and goodness, and to
awaken both our fear and our hope. The evils he sends are the
effects of sin; yet they are the freuts to take away sin. We deserve
them, and we need them; the one shlows that we have no,right to
complain, the other that we have no reason to complain. What is
required of a Christian is a ready and cheerful submission; but this
can only be produced by our seeing the reference our affliction has
not only to our desert, but to our improvement.  The thought of
God as a sovereign may repress murmuring; but it is the belief
not only that his judgmlents are right, but that in faithfulness he afflicts, and in love corrects us, that ena!les us to acquiesce, and say,
" Here I am, let him do what seemetl him good."
5Mark also the time of deliverance. Though God saves his people,
tie may permnit the destruction to draw very nigh.  This was the
case here. He could have hindered the calamity at the frontier,
but evil catme down from the Lord " unto the gate of Jerusalem."
So far the overflowing did come; and the insullting foe encamped
in the fuller's field adjoining the city; but no further. Here were
his proud waves staved. Here ended his power and triumph. Hezekiah conquered Iim 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 fre
quently does not interpose till the evil has reached its extremity
Thus Peter was not release- f-om 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, For'bear.
Whenever therefore he seems indifferent to our welfare, and does
not immediately, or even for a length of time interpose on our beialf, let us not accuse him of unfaithfulness and inattention. Let
us distinguish between appearance and reality. His kindness, wisdom, and power, are secretly at work for our grood. The delay is
not abandonment. I [e i -nnly waiting to be graci, ) s; and the sea.




AUGUST 2.                         eb7
son in which he will appear to our joy will display h~  gl.ry, and
draw forth our praise. In the mean time let our minds be kept in
perfect peace, being stayed upon God; and let us remember, if
things are gloomy and discouraging, that the lower the ebb of the
tide, the nearer the flow. It is often darkest just before the break
of day. " IN THE MOUNT IT SHALL BE SEEN."
AUGUTST 2.-" I will consider in my dwelling-place like a clear heat upoa
herbs, and like a cloud of dew in the heat of harvest."-[saiah xviii. 4.
PREACHERS should be very sparing of their animadversions on the
translation of the Scriptures in common use; not only because they
tend to shake confidence and awaken suspicions in their hearers,
but because they are generally needless. It is not illiteracy that
commends the present version; the ablest scholars are the most
satisfied with it upon the whole. Yet while the original is divine,
the rendering is human; and therefore we need not wonder if an
occasional alteration is necessary. This is peculiarly the case whlere
the sense is very obscure or even imperceptible without it.
If the words as thev now stand in the text remain, his " dwellingplace" is heboven, and the meaning is, that he would there consider
how to succour and bless his people, for he careth for them: but a
word must be supplied to show the import-" I will consider in my
dwelling-place" how I can prove " like a clear heat upon herbs, and
like a cloud of dew in the heat of harvest."  But the margin, and
Lowth, and every modern expositor make his " dwelling-place" not
the place of his consideration, but the object; andl read, " Iwzll re gard
-ny 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;
And 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 fi;r the other. And how is this regard exercised?  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 translator of Isaiah, who has adopted it, that there was better evidence
in support of it.  The reason is, that 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 wvould
be the case in some instances; but not inr ail; and it is enough for
a metaphor to have one just and stror g resemblance.  Read the
dying words of David; "And he shall 1) as the ligchti  f the morning,
when the sun riseth, even a morning without c]~uds; as the tender
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




M;8~ AUGUST 3.
the east the influence is much more sudden and surprising, aid the
beholders can almost see the herbage thrive and flourish. Ti us 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 know
ledge of their Lord and Saviour.  Their faith groweth exceedingly
and the charity of every one of them towards each other abolmdeth.
Thev bear much fruit.  Thus we read of " increasing with all thre
increase of God"-This figure therefore expresses growth andl
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 the day.
God, as the God of all comfort, realizes the truth and force of this
image in the experience of his tried followers-First, in their spiritual
exercises and depressions arising from the assaults of temptation, a
sense of their unworthiiless and imperfections, and fears concerning
their safety and perseverance. And, secondly, in their outward
afflictions. These may be many; and if our strength is small, we
shall faint in the day of adversity.  But when we cry, he answers
us, and strengthens us with strength in our souls. He gives us a
little reviving in our bondage; and in the multitude of our thoughts
within us his comforts delight our souls. He is able and engaged
to comfort us in all our tribulation. By the supply of the Spirit of
Jesus Christ; by his word; by his ordinances; by the preaching ot
a minister; by the conversation of a friend; by a letter, a book, a
particular occurrence of Providence, a time of refreshing may conie
from the presence of the Lord-and a cloud of ulew be furnished in
the heat of harvest.
Such is the God of love to his people. Are his consolations small
with us? O that we were better acquainted with his perfections,
nis covenant, his promises, and the joy of his salvation!-Let creatures help out our meditations of him. \We lose much in not using
nature as a handmaid to grace. Let us aid our faith even by our
senses. What a state will that be where God will be all in all!
AUGUST 3.-" I s id, Lord, be merciful unto me: heal iny soul; for I have
sinned against thee."-Psalhn xli. 4.
THIS is an excellent prayer.  The man that utters it confesses that
he is a sinner: " I have sinned against thee."  " If we say we have
aot sinned, we make God a liar, and his word is not in us;" and the
reason is, because his word declares that " all have sinned, and come
short of the glory of God."  Sin is the transgression of the law.
and to judge of the one we must understand the other. By the law
therefore is the knowledgre of sin: and when the conmmndment
comes in its purity and spirituality, and we see that it extends te
the heart as well as to the life, to the motive as well as to the action; when we see that desire is adultery, and anger murder; sin
evives; forgotten offences are remembered; and a thousand transgressions and aggravations are discovered of which we had no ap.
prehension before. The conviction of our sinfulness may commencE




AUGUST 3.                         69
with some one gross sin first striking the coLrscience: but we are
soon led on from one iniquity to another.  From the more gross we
pass to the more refined; and from the streams we ascend to the
fountain-till we find the heart, and see that this is deceitful above
all things, and desperately wicked. But the greatest sin of which
we are convinced is unbelief-" He shall convince the world of sin
because they believe not on me."  "He is despised and rejected ol
men —and of me! I have trampled unuer foot the Son of God, who
loved me, and gave himsel' for me. O let me look upon him whom
I have pierced, and mourn for him"lIe also considers sin as the disease of the soul. "Heal my soul,
for I have sinned against thee." Sin affects the soul as disease af
fects the body. In bodily disease the parts of the system do not
properly and freely perform their office; there is always some obstruction or derangement; and therefore the man is said to be disordered. It is the same in the sinner; the powers and functions ot
the soul are injured and interrupted. Does disease deprive the body
of beauty, and appetite, and freedom, and strength? So does sin
the soul. Does disease tend to the death of the body?  Sin issues
in the death of the soul. But the death of the one is temporal;
while the death of the other is eternal. Who can tell the import
of eternal death? It is a fearful thing to fall into the hands of the
living God. Yet the result is no more dreadful than it is certainThe soul that sinneth it shall die. The end of those things is death.
He also views God as the only physician-Therefore to him he
applies: " Lord-heal my soul; for I have sinned against thee."
This disease, like the leprosy under the law, is inaccessible to human remedies. We cannot heal our own soul. Creatures cannot
heal us. The sooner we have this persuasion the better. All other
physicians to whom we may apply, though they may cost us much,
will be found physicians of no value. But he comes forward and
says, "I am the Lord that healeth thee."  Ho-v? How does he
heal the soul meritoriously?  By the sufferings and death of his own
Son: "by whose stripes we are healed."  How does he heal it efficiently? By the influence of his Spirit: " we are saved by the
washing of regeneration, and by the renewing of the Holy Ghost."
He does not cure like an empiric who only strikes in the disorder,
checking thie effects and retaining the cause, soothing the pain and
undermining the patient-if any man be in Christ, he is a new
creature. His very dispositions are changed.  He is not only restrained from sin, but mortified to it. And how can he who is dead
to sin live any longer therein? How does he heal the soul instru.
mentally? By his word; by preaching; by the ordinances of religion; by the dispensations of his providence. Afflictions, though
the effects of sin, are the fruits to take away sin. The sufferings
of the Christian are not penal inflictions, but fatherly chastisements
-or, to keep to the metaphor, they are medicinal applications, and,
like other medicines, we are to judge of them not by the unpalatableness of the taste, but the sanativeness of the operation.
He is also pursuaded that nothtn o but mercy in God will induce him
to under sake the cure: " I said, Lord, be merciful unto me: heal my
soul; for I have sinned against thee."  Here is the only source
of our hope. We have no claims upon him, even foi his pity. We




70                      AUGUST 4.
are not only m..serable, but criminal; and as children of d&so,
bedience, we lie entirely at his mercy.  It is for this to determine
whether we shall die or live. To this therefore our recovery must
ne 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 recovery is not only real.
but pre-eminent. In nature 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 the mercy of mercies!
AUGUST 4.-" I will remember thee from the land of Jordan, and of the Her
monites, from the hill Mizar." —Psalm xlii. 6.
THERRF 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 the different parts of the
complete sense, which, being unable to take in at one view, we are
compelled to survey successively and separately.
It maybe considered as an expression of determined remembrance
of God should he ever be found in such places and conditions. Believers can suppose the worst, and yet hope for the best; for they
have a resource which can meet even every possible exigency. Hence
the prophet could say: "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." The Church
did the same, in the words to which Luther was so attached: for
when the less courageous Melancthon was ready to sink at any unfavourable appearances or reports, " Come," would he say, " Come,
brother, let us sing the forty-sixth psalm, and let Rome and hell do
their worst:" "God is our refuge and strength, a very present help
in trouble. Therefore will not we fear, though the earth be removed,
and though the mountains be carried into the midst of the sea." So
David imagined scenes which would have appalled others, and yet
could maintain his faith and hope in God-" 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 nme." " From
thte ends of the earth will I cry unto thee, when my heart is overwhelmed." " I will remember thee from the land of Jordan, andl
from the Hermonites, from the hill Mizar"-as if he should say, "It
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 ot
thee, and be encouraged."  It is then a resolution to exercise confidence in God, in present difficulties, distresses, and dangers, what.
ever they may be.
But thie language may be considered as an expression of encou
ragement derived from reflection. He had been in these situations
and circumstances; and had experienced in them displays of divine




AUGCUST 4.                        71
pvlidence and grace. What these were he does not mention; bui
they woul I always in review strengthen his trust in God. It is
therefore much the same as he resolves in mnother psalm: " This is
my infirmity: but I will remember the years of the right hand of
the Most High. I wvill remember 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 opportunities of knowing him; and they that know his Name will put their
trust in him. And we see what is our duty and privilege wvith 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 confidence may spring forth afresh at the recollection of
former mercies. "' Because thou hast been my help, therefore in the
shadow o.r rhy vinrgs 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 occurrence of something very interesting and encouraging there. I have been always lead to conjecture that it was the
place in which he had been so wonderfully saved from the lion and
~he bear. He was then a shepherd. Suppose him some clear starry
night wvatching over his flock. While leaning on the edge of the
fold, he looks and sees a bear creeTing round the base of the hill:
suppose him on another evening attending late his fleecy chaqrge;
and as soon as he had laid down his harp hie heard a lion growvlin
as he issued from a neighbourin(r xvood: 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 howy could he ever have recurred to it
without gratitude and confidence! If there be probability in this
conjecture, his language will be much the same as his avowal to
Saul wvhen going to engage Goliath.
All places are the same to God, but they are different to us. If
we were going over the land of Judea, and imagined that one spot
of the ground was intrinsically holier than another, it would be superstitious: but what could be thought of us if we did not peculiarly
feel as we stood in Bethlehem where Jesus wtas born, or on Calvary
where he died? What an interest must individuals feel in particular
places! How awful to a murderer lmust be the spot where his bro.
tlher's blood is still crying unto God fromn the ground! How affecting to a soldier must be the field of battle whvere he was exercised
with the intensest anxieties that wvere ever felt! We  have read of
an Irishman who, when oppressed with a sense of his guilt and danger, entered a wood, and earnestly prayed under a tree, till he obtained a hope of deliverance. Some time after, meeting with a pool
creature distressed in the same way, he pressed him to go with hl'm
to he same spot. It was not the place but the exercise that had
pro(tured for him the relief; but the force of the association could
he easily ac(counted for espc.ially on a rude and ignorant rindi




T2                      AUGUSIT 5.
Happy they who not only love to walk in woods, and fields, and hb
running streams, but can refer to spots made sacred by meditatioL,
and in which they 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 advert, 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 nim to go on his way
rejoicing?  0O! these "little hill," they are worth their weight in
gold! Let them never be forgotten.
"TTere to these hills my soul will come.'Till my beloved lead me home."
AuGurs 5.-" 1 have finished the work which thou gavest me to do.
John xvii. 5.
THis vwork 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 pllhilosopher, the statesman, 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 execrution of this work intrusted-It was
"' given him to do." Great undertakings require great qualifications
and abilities. And here was an enterprise to which all the angels;n heaven, though they excel in strength, would have been found
inadequate. But help was laid on One that is mighty. He had
every thing that could fit him for the work. It was necessary that
he should be human, bone of our bone, and flesh of our flesh; and
"the Word was made flesh and dwelt among us."  It was necessary that he should be innocent; and " he did no sin;" " he was
manifested to take away our sin, and in him was no sin."  It was
necessary that he should be voluntary, for there is no value in undesigned or constrained mercies; and he made himself of no reputation, he laid down his life of himself, he loved us and gave himself for us. It was necessary that he should be divine, his divinity
was required to sustain his humanity, and to add value to his doings
and sufferings; and " in him dwelt all the fulness of the Godhead
bodily."
He therefore fully accomplish,-:? this wcrk, and could say-" I
have finished the work which thou g,,r.-' me to do."  Yet how was
this true? For though his active as well as passive obedience was
included in his engagement, and though he lived the man of so:rows for us, yet without shedding of blood there was no remission;
and it was by the sacrifice of himself that he made an end of sin,
and brought in everlastingr righteousness: but as yet he had not
agonized in the garden, nor died on the cross. We answer; the
thing was as good as done-It was near at hand-It was absolutely
certan. Purpose and fulfilment are the same with God. Hence
th.e language of prophecy and promise announces things future a2
present, a-nd even as past. "Unto uS,) said Isaiah, "a child is born,"
ages before the incarnation of the IMessiah; and earlier still, David
represented him as saying, " They pierced my hands and my feet'
hiey parted my garments among them, and cast lots for my ve;




AUGUST 5.                          d7
cure."  Let us, therefore, distinguish between redemption and salration.  Salvation was not accomplished on earth, but in heaven.'We are reconciled unto God by the death of his Son; but we are
saved by his life.  He is exalted at God's own right hand, to be a
Prince and a Saviour.  This work he has not finished, but is still
carrying on, and will be carrying on, till all his people are called
and glorified.  Accordingly it is said, " They shall be saved;" and,
"he will appear the second time without sin unto salvation."  Bu
redemption was his work on earth: and he said when he expired,
" It is finished:" and he "entered into the holy place, having obtained eternal redemption for us."
The Apostle infers the inefficacy of the legal sacrifices from their
repetition, justly arguing that if they could have put away sin they
would have ceased to be offered, and the worshippers once purged
would have had no more conscience of sins: but Christ was once
offered to bear the sins of many; and once was sufficient. By the
one offering up of himself le hath perfected for ever them that are
sanctified. 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 b'ehind of the
afflictions of Christ." But the Apostle, in these misapplied words,
refers to the sufferings 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
"lacking" here?  What can be added to that which is not only
perfect, but infinite?
"The death of Christ shall still remain,
SufJicie-t andti alone."
We want no penance, no purgatory-His 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 imperfections.  We complete nothing; in every thing we come far
short 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 deficiences, 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 through him.  We are
accepted in the Beloved.  WVe are complete in him.  " There is
therefore no r no condemnation to them which are in Christ J esus,
who walk not after the flesh, but after the Spirit."
AUG. 6.:-" Lord, my heart is not laughty, nor mine eyes lofty: neither do 1
exercise raysif in great rnat:ers, or in things oo hligh for -ne." —Psllm exxx. I
THis address w, s a proof of David's sincerity.  His aim was nol
to be heard of men, but of God, "the Judglte of all."  He therefore




74                     AUGUST 5.
does not speak of him, but to him.  Rash and daring appea14 tc
God are the last refuge of impudent falsehood, and never mak, an
impression in favour of a man's truth on any reflecting mind. But
if in your retirement, when you are alone with the Supreme Being
you can look up to Omniscience, and say, "Lord, thou knowest al
things, thou knowest that I love thee;" if you can kneel before him
and pray, " Search me, 0 God, and know my heart; try me. and
know my thoughts, and see if there be any wicked wav in me:"this is coming to the light; this yields one of the best evidences ot
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 ot
removing 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 sils had now
found him out, said, "Behold, 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 circumstances, 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 testimony of his conscience, that in simplicity and g-dly sincerity, not with fleshly wis
dom, but by the grace of God, he had had his conversation 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?-Can we appeal to our children? —To our servants? —Can we appeal to our own hearts?Can we appeal 1o God, who is greater than our hearts, and knoweth all things?' Lord, my heart is not haughty, nor mine eyes
lofty: neither do I - ercise myself in great matters, or in things toc
high for me."
" Yet did he not rise from a cottage into a palace?" This was nott
from himself, but from the appo,ntment of Him who putteth down
one and setteth up another, and giveth no account of any of his
raatters. 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
bad left that peaceful retreat, he exciaimed, " Oh that I had wings
like a dove! for then would I fly a.ay, and be at rest."  But it
was the will of God that made him what he was, leading him, as
blind, by a way that he knew not, and in paths that he had not
known. The Lord also who raised him qualified him  or his sta



AUGUST 6.                          7
tion and.is work: and no one could have onducted himielf, afte:
tuch an lmazin  ch;ange, with more humilihv and modesty.
Let his language be remarked and iraproved by us. Let us learn
from it not to soar, unless in spiritual concerns.  We may set our
affection on things above; and ought to have our conversation even
in heaven; but as to tempoCral things, let us learn, in whatsoever state
we are, therewith to be content; and abide in the callings in which
we have been called of God.  " Seekest thou great things unto thyself? Seek them  not."  Aspire not to fill places and offices above
your capacity.  Some render it obvious enough to others that Lhey
do exercise themselves in great matters, anld in things too high ibr
thernm. And when persons have not sense enough to discern their
inadequacy themseives, is it not desirable that some of their friends
should have faithfulness enough to tell them   and thus save ther
froml exposure and ridicule? At public meetings, clairm3en and
speakers commonly begin by avowing their insutficiency and unfitness-But if they believe what they say, why do they engage?
Such apologies in gen;eral'for there are exceptions) go for nothing,
or are considered only as anglings for praise, with the bait of humility.
Paul tells every man that is among us, 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.  There
are mysteries and difficulties in religion.  Is it not much more consistent with lowliness of mind to keep near what is plain and usefal, than to roam after things beyond our reach? What have we to
do with the fate of idiots and heathens W? We know- our own danger-" How shall we escape if we neglect so great salvation?"
What have we to do with the decrees of Godc? But his comnmands
and invitations meet our duties and our wants.  Secret things belong unto God; but things tL.at are revealed are for us and for out
children. Yet how fond are we of attempting what is incomprehensible or abstruse! Where other parts of Scripture have had one
ialtelpreter, the Canticles and the Apocalypse have had twenty.
JWhere angels tremble, fools break througoh 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! AKnd
though no cne useful truth has been discovered, or practical advantage gained by all the stirs which have been made in these troubled waters: though (all thte schemes, which occasioned such a noise
for a time, have proved after awhile vismonay, and left their founders and advocates ashamed of their confidence: others rise up with
equal zeal and equal assurance in support of new theories.  But
they also will have thlei diy. The fermient soon subsides.  These
speculations and conjectures cannot operate as principles, for want
of ceriainty. Yet though  they do no gffood thev may do evil, by ocW
cupying tie, attention, and d ra:.-ain-h;f'the mind hfrom the main
thing; b~ in uring t' tmper; and b   rocin  sel-  nceit and
a contempt o'f others  bor people are never more confident than
~when they are uncertain; or more eacger to make converts th.-'
wh.'n they need an accession of suffrage, to suppcrt their hypothesia and recommendi it.




Y7t                       AUGUST 7.
WVe shoul,. be able also to make David's appeal as to the disgen,
sations of Providence.  His way is in the sea.  The reasons or his
conduct are inscrutable.  Let us not attempt to correct what cannot
be imperfect; or to criticise what we do not understand.  Let us IV
sqlil, and know thast he is God. " 0 the depth of the riches botk
of the wisdom  and knowvledge of God! how unsearchable are hi
iudgments, and his ways past finding out! For'ho1 hath knows
the muind of the Lord? or who hath been his counseIlor?
AUG. 7.-" Surely I hIave bellavedi and quieted myself, as a child that is
weaned of his motiher: my soul is even as a weaned child." —Psalm cxxxi. 2.,WEANED from  what? Self-sufficiency, self-will, self-seeking.
From creatures and the things of the world.-Not indeed as to their
use, but as to any dependance upon them  for his happiness and
portion.  The desire of his soul was to the Lord, and the remembrance of his Name; and his language was, " Whom  have I in
heaven but thee? and there is none on earth that I desire beside
thee"-" As for me, I will behold thy face in righteousness: I shall
be satisfied, when I awake, with thv likeness"-"';   There be many
that say, Who will show us any good?  Lord, lift thcu up the light
of thy countenance upon us.  Thou hast put gladness in my heart,
more than in the time that their corn and their wine increased."No wonder he could say, " My soul is even as a weaned child."
Yet this experience is no easy attainment.  The very form  of
expression-" I have behaved and quieted myself" reminds us ol
some risings w-hich were with difficulty subdued.  There is a difference here between Christ and Christians.  In him the exercise
of grace encountered no adverse principles; but in them  it meets
with constant opposition.  The flesh lusteth against the Spirit,
and when we would do good, evil is present -with us-Hence the
warfare within.  So it is with " the child that is weaned."  The
task to the mother is trying and troublesome.  The infant cries
and seems to sob out his heart-Ile thinks it very hard in her, and
knows not what she means by her seeming cruclty; and the mother's fondness renders all her firmness necessary to keep her to the
process-and sometimes she also weeps at the importulnity of his
dear looks, and bir tears, and stretched out hainds. But it must be
donee-And therefore, though she pities, she perses eres-and after
awhile he is soothed and satisfied; forgets the breast; and no longer feels even a hankierlng  after his former pleasure.
But how is the xieaning of the child accomploshed? By embitter.
ills the member to his lis- By the removal of the objcat in the ab.
senice and concealment of the motlher —By the substitution of other
food —B> the influence of time. So it is wxvith us. We lovi e Ie Tworld,
anld it deceives us.  Ve depend onil creatures, and they 1fail uas and
pierce us through wxith many sorrows.  WVe enter forbSidden paths
and follow after our lovers:rand onre' vray is hedged up Nwith thorns
-— and we then say, Peturn u n.oi th 0e   0 my et  y  e and no-w,
Lord, what wait I for? BIy hope is in thee. And what says tli.
Saviour?  He that conmethi to mIe shall never hunger; and he thai
believeth in mre sh;aJl never thirst: e;inn,, ot only that thel




AUGUSI 8.                           71
sh11 no. hunger and thirst after si iritua. blessings in vain  bul
also thal:hey shall not hunger and thirst after other things, as they
once did, )efore they tasted that the Lord is gracious.  The enjoyxalent of a greater good subdues the relish of a less.  What are the
indulgences of sin, or the dissipations of the world, to one who is
abundantly satisfied with the fatness of God's house, and is made to
drink of the ri ers of his pleasure?
This is the blessed state we should seek after. The want of this
weanedness is the source of apostacy and backsliding.  It was because her heart was loft in Sodom that Lot's wife looked back. It
was because he love I the present world that Demas forsook the
apostles.  Owing to tle want of this we have so many inconsistencies in professors of religion. They are yet attached to things from
which they are restrained; and in the sight of God they are considered as still pursuing them.  Give me a Christian that is weaned
from them, having found something infinitely superior.  He who
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 wherewith he is called.
We should also be concerned to exemplify this disposition with
regard to our state and circumstances in life.  The secret of happiness is not the enlargement of our means, but the limitation of our
desires.  Let us consider ourselves as only strangrers and pilgrims
on earth.  Let us say with the Shunarmite, " I dwell among my
own people."  Let us learn in whatsoever state we are, therewith
to be content.  Let us say, " The Lord shall choose our inherit.
ance for us"-leaving all to his wisdom and goodness-and desiring
nothing that he withholds" Pleas'd with all the Lord provides;
Wea-n'd from all the world besides."
AUGUST 8.-" There shall he a root of Jesse, whlch shall stand for an ensign
of the people; to it shall the Gentiles seek."-Isaiah xi. 10.
THEarSE words lead us to observe three things with regard to the
Messiah. First, his coming 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 leing, and not that he derives his being from  him.  If we do not yield to o this reasoning it
is not frorn a disbelief of our Saviour's divinity, or because we think
it of little importance in the Christian schenme; 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 fully believe, that he had a divine
nature, according to which he made Jesse and all other creatures,
we  ovbuld go at once to the testimony of John-" All things were
made by him, and without him was not any thing made that wal,
made;" or to the decision of Paul-" By him were x'l things crearow 




s8                      AUGUST 8.
ted, that are in heaven, and that are in earth, visible and invisible,
whether they be thrones Jr dominions, or principalities, or powers:
ll things were created by him, and for him."  But " a root of
Jesse" means. a scion, a shoot springing out of one of his roots; or
as it is expressed 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 gradual discovery of him. First, he was revealed as the
seed of the woman or a partaker of human nature, then as of the
seed of Abraham, 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 hun )le estate. The Scripture often sets forth the
various degrees of human condition by trees and plants. We find
Nebuchadnezzar's greatness represented by a tree, whose height
reached to heaven, and whose shadow covered the earth: while his
abasement was expressed by the cutting it down to the ground, and
leaving only the stump in the grcund. 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 estimation of the world; for though ire had real and unspeakable worth, though in him were found all the treasures of wisdom
and knowledge, and in hint dwelt all the fulness 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 says our Prophet, " He shall grow up before hint as a tender plant, and as a
root out of a dry groand: 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 ot
kings and Lord of lords was born-not in the city of Jerusalem,
but in 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 ot heaven and earth, that theu hast hid these things from the
nite and prudent, and hast revealed them unto babes: even so,
Father, for so it seemed good in thy sight."
Secondly, his destination-" Which s-iall stand for an ensign cf
Ithe people."  Here is a new metaphor, for no single image will do
him justice; yea, all that wre can employ must fall short of his
glc.rv. But each figure aids our conception of soi-re particular par'
nf lhis,ehaiacter and office.  Of old it was customary in time o
war for the prince or commander to elect an ensign on a mountain
(,r hili. there to summon the inhabitants of the province to place




AUGUST 8.                         79
diem in military condition, by furnishing them with arms, training
them, assigning them their rank and place, and giving t' em 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 might 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
inhabitants 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 over the chief's
tent. The allusion is just and suitable. The religious life is a
warfare. Christians are good soldiers of Jesus Christ. He is the
Captain of their salvation, the Leader and Commander of the people. He conducts them not to carnage and infamy, but to glory,
honour, and immortality. His warfare is not carnal, but spiritual;
and it is a good warfare; and they need not be afraid to follow his
movements; he cannot err. With him they are always safe. He
will teach their hands to war and their fingers to fight; he will renew their strength; he w'1 make their way prosperous-Yea, in
all these things they are more than conquerors through him that
loved them.
Thirdly, his successful influence-" To it shall the Gentiles
seek."  In his quotation of the words, the Apostle varies the language, and says, " In his Name shall the Gentiles trust." But
there is no inconsistency between this seeking and this trusting;
the one is the cause, the other the effect; or rather, each is alternately both cause and effect too. Because we trust in him we seek
him; and when we seek him we find how worthy he is of our trust.
for they that know his name will put their trust in him. The trusting is the seeking in the principle; and the seeking is the trusting
in the exercise.
But who wore to be the subjects attracted? " The Gentiles."
Nothing could have been more unlikely when this assurance was
given. The whole world was lying in wickedness, and abandoned
to the most abominable idolatries, " without Christ, being aliens:rom the commonwealth of Israel, and strangers from the covenants
of promise, having no hope, and without God in the world."' Vhat
probability was there that these should believe in one who was crucified, and become followers of the meek and holy Jesus? But it
had been announced, and it was to a surprising extent accomplished. We may see the change in our own country. We were heathens, led away of dumb idols, and enslaved by comfortless and
cruel superstitions. But what a prevalence, and what triumphs,
for ages, has the Gospel attained here! And yet without miracles;
and by the blessing of God upon means far inferior to those mwe
possess, and upon exertions -made under far greater disadvantages
than we have to contend with. How groundless is missionary disaouragement! What has been done —lay be done. Is an:T thing
to> hard for the Lord.
And we here see not only the power of God, but we see the nature of the Gospel dispensation. It forbids none, however unfarourable their condition and character. It cries, Peace, Peace, to
iim that is far off, as well as to them that are nigh. The Gentilei




0                        AIAUGUST 9.
were called dogs by the Jews; and our Saviour himself sj eaks of
them as inhablling the highways and hedges, and as the por, and
the maimed, and the halt, and the blind.  Yet for these tiere was
room. These were to be compelled to come in. The Saviour excludes none out those who exclude themselves; and he even comPlains of their conduct-" ve will not come to me that ye might
have life." Let the vilest of the vile, let the chief of sinners seek to
him, and try the graciousness and truth of the promise that has
been the sheet-anchor of thousands-" HIs THAT COMETH UNTO MI"
I W'ILL 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 INDULGED 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 advantages,
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 ilonours 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 (legree. They have independence; or if they have not abundance,
they have competency, which Agar deems far preferable.  Thry
have an agreeable calling. Business prospers, and exceeds their
wants.  They have a peaceful dwelling and a fectionate connec.
tions. They have health, and power to relish the beauties of nature, the bounties of ea:rth, and the endearments of social life4 Not more than others they deserve,
Yet God has -iven thein more"And far more -Their cup runneth over.
Only let them remember that these indulgences 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 C,)rvper,
" Give what thou canst, without thee we are poor,
And with thee rich, take what thou wilt away."
VFIatever these outward blessings may do for them, they canntot
reach their principal exigences. They profit not in the da-,.nf
wrath, nor deliver from death, nor evince the friendship of God, nor
relieve the burdened conscience, nor heal the wounded spiric nor
content the cravings of an immortal mind. Yea, they should also
remermoer, that they are in peculiar danger from these enjoyments.
The peril is, that they trust in uncertain Y ches, and not in the liv.
ing God, who giveth us richly all things to enjoy-That they make
thc treature a substitute for the Creator-That they lose the heart




AUGUST 9.                          S
of a stranger-That they forget their rest-iag-piace-Tha., iren
thoughts are drawn off from home by the agreeableness a:,J delights of the way-That their table becomes a snare; andt their
prosperity destroys them.  The writer, some years ago, in a.:eighr.
bouring city, received in the pulpit the following note:' The
prayers of this congregation are earnestly desired for a man who is
praspering in his worldly concerns."  And if he did this sincetr.
and there is no reason to question it, the man showed an acquai-, 
tance with the weakness and depravity of human nature. He h'ad
studied himself; he had observed others.  He had also read his
Bible to purpose, which informed him how Joseph, in the court cr
Fharaoh, swore " by the life of Pharaoh;" how David in his plosperity said, " I shall not be moved;" how Hezekiah delivered, recovered, honoured, " rendered not according to the benefit done
him, for hirs heart was lifted up;" how Jeshurun waxed fat, and
kicked-" then he forsook God which made him, and lightly es
teemed the Rock'f his salvation."
Yet these things are good in themselves, ard display the bounty
and kindness of God; and yield us a thousand comforts and advan-'.;,eA. And  who could imagine they were bestowed upon those
I..'"c  T e.:-vt worttky of the least of all his mrerciets  yea-, upon rebels',.J de   2; v- w. ath?  Surelyv it becon,   I 2 iU ).::x" )LS to be.:ttl'~],' a-"'1'-;..'JY     Bless the LordC, I:';,,! )' o't -. ot' * " ilh','....1 E Sutrely they mLst'.: v ilus t of t[ li b1! IF.,
a:.'\/.!,   i,_t'i.:   O.. ot  often  produce  t':     i l; orc  iti,  e!;,:~  c.it-h.x.:i r'.f in pleasant places; y2..,  *     u i:.i h. e.riage."'
"But all are not thus indulged: all cannot use this language."'
Yet more mignht use it: and more would use it if they were nmore
sensible of their desert, more humble, more disposed to compare
conditions not witil 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 offsp.lng. Wihile they have occasional infirmities and ailments, otheis- are bedridden, made to possess months of vanity, and
have none assurance of their life. We do not wonder that persons
are dissatisfied with their portion, who send out pride and fancy to
explore it; who drvell 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 Jude 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 Mordecai the Jew sitteth
at the king's gate."  Ahab, in a palace, cannot eat and drink; and
turns sick; and takes to his bed; because one of his subjects will
not sell him a few yards of garden ground. One is mopish and
melancholy because he cannot get a particular place or office.
Another is sour or spiteful because all the neilghbo.urhood will no.
bend to his hurnour, or think him  so great a man as he imagines
himself to be —ve do not wish the cravings of such groaners to be
indulgedi; it would only carry them the further still froml contentment.  But Mx e pray that they may exchange " the sorrow of tsd




n2                        AUGUST 10.
world which worketh'eath," for that " godly sorrow which work.
eth repentance unto life, and needeth not to be repented of."
AUGUST 10. —" The lines are fallen unto me in pleasant places; yea, I have
a goodly heritage."-P0salm xvi. 6.
WE may put this acknowledgment into the mouth of AN INIUAbIl'ANT OF THIS FAVOURED COUNTRY.
People are naturally attached to a land in which they were born
and brought up, and with which ail their earliest recollections and
feelings are associated. It has pleasures and charms for them that
others know not of.  And who would be cruel enough to deprive
them of their preference? and make them miserable by comparison?  Rather, who would not rejoice that there is no region so absolutely dreary and barren as to have no flowers 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 rot confound things that differ: and it would be
the strangest ineonsideration and ingratitude, were we, a- E,';;-.-hI
men, to be una:!'..' ted with the advantages we enjoy jr  ill' 1!:i,ty
disti fr.- "  - 1 ideu   d country. VWe refer:,.,,il.- odut'',    ein 
do'i.i t'!?o I r-: 1,,i:.,si'. -,,': Roman world, hla'i;:, ltjr., s  is: si;.'    r
n,::DI~:m! s l oi U twe,:, it:l one part of our dolii';,!>,i,'"   ib',th',,':rj;',t, itic t:    nrier in which our,iit as t,
tiX..'.)..... - "i' t:;i   an.,d,i ):arged; thoightl wte art.',-.z'_,and  thle
conqueroi..,vi;i prove blessings to the conqueivd.  L. a thousand
instances we are far from faultless. But,
" Eiland, with all thy faults I love thee still I"
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 sita'ation, in consequence of which we are open to commerce; guarded
from invasion; and even in war itself know so little of its ravages,
never hearing the confused noise of warriors, or seeing garments
dipped in blood.  Let me think of the temperature of our atmosphere, in which we are not frozen to statues, or dissolved in heat.
ILet me think of our freedom from tc rnadoes, hurricanes, earthquakes,
pestilences. Let me think of a country where the seasons reguarlv return and melt into each other-where are the sweet inter-,ihanges of hill and vale, and wood and lawn-where the pastures
ale clothed with flocks and herds-where the fields and valleys
stand thick with corn-where we are fed with the finest of the
wheat.  Let me think of a country w-hose merchants are princes,
and whose traffickers are the honourable of the earth-a country
ennobled by the zeal of patriots, enricled by the blood of martyrs,
endeared and sacred by the dust of a pious multitude withaut mnni.
ber-a country illustrious by every kind of genius, and by every
improvement in science and in art-a country-in whose well-ba.
lanced constitution are blended the advantages of monarchy, aristocracy, and. democracy, without their defects-a country whose
government is equally averse to tyranny and anarchy; where none




AUGUST 1. Mi
are above law an i none below it; where liberty has so long fired
her abode; where religious opinions produce no civil disabilities;
where all persecution is excluded; and where every man sits under
his own vine and vineyard, and none can make him afraid. Let
me think of a country where charity and compassion reign not only
in numberless personal acts, but in a thousand institutions to meet
every kind of distress, and lessen the sum of human woe. Let me
think of a country possessing not only so many natural, intellectual
civil, and social advantages, but so many moral and religious pri.
vileges; where not only the darkness of paganism, but of supersti
tion is past, and the true light shineth; where the Scriptures are
found in our own language, and all are allowed to read them, and
able to procure them; where the word of life is preached, and we
can hear the joyful sound of the truth as it is in Jesus; where the
Gospel of Christ is not only spreading widely among ourselves, but
zealous and persevering efforts are making by individuals and communities to convey it to others-Where shall I end?  And can I
glance at all this, and i.ot say, " It is a good land which the Lord
our God hath given us?"  Ought I not to be thankful to him who
determines the bounds of my habitation, and perfornieth all things
f,r me? Ought I not to bear with patience and cheerfulness a few
difficulties and trials inseparable from a condition so favoured and
indulged? Ought I not to be concerned to improve my privileges,
and to fear the danger arising from so great a responsibility?
Where much is given, will not much be required? Was not Capil naum that was exalted unto heaven thrust down to hell? Did
not God say to the Jews, you only have I known of all the families of the earth; therefore you will I punish? And ought I not to
dwell in the land, and to do all in my power to promote the rightecusness which exalteth a nation? And should not I pray for its
safety, and peace, and prosperity?  " Let thy work appear untc
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, I have
a goodly heritage."-Psalm xvi. 6.
WE may put this acknowledgment into the mouth of A CaHRIS.
TIAN W ITH REGARD TO HIS SPIRITUAL CONDITION.
Read the prtceding verse: " The Lord is the portion of mine inneritance and of my cup: thou mnaintainest my lot."  What wonder 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 describingr 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, than in saying, " The Lord is the portion oi
mine inheritance."  The greater includes the less. If He be mine,
what is the substance of my portion but his fulness? and the measure of my portion but his iimmaensity? and thf duration of my
-ortion but his eternity? Yet this is the truth of the case; i t hi




8t4                     AUGUST 11.
everlasting covenant ordered in ail things ant sure, he has been
pleased to make over himself to his people, w fi all he is, and all
he has. " I will be thy God. I will pardon tE:. sins. I will sanctify ~hy nature. I will supply all thy need. I will be light to thy
darkness. I will be strength to thy weakness. I will bless th)
bread and thy water. All my ways towards thee shall be mercy
and truth. All things shall work together for thy good. I wil
guide thee with my counsel, and afterward receive thee to glory."
This is no more than the meanest Christian may claim and exult in. Meanest did we say? We retract the term. A Chlistian
may be afflicted and poor; but he cannot be mean-He is one of
the excellen~t of the earth, of whom the world is not worthy. Let
the rich and the great bring together all their claims, and make
their boast, the poorest Christian beggars them all; for he can say,
"God is the strength of my heart, and my portion for ever." And
he ought to preserve a sense of this in his mind. He ought to live
nobly. He ought to feel contentedly in whatsoever state he is.
Ile ought not to envy others their good things; nor sink like others
under losses and trials. When their lamps are put out they are in
utter darkness; but the Sun of righteousness 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 heritage? We should commend it for
healthfublness. No heritage would be deemed pleasant and goodly
that was injurious to health, without which we can relish nothing.
The apprehension 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 disordered before, have been restored
to a miracle, and each of them could say, I am a wonder unto many.
We should commend it for fertility. 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 moon, 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. Thcee
is nothing that adds so much to the enjoyment of a possession as a
sense of security: sitting un er our own vine and fitg tree, and none
making us afraid. Upon all die Christian's glory there is a defenve.
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 privileoge of intercourse.  Christians have the commuuiion of
saints. There is an open and constant communication betweea




AUGJST 12.                          85
them and heaven.  Their fellowship is wIld  he Father and with
ais 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 oppressors, and
he shail send them a saviour, and a great one." —Isaiah xix. 20.
LET us consider these words in the noblest exemplification ot
which they are susceptible; and let us remark what they say ot
thie saved and what they say of the Saviour.
What they say of the saved: " They shall cry unto the Lord because of tho oppressors."  The representation includes their stateThey are oppressed, and their oppressors are worse enemies than
any of the conquerors who have enslaved nations. They are more
base, and vile, and cruel, and reduce their vassals to far grcater
wretchedness and ruin. And we cannot mistake who these tyrants
are, when we know that " the Son of God was manifested that he
inight destroy the works of the Devil," that he " might deliver us
from this present evil world," that he might " turn every one of us
away from our iniquities," that he might " save his people from
their sins."  It includes their sensibility. Many are unwilling to
own their condition; and resemble the Jews, who, when our Lord
spoke of making them free, exclaimed, " We were never in bondage to any man," though they had been captives to every neighbouring power, and were then a Roman province.  But these are
awakened to consider, and enlightened to see their deplorable estate.
This is what divines call conviction of sin; and which commonly
operates in the following order. The nlan first feels the effects of
his sin.  The prodigal began to be in want: I here perish with
hunger: I will arise. Then lie feels the guilt of sin, and learns
that whatever miseries he has brought upon himself' here, they are
only the beginnings of sorrow, and a small part of his desert.  The
soul that sinneth it shall die. It is a fearful thing to fall into the
hand of the living God.  Who can dwell with everlasting burnIngs?  At last he becomes sensible of the pollution of sin, as the
defilement of the soul, and as rendering him unfit for communion
with a holy God-" Behold, I am vile: wherefore I abhor myself,
repenting in dust and ashes." It includes also their disposition —
" They cry unto the Lord" for relief and deliverance. Conviction
of sin always issues in earnest prayer: and such prayer cannot be
in vain.
" He shall send them a Saviour" —And what is said of him? A
single distinction is given him: but how much does it contain!
and how suitable, how necessary is it to meet our wants! Our case
is beyond expression difficult; yea, it is desperate in itself, and also
with regard to " the help of men and angels joined."  Every kind
of saviour therefore will not do for us; he must be mighty to save:
and our help is laid on one that is mighty —He shall send them n
Saviour; " and a great one." He is so in four respects. A great ettlo
if we consider the dignity of his person.  The grandest titles are
not withholden from him in the Scriptures of truth.  There he is
itot only the child horn, and the son given, hult the mighty GoVoL. ia.




~i86                    AU(-GUST 13.
There he is not only the man and the sufferer, but the maker of all
things: " all things wvre created by him and for him."  Can we
think too higilly of such a Saviour? Can we confide in him too
confidently? Can dr interests ever fail in such hands? "I know,
says Paul, " whom I have believed, and am persuaded he is able
to'keep that which I have committed to himn against that day."
A great one if we consider the immensity of the number he saves
These have been commonly few compared with their cotempora
ries; yet the aggregate of them fiom the blginning is a countles,
multitude. But when we look to the future, we read of' the nations
of them that are saved. It is said, he shall sprinkle many nations.
Yea, all nations shall be blessed in him: all flesh shall see the salvation of God.
A great one if we consider the vastness of the deliverance ne
achieves. It is called " so great salvation:" inexpressibly, inconceivably great.  What are all other salvations compared with
this? They free us from some evils, this' saves *us from all evil.
They confer some advantages, this secures every advantage. They
are temporal, this is eternal: "Israel shall be saved in the Lord
with an everlasting salvation; they shall not be ashamed or confounded, world without end."
A great one if we consider that his sufficiency reaches beyond
every extremity. Hence, says the Apostle, " He is able to save unto the uttermost." His blood cleanses from the greatest guilt. His
grace can enlighten the darkest understanding, and soften the hareest heart, and subdue the most rebellious will-Nothillng is too hare.
for the Lord.
But some may be ready to say, you need not enlarge here. We
do not question his ability-but his readiness to save. Is he a willing Saviour? In answer to this, we observe, First, That the assurance of his ability is an implication of his willingness: for it
would be useless, it would be worse than useless, it would tantalize
and torment us, were we informed that our perishing condition was
within the compass of his power, but not within the reach of his
city. And, Secondly, the sacred writers would think his compassion was taken for granted, and that no one could possibly doubt the
inclination of his heart.  Who, without our solicitation, remem-.ered us in our low estate, and said, Deliver from going down into
the pit, I have found a ransom? Who took upon him flesh and
Dlood, and caume into the world to save sinners?  Who, when rich,
for our sakes became poor?  Who died for the ungodly? Who
has said, and confirmed it by his oath, by his blood, and'y every
instance of his conduct, " him that cometh unto me I will in ne
wise cast out?',," Lord, I believe, help thou mine unLelief.:
AUGUST 13.-" And Moses btuilt an altar, and called the name of t JE
[LOVAH-nissi."-Exod. xvii. 15.
IT was upon the defeat of Amalek and his people that Moses
guilt this altar for sacrifice and thanksgiving. But what is the
impFort of the name he gave it; JEHOVAH-NISSI? The Lord my ban
ner. A banner is a military flag, standard, or ensign, comnonly
coloured and figured, carried in war, ant displayed  to:ollect. me



AUG1 ST 13.                      82
gulate, and encourage the troops. It would be needless and absurd to run a parallel between a banner and God. It is enough to
9bserve, that it is not only applied to him metaphorically, but b;r 0
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 expressed. 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 person and things of the present evil
world, the armies of aliens in his own heart, and the principalities,
and powers, and spiritual 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 langua(ge of Revelation.
Not only, says David, does lie enlighten and save me, but " the
Lord is my light and my salvation."  Not only, says the Church,
does hie aid and inspire me, but " the Lord Jehovah 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 banner is Divine-is Deity itself: JEIHOVAHNIssi! 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 service. 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 ot
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 prosperity or adversity-I am not at nmy own disposal-Lord,
what wilt thou have me to do?
Secondly, by confessing him the Author of every success with
which we have been crowned. It is no easy thing when we succeed to beat off all arrogance and self-glorying. WVe love to sacrifice to our own wisdom and our own strength. how much has
God to do to hide pride from us! The army of Gideon must be reduced from more tl-an thirty thousand to four hundred men; and
these be armed only with lamps and pitchers, " lest Israel vaunt
themselves;" and to compel them to exclaim, " His right hand andl
his holy arm have gotten him the victory."  The most becoming
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 la;lny who have become a prey to their enemies, who once promaised fairer than I have ever done. How is it that I have stood in
the 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 salvation:
Jand thy right hand hath holden me up, and thy gentlene s hath
made me great. Thou hast enlarged my stepw under me. that my




f68                     AUGJUST 14.
feet d'd 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 over
come In every future conflict. Knowving the vast, the infinite consequences depending on the issue of the war, it would be awfull
discouraging and depressing 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 allowttd him, whicl
nothing should shake. It is founded not In his own skill and re,
sources, but in the perfections and engagements of his covenan
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 so':
shall make her boast in the Lord. In myself I am very unequa
to the work; but I am not alone. The Lord is on my side. I alr..
nothing, compared with my foes; but they are nothing, compare::
with the Lord of hosts. Infinitely greater is he that is for me tha —
all that are against me. He will furnish me with supplies. Hwill well arm me for the field. He will teach my hands to watl
and my fingers to fight.  He will renew mv strength, and make m,
way prosperous. Though a worm, I shall thresh the mountains.
Tn all these things we are more than conquerors through hint th.
loved us."
Fourthly, by looking to him for the remuneration of victory a,last. The soldier warreth in hope: and it is not wrong for tlvh
Christian, like Moses, to have respect unto the recompense of tbh
reward. The reward is indeed of grace; but it is a far more ex
ceeding and eternal weight of glory. And while we look for it am
the fruit of his mercy, we can claim it on the ground of his truth
for he has said, " Be thou faithful unto death, and I will give thee
a crown of life." " He that overcometh shall inherit all things;
and I will be his God, and he shall be my son."
JEHOVAH-NTSSI!
AUGrUST 14.-" Fear not, Abram: I am thy shield, and thy exceeding great
reward.."-Gen. xv. 1.
OUR misery or happiness depends upon the relation in which God
stands to us. What an adversary must he be, wvho is everywhere
present, who is Almighty, who has the command of every creature
and the direction of every event! Have we an arm like God, or can
we thunder with a voice like his? If lie be against us who can be
for us? And if he be for us who can be against us? Blessed are the
the people whose hope the Lorad is; and who can claim  Him as
their helper, their guide, their guard, the strength of their heart.
their portion for ever —their shiell, and their exceeding great r.
ward-" Say unto my soul, I aml thy salvation."
"' Fear not, Abram."  But had Abr tr expressed any fear? God
seeth the state of the rind. He knows the apprehensions which
nas people feel, and are ashamed to utter; and he provides for their
-elief; and from the remedy we may always infallibly infer the
disease. Abram feared the presence of evil-Therefore says Gorn,




AUGUST 14.                          S9
"I am thy shield.'  Andhe feared the absence of good —and thierefore says God, "' I am thy exceeding great reward."  But what is
this to us? Every thing.  God is the samre in all ages; and they
that be of faith are blessed with faithful Abram.  Th ey also have
their fears. But are they exposed? Do they live in the midst of
dangers?  Are they conscious of inability to defend 1hemselvesThev are not defenceless. Their defence is of God —Their defence
is God. He is interposed between them and all evil- — " I am -.
shield" —a shield too solid for any weapon to penetrate; and so capacious as to leave no valued and endeared interest uncovered.
The truth of this fact constitutes their security; but the belief of it
creates their confidence: and it should be their concern to realize
and apply it by faith; that their souls may diweil at ease; and be in
quiet from the fear of evil.
But do they feel not only dangers which require a powerful preserver; but exigencies which call for a munificent benefactor? Let
these exigencies be as numerous and as great as they mn ay, their sufficiency is of God —" I am thy exceeding  rceat reward."  The language of the Scripture is peculiarly strong.  Daivid 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 thr'
God, thy glory. And the Lord does not say here, I will rewara
thee, but I am thy rebward. The meaning, however, is not so much,
I will recompense thee for whatever thou doest for me; as I will
supply all thy need: only in a way of condescension he calls these
bestowments by a word which would seem to intimate as if we deserved or earned them. But we must not suffer his glory to he
injured by his goodness. A creature can never merit any thing
fiom his creator. A sinner only deserves punishment.  A Christian will acknowledge that he is not worthy of the least of God's
mercies-If a reward be of grn.ce, it is a free benefaction, whatever
service it may be connected with. Hence the vastness of the good
-not only thy reward, but thy great, thy exceedi;zg  great reward;
surpassing all example, all representation, all conception.  VWe
therefore never need be afraid of the participation of others; for
there is enough,  and to spare. And we may give full scope to our
own desires and hopes. Whatever spiritual wisdom, or strength,
or comfort we need, we are commanded to ask and receive, that
our joy may be full. In temporal things too, we should remember,
that the silver and the gold are his. We should learn, in whatseever state we are, therewith to be content; assured that if any wish
be denied us, it is from wisdom  in our generous Friend, and not
from a want of love or a deficiency in his resources.  Let us hon.our
him, by living on his fulness in the failure of every creature succour.  When Paulinus heard of the sacking of Nola by the Goths,
and the destruction of all his property, he lifted up his eyes and said,
"Thou knowest where amy treasure has lon g been."  And wha
savs the Church?  "Altlhough the fig tree shall not blossom, neither shall fruit be in the vi-nes; the labour of the o ive shall fail,
and the fields shall vield no meat; the flock shall be cut off froim
the fold, and there shall be no herd in the stalls: yet I will rejoice.n the Lord, I will joy in the God of my salvation."
TLet us'bink of the full possession and enjoyment of our supreme




too~ ~AUGUST  Hi.
good. There is a medium here bete cen impatience and indiffer.
ence.  When a Christian is in a proper frame of mind, he will be
content to live, if the pleasure of God requires it; but he will be
beady to go. " What is my condition here, but a vale of tears,.
wilderness of briers and thorns, an enemry's country! I cannot pray
without distractions.  I cannot sing without sorne jarring notes.
When I would do good evil is present with me. How partial
always, and how often interrupted, is my comm'rl:on with God.
How remotely do I now feel from that state, in which we shall behold his face in righteousness, and be -or ever with the Lord."AUGUST 15.-" If ye will not believe, surely ye shall not be established."' —
Isadiah vii. 9.
THIS closes the address of Isaiah to Ahaz and his people on a ver}
interesting occasion. It zwas this. Rezin, king of Syria, and Pekah
king of Israel, had confederated together to invade and destroy Ju
dah. They had begun their march, and were spreading desolation
and terror: and when Ahabz heard, " his heart was moved, and the
heart of his people, as the trees of the wood are moved with the
wind."  The figurP is uncommonly expressive, and shows the rest
lessness and bendings of their minds under thet violence of fear
Isaiah was ordered to go and encourage himn, not for his own sake
for he was a very wiclsed prince, but for the sake of the house of
David.  Two things are observable.  First, he1 was to take alone
with him his son Shear-jashub.  The reason for this does not apm
pear; unless there was a reference to the import of his name, which
signified, a remnant shall return.  Secondly, the very spot is specified where he should meet Ahaz;  " At the end of the condilut of
the upper pool in the highl wayof the Fuller's Field."  Perhaps he
was there to order the water-works, so as to secure them fiom  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 great.
est conseluences hinge upon therri.
But what was he to say to himr?  "'Take heed, and be quiet;
fear not, neither be fainthearted for the two tails of these smoking
tirebrandls, 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
Tudah 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
tGod, It shall not stand, neither slhall it come to pass."  Yea
the assurance goes on to announce not only that the designs of
these adversaries should be defeated, but that they themselves would
te speedily destroyed. All this however is closed with a very sianificant reflection: "If ye will not believe, surely ye shail not ~'e
established."
This betrays an apprehension that the message was not lilkely
to be readily and firmly credited-Such fools, and sA slow of heart
ate Iwse to believe all that the prophets have spoken' It also shows
tXIac God does not regard us as merely passive in ri igion. We are
nci trnde: his influence  like timber undtr the saw, the chisel,




AUGUST 15.                         91
tnd plane, unconscious and inactive. He does not work utpon
us, but in us; and he works in us to will and to dc. What he does
for us, he does also by us. Neither is his operation like the agency
of a charm, whose process no one can explain, and during which
the patient may as well sleep as wake. If we are taught, we must
understand and receive: we are not carried, but led into all truth.
If he blesses us, he stirs us 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 believing; 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 thlen we shall soon see enough to condemn 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 imagine 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 oeen!-how firm, how free, how happy, how
useful, 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.
Auv JST 16.-" We knowr that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with ilands, eternal in
tlpe heavens."-2 Cor. v. 1..,)TOm  things in these words are very plain; others may involve a
tittle difficulty. The Apostle obviously intends the body when he
speaks of" the earthly house of this tabernacle:" and nothing can
be a juster representation of it. Man is not a machine; c  a mere
mass of organized matter. He has something more than flesh and
blood. There is a spirit in man, and the inspiration of the Almighty
giveth him understanding.  VWhat we see is not the agent, bh
only the instrument; not the inhabitant, but the dwelling. The
body is called " an house" for its accommodation.  The soul might.lave had another residence given it, and a very inferior one. Iniured as the structure is by sin, it has enough of excellence yet in ii
to excite admiration, and induce us to say, "I am fearfully and




P.-i         ~AUGUST 15.
wondetfully made. Galen, a physician atheisticallj inclined, afler
examining the body in the number, the perfection, and the exquilite adaI.tation of all the parts, was fully ccnvinced of the being of
God, and composed a beautiful hymn to his praise. No mechanism
will bear a comparison with that of the animal economy. It would
be much more reasonable to suppose that a watch made Itself,'haa
that the eye, in which there are such marks and proofs of design
and contrivance, should be the effect of chance. But it is an
" earthly" house-earthly in its composition; earthly in its support;
earthly in its destination-" Dust thou art," says the sentence, and
"unto dust shalt thou return."  It is the case not only with the
body of the peasant, but of the prince-" His breath goeth forth, he
returneth to his dust."  And so it must be with the relics of the
most endeared connection.  The beauty of Sarah, who hal ondangered kings, was soon despoiled of its charms, and attef a wish;
how natural! to keep even the lovely shrine a little longer, Abraham was compelled to say, " Bury my dead out of my sight"-So
the bereaved go, and inscribe over the crave of the once sparkling
eye, and the once ruby lip, and the once fascinating tongue" How lov'd, how valued once avails thee not,
To whom related or by whom begot:
A healp of dust alone remains of thee,'Tis all thou art, and all the proud shall be."It is also the earthly house of this " tabernacle."  This reminds
us of its weakness, frailty, anl' dOanger. A tabernacle, though, toered, has no foundation; it has no nails fastened in a sure place,:vt prains and cords instead; it is a moveable, temporary, slender
S ode, soon taken down, and easily destroyed-The Apostle theretore speaks of its being "dissolved."
But what means " a building of God, an house not made with
hands, eternal in the heavens?" Some suppose that it is a description of the resurrection-body.  The body, when glorified, nmay
well lie thus expressed: but the reference here is to something
nearer, something to be found at death, and enjoyed before the revival of the body; as we see in the verses immediately following.
It is therefore a representation of the blessed condition into which
the soul enters as soon as it leaves "dull mortality behind."  The
Apostle would intimate that the soul does not die with the body.
It does not resemble Job's sons; when the house fell with them,
they were crushed in the ruins; but here while the house is
destroyed the resident escapes. The believer at death is not like
an ejected tenant, forced out of his present dwelling without having
another provided to receive him.  " I go," said Jesus, "to prepare
a place for you:" " where I am there shall also my servants be."
This blessed abode is characterized by four articles.  The first tells
us that it is solid. It is not a tabernacle, but " a building." T'he
second tha it is reared by a divine agency.  It is a building " of
God," and "not made with hands."  The third marks its permanence. It is " eternal."  The fourth shows its situation. It is " irn
the heavens." We must arise and depart hence to enjoy it.
But here is a confidence expressed with regard to it: "We kinow
that if our earthly house of this tabernacle were dissolved, we have




AUGUST 16.                         93
a building of God, an house not made with hands, eternal in the
heavens."  The confidence is twofold. the confidence of faith and
the confidence ol hope. The first regards the reality of the thing.
The belief of this is necessary. Some deny it; others doubt it:
but Christians know it. This knowledge was not possessed by the
heathens. None of them ever thought of the restoration of the
body: but many suppose that they believed in the immortality of
the soul. Yet what was their belief? Did they ever teach the doctrine publicly? Did they ever reason from it as a principle? Did
they ever urge it as a motive in their morals? They could not;
they were not convinced themselves.  Seneca dared not decide
whether death destroyed the soul or delivered it. And lie who, of
all their philosophers, spake the best upon the subject, left sus.
picions at death that his mind was not satisfied. But, as Paley
says, among a thousand conjectures one of them happened to be
right; and with them it was nothing better than conjecture-they
had no proof of the thing itself: and if, as he justly adds, nothing
more is known in religion than is prov 1, "life and immortality
were brought to light through the Gospel." Now every Christian,
however poor and illiterate, admits it as a fact; and though he
cannot evince the certainty of his belief, as many did in the first
ages, who suffered the loss of all things, yet he acts upon it, and
in the whole course of the religious life v"walks by faith, and not by
sight."
There is also the confidence of hope. This regards not the
reality of the state oniv, but our own claim to t-e possession of it.
The one of these does not necessarily produce the other. How
many, alas! are there, who believe there is such a glorious state,
who have either no expectation of enjoying it, or an unfounded one
that will issue in the most Ureadful disappointment. They never,
how strange! give themselves a moment's concern about it; though
nothing call be of equal importance; and they know it! And know
that i> they do not receive a happy immortality they must endjure a
miserable one; and thus the greatest blessing will prove tle greatest curse!
Yet all the partakers of divine grace do not possess this confidence equally. We read of the full assurance of hope, which sup
poses inferior degrees of it. Wee 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 confidence of belief. Neither is it essential to their safety-Yet how necessary is it to their comfort.
How desirable is it amidst the troubles of life, and the growing infirmities of nature, to know that "' when the earthlv 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 soull, 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 LGrd, and who shall dwell in his holy place?" The best
way to ascertain your title to the inheritance of the saints in light
is, to look after your meetness for it. Your hope of the one without the other is presumption and madness: for can you imagine
that God will bring yo3U into a condition vhich it is impossible fin




,                      Mc.r'U-ST 17.
you to fill or enjoy? But if he has prepared you for the blessedness,
be assured he has prepared the blessedness f(r you. It is a holy
state- and if you now love holiness: it is a stale in which Christ is
all in all-and if you are now rejoicing in him as your portioNm
" ie tha, 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; anJ,
as they followed, they were afraid."-Mark x. 32.
THEY were now, it is said, in the way going up to Jerusalem,
where lie 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  the brevity of the Evangelists. Had every thing pertaining to the history of our Lord been recorded, the world 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 he was from being unwilling to
advance to the post of danger. The action intimates how full of
zeal and courage he was; and that in the knowledge of all that
lay before him he was eager to engage in the conflict. Many have
vapoured away while the enemy was not at hand: and the children
of Ephraim, carrying bows and spears, yet turned their back in the
day of battle-Such a difference is there between an imaginary and
a real, between 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 I am straitened till it be accomplished!" and after administering 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 Fathe- gave me commandment, even so I do. Arise, let us go hence."  Oh! if we were
as willing to receive the blessings of his great salvation, as he waf
to procure them for us by anguish and blood, we should all be able
immediately to rejoice in him with joy unspeakable and full of
glory!
At other times he seemed to give his disciples the precedence.'When any advantage was to be gained he followed them. It is au
honour 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 suffer and die he went
before them, to stimulate, encourage, and embolden them, by his
own exampl' — And who would not follow'where he leads the way?
How well may we glory in any fellowship with him! How full 
may we be assured of the goodness of the cause! How confidently
may we reckon upon our succour and success! " Lord," by thi
grace " I will follow thee whithersoever thou goest."




AUGUST 17.                         9
But " they were amazed."  It is not wonderful that his lisciples
expressed so much surprise, but so little: for things had never been
seen' on tlls 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 extzaordinary, by repetition and continuance, becomes familiar, and
ceases to strike. The Jews, after a few weeaks 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 thought of the agency of God!
On this occasion, perhaps they were amazed to see him so cheerful
and full of ardour, in view of so menacing an expedition-Perhaps,
indeed, at the thought how he could suffer at all. Nothing had
ever occurred like it before. Malanv had suffered; our earth had
always been a vale of tears; but every sufferer before had sinnedwhereas he did no sin, did nothing ariss, did all things well, and
was " the only begotten of the Father, full of grace and truth."
" If  he suffers where is Providence?.Where is the God of judgment if he is spit upon, and scourged. and crucified? We also trusted
that this was he wiich should have redeemed israel!"  At present
their knowledge was very limited and indistinct. They resembled
the blind man when half enlightened, who " saw men as trees
walking."  They were unable as yet to comprehend the spirituality
of his empire, the nature of his salvation, and especially the giving
his flesh for the life of the world. They were in a kind of dawn,,ai, " the light was neither dark nor clear."  Their glirmtmrings
and tiheir doubts kept them in a degree of surprise, conjecture, and
confusion, significant of the experience of many with regard to
vrrious things which,;.: +through life, keep them in a sort of amazement.
Thoulgh he was ready, they were not so forward; they required
drawing on-_" And as they followed they were afraid."  The fear
we conceive was not only or principally on his behalf, but on their
own —" If he is apprehended and put to death how shall we escape?
What will become of' us?'"  As yet they were not sufficiently mortified to the world, and willing to deny themselves. They preferred a whole skin to a scar. It was not till the Holy Ghost was
given that they were able to rejoice and glory in tribulation. But
as their knowledge, and faith, and hope increased, none of these
things moved them, neither counted they their lives dear. It was
enough that Christ was raagnified in their body, whether by life or
by death.
Do we not here see how worthy the Scriptures are of our confidevnce? How honestly they report facts. The writer of this Gospel was himself one of those who appeared to so little advantage on
thii3 occasion, compared with their iLord and Master. Yet he
makes no scruple to tell us all their fears and faults, regardless ol
consequences. Truth was his only concern; and his very manner
aommendis it to every man's conscience in the sight of God




98                      AUGUST 18.
AUGUST IS. —" Which entereth into that within tihe veil; whither tile borerunner is for us entered, evern Jesus."-Heb. vi. 19, 20.
IN the preceding words the Apostle speaks of the Christian's hof-.
He likers it to an anchor; and commends it as sure and stedfast.
But the anchor to secure the vessel has a place of holding,;o has
this hope. Yet mark the resemblance and the difference between
them; for every image applied to spiritual purposes teaches both
by comparison and disparity. The anchor searches. after something
invisible; it does not rest in the water, but searches the bottomand this hope regards something beyond our sight.  The anchor is
cast downwardl-but this hope ascends. Thle anchor giasps the
ground-but this hope seizes something in heaven. What 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
oefore us."  Every thing, as perishing sinners we need, is to be
found in him, and only in him: fol " it hath pleased the Father
that in him should all fulles: dwell;" and we are blessed " with
all spiritual blessings in heaxenly places in him;" and he alone
can encourage and justify our hope -He is the only ground of itThere would be no more hope for sinners than for devils were it
not for his incarnation and atonement, who " took not on hint the
nature of angels, but the 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 reconciliation
for the sins of the people."  But what are we not authorised to
hope for when we think of himrn, and thank God for his unspeakable
g'iJ?  " He that spared not his own Son, but delivered him up for
us all, how shall lie not with him also freely give us all things?"
But the Apostle here particularly fixes our hope upon hiin —as
being within the veil-and as having entered as our forerunner
for us.
In truth, if our hope entered within' the veil, and found he tlad
not entered there-it would find nothing in heaven itself to fasten
upon, and must shrink back in despair. But it is enough-it is
every thing to find him there. Then we see that he is in a condition and capacity to save and bless us; and we resemble Jacob,
while  he heard that Joseph was alive, and lordl of all the land ot
EBgyl t. Then we also see that he has accomplished his mnediation
on earth. He had taken our place; our iniquities were laid on
in m; and he became answerable for them as our surety. But h(,w
could we know the ransom was paid unless he was released? We
know he died, but unless he is risen again, and gone unto the Fat
tiher, our faith is vain, and we are yet in our sins. Therefore, says
Peter, God "raised him from the dead, and gave hin glory; that
our faith and hope might be in God."  For then we know that lihe
has accomplished the work that was given him to do; that he has
put away sin by the sacrifice of himself; that he has made peace
y the blood of his cross; and opened the kingrdorn of heaven to all
~elievers..But there is an additional confirnmatiorn of our hope in the charecter under which he cutered heaven. Enoch and Elias ascended




AUGUST 19.                         97
to heaven embodied; but they entered for themselves; and it did
not follow because they entered that we should enter also. We
might have inferred the possibility of our following them, but not
the certainty: they entered before us, but were not our forerunners -But Jesus as " our forerunner entered for us."  There was a
joy s t 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
en tt red for him, it would not have been s( 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 awalfen attention, to arrange things for those
behind, and to be in readiness to receive them. In other cases the
forerunner was inferior to the company for which he acted. Thus
John, the forerunner of the Messiah, acknowledges that he was not
worthy to stoop down and unloose the latchet of his shoes. But
here the forerunner is infinitely the greatest, and the -whole transactliol  an only be resolved into the grace of our Lord 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-Was ever such condescension displayed! The company represented and provided for; the poor, and the maimed, and
the halt, and the blind-Was ever such lhonour conferred!  Yet
such honour have all his saints. Because it was expedient for
them, lie went away; and entering the holy place, he 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 the prison." —Matthew
ch. xiv. 10.
JOHN was 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 hini to the multitude
as the Lamb of God, who taketh away the sin of the world; and
cheerfully said, He must increase but I must decrease.
Who can help grrieving that this burning and shining light should
not have gone out naturally, instead of being suddenly extinguished
in full blaze? Yet so it has often been.  lIany of the ILord's imost
eminuent servants have been removed in the midst of their (lays and
usefulness —Perhaps to tell us that his cause does not depend on any
instruments, however necessary as well as desirable they seem to
lus-but upon himself, who has the residue of the Spir't. John not
only (ied early, but suffered a violent death. It was the conse..quence of his fidelitv. Iierod, (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 brother Philip, tetrarch of Traehonitis. While there lie formed a criminal intrigue with his broher's wife. He wasT now living incestuously with her in defiance
VoLr. TI.                 9




98                     AiAUGUST; D.
of all shame, when John had an interview with him. John acqtlit
ted himself with unflinching integrity. lie told him thbt rank did
not excuse crime, and that Sings are no nlore above law than their
subjects —" 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 him
self, 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 restlessness, 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 promise6
with an oath to give her whatsoever she should ask. And she, being before instructed of her mother, said, give me here John Baptist'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 corrmanded it to be given her." Not a person present, male or female,
interposed a word in his behalf! The barbarous deed was done
without even the form of a trial; done privately, 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 light!
Perhaps John was praying; perhaps sleeping, when the executioner 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 the
damsel; and she brought it to her mother, who, according to Jo.
sephus, struck the tongue full of needles-what tenderness and delica'y —and yet these females had often affected to tremble at the
shaking of a leaf! But there is no ground for general reflections
here.  A virtuous woman need not feel herself dishonoured by
wretches who have disowned her sex, and renounced her very
nature.  We do not think the worse of the elect angels because
some of their order, and created at the same time with them, became
devils.
Let us turn from the master to his disciples. Two things they
did. " They took up the body, and buried it."  Whether his head
was returned for interment with his body, or whether the ladies kept
it for further entertainment and insult we know not: but doubtless the disciples obtained it if they could. Respect is due to the
remains of God's servants.  Stephen's corpse, stoned witn such
malice and fury, must have been a dreadful spectacle; but devout
men carried him to his burial, and nlade 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'asteth out fear.




AUGUST 2E?.                           99
Again.  " They went and told Jesus."  lie needed not the information, but they did right to lay the sorrowful case before him'
it was th.eir duty; it was their privilege.  While John was living
these disciples were jealous and envious f his successor and superior; and were much concerned to kee- up a separate interest.
But they have now dropped their prejudices and strife; and are wvil
uing to go over to him, dnd become his followers.  And thus we already see their l ss turned into gain.  Whatever brings us to him
is a blessing.
AuGus, 20.-" Blessed is tile man that walketh not in the counsel of the ui.
godly, nor standeth in the way of sinners, nor sitteth in tile seat of the scornful.
aut his delight is in the law of the Lord; and in his law doth he meditate day
and night." —Psalm i. 1, 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 negatively and positively.
First, he says, " Blessed is the man that waiketh 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.  Accordingly not only the Scripture, but all observation shows us that the wicked proceed from evil to evil, and wax
worse and worse. One sin often pleads for another, and often renders another necessary, either for the purpose of assistance or concealrnent: 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.   Ile begins with evil
company, and is flattered by their maxims, excited by their entreaties, encouraged by their commendations, and emboldened by their
example-" IHe walks in the counsel of the ungodly."   Evil communications corrupt good manners.  Bad principles lead to bad
practice; and having tampered with danger, he exposes himself to
temptation, and by his heedlessness and position even invites it-;" He stands in the wav of sinner.3."  At last he feels a comparative
rest from those uneasinlesses 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 the seat
of the scornful."  lie who has reached this distance may judge o0
his piogress; he may see how far tle has gone, and how far he has
to go —which indeed is very little; for" the scorner's chair," says
c!dM 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 Comrnandments are prohibitory with
the exception of twit.  " Honour thy father and nlother" —this is
positive.  And " Renember to keep holy the Sabbath 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 scon, sent him to bless us, by turningc away
every one of us fronm our iniquities."  BAit neTative religion is not
sufficient.;' Cease to d: evril, and learn to do well," is the requisit;on of that God wlvb'  no'nly forbears to uunisl: but enriches and




100                      AUGUST 21.
dignifies; wIho 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 servant that was condenmned( to outer
darkness was wicked because unprofitable.  A man may not swear,
but does he pray?  He may not rob thae poor, but does he relieve
them? We are to be zealous of good works. Therefore,
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. IHow indeed can
it be otherwise? 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 from his own sentiments and
feelings. There is nothing in which he seems to have found so
much delight as in the Scripture.  " I rejoice at thy word," says
he, " as one that findeth great spoil." " Thy testimonies are the
rejoicing of my heart."  " I love them  exceedingly."  " Miore to
be desired are they than gold, yea, than much fine gold: sweeter
also than honey and the honeycomb."  Yet David had but a small
portion of revelation. HIow 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 hinm with discoveries, promises, invitations suited to all his
wants. As lost, he is here informed 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 lie advances in the divine
life, adds to its preciousness.  He has tried it in every condition;
it has often relieved his fears, refreshed his weary spirit, revived
him in the 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 affliction."
Hence, in this " law he meditates day and night."  It is the pe.
culiar, yet common subject of his thoughts. He not only sets apart
frequent seasons for the more express performance of the duty, but
his mind naturally, and readily, and pleasingly returns to the exer.
cise whenev-or 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,
H Iow precious also are thy thoughts unto me, O God! how great
is the sum of them! If I should count them, they are more iu
numnter than the sand: when I awake, I am still with thee."' 
AUGUST 21. —" Little children."-1 Jol-n ii. 12.
Tins is a mode of address which, if not entirely peculiar to our
Apostle, is employed by him with such frequency that it il'ay be ol
stse to inquire what he would imoly or express by the aps,ellatiop.




AUGUST 21.                        101
When you meet with it., t.erefore, remember that it may intimate
f[oul thongs.
First, his advanced age. He had now " the hoary head;" and it
was " a crown of glory," because it was " found in. the way oi
righteousness."
Secondly, the affectionateness of his disposition. He was nol
only "the beloved," but " the loving" disciple: and seems to have
imbibed very largely of the spirit of him on whose bosom he leaned,
It would be well if all who are engaged in the sacred office wer!
Ji-singuished by more of " the meekness and gentleness of Jesus
Christ."  Instead of insulting, scolding, and menacing, it would
De better for love's sake to entreat, and endeavour to win. Indeed
there is no gaining the heart any other way. It cannot be forcedbut 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 affectionately desirous of
you, we were willing to have imparted unto you, not the Gospel ot
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 important and interesting of all oiffspring.  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 display. He would have
them resemble the qualities of little chllildren. He would have them
receive the kingdom of God like little children, who implicitly confide in their Father'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 tlelm free from pride and disdain; condescending to
men of low estate; not ambitious and worldly minded.
Whatever we may tllink of these things we know how they are
regarded by the Judge of all. " The disciples came unto Jesus,
savino, Who is the greatest in the kingdom of heaven? And Jesus
called a little child unto him, and set him in tile midst of them, and
said, Verily I -say unto you, Except ye be converted, and become as
little children, ye shall not enter into the kingdom of heaven."
Froln this Divine decision it is first obvious-that these attributes
are not natural to us, but the effect of conlversiol; we become such.
And secondly-that the change producing them is indispensably necessary to our hope; for except mwe be converted, and become as lit.
tfe children, we shall not enter the kingdom of heaven —We are
without title and without preparation, and as the sarme authority
tells us in another passage, " we cannot see the kingldom of God.'
The conformity however is not to be universal.  You are not to
b" Le children in understanding," but' fall grown men."  You are
to be " no mome chl.ildren, tossed to and fro, and carried about with
every wind of doe rine, bv the slelht of men, and cunning craftiness, whereby the r lie in wait to deceive."  Little children are
fond of trifles, and will cay and fight for oys —Butl, says the Apos



402                     AUGUST 22.
tie, it shall not be so among you-' Little children, keep yourtsdm
fiora idols. Amen."'
AUGUST 22. —" Davi. served his own generation by tile will of God."
Acts xiii. 36.
EXAMPLE has a th)usand advantages over every other mode of
tuition. He.,ce God-for none teacheth like him-has filled his
word, not by cocuments and dissertations, but facts; and spreaaing
before us the lives and actions of men, commands us not to be
slothful, but followers of them who through faith and patience inherit the promises.
We have here a noble testimony concerning David. In his early
days he was in obscurity, being the son of a plain yeoman, in the
village of Bethlehem, and employed in the humble occupation of a
shepherd. But he was soon called to expose himself in the field of
battle, and obtained for his countrymen an easy victory, by killing
the wonder and terror of the age. After this-for as he rose he
suffered-we find him  in exile, under the persecitions of Saul,
wandering and hiding himself in rvildernesses for his safety, and
bunted like a partridge upon the mountains. At length, through
much tribulation, he entered his kingdom, and was crowned, first
over Judah, and then over all Israel. But after distinguishing 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 Lord
the Messiah, ages after, agonized and triumphed. Then we find
him re-established in more power and authority than ever, and
reicning 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 expen.,e; 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 sing' larly 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 youtn; in manhood; in obscurity; in splendour; in adversity ~ il prosperity: by
his wealth; by his pcw-,er; by his at'hority, oy his wisdom; by
his inspiration as a prophet; by his genius as a poet and a musician; in all his resources be constantly served his generation.
But he also served his own gnacratIon.  Nct indeed exclusively;
for he has served every generation since. He is;:ow serving the
present. Christians now living bless God for his wrltinfgs.  Who
as not found in them a treasui y of experience? a flame at which
he has often lighted his torch? a harp that has often drivel away
his evil spirit.? There are some who not only serx, their owlh age,
but levy a tax of admiration and gratitude upon every future one.
Such were the reformers.  Such were Luther, and Calvin, and
Knox, and others. And nothinc can he more unjust,than to censure these men who did so much, because they did no more; or diminish their fi:me by reproaching them with a few faults, which
were ra:her the errors of the times than of' the men. Such were
those 1:- riots who resisted unto blood striving against sin, and prro




AUGUST 22.                       103
itured for us the in;alu ible blessings of civil and religious freedom.
Such were the translators who gave us the original Scriptures in
English. Such have been the writers who have defended the truth
of the Gospel, and furnished materials for private and domestic devoticn. How useful is Watts, even now, by his Psalms and Hymns,
in which millions ba ss God; and by his songs for children which,
out of the mouths o'i babes and sucklings perfect praise. No man
indeed knows how any good he does may be perpetuated and enlarged
But if we cannot serve other generations let us serve our own.
Some strain too much after distant objects, and overlook what is
immediately before them. Some leave large sums when they diethey had better be their own executors, and see and enjoy the application of their own liberality. They had better convince the
world that they act from choice; for at death they can retain nothing, but must part with all they possess. The endowments bequeathed by many of our good forefathers have operated rather iniuriously than otherwise; retaining the support of error in some
places of worship, and relaxing the zeal and generosity of congregations in others; for people have an amazing keenness in perc.eiving when their assistance is not wanting. The cause of the
poor and the cause of God will be hereafter committed to others;
they are now entrusted to us: let nothing draw us off from present
duty.
He also served his own generation by the will of God. Nothing
comes by chance in our affairs. The Lord determines the bounds
of our habitations, appoints us our stations and offices, and assigns
us our talents and opportunities. How obviously was it his pleasure that David should be wl.at and where he was. It was all
without his design or thought. And therefore when Saul's ceoirtiers reproached him that he was a restless ambitious youth, who,
dissatisfied with a private condition, sought to work himself into
notice and eminence; he could appeal and say," Lord, my heart is
not haughty, nor mines eyes lofty: neither do I exercise myself in
great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother; my
soul is even as a weaned child."  Others too, without any purpose
on the part of their friends or the'r own, hare been laid hold of by
the hand of Providence, and conducted forward so as to exemplify
the promise " I will bring the blind by a way that they knew not;
1 will lead them in 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 hlie, " in thy truth, and guide
nme, for thou art the God of my salvation, on thee do I wait all the
day"-like a servant, to receive and obey the orders of his master.
We must not follow our own fancies, or do that which is most
agreeable to our feelings; but what God requires of us. For this
purpose we nmust repair to his holy oracles, and ask, i' Lord, wilal
wilt thou have me to do?" A wonlan is not to usurp authority
and to teach in the church. A man is not to assume the office of
the magistrate under a notion that:e could1 discharge it better. If




104                     AUGUST 23.
a village preazlher on the Sabbath leaves his own family without
control and without instruction, he may be serving his owna gcfer
ration, but not according to the will of God. God enjoins us tc
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 atisilg from the violation of order, and
God asks who 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 inmmediately and earnestly call into action whatever influence we possess 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
rnluch our privilege as our duty. It enthrones us in the esteem of
our fellow creatures, and with such sacrifices God is well pleased.
When a Christian comes to die, he must be humble in looking back
upon his imperfections; but he will have reason to be thankful, if
by the grace of God he hopes that he has not wholly lived in vain.
I, said the learned Dr. Donne to his friends when dying, I repent of
all my life, but the part of it I have spent in communion with God,
and doing good to men.
AUGUST 23.-" And he said, Dr:lvw not nglfih hither: put off thy shoes from
off thy feet, for the place whereon thou stanidest is holy ground. Moreover he
said, I am the God of thy father, the God of Abraham, the God of Isaac, and
the God of Jacob."' —-Exod. iii. 5, 6.
THIS addreise of GToJ to Moses contains an admonition to restrain
a ad regulate artn; and an assurance to establish and encourage him.
The atdmonition may be 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
unaccountable 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
satisfied 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 philosophically and speculatively to explore " Whey 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 increase it by indulgence. In the common affairs of life, and the concerns of our
fellow-creatures, it is an impertinent, troublesome, offensive dis.
poaition, and is sure to fix upon a person in time the odious c ha.
tacter " of a tattler 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 inconsistent with, and injurious to, that
spirit of child-like ssubmission which a Christian:,s to cherish




AUGUST 23.                      1A
Wc have nc time in the concerns of' our souls for nice and useless
speculation. One thing is needful, and whatever draws us off from
this, even if it be something true and good in itself, vill 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 further. " 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 thereibre be satisfied with the words the Holy Ghost
useth, without iequiring human definitions of them. Let us improve the parts of the Scripture as they lie before us, wfthout systemnatizin, the-A. Let us distinguish between the uses and the
essences 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?" Did our Lord rebuke or gratify the
inquirer? When even his disciples asked, " Wilt thou at this time
again restore tae 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 nigh hither?"
The admonition would also remind us of the humility and awe
with which we should approach where God is. And in all our
worship we come before him. Outward tokens of rspect and reverence vary in different ages and countries. In the East, unshoeing of the feet was the same as uncovering the head with us; and
Solomon refers to it when he says, " Keep thy foot when thou
goest to the house of God."  The act enjoins the principle which
it is intended to express and cherish. D'odily exercise profiteth
little; but we are complex beings, and we are to honour God in
our bodies as well as in our spiriks. Holiness becometh his house
for ever. God will be sanctified in all that comle nigh him. He
is greatly to be feared in the assembly of the saints —" Put off thy
shoes from off thy feet, for the place whereon thou standest is holy
ground."
But what says the assurance? " I am the God of thy father, the
God of Abranam, the God of Isaac, and the God of Jacob."  God
has always bestowed his favours in a way which showed a regard
for righteousness: he often therefore did good to some for the sake
of others: and thus men were prepared to regard the importance ot
the Messiah, in whom all the families of the earth were to be
blessed. When the Assyrians were pressing Jerusalem, " I will
deliver it," sayv God, " fir my servant David's sake."  When Job's
three friends had offended God by their improper speeches, God
said to them, "Take unto you now seven bullocks and seven rumns,
and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you: for him will I accept:
lest I deal with you after your folly."  How often does lie express
himself, in addressing the Jews, as the God of Abraham, Isaac,
and Jacob, because the covenant made with them was for theit
descendants: therefore, says MKoses, " Only the Lord had a delight
in thy fathers to love them, and he cE; -se their seed after them, even
you above all people, as it is this dlay." " Not for thy righteousness, or for the uprigalness of thine heart lost thou go to possess theit




:1086                   AUGUST 24.
land; but thai he may perform  the word which the Lord sware
unto thy fathcrs, Abraham, Isaac, and Jacob."  Bit tle better
covellant, of which all the spiritual Israel shall glory, wvas made
with One who was before Abrahaln, whose goings forth were from
of old from everlasting: and they are blessed " with all spiritual
blessings inll heavenly places in Christ.;  Hence in the New Testament the language is changed, and we are constantly reminded
of " the God and Father of our Lord Jesus Christ."
Surely even at this early period a future state was not unknown.
When God said to Abraham, " I am thy shield, and thy exceeding
great reward; I will be a God to thee;" he must have referred to
something beyond the present life; how else was it fulfilled? Accordingly the Apostle tells us that Abraham " 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."  Yea, says he, " 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 bad opportunity to have returned. But now they desire a better country, that is, a heavenly: wherefore God is not
ashamed to be called their God: for he hath prepared for them a
city." And hear how our Saviour argues with the Sadlducees:
" ow that the dead are raised, even Moses showed at the bush,
when he calleth the Lord-the God of Abraham, and the God of
Isaac, and the God of Jacob." The relation was even then existing,
tho~ugh their flesh had seen corruption. Our Lord therefore applies
it not only to prove an intermediate state, but also the resurrection
of the dead: " For he is not the God of the dead, but of the living:
for all live unto him;" now, as to their spirits; and hereafter as to
their bodies: for purpose and accomplishment are the same with
him.
Let us apply this to our own case. Have we been bereaved of
pious connexions? The relation between them. and their God and
our God remains the same. Where now are their dear spirits?
With himself in glory. Where are their dear bodies? Sleeping
in the grave. But his covenant is with their du-t: and the inviolable union into which he has entered with them, assures thee-thy
brother-thy child-thy mother shall rise again. Are shall be, we
tre still one with him and with each other" The saints below and all the aead,
But one communion make;
All join in Christ their living head,
And of his grace partake."
AUGUST 24.-" Renew a right spirit within me."-Psalm Ii. 10.
TiHS Psalm  wilh a.lways show  the reali y.and decree of the
aathor's repentance, and will afford sentiments and langua;ge pe
culiarly suited to the sinner in his conversion to God at first: and




AUGUST 24.                         10'
to the believer, in his return after any departure from nim 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;
and sucli a spirit as becomes the condition of those who profess to be
his followers.  It would be easy to prove that such a spirit mustbe a spirit of'faith and trust: a spirit of contrition and humility: a
spirit of thankfulness: a spirit of love: a spirit of patience and sub..
mission: a spirit of zeal: anid 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 ia
a measure the case with him  before; for we read of his "first
wavs;" and the words intimate that these were in some respects
his best.  Hezekiah, after his two great.deliverances, 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 was to cry
in the ears of' Jerusalem, " Thus saith the Lord; I remember thee,
the kindness of thy youth, the love of thine espousals, when thou
wentest after me in the wilderness, in a land that was not sown.
Isra:Al was holiness unto' the Lord, and the first fruits of his increase."  The Church of Ephesus 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 admoniti'ns against declension in religion.  And when we consider how
a verse 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 wonder 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 with 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 which once distinguished our experience.
We also see that it is necessary when it is impaired to have it
renovated. Nothing is right in religion if "the heart" be not
"right with God;" and, therefore, says Solomon, "Keep thine heart
with all diligence, for out of it are the issues of life.'"  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 looketh to the heart.
Two donors may give alms; one from a. principle of charity, the
other from vanity: two attendants may repair to the same sanetuary, the one to seek and serve the- Lord, the other, led only by custorn or curiosity: )ut how differently do they appear in the view of
God, and how differently are they regarded by him.  WVe act in the
same manner towards our fellow-creatures as far as our knowiedoe
extends.  In what they do for us, we are affected by our apprehen.
rion of the spirit with which they are influenced. If we hink the
tlavour conferred be from esteem, or love, or gratitude, wt prize it,
however small; wvhile, if' it appears to originate in selfish de,ign,
wre cannot value it however great. But the want of a rigCht spirit




10(8                   - AUGUST 25.
afiets our coln;ort as well as our duty. We consider it an uifavourahle 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 t
God, he would reprove them in their defective walk, and improper
temper, and hide his face from them till they acknowledged their of
fence. A Christian may get into a wrong spirit, but how differently
dcs he feel? WVhat a loss of peace and satisfaction does he sus.
tain?  How is his communion with God interrupted? and his de.
light in devotion deadened?  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 noth;lng without; and so storm in passion, or ooze in
peevishness, like a continued drooping in a rainy day   We art
never happy but as we have a right spirit within us.
But we here learn that when it is impaired it is God alone whc
can renew it. He civeth more grace: he is the God of all grace.
As he begins s,) 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, " Renew a right spirit within me." A life of
dependance must be a life of application. A religion of grace must
be a religion of supplication. If I want certain things, and must be
supplied, and cannot derive them from rmyself, 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 increase 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 enquired 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."  "0 thou that hearest prayer, unto thee shall
all flesh coime."
AUGUST 25.-" The Revelation of Jesus Christ."-1 Peter i. 13.
THF_ 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 their order.
The first revelation of hint we call scriptural.  This began very
early, even in Paradise. There the sun of Righteousness dawned,
and from thence shone more and more unto the perfect day. He
was announced as the seed of the woman, and the bruiser of the
serpent's head —Then, as the seed of Abraham, in whom all the
families of the earth were to he blessed-Then, as the Shiloh of
Judah, to whom the gathering of the people should be-Then, as
the Son of David, and his Lord. Of him Moses, in the Law, and
nhe Prophets, did write. I-e was held forth not only in words but
Wtpes. He was seen in Mloses as a prophet, in Aaron as a priest.




AI GUST 25.                        1.
in Joshua as a conque or, in Solomon as the Prince ofa Peace, in
Jonah as dying and rising again. Every bleeding sacrifice expressed him as an offering for sin; the manna from heaven, and
the water from the rock, as the bread and water of life; the tabernacle and temple, as the residence of the divinity, in whom dwelt
all the fullness of the godhead bodily. This exhibition of him may
be likened to a perfect portraiture of a most distinguished and endeared personage, at full length, rolled up on the side of a room,
and which the owner gradually opens to the beholders, till the
whole figure stands disclosed-So God gradually revealed the Desire of all nations, while his delighted and wvondering church exclaimed "He is fairer than the children of men" —" Yea, he is altogether lovely."
The second Revelation of him  is incarnate. " God was manifest in the flesh."  " For this purpose the Son of God was manifested, that he should destroy the works of the devil."  " We know
that he was manifested to take away our sins, and in him was no
sin." Thus he was not only declared, but perceived. He appeared
not in vision, but in person. Not tremendously, as in the giving
of the Law, when even Moses said, "I exceedingly fear and
quake;" but familiarly, "clothed in a body like our own."  Not
transiently, as when he paid visits to his people of old, but by a
continuance of three-and-thirty years-for " 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
Ls 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
hinm, hath everlasting life."  It is such an acquaintance with him
as draws forth our admiration, excites our love, gains our confidence, and secures oiir obedience. It is what Paul cmeans when he
says, " It pleased God to reveal his Son in me"-and which he
prayed for an increase of when he said, "That I may know him,
and the power of his resurrection, and the fellowship of his sufferings, being made comfortable unto his death."
The fourth revelation of him is final and glorious. I, -ifter all
he is now much concealed. There are hundreds of millions of our
fellow-creatures who know nothing even of the existence of Ouch a
Being. Even where he is professedly known, there are multitudes
to whom he has no form nor comeliness, nor any beauty that they
should desire him. Even among those who wear the name of
Christians there are many to be found who deny his divinity, re
nounce his -redemption, and ridicule the operations of his Spirit.
Thus he is despised and rejected of men. This, to those whc
know his nanme, and put their trust in him, is humbling and dis.
tressing. But they are relieved and cheered with the thought that
it will not be so always. They believe that the number of his admirers is increasing. They are sure that he will be exalted and
extolled, and be very high: that he will sprinkle many nations;
that all nations shall fall down before him; and the whole earth be
filled with his glory. They know also that there is a day approach.
aug, called by wav of distinction, " the day of Christ:" " the reve.
VOL. II.                10




110                    AUGUST 26.,ation of Jetus Chrvt."  He will then appear the seconI ttime
without sin unto salvatiol. He will come in his glory, and all the
holy angels with him. We shall see, him as he is. He will be
glorified in his saints, and admired in all them that believe. Then
his grandeur will be acknowledged. Then his love, power, patience, and truth; his character as a Saviour; his tenderness a3
a friend; his dominion as Ilord of all will be developed; and he
wili enter, accompanied by a glorious church, not having spot or
wrinkle, or any such thing, a world where he will attract every
eye, and engage every tongue; and saints and angels -will unite
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."
But what is to be expected at the revelation of Jesus Christ?
" 1HE GRACE' THAT IS TO BE BROUGHT UNTO YOU."
AuersT 26. —" THE GRACE THAT IS TO BE BROUGHT UNTO YOU at the revelation of Jesus Christ."-1 Peter i. 13.
Two inquiries may here arise.
What does " the grace" here spoken of mean? It comprehends
the fulness of the promise,." I will come again and receive you to
mysel.f, that where I am, there ye may be also"-His changing their
vile bodies, and fashioning them like unto his own glorious bodyHis absolving and acknowledging them before an assembled world
-His commendation; "Well done thou good and faithful servant"
—.His invitation;" Come ye blessed of my Father" —His placing
then 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?
There is only one Being who reigns in heaven by his own right.
Jesus deserved his throne, and could claim it on the ground of worthiness. But we are not worthy of the least of all God's mercies.
Flow then could we claim an immensity, an eternity of riches and
ilonour?  If we look for a reward, it must be a rewarad f grace.
Our work bears no proportion to the recompense. If our obedienme
was perfect, it could not be meritorious, because it is due to God;
bat our services are really full of defects and defilement, and therefore if they were dealt with according to their desert, they would
be rejected. To which we 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 himself, will say with the
Apostle, " By the grace of God I am what I am: not I, but the
grace of God which was with rme."  And we are sure the top stone
of the spiritual temple will be brought forth " with shoutings, cryinrg, grace, grace unto it."
And secondly, mv it not be so called to show the identity o0




AUGUST'7.                        I11
grace with glory? They are not only so intimately anr inseparably
connected, but so greatly resemble each other, and are so essential4
ly the same, that Ithe one is interchangeably used: for the other in
the Scripture.  Thus Paul calls glory grace, when he says, "We
are changed into the same image from glory to glory, as by the
Spirit of the Lord;" meaning advancement from one degree of glorv to another; or as it is. elsewhere expressed, being " renewed day
by day," or goingo "from strength to strength" in the divine life.
And here Peter names glory grace. In fact, grace is glory in the
bud, and glory is grace in the flower. Grace is glory in the dawn,
and glory is grace in the day. But the morning and noon are produced by the same sun: and the bud and flower issue from the same
plant.
Let us remember this-That glory is nothing but the completion
of what grace begins.  It is the perfection oI those principles, dispositions, services, and enjoyments by which Christians are distinguished even in this world. Have we anything of'heaven in us
already? It will 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?  Death changes our place, but not
our state, not our nature.  The change to a Christian, is a change
not in quality, but degree. He has the foretastes of the bliss; the
firstfruits of the harvest; the earnest of the inheritance —" He that
hat'h wroughat us for the selfsame 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 271.- -" GIRD UP THE LOINS OF YOUR 3MIND, BE SOBER, AND HOPE
TO TIr4 END for the grace that is to be brought unto you at the revelation of Jesus Christ."-1 Peter i. 13.
OUR duty with regard to this event is expressed 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 luins of a man yield,,iis body soon fails. When therefore he is weary, nature instinctlvely 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 weuld prepare for strenuous 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
Ilis leadingr 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 impor.
tance what a man believes? And how do we read the Scriptures 1
"Buy the truth and sell it not."  "Exhorting them to continue in
the faith."  "Be not carried about with divers and strange doetr'nes, car it is a good thing that the heart be established with grace'



112                    AUGUST 27.
Se ondly, temI.erance of 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 gospel: but when Paul
spalie " concerning the faith in Christ," he " reasoned coi-cerning
righteousness, temperance, and judgmnent to come."  Others think
this order only regards excess in eating and drinking. Sobriety intends nothing less than this, but it comprehends much more, at
least in the Scripture.  One would suppose that common decency,
and a regard for life and health, would restrain a man from gluttony and drunkenness.  But a Christian is to moderate all his appetites 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 in all
our affections and pursuits as to earthly things.  Our Lord speaks
of our hearts being overcharged, not only with surfeiting and drunk.
enness, but the cares of this life-These may morally intoxicate.
And as wine oppresses the senses, disturbs reason, and hinders us
from any thing useful; so worldly anxieties besot the mind, and unfit us for every good word and work. Paul exhorts " young men
to be sober minded."  And we see how well they are exemplifying
this-How suspicious they are of their own judgments —How disposed they are Lto consult the aged and the experienced-And how
backward 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 women professing godliness."
Thirdly, constancy of expectation-" And hope to the end." There
is nothing more desirable or necessary than this. We not only rejoice in hope; but " we are saved by hope."  It keeps our hearts
and minds from the allurements and seductions of the world: and
it sustains us in trouble; being, as an anchor of the soul, both sure
and steadfast. Where is the Christian buthas often saidI Amidst temptations sharp and long,
M'y soul to this dear refuige flies;
Hone is imy anchor firm and strong,
While tempest s blow and billows rise."
Yet it is no easy thing to maintain the full exercise of hope; espe
cially under those trying dispensations, which seem as if the Lord
was angry with us to destroy: and also under a sense of our un
worthiness, arising from  our unprofitableness and deficiencies.
These ought to humble us; but we must not cast away our confidence, which hath great recompense of reward. There is enough
to bear up our hope in every chance of condition, and under every
moral infirmity, in the promises of the Gospel, and the fullness ot
the Redeemer. And the time of trial is limited.  Though we are
to hope to the end, the end is not far 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 wi h him, where he is to be
hold his glory, and be filled with all the fulness of God. " Be pa



AUG;UST 28.                         113
tent, therefore, brethren, unto the corming of tne Lord.  Behold,
tle husbandman waiteth for the precious fruit of the earth, and
hath long patience for it, until he receive the early and latter rain.
Be ye also patient; stablish your hearts: for the coming of the
Lord d-raweth nigh."
AUGUST 28. —" And he shall be like a tree platted by the rivers of water,
that bringeth forth his fruit in his season; his leaf also shall not wither; and
whatsoever he doeth shall prosper." —Psalra i. 3.
THE heir of this promise is described in the preceding verses:
" 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.  But his delight is in the law of the Lord; and in his law
doth he meditate day and night." " He" is the person whose condition and prospects are here displayed by images the most pleasing
and instructive.
" He shall be like a tree planted by the rivers of water"-Here
we see how he came to be found in a situation so favoured.  He
was not there naturally, but " planted" there.  And this was done
by a Divine hand: "for they shall be called trees of righteousness,
the planting of the Lord, that he might be glorified."
But see the advantage of the situation itself —He is planted " by
rivers of waters."  It means an affluence of resources necessary to
growth. The deficiencies of Christians cannot be charged on Christianity. They are not straitened in their condition, but only in
themselves.  These rivers of waters mean two things.  First, the
means of grace.  Though these would not be efficient of themselves, there is a subjective suitableness and tendency in them to do
us good; and they are appointed for this very purpose; and we may
look for the Divine blessing in the use of them. They who undervalue prayer, reading the Scriptures, private meditation, Christian
intercourse, the preaching of the word, and the table of the Lord,
show little concern for soul-prosperity: but they who are diligent in
the proper use of them will be fat and flourishing, and not only have
life, but have it more abundantly. Secondly, the Spirit of grace.
Divine ordinances are good, but Divine influences are better. Every
Christian has what the Apostle calls " the supply of the Spirit of
Jesus Christ." And so ample and rich as well as necessary is this
supply, that we are said to " live in the Spirit," and" walk in the
Spirit," and to be " filled with the Spirit."
Of suchi a privileged individual three things are here spoken.
First: " Ile brinOth forth his fruit in his season."  From a tree
planted in dry and scorching sand it would be unreasonable to look
for produce; but not if planted 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,
longsuffering, 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 therm.
A tree has his time for bearing; and it is enough if he briligeth forth
his fruit in his season, his natural, proper, and appointed season.
So it is w'th a Christian. He is required indeed to be always
1.o*




114                      AUGUST 28.
abounding in the wtork of the Lord; but this decs not hinder the,
special claims of particular periods.  As we have opportti.ity we
are to do good. We are to be humble when we are applauded; to
be liberal when riches increase upon us; to possess our souls in
patience in adversity: 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
nourished by the same sap that feeds th-e fruit. It even aids the
fruit by mois;ture 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 fruit.  Here we approve of the
application of " the sweet Psalmist" of our Israel.
" Green as a leaf, and ever fair,
Shlall his profession shinre;
While fruits of hloliness apv ear
Like clusters on the vine."
In trees bearing fruit, leaves are not sufficient without it; but as
accomr tniments, and additions they are valuable.  A formn of god-.
tiness is nothing without the power, but the power cannot properly
dispense with the form.  When profession results from principle it
is not ornamental to religion, but useful to oursel;es and others.
And when the Christian appears what he really is, when he not only gives himself to the Lord, 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 " leaf also shall not
wither." We have evergreens; but none of our fruit-bearing trees
are such. All these with us at the approach of winter drop their
vrerdure, and remind us of our decay and mortality.  " We all do
f'ade as a leaf."  But in warmer climes there are trees which retain
their foliage by constant and lresh vigour all the year.  And there
are Christians that exemplify this.  The profession of many is undurable: it has no root in themselves; it is no' 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 people, and thus causes
them to walk in his statutes.  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 offence, and still alive to'he things of God-His hair may be white, but hit leaf is green —
and the hoary head is a clown of glory being found in the way ot
righteousness.
Thirdly; " whatsoever he doeth shall prosper."  Here the metaphor ends.  Exertion cannot be ascribed to a tree.  Some indeed
would carry on the figure, alleging that (he word " doeth" admits
of being rendered "beareth;" and so they would read, " And whatsoever he beareth shall prosper," that is, it shall not be blasted or
blighted, but shall reach maturity.  But this had been previously.nsured. Our translators saw no propriety in this change. They




AUGUST 29.                       115
knew that God's word is not bound by the rules of haman 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 feeling 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 Ct1ristian, the promise cannot be taken without some distinc7ion. In his temporal enterprizes he is not authorised to look for his
success in all he does. His plans and wishes may often fail; but
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 FROSPER.
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 encouragement.
Thouah 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 denied 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 victory."
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 unfavour.
able proof of a man's sincerity, when he only seeks to be satisfied
of the existence of his religion and of his eternal safety. We ought'o 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 mnen. By the weakness 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 principle 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 affcrd " strong consolation." And such
consolation the Apostle tells us is necessary, not only to them that
are fleeing, but " to themi 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 imperfections 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 Drone




116                    AL J-UST 29.
to judge of the truth of their grace by the degree or  it; and lose.
the comfort derivable from what they have, in thinking of what
they have not. Comparing themselves with saints of great eminence, and dwindling into nothing before them, they forget that in
the household of faith there are various ages and statures; and that
those who are not " fullgrown men" may be " little children."
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 therefore 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
scon as it is sown we say, This is a field of wheat. The blade is
not the full corn 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 the sun is rising, and at hand; and what shall stop
his course, or turn him 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 give 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
also loved us."  Is he forgiving, and meek, and condescending, and
tender, and compassionate? As the professors of his Na me let the
same mind also be in us: and let us remember, that if' any man
have not the Splrit of Christ, he is none of his. If we resemble
him we shall not despise the day of small things. In our social
state as a church we shall not exact perfection, and if we have not
all the satisfaction we could desire, we shall lean to the side of candour, and receive one another as Christ receives us. If we are
strong we shall bear the infirmities of the weak, and not please
ourselves. We shall give up things in which we c,,uld conscientiously indulge ourselves, lest we offend the consc'ences of our
weaker brethren. We shall not press young beginners with high
and difficult doctrines, but patiently wait till experience prepares
for the admission of them. He taught his disciples as they were
able to bear it. Milk is for babes: who could think of giving them
not only strong meat, but the bones of controversy, which, if they
happen to have a little flesh upon them, or marrow n thlem, are
beyond their use. If a brother also be overtaken in a fault, let us
restore such an one in the spirit of meekness, considering ourselves,
lest we also be tempted, and thinking of him who took our infirini.
ties and bore our sicknesses. Let us always have a word in season
for the weary. Let us comfort the feebleminded. Let us mnakp
straight paths for our feet, lest that which is lame be turned out o0
the way; but let it rather be healed. Blessed Jesus! Beholding as
tn a glass thy glory, may we be changed into the same image, from
glory to glory, as by the Spirit of the Lord.




AUGUST 30.                         117
AUGUST 3(. —" lIe shall sit and rule upon his thirne." —Zech. vi. 13.
b THSONE is literally the seat of a king, and therefore the emblcm of royalty. Solomon's throne was made of ivory and gold;
it was six steps high; and had the same number of lions on each
side of it; so " that there was none like it in any kingdom." But
a greater than Solomon is here. And a greater than angels-" Of
the angels he saith, Who ilaketh his angels spirits, and his minis.
ters a flame of fire: but unto the Son he saith, Thy throne. 0 God,
is for ever and ever: a sceptre of righteousness is the sceptre of
thy kingdom. Thou hast loved righteousne:s and hated iniquity;
therefore God, even thy God, hath anointed 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 throne, high and lifted
up and his train filled the temrle"-And the Evangelist makes no
scruple to add, " These things said Isaiah when he saw his glory
and spake of him."
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 the Lord prospers in his hand-Because he humbled himself, and became obedient unto death, even
the death of the cross, God hath highly exaited 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 beside 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, especially 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 up 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
pleasure 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 provinces labours hard till the going down of the sun
to save his prime minister, but in spite of him Daniel is thrown
into the lion's den. What a wretch is Ahab, who, though King
of Israel, is sick, and can neither eat or drink, because he cannot
get a few feet of garden ground from a faithful subject whose prlnciple he ou'git to have admired — But Jesus " shall sit and rule upon
his tllron e.' This intimates su'cessful government, established




118                    AU'GUST 31.
dominion, continued possession, full enjoyment. The King of
Zion will never be deposed; will never die. Nothing can impede
him; nothing shall perplex him; nothing shall induce him  to
change his proceedings-H-is enemies shall be made his lfotstcol.
He has enemies; but he rules in the midst of his enermlies. I
comports with his plan to suffer them to continue and to oppose
him for a;ime; 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
pvtter's vessel. He will display his wisdom and power in correct.
nug their designs; he will make all their efforts to subserve his owI
purposes-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 twc
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 creatures 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 dispensations 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 inheritance, 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 throne." —Zech. 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 censer to Levi; the one belonged to the house of David, the
other to the house of Aaron. And so evil and dangerous was it to
unite them, that when Jehoash dared to burn incense his hand
withered, and he was taken out of the temple a spectacle of Divine
displeasure. But Jesus is anointed with the oil of gladness above
his fellows; he combines these functions and dignities; and is "' a
P]riest upon his throne."
Something of this kind had indeed occurred before the Law, in
the case of Melchisedec. He was priest of the Most High God;
and he was a.so 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 Aaron



SEPTEMBER 1.                       119
ical order-because,e was not only to officiate as a priest, but te
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 whein he was more peculiarly the priest? That is,
in the days of his flesh, when his whole life seemed a sacrifice, and
ihe died upon the cross? But do we here see the priest only? Does
not the king also appear? Did not the wise men from the East
come to worship him as. born King of the Jews? Did not the winds,
and waves, and diseases, and devils, yield him subjection? And
when he poured out his soul unto death, did not the sun, and tl".e
earth, and the rocks, and the graves adore him? Did he not by a
look turn the heart of Peter? Did he not promise the dying thief a
place in Paradise with himself? And did he not rise the Lord both
of the dead an.d 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? Does
not the priest also appear? Did not John see him " clothed with a
garment down to the foot, and girt about the paps with a golden
girdle?" Did he not see Jesus "in the midst of the throne as a lamh
that had been slain?" 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?  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 performs the intercessory and
benedictory above, where he ever liveth to make intercession for
us. and commands the blessing even life for e-rermore —Thus he is
a Priest upon his throne.
Whence, 0 my soz'.' see the nature of our condition since the
fall. How necessitous is it; and how various as well as numerous
are our wants. We are ignorant and need enliglhtening; 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 ot
SE PTEMBER.
SEPTEMBER 1. —" And he came to Nazareth, where he had been brought ot):
and, as his custom was, he went into the synagoglue on the sabbath day, alnd
stood up for to read."' —,.ltke iv. 16.
To a man of reflection, feeling, and piety, it will always be interesting and impressive to come to the place where he had been
brought up. How many events wnill revive, and rush over his
mind. It will be well if he be not afflicted with instances of early
depravity, and be made to possess the iniquities of his youth.  lie
must be grateful —-" Here I was sustained in infancy, and preserved
in childhoo..  Here " thk length of my days" madet'he outgo]ng




SEPTEMBER I
of my -nornings and evenings to rejoice. The sceneiy remains the
same, the river, the hills and the vale; the wood and the lawnbut how changed am I in my connexions, prospects, opinions, and
feelings-and how many who once knlaew me, know me no more
for ever.
No being ever returned to such a place, and with such sentiments
as lhe who was fairer than the children of men.
What r-as Nazareth? A small country town among the Zebulanites in G'alilee, seventy-two miles north of Jerusalem, and west
of mount Tabor. It was so reputeless for achievement and excellency, that when Philip said to Nathaniel,'We have found him ot
whom  Moses in the Law, and the Prophets did write, Jesus ot
Nazareth, the Son of Joseph; Nathaniel incredulously exclaimed,
" Can any good thing come out of Nazareth."
But how came he to be brought up in this place? Here indeed
he had been conceived of the Holy Ghost: for Mary lived at Nazareth when the angel Gabriel came unto her and said, Hail thor
that art highly favoured, the Lord is with thee: blessed art tu'.
among women. Yet he was born in Bethlehem Judah, according
to the prophecy of Micah. " But the angel of the Lord appeared to
Joseph in a dream, saying, Arise, and take the young child and his
mother, and flee into Egypt, and be thou there until I bring thee
word: for Herod will seek the young child to destroy him. When
he arose, he took the young child and his mother by night, and departed 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
yo,ung child and his mother, and came into the land of Israel. But
when he heard that Archelaus did reign in Judea, in the room of his
father Herod, he was afraid to So 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 fulfilled which was spoken by the prophets, He shall be caller
a Nazarene."
And how was he here brought up? The Scripture is little adapted
to gratify our curiosity. A veil is thrown over the private life ot
Jesus which it is impossible to draw aside. Nothing can be more
idle and absurd than the Popish legends concerning his infant mauners and miracles. " And wheln le was twelve years old he wis
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
anrd Mary, How is it that ye sought me? w.vist ye not that I must
be about my Father's business?"." And he went down with them,
and camne to Nazareth, and was subject unto them."  " But his
mother kept all these sayings in her heart."  "And Jesus increared in wisdoml and stature, and in favour with God and man" —This
is all the Holv Ghost has seen fit to communicate concerning the
thirty first years of his life. He had no public education; and
therefore it was asked by those who could not be ignorant of the
acet, "How knoweth this man letters never having learned?" And




SEPTEMBER 1.                      121
as Joseph and Mlary were poor, it is not likely that he lived in in.
do ence: 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 some.
times amazed, cnnsi.erinc  the brevity of his life, that he should
not have entered:n 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 thoughLs: and we are unable to assign,
without presumption, full and precise reasons for any of his dispensations. But surely we may learn that importance and usefulness are not confined to publicity-that we must be willing to be
hid as well as dinplayed-that a great work requires much preparation-and that before we teach we must learn-" not a novice,
lest, being lifted up with pride, he fall into the condemnation of the
devil."
But seeing this was the place where he was brought up, why is
it said " and he came to Nazareth?" Because he had been absent.
He went to Bethabara, beyond Jordan, to be baptized of John.
After this he was forty days and forty nights in the wilderness,
tempted of the devil. Then he " returned in the power of the Spirit into Galilee: and there went out a fame of him through all the
region round about. And he taught in their synagogues, being
glorified of all."  The case was this. Though he was full of courage, he was to deal prudently. He knew that a prophet is not
without honour, save in his own country, and among his own
kindred. Familiarity, if it does not produce contempt, reduces veneration. They who have seen a man in his youth, and mingled
with him in common life, are less likely to reverence him as a
teacher of religion. It might have been supposed that our Lord
would have furnished 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 recommendations? 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 acquired a
renown which would serve favourably to introduce him among his
townsmen and relations-Thus he came to Nazareth, where he had
been brought upAnd 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 informed that it was " his
cuistorn" to do this. But do all who wear his narme constantly observe " the holy of the Lord," and repair to " the place where his
honour dwelleth," for devotion and instruction?  Are they not
often detained by trifing 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 {t& him; and we need
the frequency of them as imuch as he did"And he stood up for to read."  Reading the Scriptures was always a part of the synagogue service: and it tended much to maintain the knowledge of Moses and the prophets. It deservediy and
commendably occupies a large share of the Liturgy of the EstabVOL. II.                  11




t22                  SEPTEMBER 2.
fished Church. It should be a part of our employment whenevei
we assemble and meet together for the worship of God. It is a
great advantage to the ignorant and illiterate who cannot reaa lot
tlhemnselves. It honors the written Word as the supreme authority
in our religion. It removes prejudice, by showing the people
where the preacher finds his doctrine, and that even his language
harmonizes with the words the Holy Ghost useth. It solemnizes
the mind, and prepares the heart for devotion and instruction.
Let us be always in time for this part of divine service.
And let us love the Scriptures, and read them more than we have
dont in our closets and in our families. They are the charter ot
our privileges, the warrant of our hopes, our guide and guard
through the wilderness, our song in the' house of our pilgrimage.
"4 More to be desired are they than gold, yea, than much fine gold;
sweeter also than honev and the honeycomb." " This book of the
law shall not depart out of thy mouth; but thou shalt meditate
therein day and night, that thou mayest observe to do according to
all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success."
SEPTEMBER 2 —" The people tha lo know their God shall be strong and do
exploits.'-Daniel xi. 32.
THESE words stand in the midst of a prophecy respecting Antigonus, that bitter enemy of the Jews. A recital of his cruelties
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 praise him. " O Lord,
thou hast ordained them for judgment; and, O mighty God, thou
hast established them for correction." As fire separates the dross
from the ore, and the fan expels the chaff from the wheat, so per.
secution serves to distinguish between the true servants of God
and mere professors. Hence this tyrant would discover the faith.
less Jews: "And such as do wickedly against the covenant shall
lbe corrupt by flattery"-But not so with the upright in heart.
Their piety would be unyielding and invincible. resisting, his usutpations, and bearing his menaces and sufferings: "But the people that do know their God shall be strong, and do exploits.'
"Exploits" are rare, difficult, remarkable, and illustrious actlons.
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 peculiar people. They "do more than others;"
t.lhey " are men wondered at."  Noah builds an ark, and sails over
a Jeluged earth. Moses divides the red sea, and fetches water out
ol 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 came at his bidding. Joshua ordered the sun to stand still
while he finisled his victory. " And what shall I more say? for
the time would fail me to tell of Gedeon, and of Barak, and ot
Samson, and,f Jephthle; of David alsJ, and Samuel, and of the
prophets: who Through faith subdued kingdoms, wrought right



SEPTEMBER 2                           I23
eousness, obtained promises, stopped the mouths of lions, quenched
the violence of fire, escaped the edge of the sword, out of weakness
were.made strong, waxed valiant in fight, turned to flight the
arm,1.~ of the aliens. Women received their dead raised to life
a;lin:~ and others were tortured, not accepting deliverance; that
the,  might obtain a better resurrection: and others had trial of
C dclui mockings and scourgings, yea, moreover of bonds and imprisonment; they were stoned, they were sawn asunder, were tempted,
were slain with the sword; they wandered about in sheepskins artd
goatskins; being destitute, afflicted, tormented; of whom the world
was not worthy."
They have doue, therefore, exploits as sufferers. And here we
need not refer to the book of martyrs, but to common and private
life. The afflictions of the righteous have been often many and
peculiarly trying; hut they have surprised the world, who are ready
to deem their experience and conduct under them unaccountable
and incredible.  They have not only submitted, but acquiesced;
they have not only exercised patience, but "all longsumqering with
joyfulness."  "When troubled on every side," they have " not been
distressed." Yea, they have " gloried in tribulation also:" and been
able " in every thing to give thanks."  We admire those who nmag.
nanimouslv bear the necessary excision of a limb. But the Chris.
tian himrself is the operator, as well as the subject: he plucks out
his right eye; he cuts off his right hand; he crucifies the flesh with
the affections and lusts.
They have done exploits as scholars.  It would be deemed no
easy thing to acquire an entirely new ianguage, especially when
advanced in life.  But we have known Christians, even after they
have been old, acquiring " the language of Canaan," not a word of
which they knew before, and speaking it fluently, and with little of
their native dialect. Decyvphering is a difficult act. Dr. Wallis,
the celebrated mathematician, was many months ascertaining from
the characters the sense of a French dispatch which had fallen into
our hands. But Christians can read and explain the most perplexing dispensations of Providence, and can discern the salvation of
God, even in the hand which seems lifted up to destroy-" Though
he slay me, yet will I trust in hi;m."  " To the uprigat there aris.
et-h light in the darkness."
They do exploits as merchants.  They traffic not for time, but
eternity. They trade not to the ends of the earth, but beyond the
heavens.  Thev deal not in corruptible thins,. such as this world's
gnods, but in all spiritual blessings.  They run no risks, but are
sure to gain unsearchable riches.  One barg'ain alone is enough to
signalize and immortalize there:'" The kingdom of' heaven is like
tnto a -merchant nman, seekking, goodiy pearls:'who, when had found
one pearl of great prie went and sold all that.h  nad att bought
it. "
They do exploits as Itravele'r;.  Thoe lp.rch'n  "f th*t, t," ftL}ousand
Greeks under Zenophlo_; the journer of the israelietes f:rom Egypt
to Canaan under 5Moses; the return of the Jews ~grom Babylon to
Jerusalem  under Zerabbabel, were in tl e eve of aneotls far inferior
to the passage of a soul fiom a state of nature into titl glory that




124                     SEPTEMBER 2.
shal: be revealed. What a distance to reach! What difficulties t
pass through! What an end to attain!
They do exploits as warriors.  Is it a great thing to take a cityv 
But " he that is slow to anger is better than the tnighty, and l;I that
ruleth his own spirit than he that taketh a city."  is it a thl-na  of
renown to take a kingdom?  But "'the kingdom of heaven s:. L:eth violence, and the violent take it by force."  " Who is he.inat
overcometh the world? He that believeth that Tesus 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 pow.
ers, against the rulers of the darkness of this world, against spi.
ritual wickedness in high places."  A victor has sometimes barely
vanquished; 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 themselves 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." WVhen 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 of attire; 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 appear if the service of God 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
power, they were willing of themselves; praying us with much intreaty ihat we would receive the gift, and take upon us the fellowship of the ministering to the saints."  But see the people at the
treasury.  Many gave, and the rich cast in much; but a poor
widow cast in two mites; and this was the exploit of the day. For
they mtve of their abundance; hut she ngave all she had, even all
ner living. There may be wonders and prodigies of kindness and
liberality where very little is given if there be a willing mind. The
Lord looketh to the heart.
These exploits therefore are not confined to any particular rank.
No condition, however humble, is excluded from  moral and religious distinction.  The poor as well as the rich, servants as well
as masters, can be truly great.  They can be " great in the sight
of the 4ord " and can obtain " thre honour thyt comneth from God
o 1 ~'




SEP'2EMBER 3.                      125
SEPTEMBERB 3.-" Whi is a God like unto thee, that pa.rdoneth iniquity'P'
Micah vii. 18.
To whom will ye liken me? or shall I be equal, 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 admiration 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 fcrcibly and feelingly than in the praise of his goodness. 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 obnoxiousness 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 un
rivalled. None pardons like him.
None so peculiarly.  He displays at once his justice and his
mercy: his justice with regard 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 righteousness, 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
release him, and admit a substitute, was an exercise of pure grace,
to which he was not obliged. Besides, if he required an atonement
he provided the propitiation, and it was his own Son, whom he
spared not. How wonderful 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 be
cannot equally evince both in the same instance-This is the moemrgative of God only-But
-': ere the whole deity is known;
Nor dares a creature guess,
Which of the glories brightest shone,
ThIe justice or the grace."
None pardons like him —None so readily. Men, if not implacable are }.t commonly backward to forgive. They often assume
airs of haughtiness; require the offender to feel the effects of his
misconduct; exact from him the most trying humiliations; and al
ways think it enough to comply after they have been frequentlh
1'1*




12n                  SEPTEMBER 3.
and earnest y imnnplored. Every thing shows that it is thelr strange
work, and not natural to them. But the Lord not only waits to be
gracious, and is exalted to have mercy, but is ready to forgive. It
is true that he requires confession and submission —and must re.
quire them; but it is eqnlly true that he himself encourages and
excites them. The firs! advance is always from him; and he not
only makes the overture, but beseeches us to be reconciled.
None pardons like him-None so perfectly. He forgives our
trespasses, however numerous, and however aggravated. "Come,"
says he, " and let us reason together; though your sins be as scar'
let, they shall be as white as snow; though they be red like crimson, they shall be as wool."  In confirmation of this assurance he
has added examples, and shows us in his word characters the most
crim nal and hopeless obtaining mercy. He also tells us that in
this dispensation he is not to be judged otf 1v a human standard;
m.en's usages and conceptions with regard to torcgiveness being infinitely below his own: " 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. For my thoughts are not your thoughts, nei-.her are your ways my ways, saitl the Lord. For as the heavens
are higher than the earth, so are my ways higher than your ways,
and my thoughts than your thoughts."  So he pardons fully and
for ever. As far as the East is from the West, so far he removes
our transgressions from us. He throws them behind his 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 remenmhers 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 friendship. He allows us not only
to dwell in his house, but to lean upon his arm, and repose on his
bosom.
There are some who not only believe all this, but know the truth
of it from their own experience. They were once children of wrath,
even as others; but they were made to see and feel their desert,
and to cry, with the publican, God be merciful to me a sinner. And
they were heard and accepted in the Beloved.  They are now
passed from death unto life, and their grateful hearts are saying,
"O Lord, I will praise thee: though thou wast angry with me,
thine anger is turned away, and thou comfortedst me. Behold,
God is my salvation; I will trust, and not be afraid: for the Lord
JEHOVAH is my strength and my song; he also is become my salva tion."
Blessed are they whose iniquities are forgiven! But how dreadfil is the condition of those who are strangers to this remission.
You lie open every moment to all the afflictions of life, the sting
of death, and the damnation of hell. How is it you can enjoy any
thing like pleasure by day, or sleep at night, while you know that
Jying down and rising up the wrathl of God abideth on von. But if
willing to return you need not despair. There is forgiveness with
him. O hear his voice. Come and seek a share of this blessedness
for yourselves. He will in no wise cast you out. But the time
whereil he may he found is short and uncertain. Therefore seek




SEPTEMBER i,                      127
ye die Lord while he may be found, call ye upon him while he is
near. " Behold, now is the accepted time, behold now is the day of
salvation."
SEPTEMBER L. —`' And David was vreatlv distressed."-1 Sam. xxx. 6.
IN a fit of despondency and imprudence, having resolved to estape into the land of the Philistines, David went to Achish, king of
Gath. After dwelling some time in the royal city, he requested the
king to give him some place in the country for his residence: and
Achish gave him Ziklag. After dwelling there a full vear and four
months, war broke out between the Philistines and tlie Israelites,
and he was called upon by Achish to accompany him to battle, and
was made the commander of his body guard. Here he was thrown
into the utmost perplexity. He found himself under ob\ligation to
Achish; yet could not serve him without violating his conscience.
If he fought against Israel, where were his patriotism and piety?
And if he turned against the Philistines where were his fidelity to
his master, and his gratitude to his benefactor? God, who is always' better to us than our fears, and has all hearts under his controul, extricated him from this dilemma, through the jealousy of the
lords of the Philistines, who insist on his being sent back. But
while exulting in his escape from one difficulty another befals him:
and we need not wonder at his being " greatly distressed" when
we glance at the ingredients and circumstances of the affliction.
For when he arrived at Ziklag the " Amalekites had smitten it
and burnt it with fire."  It is never safe to boast of to-morrow; for
we know not what a day may bring forth. Little ean we imagine,
when at any time we leave our home, what may occur before we
return. It is a mercy if no evil befals 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 MIarah; 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 residence, found his house and all his property consumed to
ashes! Nor was this allThey had taken away the women and the children captives,
Persons may be tried not only in their circumstances, but in their
connections; and relative distress is frequently keener than even
personal. Some of us have been bereaved, but it was in the course
of nature. The objects of our attachment died in peace. We
watched their bed oi languishing with tenderness; we closed their
eyes; we laid them in the grave; and have often repaired to the
spot that contains their endeared dust. But David's family was
carned off by an infamous and cruel banditti to be sold or used as
slaves. Yea, he ]knew not at the time but they had been degradel,
violated, tortured, or even put to death.
The complicated calamity was also perfectly unthought of-" Foi
man also knoweth not his time: as the fishes that are taken in au
evil net, and -is tile birds that are caught in the snare; so are the
sons of men.nared in an evil time, when it falleth suddenly'ipor
them."  Afte a march of three days, cheered by every stei'ae




i28                   SEPTEMBER 4.
Drought him nearer home, and rejoicing in the eager hope of find.
ing rest in his dwelling, and delight in the embraces and hailings
of his household, all this mass of misery meets him like a spectre
instantly 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 the
talc of the roofless sufferers, of the cap ivity of his family. We are
prepared for what comes on gradually, and to be forewarned is to
fee`rearmed. But what befals us unawares often upsets the mind,
and we have hardly the power of reflection, through which alone
religion can operate. When the sky is lowering, and the waves
begin to curl, and rise, and roll, the mariner takes in the sail: but
here the storm burst without a signal
In addition to all this, he had to bear the reproaches and menaces
of his attendants and townsmen: " for the people spake of stoning
him, because the soul of all the people was grieved, every man in
his sosll and in his daughters."  We can excuse their grief, but
what can we say of the brutality of their purpose? How unenviable are the situations of public and official characters! If ever
they sleep, it is seldom on beds of roses: or if they do. the roses
retain their thorns, and the fragrance ill pays for the piercings. Is
good accomplished or a glory gained? They divide it with others,
or share it with chance. Does disaster or calamity occur? All is
imputed to them, even to the result of pure accident. They are
made answerable, not on]"- for wisdom and diligence, but for success, for events, yea, for "the seasons and elements themselves.
How often did the Jews talk of stoning Moses! 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-" T1- en David and the people that were with
him lifted up their voice and wept, until they had no power to
weep."  He wept thus though a brave man: true courage is always
tender. And he wept thus though a good man: grace does not deprive a man of sensibility: resignation and patience cannot be ex
ercised without much feeling. The decree 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 mighlt draw from our sufferings suspicions concerning our relation to God. But what son is he whom
tihe father chasteneth not? Since through much tribulation the
heirs of glory must enter the kingdom, these irials should rather he
viewed as way marks. The:y 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 faithli
"They all are most needful; not one is in vain."
They are to try our trust, ta exercise and strengthen our principles,
and to bring us to the throne of the heavenly gracE. And well
wil it be if we are led tc follow the exa- rlule of Day d, as it wiJl




SEPTEMBER 5.                       [29
appear in the next a ticle-But " David encouraged himself in the
Lord his God."
SEPTEMBER 5.-" But David encouraged himseif in the A.ord his God."'1 Sani. xxx. 6.
IT was a dreadful day for David and his fellow-sufferers, as we
have seen in the foregoing article. But if the rest had no God in
this time of evil he had one; David encouraged himself in the Lord
his God. He seldom addressed him in the Psalms without saying, " My God." The same privilege have all his people: the)
bave a God who claims them, and a God whom they claim-" God,
even our own God shall bless us."  " This God is our God for ever
and ever j he will be our guide, even unto death."
" All people will walk every one in the name of his god." All
have some rock; but " their rock is not as our rock, our enemies
themselves being judges." They who love and serve the creature
more than the Creator ale really worshippers of idols; and what
wonder if the God they have forsaken for very vanity should say
to them, in their distress, " Where are thy gods that thou hast made
thee? Let them arise if they call save thee in the time of thy trouole."  Hence they faint in the day of adversity. All their resources
are found worse than nothing. A Christian would rather perish
than think of such comforters and deliverers-" God," says he, " is
the strength of my heart, and my portion for ever"-" It is good for
me to draw near to God."  So it was with David-" David encouraged himself in the Lord his God."
But in what pertaining to the Lord his God did he encourage
himself? and in which all his followers may encourage themselves
also? He encouraged himself in his relations. One of these he has
mentioned, describing, the confidence he derived from it: "The
Lord is my shepherd; I shall not want. He maketh me to lie down
in green pastures: he leideth 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 ino evil: for thou art with me; tny rod
and thy staff they comfort me." He encouraged himself in his perfectlons. How relie-ing is the thought of a Being whose mercy
endureth for ever; whose understanding is infinite; whose power
is almighty; whose presence is every where. He encouraged himself in his engagenments. They are great and numberless. They
are adapted to all that we can feel or fear. They insure grace and
glor)y; and withhold no good thing from us. And they are all yea
and Amen, in Christ Jesus. And therefore David, for their certainty, calls them a covenant, which used to be confirmed by oath
and sacrifice; and says, " although my house be not so with God,
yet hath he made with me an everlasting covenant, ordered in all
thingles and sure; for this is all my salvation, and all my desire, althJough he make it not to grow."  He encouraged hiilself in the
belief of his providence. He knew that a sparrow falleth not to the
ground without our heavenly Father, alid that the hairs of our head
are all numbered. All my times, said he, are in his hand. I vwill
try unto God most high; unto God t at pelformeth all things of
~IU UVU YU 0  -                             M




130                   SEPTEMBER 6.
me. He encouraged hinselfin the review of his dealings. First,
his dealings with others. " Our fathers trusted in thee and thou
didst deliver them."  Secondly, his dealings with himself. "O
my God, my soul is cast down within me: therefore will I retnember 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 trouble; I will deliver thee; and thou
shalt glorify me. Make use of him as your " hiding place," your " resting place," your " dwelling place." Beware in your distress of crooked policy, of unlawful means of relief, of impatience, of dejection.
By nothing can you so much please God as by your confidence in him;
and by nothing can you so recommend your religion as by showing
the peace of God,which passeth all understanding, keeping your heart
and mind through Christ Jesus. Check therefore every tendency,
not only to murmuring, but to despondency; and after the example
of your model this evening, say, " What time I am afraid I will
trust in thee." " Why art thou cast down, O my soul? and why
art thou disquieted within me? Hope thou in God: for I shall yet
praise him, who is the health of my countenance, and my God."
SPFTI.EMBER 6.-" The Word was made flesh, and dwelt among us."
John i. 14.
THERE is something peculiar in this name-" The Word."  John
is the only one that applies it to the Messiah. Yet it is not on this
account the less entitled to regard, for John wrote as he was moved
by the Holy Ghost; and he has supplied many things omitted by
the three former Evangelists. But the origin of the title has given
rise to much inquiry. Some have supposed John derived it from
Plato the philosopher, and some from Philo the Jew. Yet why
should we suppose that he borrowed the term at all? Why not
consider it as one of the words the Holy Ghost useth? and whicb
it is possible the writer did not fully understand himself?
Yet what is the term designed to intimate? His office and designation? That as by his reason and speech a man displays his
nlind and will, so Jesus makes known the mind and will of God?
"No man hath seen God at any time; the only begotten Son, which
is in the bosom of the Father, he hath declared him."  Three things
mlay be safely observed.
First, John uses it to express a person. Nothing wou d be more
forced and false than to suppose " the Word" means an attribute
only, that is, the wisdom of God. Of what use would it be to tell
us that the wisdom of God was in the beginning with him? Could
it ever have been separate from him? And how could this Wisdom
be made flesh, and dwell among us?
Secondly, That this person had a bezi.g previously to his birth. For
in saving the Word was made flesh, John intimates that le was
something before this took place.  Yea, he fully expresses this-.
"In the beginning was the Word"-In the beginning of what? The
CGpe,!? No. but the world-The creation of all things. Hoaw




SEPTEMBER 6                        131
uselss and absurd to say that he was in the beginning if his owe
ministry!
Thirdly, That his pre-existence was a Divine existence. Observe
the name of God is given to him-and " the Word was Gcd." And
the creation is ascribed to him: "All things were made,y' him;
and without him was not any taing 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 creature, w tuld John have expressed himself in a way so proper to lead met: 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."  Sometimes flesh signifies the
corruption of humani nature; as when it is said, " So then they
that are in the flesh cannot please God." And " the flesh 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 nised
the term flesh for man, there would be nothing strange or harsh in
the phrase, " the Word was made flesh:" it was precisely the same
as saying, The Word became man-Campbell therefore renders it,
"The Word became incarnate."
But did he cease to be what he was, in becoming what he was not. t
Here was union, but not transformation. lie was God before he
was in the flesh, and he was God after; but he assumed our nature
into personal subsistence with his own.  Because the children
were partakers of flesh and blood, he likewise himself also took
part of the same. He took not on. him the nature of angels, but of
the seed of Abraham. Hence in the Scripture 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 God;"
this does not belong to him as man. Man is a spiritual and a material being; spiritual as to his soul; material as to his body. Yet
no confusion is produced by this conjunction: both retain their respective properties. It is not the bocdy that thinks and reasons; and
it is not the soul that eats and drinks. It is not the humanity of our
Lord that is every where present; and it was not his divinity that
was crucified.  He died as man; he fills all things as God.  VWe
pretend not bv these reflections fully to explain the subject:. but
they are sufficient to show that there IS no contradiction or absolute
impossibility of conception in 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 explain the most ordinary appearinces and the most undeniable operations C' nature? But this
is also " a great mystery of godliness." It meets our condition. It
brings down Deity to our reach. It renders him our example, out
sympathizing friend, and the propitiation for our sins. ABd



1312                  SEPTEMBER 7.
" % hi, Jews on their own law rely,
And Greeks of wisdom boast;
I love the Incarnate Mystery,
And there I fix my trust."
"1 And d:tl1t among us."  This adds to his humiliation-" Wl11 God
in very deed dwell with man upon the earth? He might leave been,
incarnate, and have dwelt in heaven, and among anges  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 lead.
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 rejected of men. They come
to be ministered unto, but he to minister, and to give his life a ransom for many. Dwelling expresses permanent 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 society.  He was present at the marriage in Cana of 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 austere, as we learn from the comparison and 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, a wine bibber, a friend
of publicans and sinners."  This was a slander, but as he went
about doing good, so he never by his 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 truth is, we
are to be in the world, but not of it. The religion of the Gospel
calls us both out of the world and into the world-out of the world
as to its maxims and temper-into it as a field of labour and a
sphere of usefulness, where we are to be diligent in business, to relieve the distressed, to teach the ignorant, to reclaim the vicious.
We are to fill our days; and live as long as we breathe.  When
Calvin was requested to leave off writing and correcting, Wh at, said
he, shall the master come and find me doing nothing? And Philip
Henry's remark is well known, who, when desired to spare him.
self, said, What are candles for out to burn out?
September 7.-" 1 Nvill fill this house with glory."-Haggai ii. 7.
Two things are certain.  First, that "this house" means the
temple reared by the Jews after their return from Babylon. Secondly, the " glory" with which it was to be filled was to arise from
the coming of the Messiah to dignify it-" For thus saith the Lord
of hosts, yet once, it is yet a little while, and I will shake the heaven and the earth, and the sea, and the dry land; and I wvill shako
all nations, and tha desire of all nations shall come —and I will fill




SEPTEMBER 7.                      133
this house with glory."  This was to be more than a;ubstitute for
all the distinguished articles that were found wanting,n the secon,
temple, compared with the first: and to account for the assurance,
" The glory of this latter house shall be greater than that of the
foramer."
Accordingly he appeared on earth while this house was standing,
and was often found in it. The first time we read of his being
there was as an infant, to be presented to the Lord. The offering
that accompanied the dedication was " a pair of turtle doves, or
two young pigeons." As this was the sacrifice allowed. for the poor,
in lieu of any thing more valuable, it shows the lowly condition:nto which he had entered. Few, therefore, for want cf splendour,
would notice the event. But this was not the case with all; and
another kind of greatness was displayed. " There was a man in
Jerusalem, whose name was Simeon; and the same man was just
and devout, waiting for the consolation of Israel: and the Holy
Ghost was upon him. And it was revealed unto him by the Holy
Ghost, that he should not see death, before he had seen the Lord's
Christ. And he came by the Spirit into the temple: and when the
parents brought in the child Jesus, to do for him after the custom
of the law, then took he him up in his arms, and blessed God, and
said, Lord, now lettest thou thy servant depart in peace, according
to thy word: for mine eyes have seen thy salvation, which thou
hast prepared before the face of all people; a light to lighten the
Gentiles, and the glory of thy people Israel." " And there was one
Anna, a prophetess, and she coming in that instant gave thanks
likewise unto the Lord, and spake of him to all them that looked
tor redemption in Jerusalem."  At the age of twelve we find him
in the temple, " sitting 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." IIow was his glory
shed abroad when he " went into the temple of God, and cast out
all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
and said unto them, It is written, My house shall be called the
house of prayer; but ye have made it a den of thieves." And " the
blind and the lame came to him in the temple; and he healed them.
And when the chief priests and scribes saw the vonderful things
that he did, and the children crying in the temple, and saying,
Hosanna to the son of David; they were sore displeased, and said
unto him, Hearest thou what these say? And Jesus saith unto them,
Yea; have ye never read, Out of the mouth of babes and sucklings
thou hast perfected praise?"
Here was now found in the temple the body, of -1>.L t;.e law
was a sI.adow: the reality of all the types; the accomplishment of
all the prophecies; the fulfilment of all the promises; the consola.
tion of Israel, Many eminent characters had entered the former
temple: but he was fairer than the children of men: and higher
than the kings of the earth. Think of his innocency. The formser
temple had seen good men, but never a sinless one. But lie was
harmless, holy, undefiled, separate from sinners: in him was no
sin. Think of his devotion. What faith! what trust! what spi.
rituality of mind! what fervour of love! what ardour of' zeal
VOL. II.                 12




134                   SEPTEMBER 8.
Such worship had never been rendered in Solomon's temple —no
nor by Adam in Paradise; nor by the angels in heaven. Think ol
his preaching there. " I have preached righteousness in the great
congregation;" and in him were hid all the treasures of wisdom
and knowledge; and he spake as never man spake. 0 to have
heard him, when early in the temple he said, " I am the light of the
world: he that followeth me shall not walk in darkness, but shall
have the light of life." 0 to have heard him at the passover, when,
on the last, the great day of the feast, he stood and cried, " If any
man thirst let him come unto me and drink.'" Other teachers received a measure of the Spirit; but he was full of grace and truth.
Think of his divinity. He could say, " There is one in this place
greater than the temple." In him dwelt all the fulness of the Godhead bodily. He was the Lord of all-V-ell 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 nothing and vanitVy unless he could see the beauty of the Lord; but because he has said,' Where two or three are gathered together in 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 sanctuary; 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 and ennobled it is none other 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
dwellethll in you? 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 gL)ry in 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 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."
SEPTEMBER 8.-" For the Lord will have mercy on Jacobh and will yet
tioose Israel, and set them in their own land: mard the strangers shall be joined
wsth them, and they shall cleave to the house of wJacob."-Isaiah xiv. 1.
THE Jews were carried away captive to Bablvlon. But they were,ot to be destroyed there, or to remain. " After seventy years be
accomplisiled at Babylon I will visit you and perform my good
word toward you, in causing you to return to this place. For I




SEPTEMtBER 8.                     133
Know the tho'ights that I think toward you, saith:he Lord, thoughts
of peace, and not of evil, to give you an expectel end."'  With regard to this restoration two things are mentionei in the words before us.
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 concerned, 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 corrections; and he does not afflict willingly, nor grieve the children of
men. He would humble them, and piove 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 dispensation. For when they were conquered and enslaved they carried the elements of their religion along with them, diffusing their
inspired writings, and spreading the knowledge of the true God.
Many pious characters rose to distinguished eminence and influence
during their stay in Babylon. Several very glorious and publicly
witnessed miracles were performed on their behalf. Thus God
pleaded the cause of his people, and showed that though he chastised them, they were the seed which the Lord had blessed. And
their deliverance was so wonderful, and attended with such unparalleled circumstances, that it not only at firstseemed 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 litt.e girl that waited on Naanan'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 scattered 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 Bunyan 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 produce of their privations and hardships. Who can tell in how many ways we 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 corrupted, and becomes'a most
powerful auxiliary of iniquity; but when grace meets with it, the
blas is sanctified, and operates after a aodly sort. The new crea.
ture feels the want of new associations; and here, as in every thing
else, like attracts like  Hence Ruth, though a Moabitess. said to hei




I%36                  SEPTEMBER 9.
Israehltish mother-in-law: "Entreat me nct to leave thee, or to re,
turn from following after 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, will I die, an I
there will I be buried: the Lord do so to me, and more also, if
iught but death part thee and me." And as soon as Saul of Tarbus came to Jerusalem, he " assayed to join himself to the disciples." So it is with all true converts; they easily abandon the
boeis and daughters of vanity and vice to " take hold of the skirt ef
him that is a Jew, saying, I will go with you, for I have heard that
God is with you."  They can now say, " I am a companion of all
them that fear thee." In them " is all my delight." T'hey will be
joined with them, and cleave to them in their assemblies as fellow
worshippers; in their communion as Church members; and in
their practice and experience as joint workmen in God's building,
labourers in his husbandry, soldiers in his army, and followers in.
his wavs.
Here is a good test by which you may judge yourselves. What
would make you most happy in your retirement? Would it be
this confidence of faith? " Thou hast given me the heritage of
them that fear thy name."  What is your principal desire when
you consider your own condition and that of others? Is it this?
" Look thou upon me, and be merciful unto me, as thou usest to do
unto them that love thy name?"
Happy they who can pray, " Deliver me from men of the world,
who have their portion in this life." I ask not to be numbered with
the rich, the mighty, andl the noble. Tell me, 0 thou whom my
soul loveth, where thou feedest, where thou makest thy flock to rest
at noon. I long for their Shepherd, their pasture, their repose" O may I see thy 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 on our character and conduct. He that winneth souls is wise. Let us therefore walk in wisdom towards
them that are without. Let us do every thing in our power to remove their prejudices. Let every thing in our religion be, not repulsive, but alluring, not only impressive, but amiable. Let us so
hold forth the word of life as to be perpetually saying, "We are journeying unto the place of 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."  And if we are the means of tringing one individual 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."
SEPTE.MBER 9.-"- To the law and to tI e testimony."-Isaiah tiii. 20.
THE " law" and " the testimony' are a fine representation of the
Scripture. Both these names art -ften applied to it especially in




SEPTEMBER, 9.                      1,7
the book of Psalmns. They are both significant tand striking. It
is called the law to remind us of its authority, equity, 2romulgatton,
and penalty. It is called the testimony because it contains the
mind, the judgment, the deposition-the witness of God himself
concerning all those subjects, which it is of importance for us to be
acquainted with, especially concerning the way of salvation by our
Lord Jesus Christ. The whole Gospel is therefore called "the
witness which God hbath testified of his Son."  And our Saviour,
speaking of the writings of the Old Testanent says, " They are
they that testify of me."
To this word we are to appeal. We are to appeal to it only"To the law and to the testimony," and to nothing else. This in
various instances is eluded  A Jew admits the ScriFtures of the
Old Testament to be of God; and could you lead him to these only
you might easily convert him to Christianity. But in his case they
are surrounded with Talmudical and Rabbinical appendages, the
errors, falsehoods, follies and absurdities of which can scarely be
conceived. These render Moses and the prophets almost inaccessible, or pervert their meanincg; and little can be done unless you
separate the vile from the precious, and lead them at once to the
law and the testimony. A Papist admits the Scriptures of both the
Old and New Testament to be divine: and could you contend with
him  upon this ground only, a victory -would be easily obtained.
But he admits along with these the Apocrypha, tradition, the decrees of councils; and the word of truth is approached. if not through
these, yet in full company with them, and can only speak as they approve. And there are Protestants who invite you into the temple
of Revelation, but you must enter leaning on Calvin, or Arminius,
or some other interpreter, who is to tell you how the responses of
the sacred oracles are to be taken; for you cannot be trusted alone.
Hence articles, and creeds, and systems, are drawn up by fallible
men, who have no other sources of information than ourselves, and
these are to be taken as including all the faith once delivered to the
saints. But however large the vessel they construct, it will not
contain the ocean. Christianity is " all the fulness of God." If
these formularies are designed and used as human and limited aids
to help in arranging, remembering, or understanding the divine
record, they may be not only unexceptionable, but useful. 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 according to this word it is because there is no liaht in
them; and they are to have no dominion over your faith.  Stop
nowhere on this side the great Teacher sent fromn 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
slhould 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 I baptized in the name of Paul? Let it it be enough for n e to be
called a Christian after Christ. Every thing more is forbidden by
himself: "C (all no man master upon earth, for one is your niasser,
rven Christ, and all.ye are brethren."
As we should appeal to it only, so we should appea;'c t wholl3
12*




X131 XSEI4EMBER 9.
—'iTo the law  and to the testimony, with evt.ry tl'ng religious.
We say religious, for this is the subject in question. Other things
may' be carried to other tribunals. In matters of learning, science
and commerce, reason may fill the judgment-seat.  But here, in all
cases. the authority of Scriptulre must decide. Four things in particular we must always take to this standard.
First, take your state to the law and to the testimony.  Some
never examine themselves.  Others are satisfied to live year after
year trembling  between hope and fear. Others draw a conclusion
in their favour, but it is a groundless one, and will terminate il tile
bitterest diappointment and anguish. It is a very serious thing to
determine your condition before God. And yet how desirable is it.
Even if you find yourselves condemned already. it is well to learn
it while deliveranice is yet possible: and if you are justified by the
Saviour's blood, how much will the 1knowledge of it conduce to Lhe
glory of God and your own comfort? But by what 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.
[ need not inform you of what importance just sentiments in religion
are: vou are therefore commnanded to bury the truth and sell it not.
But great differences with regard to what truth is, prevail among
those who call themselves Christians, and they cannot all be right.
There are diverse and strange doctrines; but it is a good thing for
the heart to be established with grace, by which the Apostle means
the doctrines of grace. And here all our satisfaction must be derived from the conformity of our creed with the written word.
Bring therefore your views of sin, of the fall, of the person and
work of the Lord Jesus, the foundatiou of our acceptance with God
and the order and stability of the everlasting covenant; bring ther
all, and weigh them  in the balance of the sanctuary.  Like the
Bereans, search the Scripture daily to see whether these things aie
so. Prove all things, and hold fast that which is good.
Th[irdly, take your experience to the law and to the testimony.
Some ridiicule all the various feelings in religion. But the subjects of Divine grace are well acquainted with them. And Christianity must be an experimental 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
enthusiastical, 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;ile effects of Divine truth in the soal,
as described by the sacred writers.
Fourthly, take your practice to the law and to the testimony.
Your religion is nothing without this.  See whether your conduct
— with regard to God-with regard to your fellow-creatures — and
with regard to yourselves, be such as this word describes and elnjoins. If you thus fairly appeal to the Scripture, it will doubtless
censure and conuemn you iti many things; but do not consider it
your enemy because it tells 3 ou the truth. Faithful are the wounds
of a friend. The discoveries you will make may be, and often will
be humbling; but the sacrifices of God are a broken heart.  You
will be gainers by x pr >cess though painful, that checks self-rightee




SEPTEMBER 10.                       139
ousness, that induces you to rejoice in Christ Jesus, having no sonfi-ence in the flesh, and urges you to pray for more of that srace
which is alone sufficient for you. Indeed 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 nian 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 me and lead me in the way everasting."
SEPTEMBER 10. —" Sit thou at my right hand."-Psalm cx. 1.
7T will be remembered how our Saviour perplexed the Pharisees,' showing that these words were addressed by the Father to the
rossiah, whom David calls his " Lord," though he was his " son."
in.t let us notice the expression itself, and the more so because the
expression occurs so frequently in the Scriptures. It may be considered a3 importing repose and refreshment after all his exertion
and toil. For he did labour as he said, " I must ivork the works
of hiln that sent me, while it is day: the night comneth, wherein no
man can work."  At the close of life therefore he could acknowledge, " I have glorified thee on the earth: I have finished the work
which thou gavest me to do." And though from the state of his
mind and hear:, to do the will of him that sent him and to finish
his work, was his meat and drink, yet he was no stranger to weariness and suffering. But he hath entered into his rest, having ceased from his own works as God did from his. He bleeds, he "dieth
no more."  " 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."
Sitting at the right hand denotes pre-eminence. At the last day
the saints are represented as at the right hand of the Judge. Joseph
wished the right hand of his father to be imposed upon the head of
Manasseh his first-born. At Solomon's right Land sat the queen,
in gold of Ophir. The greatest honour a king can show to any
person is to seat him at his right hand. Hence all the glories ot
empire therefore were to descend from this station, as we see in
the Psalm before us. From thence his enemies were to be made
his footstool; from thence he should send forth the rod of his
strength out of Zion, and rule in the midst of his foes; from thence,
in the day of his power, he should obtain a willing people, numerous as the dew of the morning; and from thence he should strike
through kings in the day of his wrath, drink of the brook in the
way, and lift up his head as more than a conqueror. Hence the
Apostle considers it the extreme of digniy: " To which af the
angels said he at any time, Sit on my right hand, until I make thine
enemies thy footstool'?" And again; " He set him at his own right
hand in the heavenly places, far above all principality, and power,
and might, and dominlion. and every name that is named. not only




140                 SEPi EMBER 10.
in this world, but also in that which is t( come: and hath put all
things under his feet."
Much of this is at present unrealized. But we see Jesus, for the
suffering of death, crowned with glory and!-onour. A nd the view
should _gratify our affection. Love delights in the glory of its obhject. IT therefore we'love in sincerity, after sympathizing with
him in the 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, and exalted far above ahl
heavens, that he might fill all things. John could not go on with
his description of him without pausing to express the adoration of
his heart; " To him be glory and dominion for ever and ever.
Amen."
Let the view also encourage our hope. We are deeply interested
in his elevation. It was expedient for us that he went away. In
his ascension he received gifts for men. As glorified he gives the
Holy Ghost. As exalted he is a Prince and a Saviour to rule and
relieve his people, and to make all things work together for their
good. "Who is he that condemneth? It is Christ that died, yea
rather, that is risen again, who is even at the right hand of Gods
who also maketh intercession for us." He is our head anq representative, and by reason of our union with him we are " quickened
together with Christ, and raised up together, and made to sit
together in heavenly places in Christ."
And let it wean us from the earth. Where the treasure is there
will the heart be also. But he is your treasure, and he is in heaven.
Why seek ve the living among the dead? He is not here. He is
risen. Follow him; and " seek those things that are above, where
Christ sitteth at the right hand of God." What an inducement
was it to Jacob, at a period when nature dislikes a change, to leave
his own country, and go down into Egypt, when he heard the message, " Thus saith thy son Joseph, God ha th made me ruler throughout all the land of Egypt: come down unto me. tarry not: and
thou shalt dwell in the land of Goshen, and thou shalt be near unto
me-and there will I nourish thee."  At once his aversion and
fears gave way. " And Israel said, It is enough; Joseph my son
is yet alive: I will go and see him before I die."  And what says
Jesus to his people? Come up hither. I am Lord of all the region
into which ye shall enter-Come, and be near me-Come, and be
for ever with the Lord.
And let it embolden us, while here, to acknowledge and hono.r
him. Were we to be ashamed of him, or to deny him, we should
be far guiltier than Peter. For we run no such risk in confessing
rim as he did-He trembled for his iife. And when he disowned
nim his Lord was a prisoner at the bar, and going to be crucified,
under a charge of blasphemy and sedition-But we deny him on the
throne, angels, principalities, and powers being subject unto him,
and every name that is named, not only in this world, but in the
world to'come. " Seeing then that we have a great high priest,
that is passed into the heavens Jesus the Son of God. et us ho d
fact our profession."




SEPTEMBER 11                        14;
SEPTEM",.R 1il. —" Fear thou not; for 1 am with thee."-Isaiah xli. 0.
THERI are more than sixty admonitions against fear addressed
m the Scripture to the Lord's people. And what do all these imply,
but their pron-ness to apprehension, and the groundlessness of their
alarms. Hence the injunction is never unaccompanied with an
argument to enforce it. For whatever the men of the world may
thilk, religion is wisdom, and its children are able to gife a reason
of the hopy that is in them. Hence knowledge always befriends a
Christian.  It is injurious 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 tnlng is safe and right with him; and therefore the more
he truly examines his condition, the more he must be satisfied withit, his doubts are mistakes, his apprehensions are misapprehen
sions-He only needs to be informed of things as they really are
and he is free indeed. Hence nothing c-an be of' more importance
to the subjects of divine grace, than just and clear views of their
state and privileges; for though their safety does not depend upon
the degree of their knowledge, their consolation is much affected by
it-They that knox his name will put their trust in him.
The presence of God is the 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 sGod by which he is every
where.  When his presence is spoken of in a way of promise, it
refers not to a perfection of his nature, (though this is always implied,) but to his peculiar nearness and influence as their Saviour and
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 worla-" The Lord is nigh unto them that are of a broken
heart, and saveth such as be of a contrite spirit."
What the 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 remove?
Do your temporal exigences excite your fear?  Fear thou not,
for he is with thee to provide for thee. He sustained the Jews
with manna from the clouds, fed Elijah by ravens, and multiplied
the:vidow's oil and meal. You are not to look for miracles; but
ou may look for the Lord, who performed these wonders of old.
He is with you; and his hand is not shortened that he cannot save,
a }r his ear heavy that he cannot hear" And sooner all nature shall change,
Than one of his premises fail'
And what has he promised? Thy bread shall be given thee, anti
thy water shall be sure. 0 fear the Lord. all ye his saints, for
there is no want to them that fear him. The young lions do lack
and suffler 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 Fathet
feedeth ther - Are ye not much better than they."




14r                  SEPTEMBER 11.
Po your perplexities excite your fears? Fear thou not, for he is
witli thee to guide thee. The Jews had before them a wayless de.
sert but to relieve them from their anxieties, the Lord furnished
them with a pillar of cloud by day, and of fire by night. As this
paused they rested, as this moved they followed straight on, or
turned to the right hahd, or to the left, accordirg to the direction of
their leader, till it brought them to a city of habitation. You have
the same advantage.  Yot 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 movement. 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 he 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 conformity to them: and sometimes they may
discourage you-They must indeed always dismay you if you view
them only in connection with your own strength. But your sufficiency is of God. His almighty Spirit shall help your infirmities.
He giveth power to the faint, and to them that have no might he increaseth strength. His strength is made perfect in weakness.
Do your dangers excite your fears? Fear thou 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 for us,
who can be against us?
" A thousand savage beasts of prey
Around the forest roam,
But Judah's lion guards the way,
And guides the traveller home."
Do trials excite your fears? Fear thou not, for he is with thee to
Comfort thee. " I, even I, am he that comforteth you." " As one
whom his mother comforteth, so will I comfort you, and ye shall
be comforted in Jerusalem." And his consolation i's not only tender, but strong consolation, sufficient to bear up the mind under any
burden, and to cheer the heart in every distress. " Yea," says oli e
who had often been revived in the midst of trouble, " 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." Deatn
is a trying hour; but it should not appal you. You are not to judge
by your present feelings what your experience will be when the
season arrives He is peculiarly with his people in their afflictions,
and his grace s proportioned to the time of need-He will not, he
cannot fail vo, in your last extremitv: and you may s:.y, with Dr.
Grovenor. "' 1 can smnile on death, if God smiles upon me."




SkPiTEMBER 12.                     ta3
Wel9, here is enough in every period, in every condition, m every
circumstance, to embolden and animate us-if we can but lay hold
of it. But what is all this withoul faith?  Lord, I believe, help
thou mine unbelief!
SEPTEMIBER.2. —" O thou preserver of men." —Jor vii. A0.
THE word may be rendered, and in some versions has been ren.
dered, " O thou observer of men."  And it is a true and an awful
reflection that " his eyes are upon the ways of men, and he seeth
a.l their goinogs: there is no darkness nor shadow of death where
the workers of iniquity may hide themselves."  He is an unerring
observer; an observer whose glance nothing can escape; an observer who records all he witnesses, and records it with a view to ex.
posure and trial: for God shall bring every work into judgment,
with every secret thing, whether it be good or whether it be evil."
It has been contended too, that the connection in which the tern, is
found requires this translation: " I have sinned, what shall I do
unto thee, 0 thou observer of men." But in this, as in almost every
other instance, we deem the present rendering preferable, and preferable even on account of the connection. Here is a penitential
confession; but in all repentance, at least in all repentance that is
unto life, a view of the goodness of God is necessary, both to excite
hope, and to produce gofdly sorrow: and it is here seen and acknowledged: for " it is of the Lor l's mercies that we are not consuymed, because his compassions fail not; they are new every
nmorning"We need not endeavour to prove that man needs preservation.
As he did not make himself, so lhe has no sufficiency of his own
to sustain himself. If left to himself for a moment he would relapse into nothing. He lives and moves and has his being in God.
He is constantly surrounded with dangers, yet he is not sensible ot
even one in a thousand of them, and he is unable to ward off those
hle apprehends. And who among, his fellow-creatures is interested enough, wise enough, powerful enough, alxrwars near enough,
patient enough, to watch over and secure him?  But God is infinitely qualified for the office, and he graciously condescends to as,
euime the character of " TuF PRESERVER OF SInE"' —Let us bring this
lorne to ourselves.
Why died we not from the woimb? Why dropped we not whlen
babes from the hands of a heedless or unfortunate nurse and, L1Ae
Mephibosheth, become a cripple for life? Why fell we not a prey
to the perils of infancy, childhood, and youth? HowN many victims of accident, of disease, and of mortality have we known?
But iwe are the living to praise him as it is this day. And where-.%re? Eb)enezer! "Hitherto hath the Lord helped us."
And if the Preserver demands gratitude for the past, he authorlres our confidence and comfort with regard to the future. Let us
think of him under this endearing relation,  and in all thte uncertainties before us be encouraged-encoutraged when wev lie down
and have to pass through the darkness and dangers of the night.
eason —encouraged when x P risp in the rnornt:, and have co ugo




144d                  SEPTEMBER 13.
through the business and perils of the day —encou:aged when W6
travel at the call of duty, or for the purpose of friendship or hiealth:
let us say, as we advance, " 0 Lord, thou preservest man and
beast;" and as we return let us remember the promise, " Thou
s.alt i now also that thy tabernacle is in peace, and thou shalt visit
thy ha bitation and not sin"  Yea, in all the parts and passages of
that life, in the midst oi' which we are in death, and know not wvha
a day or an hour will bring forth, let us strengthen and cheer ourselves with the persuasion that nothing can befal us by chance, that
all our times are inl his hand, and that we are immortal till our
worl is done.  A spariow falleth not to the ground without our
heavenly Fathter  and the very hairs of our head are all numhbered.
But the suoject has a peculiar bearing upon Christians. For
while he is the Saviour of all men, he is especially so of them that
believe. A man takes nlo:re care of his jewels than of his common property; and is more concerned fbr the safety of his wife and
children than of his cattle. God's people are to lirn more than
these images imply. Accordingly we are assured that he takes
pleasure in them that fear him, in them  that hope in his mercy.
He keeps them,rs the apple of his eye. Lest any hurt them, says
he, I will keep them night and day. This is the promise made to
evety 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 secured. Other things are only secured conditionally. The Christian may suiTer fron the strife of tongues, he
may lose his substance, his health, and even his life-but he.can
never lose his soul. With regard to his eternal all, he can 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." Thus
he is not afraid of evil tidings, for his heart is fixed, trusting in the
Lord. My enemies are 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 will
call upon the Lord, who is worthy to be praised: so shall I be saved
from  mine enemies."  Thus it is said, " Thev shall dwell safely
in the wilderness, and sleep in the -woods."  How lonely, dreary.
terrifying the situations! But amidst the howlings of the wilderness, and the horrors,f the woods, they shall dwell safely there,
and sleep soundly ther,  So David, when Absalom had driven him
from his palace, and he had few troops to support him in the field,
garrisoned himself in God: " I will both lay me down in peace
~nd sleep: f'r thou, Lard, only makest me dwell in safetv"'




SEPTEMBER 13.                       145
S8XTEMBE. 13.-" For we must needs die, and are as water spilt oil the
ground, which cannot be gathered up again; neither doth God respect any per.
son: yet doth he devise means, that his banished be not expelled from him."'2 Sam. xiv. 14.
JOAB was resolved to reconcile David to Absalom. For which
purpose he  sent to Tekoah, and fetched thence a wise woman,
and said unto her, I pray thee, fe-gn 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 mourned for the dead.
ThougL hlie is called " wise," she seems very little deserving of the
appellation, unless she displayed more wisdom on former occasions
than she does in the present instance. For there is scarcely one
article in the whole of her long wordy addi 1   that pertinently and
justly bears on the subject. Joab indeed furnished her with the
leading part of her story-for it does not deserve the name of reasoning.  But he had an unjustifiable measure to accomplish, and
therefore he did as well as he could, to make the worse appear the
better cause. He was alho aware " that the king's heart was toward Absalom."  He knm w 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 statement 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 importance in reading the
Scriptures to observe it, that tile HIoly Ghost does not sanction as
righteous, or as true, every thing recorded in them. The sacred
writers relate farcts as they occurred, leaving us.to employ our reason in distincuisning 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 unfair 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
libertines, whosc- objections he would answer.
Let us apply this to the case before us. The woman having lby
a kind of parable drawn from David a sentence of censure and condemnatlon, which, as she supposed, affected himself, she makes an
application of it-" Let thine handmaid, I pray thee, speak one
iword unto my lord the king. And he said, Say on. And the rwoman said, Wherefore then hast thou thought such a thing against
trit people of God? for the king doth speak this thing as one which
is faultr, 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
eingw shall now lie 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 min's mortality: " For we must needs uie, and are as watel
spilt on the grount  which cannot be gathered up again; neither
doth Godl respect; ^y person"-As much as to say, A-mnon would
VOL. II.                  18




46                    811, PTEMBER 14.
have died if he had not been slain by his brother. Absalom will
die, and severity may i;asten' the event. Thou, David, though a
king, art dying, and wilt become as one of the people-This was a
poor reason for dispensing 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 personal injury, and where we are required, not to avenge ourselves.
Has a fellow-creature offended you? The offender will soon be incapable of receiving forgiveness, ard you will soon be beyond the
power of exercising it. Whatsoever therefore thine hand findeth
to do, do it w;th thy might; for there is no work, nor device, knowledge, repentance, or wisdom, in the grave whither thou goest. Remeint er that anger resteth in the bosom of fools. Let not the sun
go'own upon your wrath. Especially, let not life close upon you
hefo:e you are reconciled to your brother. Would you enter the
presence of God implacable?  Yet there is but a step between you
and death —Boast not thyself of to-morrow; for thou knowest not
what a day may bring forth.
The second is drawn from God's goodness: "Yet doth he devise
means that his banished be not expelled from him" —And therefore,
as if she would say, resemble him, and be like him, not only in
power, but in clemency and kindness. This again is a poor plea
in favour of the impunity of a public malefactor.  We are not to
spare those who deserve to suffer by the laws of the land because
God is merciful and gracious. The minister of God is not to bear
the sword in vain. He is set for the punishment of evil-doers, as
well as for the praise of them that do well. Yet the argument is
true in itself; and applies to cases of private and personal office.
There we are required to exercise forgiveness; and it is enforced
by this very motive. Hence says the Apostle: "Let all bitterness,
and wrath, and anger, and clamour, and evilspeaking, be put awar
from you, with all malice: and be ye kind one to another, tenderhearted,  fargiving one another, even as God for Christ's sake hath
forgiven you."  To which we add the parable of the Saviour:
" Then came Peter to him, and said, Lord, how oft shall my brother
sin against me, and I forgive him? till seven times? Jesus saith
unto him, I say not unto thee, Until seven times; but, Until seventy
times seven.-So likewise shall my heavenly Father do also unto
you, if ye from your hearts forgive not every one his brother their
tiespasses."
S.PTEMBER 14.-" We must needs die, and are as water spilt on the ground,
which cannot he gathered up again; neither doth God respect any person. -
2 Sam. xiv. 14.
HEnE we are reminded that we are under a necessity of dying,
that the effect is irretrievable; and the stroke without partiality.
— " We must needs die."  The necessity was not original, blu'
induced by the Fall. It resulted not from nature, but sin-" By
one man sin entered into the world, and death bv sin, and so death
hath passed upon all men, because all have sinned."  All creatures
die, yet we never speak of a mortal bird or a mortal beast, but only
0o a mortal man. He only descrves the epithet as a reproach. He




SEPI rE IBER 15.                    14C,uly was made immortal, but he degraded himself from the dig.
nlty and being in honour abode not, but made himnself like the
beasts that perish. Now it is appointed unto men once to die. I1
is the present law of their nature: and from history, observation,
and experience; from  the numberless accidents and diseases to
which they are exposed; and from the infirmities and decays they
feel in their bodies, the living know that thev shall die:
— " And be as water spilt on the ground, which cannot be gathere,3
alp again."  When we see our little family asleep we are not
larmred or concerned, though they are unconscious of our presence,
and for the time know not any thing; because we have it in our
lower to restore the sensibility when we please; yea, nature, if
eft to itself, will soon recover it. But while suspended over the
breathless corpse, in vain we watch to see a movement —we speak
in vain-and touch the cold cheek in vain —and we bury our dead
out of our sight. We are not denying a future state of existence,
but we have no restoration from the grave here.'"O spare me,"
says David, " that I may recover strength before I ogo hence and am
no more."  " In the mortin,  sayls Job, "ye shall seek me-but I
shall not be." Ah! could we re-gather their precious remains, and
inspire and revive then  Rachel -would no longer " weep for her
children, and refuse to 0)e comforted, because they were not;'
Jacob would no longer say, " Joseph is not;" at the domestic table
"David's seat" would no ionger be " empty;" nor would the lonely
friend heave any more at the thought, "we took sweet counsel together, and walked to the house of' God in company."  But in vain
we seek them —They are gone the way whence they shall not return-The places that knew them shall know them  no more for
ever.
"Neither doth God respect any person."  He does not overlook the little, or fear the great. Ile does not spare the poor from
pity or the rich from favour. He is not moved by the venerableness of age or the charms of infancy. He gives the destroyer a
universal commission, and orders himn to strike impartially as to
time, place, and manner. Youth, and beauty, and stren(gth, and
l earninc, and wisdom, and usefulness, lie down equally in the dust.' No man knoweth either 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 wide difference that remains
Is endless joy or endless pains."
SEPTfrMBER 15.-" He diOd that wrlich was evi' ir the sight of the LordA-.
2 Chron. xxxiii. 2.
MAlNASSEH, 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 b, his farue. Subjects have Been called rebels when thev




ita                    SEPTEMBER 15.
have been only maintaining their lawful rights.  Christiars, be
cause they were not understood by their calumniators, have been
deemed enthusiasts when they have only spoken the words of truth
and soberness. A public charity 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
lhim of her substance: 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 tihe
pen of inspiration.  Witness his oppression and cruelty-" Manasseh shed innocent blood very much, till he had filled Jerusalemn
from one end to the other."  Tlie language is doubtless hyperbolical. But take it in the lowest sense consistent with truth, and how
many persons under false pretences must have perished from publie or private assassination to gratify his avarice, ambition, or revernge. For it was not the blood of criminals, but innocent blood
that he poured out in such torrents: and we have reason to believe
that a great portion of the victims suffered for the sake of religion.
Early ecclesiastical history asserts, we know not on what foundation, that Isaiah was sawn asunder by his order. Witness his
idolatries-" He built again the high  places vwhich Hezekiah his
father had broken down, and he reared up altars for Baalim, and
made Oroves, and worshipped all the hoest of heaven, and served
them."  Witness his superstition-" And he caused his children to
pass through the fire in the valley of the son of Hinnom:" that is,
he either sacrificed his offspring to Mloloch, or dedicated them to the
service of the idol, to be employed in the execrable rites of his worship. Witness his infernal alliances- I"He observed times, and
used enchantments, and used witchcraft, and dealt with a familiar
spirit, and with wizards."  Witness his open contempt of every
thing sacred-" And he built altars for all the host of heaven in t1he
two courts of the house of the Lord. And he set a carved image.
the idol which he had made, in the house of God, of which God
had said to David and to Solomon his son, in this house, and in Jerusalemn, which I have chosen before all the tribes of Israel, will I
put my name for ever."  Witness his concern and zeal to corrupt
others —" So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had
destroyed before the children of Israel." From the parallel passage
in the book of kings, it is said, " He seduced them."  His example,
being in high life, would be very influential; but he exerted himself to lead others astray; and what means and resources could
surch a man employ?  Witness the aggravations of his guilt. lHe
Nwas niouslv descended.  Hibs father was the good Hezekiah.  Tiie
allace in which he had been brought up was none other than the
iou:e of God and the gate of heaven.  He had been under the care
of pious priests and prophets.  Ilowr mlunch had lhe to unlearn. But
lie could nlot unlearn it; he had tVherefore to fiAlht Twith convicticn,
and to overcome all the remnonstrances, and to get rid of all the uneasiness of conscience.  He was also divinely warned from time to
time: this is the meaning-"And the Lord spake t' Manasset;,




SEPTEMBER 15.                       145
and te Ills peop)le: but they would not hearken." And this impeni.
tence crowned and confirmed all his iniquityAnd now what think you of this representation, on the truth of
which we can perfectly rely?  Is it not painful and humiiiating to
reflect nupon it? Yet ihis marn was a partaker of our own nature,
and if we-: do not resemrible him, are we to glory in ourselves? Yea,
ought we not to be thankful?  All have not the same c: portuni.
ties and temptations. Who can tell what we might have, een had
we encountered the perils in which others have been wiecked?
What would any of us have been in a world like this without Di.
vine restraints? " There goes John Bradford, but for the grace oi
Cod," would the martyr exclaim when he beheld the transgressor
Our Lord therefore leads us from the effects to the hidden cause
and fixes on the human heart. " Out of the heart proceed evil
thoughts, murders, adulteries, fornications, thefts, false witness,
blasphemies."  According to this decision the principles of the
blackest crimes in practice lie in the recesses of many a character
that appears fair to men. They are not suffered to spring up, but
who will not honestly own that he has felt them in their most secret workings? Anger is the germn of malice; lust of sensuality;
covetousness of theft. A desire to conceal the excellences of another from ourselves, or from  the world, genders false witness.
Hard conceptions of God lead to blasphemy. Ah! how little permission of Providence, or encouragement from circumstances, do
the evils of our nature require, to bring them into exercise, and to
degrade us to a level with the vilest of the vile-Lord, what is
man 
And F-iat think you of the pardon and renovation of such a sinner! " Is not this a brand plucked out of the fire?" Should we not,
in reading his history, have expected that he would perish a spec.
tacle to the world, to angels, and to men? But God's thoughts and
God's ways are not ours. Where sin abounded grace did much
more abound-M-anesseh is saved!
When the elder brother heard of the reception of the prodigal, he
was angry and would not go in. And such mercy as Manasseh experienced may be offensive to some now, who trust in themselves
that they are righteous and despise others. " Of what use are our
good breeding and morals? What, are the dregs of depravity to be
saved as well as we? and to enter into life with us?"  Yes; and
if you had the mind of Christ, and if you were like angels, who re,
joice when a sinner repenteth, you would gladly haii any of your
fellow-creatures who were the subjects of such free and sovereign
goodness, and magnify the God that displays it. IEvrery penitent
may say with David, when recovered from his fall, " They that
fear thee will be glad when they see me, becauae I have hoped in
thy truth."
Such mercy may be abused; and it is abused by those who continue in sin that grace may abound; who hope that God, who is so
ready to pardon, will not be severe to mark what they do amiss, but
that when they can sin no longer, he -will, by some extrao'dinarv
interposition, subdue their unwillingness, and deliver them from the
condition in which they nowv voluntarily continue. But how dreadful is it to be evil because God ii good! Is this likely to gain his




~15F                 SEPTEMBER 16.
favour? He is merciful, but his mercy is exercised in harmony with
all the perfections of his nature. And his goodness is designed to
lead us to repentance. And now is the accepted time, now is the
day of salvation. His Spirit is now striving with you, but if you
refuse to fall in with his motions he may righteously decline to
address you in future, and hide from your eyes the things that belong to your peace. You cannot deserve his grace, but you may
provoke his wrath, and nothing is so sure to provoke it as your' doing despite unto the Sp'-it of grace.:'
But such an instance of mercy should encourage you if you are
disposed to return to the Lord. Then, however guilty, you have
no reason to despair. "Come," says he, "and let us reason together;
thou:gh your sins were as scarlet they shall be white as snow,
t;ough they were red like crimson they shall be as wool."
And let it animate us in our concern for others. Whatever
lengths they have gone, let us never consider any of our fellowcreatures abandoned, so as to give up prayer and the use of means
-And let us use them in the faith of him who is mighty to saveIs any thing too hard for the Lord?
SEPTEMBER 16. —" I was wounded in the house of my frlends."-Zech. xiil. 6.
FRIENDSHIP is a boon which has always been highly valued and
extolled. It has been called the charm of life, and the balm of
grief. He is deeply pitiable who has not a friend; and he is in a
most privileged condition who has never had reason to complain,
"' I was wounded in the house of my friends."
We are formed for society; we love society: we need society;
we derive much of our happiness from society; and yet in one way
or another our connections are very expensive things. There are
here, so to speak, four kinds of wounds. First, those that arise
from the honest and salutary reprehensions of our friends. Solomon
commends these by way of contrast: " faithful are the wounds of
a friend, but the kisses of an enemy are deceitful." Instead of complaining of these, we shall be thankful for them, if we are likeminded with David; " 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."
Secondly, Those that result from their sufferings. Paul speaks
of the comforts of love: but it has its sorrows too. If I love another,
and in proportion as I love him, I shall make his case my own: I
shall weep when he weeps: I shall bear his burden when he is oppressed: and perhaps suffer as much by sympathy as he himselt
suffers, when I hear him cry, " Pity me, pity me, 0 ye my friends,
for the hand of God hath touched me."
TtLirdly, Those which are produced by our being bereaved of
them. There are few but have felt these losses; while some have
had peculiar reason to sigh, " I sit, and am alone, as a sparrow upon
the house-top —" Lover and friend hast thou put far from me, and
mine acquaintance into darkness."  Oh! the anxieties that precede
~-the anguish that accoml anies-the dreariness that follows-t.he
L&eling of heart-desolation tf'sat arises at the sight of the walks in




SEPTEMBER 16.                       lbl
shich we comm aned with them, the seats they occupied, the books
they folded down, the flowers they planted-the nightly visitations
of thought when darkness and wakefulness let in busy memory, to
recall the past, and open the wounds afresh which time had tried
to heal!
Fourthly, Those which are inflicted by their improper conduct
Even the sincere are imperfect; and may wound us by ignorance,
rudeness, wayward temper, riisapprehension, and censure without
cause. But some are altoget ler vanity and lies. Their friendship
is a mere flash of feeling. It is the working of selfishness, during
which they make you their scaffolding, and then lay you aside.
They only elevate to depress: they only flatter to spread a snare
for your feet; they only insinuate themselves into your bosom to
prove the viper there.
Thus therefore we often 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 lamentations 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 sup
ported 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 fop
perfection; but remember that as every relation in life is filled witv
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 out
fellow-creatures at large. David said, " All men are liars;" but't was " in his haste;" and he acknowledged his rashness and
injustice.
We may, however, regulate and modify our regard, and especially our dependance and expectation: and we ought to hear the
voice of the word, when it is feelingly enforced by events: " Cease
from man, whose breath in his nostrils, for wherein is he to be accounted of?"," Then let us trust the Lord alone,
And creature-confidence disown:
Sure as on creatures we depend,
Our hopes in disappointment end."
Blessed is the man who trusteth in the Lord; and whose hope the
Lord is. He will not, he cannot fail us. See the use the Prophe,
made of what he was compelled to acknowledge-" Trust ye no,
in a friend, put ye not confidence in a guide: keep the doors of thl
mouth from her that lieth in thy bosom. For the son dishonouretrf
the father, the daughter riseth up against her mother, the daughlte
in law against her mother in law; a mr n's enemies are the men ol




152                   SEPTEMBER 17.
his own house. Therefore I will look unto the Lord; I will ival
for the God of my salvation: my God will hear me."
Should we not also do well to make the conduct of our fellowcreatures towards us a glass in which to contemplate our conduct
towards God?  Then must our sev erity fall upon ourselves much
more heavily than upon others. For what are our claims upon our
conuexions compared with God's claims upon us? AnOd what are
the forgetfulness, and ingratitude, and perverseness, and unkindness, and treachery of those we have befriended, compared with the
instances of vileness which our infinite Benefactor has constantly
to witness 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, thine 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 be ve holy m amanner of conversation." —1 Peter i. 15.
CHRISTTANITY is not only, as we see In the preceding verses, a
system of grace, but of holiness also; and however the term may
be abused or despised, the professors of the Gospel are to be distingulished as saints.  Observe the extent and the enforcement of tl&,
obligation they are under.
They are to be " holy in all manner of conversation." The word
conversation, as now used, signifies discourse; and no little of our
religion consists in the sanctification cc our speech:! ut the term
never has this acceptation in the Scripture. There it always intends carriage, deportmen.t, the course of action. 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 uninfluenced by sanctity. He is to
e holyv " in all manner of conversation." His holiness is to be
universal with regard to times, with regard to places, with regard
to conditions, and with regard to circumstances.  It is to appear
not only in devotional exercises, but in common actions; and wlhether he eats or drinks, or whatever he does, he is to do all to the
glory of God. Not that he can hb always distinctly thinking on
this end; but by making the word of God his rule in all things, all
he does has this tendency and effect. Paul attended to a thousand
claims, yet as he made all his actions conduce to the same purpose,
neu speaks as if he had but one engagement; " This one thing T
do."'_lUe lusbandman 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 whe
ca.led us is holy."  We must therefore resemble him. He every
where proposes himself as our example; we are commanded to be
followers of Llnm as dear children: and we aro renewed after the




SEPTEMTLBER 18.                     153
image of him that created us. Observe the eXcellency of holiness —
It makes us like (God-and like him in his highest excellency!
As we cannot be conformed to him, so neither can we love him
without holiness. ]They are only the " saints of his" that can "rejoice and give thanks at the remembrance of his lholiness."  But
they, being partakers of his holiness, feel congenial with his very
nature, and delight in his law, his gospel, his ordinances, his people, as they all appear in the beauties of holiness.
VJithout hloliness, too, it is impossible for us to enjoy him. How
can itwo walk together except they be agreed?  What communion
hath righteousness with unrighteousness?  Without holiness no
man s/hall see the Lord' -no nman can see him: he is wholly unprepared for the state, the work, the picasule. But the holiness which
makes us meet for the inheritance of the saints in light insures the
Dlessedness. God does nothing in vain; but he has thus wrought
us for the selfsame thing, and given to us the earnest of the Spirit.
It is therefore no easy matter to be a Chtistian indeed. Yea, it
is an impossible one as to ourselves. But with God all things are
possible. There are not only millions around the throne, but miultitudes nowv living, who are his workmanship.  " This people,"
says he, " have I formed for myself, they shall show forth nmy
praise." Instead of endeavourilg to fetch holiness out of yourselves,
pray, with David, to the God of all grace: " Create in mle a clean
heart, 0 God, and renew a right spirit within me."
Christians! under many of your present feelings, you are ready
to conclude that your holiness will never be perfect. But be not
dismayed. Consider what he has done for you already. How unlikely wvas it once that you should ever have valued what you now
esteem, and have ever desired what you now above all things seek
after! Had he been minded to kill you he would not have shown
you such things as these. He who gave you the will, thereby also
furnished you with the pledge of the power. And Mwe are confident
of this very thing, that he which hath begun a good work in you
will perform it until the day of Jesus Christ.  Soon —what a prospect! you will be sinless, faultless! " Tt doth not yet appear what
you shall be, but this you know, that when he shall appear, you
shall be like him, for you shall see him as he is."
SEPTEMBER 1i. —" Lest any of you Le hardened."'-Heb. iii. 13.
LET US take some views of the evil against which we are here
admonished. It may be considered in reference to its seat. In
many places it is spokien of as " the heart." " They hardened their
hearts."  " All the house of Israel are hard-hearted."  It is sometitmes represented as " the neck."  Nothing can be more common
than the expression of hardening the neck. The idea is takeni from
a refractory ox refusing the yoke, and expresses disobedience to She
commands and rejection of the service of God. At other times it
is represented as "' the face."  " Thev have made their face harder
tnan a rock, they have refused to ret[rn."  This niarks insolence,
impudence, sham-:]elessness. But these are all related. The hard-,iess, —the heart-of the neck-and of the face follow each other




1.54                 SEPTEMBER 18.
Sin is always progressive; and transgressors wax worse and
worse.
We may consider the hardness as natural and as acquired. The
neart, though naturally hard, admits of an increase of hardness.
Thus Paul says to the'Hebrews, "Harden not your heart, as in the
provocation." Every call of God we refuse renders us more calious. Every act of sin we commit reduces our awe of God's auihority, and prepares us for another commission. The young man:irst dreads evil company, then endures it, then delights in it. Ha.
bits are formed by the repetition of actions; and as " well might
the Ethiopian change his skin, and the leopard his spots, as they
learn to do good who are accustomed to (do evil."  The hardening
of the heart is like the hardening of ice. When the water begins
to freeze it will not bear the weight of a pin, but after some hours,
or some days, it is capable of sustaining the heaviest pressure.
We may also observe in this hardness the concern of the sinner,
and the concern of God. We read that " Pharaoh hardened his
heart," and at the time it is said that " God hardened his heart."
There is no d)ubt therefore that there is a part that belongs to God
in this business. But what is it? And what can it be to accord
with the perfections of his nature, and the language of his word?
He cannot properly and absolutely harden the heart. But First, by
his Providence he can expose men to those temptations which meeting with innate and indulged depravity will aid their impenitence.
And Secondly, he can deny them the means of grace, or withhold
or withdraw from them the influence that can alone render them
efficacious. Thus God is said to give men up to " a reprobate
mind;" and " to strong delusion to believe a lie." But he never
acts thus judicially and penally but as the effect of deep provocation. He never says, " Let them alone," till " they are joined to
idols." " Israel would none of me, so I gave them up unto their
own heart's lusts; and they walked in their own counsels." " Son
of man, these men have set up their idols in their heart, and put
the stumbling block of their iniquity before their face: should I be
enquired of at all by them?"
Again: we mav distinguish this hardness as entire and as 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 upbraided them with the hardness of their heart."  And Chris.
tians nMay be less lively in their religious duties and affections, not
only than thev ought to be, but even than they 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 ais well as by actual transgression. We are peculiarly liable
to this evil when we are indulied-" Because they have no changes,
therefore they fear not God."  What a difference do we perceive
between David as an exile, persecuted from place to place, and as a
reigning monarch. With regard to the former he had such tender.
ness that his heart smote him, when he had only cut off the skirt
of his enemy's gar lent: but see the insuilti and miseries the King




SEPTEMBER 19.                     155
Inflicted upon the Ammonites, aftel taking the city from its brave
defenders. Who call bear success and gratification without injury.
" Jeshurun waxed fat, and kicked: thou art waxen fat, thou ari
grown thick, thou art covered with fatness; then he forsook Go(d
which made him, and lightly esteemed the Rock of his salvation."
Wherefore keep yourselves in the love of God. Take hleed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."
SEPTEMBER 19._-" The sin which doth easily beset us."-Heb. xii. 1.
By this we are to understand, according to Owen, what our divines call indwelling sin. Sin reigns in the children of disobedience. But this is not the case with the godly; sin shall not have
dominion over them, for they are not under the law, but under
grace. But though it is dethroned in them, it is not as yet acstroyed. It still exists and exerts itself. And it may well be called
"the sill which so easily besets us," being always near us to assail
us in the world, the family, the church, the closet; yea, always in
us, working our departure from the living God, vexing our peace,
spoiling our performances, and rendering us susceptible of injury
from  external influences-" The sin," says the Apostle, "that
dwelleth in me;" "another law in my members wars against the
law of my mind;" and the effects of which' make me groan, " 0
wretched man that I am! who shall deliverl ie from the body of
this death." This, as thle 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 ot
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 another: and thus
we often hear of a man's besetting sin, and easily besetting sin.
And it is undeniable, that by outward circumstances, or natural
temperament, some are more inclined 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 propensity, 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 test. 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 repreirensionr of which most mortifies and offends
him.
Such a sin, unsearched after, unbewailed, unopposedi, is income
patlble w th " simplicity and godly sincerity."  If we regard tb




1 f ),;               SEPTEMBEIL 20.
safety and welfare of mur 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 arpd Dray, lest we enter into temptation. " A righi
spirit" will lead us to pass the time of our sojourning here in fear —
"Blessed is the man that feareth always."
SEPTEMBER 20.-" Master, I have brought unto thee my son."-Mark ix. 17
Ti'is is the commencement of a very interesting and instructing
narrative. The leading circumstances were these.
The man was in affliction. The affliction 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-possessed by
" a dumb spirit," the distressing and fearful effects of which are
thds described: "wheresoever he taketh him, he teareth him: and
he foameth, and gnasheth with his teeth, and pineth away: and
oftentimes it hath cast him into the fire and into the waters to destroy him." And this had been the case with the unhappy child
from his infancy. As nothing is said of his mother, it is probable
she was dead, or surely she would have accompanied this application.
But who does not feel for the pitiable condition of the father?
And yet who knows what is good for a man in this vain life? But
for this calamity perhaps this suppliant had never known or addressed the Saviour. How often is the valley of Achor the door of
hope! How many can say, " it is good for me that I have been afflicted!" How often does trouble send us in search of the friend of
sinners. It is the merciful design of it. It is the effect of it when
sanctified, both in the conversion of the soul, and in renewed applications to the throne of grace all through lifeBut observe the man's mistake. At first he goes and applies to
ne servants instead of the master: but the disciples " could not
vast him out."  And do not we often err in the same way? Do
-lot our ignorance, carnality, and impatience lead us to stop at in
strurnents? But they are nothing without God; and the sooner
we are convinced of this the better, that we may not weary ourselves for very vanity. " In returning and rest shall ye be saved;
tin quietness and confidence shall be your strength."  What can
ministers do for you? If you come looking only to us you will return as empty as you came. The excellency of the power is of God,
and not of us. " Who is Paul, and who is Apollos, but ministers
by whomr ye believed, even as the Lord gave to every man?  So
then neither is he that planteth any thing, neither he that watereth ~
but God that giveth the increase."  The heathens made gods of
every thing that afforded them profit or pleasure: and we are paganish in the same way. But we are more criminal than they,
because we know him, and know that with him is the fountain of'ife. And God is jealous of his glory, and is always provoked to
destroy or render useless the instrument that robs him of his praise.
Despairing of all other help, the man now comes to Jesus himself —But see with what low apprehensions,and how full of suspicicn




SEPTEMBERl 21                       157
Urd fPar.' "If thou canst do anv thing, have compasskic on us, and
nelp us."  Faith admits of various degrees, and we see it in the
views and feelings of those who applied to him in the days of his
flesh. How free from hesitation was the Centulion? "Speak but
the word," says he, " and my servant shall be healed."  The leper
seenied to question his willingness to act: ht " worshipped, saying,
Lord, if thou wilt, thou canst make mne clean."  But this man
seems to doubt his power. And we sometimes do the same. We
are not indeed 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. bow is it that our confidence sinks or wavers as ordinary
means fail, or difficulties multiply? Is any thing too hard for the
Lord? Are we ever straitened in him? Yet the Jews, after all the
displays ctf his omnipotence, said, " Can God furnish a table in the
wilderness? Behold, he smote the rock, that the waters gushed out,
and the streaams overflowed; can he give bread also? can he provide flesh for his people?" And even Moses himself staggered at
the promise of God through this unbelief: " The people, among
whom I am, are six hundred thousand footmen; 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 be gathered together for them, to suffice them
And the Lord said unto Moses, Is the Lord's hand waxed short?
thou shalt see now whether my word shall come to pass unto thee
or not."  Let us beware of this evil. Let us bring our faith to the
apprehension of his power. Let us believe-that we may see the
glory of God.
Our Lord both reproves and encourages him. The reproof was
general in the expression, but it was designed to bear upon himself:
"HIe answered him, and said, 0 faithless generation, how long
shall I be with you? how long shall I suffer you? Bring him unto
mle."  The encouragement was conditional; but it precisely met
his case. " If thy son be not recovered the blame will lie at thy own
door; it will be owing to no inability in me, but a want of faith in
thyself: Jesus said unto him, If thou canst believe, all things are
possible to him that believeth."  Thus he ascribes a kind of omnipotence to faith. And it is certain that faith can prevail with
God. It can obtain the pardon of all sins. It can make us more
than conquerors over all our enemies. I can bring us supplies for
all our wants.
But let us observe the effect of our Saviour's declaration on the
mind of the poor father. Loving his child, and longing for his ide
liverance; and knowing that every thing now depended upon his
believing and feeling in himself a sad struggle between faith and
unbelief, he " straightway cried out, and said with tears, Lord, I
believe; help thou mine unbelief."-Let this be the subject of the
following exercise.
SEPTEMBER 21.-" And straightway the father of the child cried out, and
sid with tears, Lord, I believe; nelp thou mire ulbelief."-Mark ix. 24.
WE have reviewed the narrative; but we may consider the w;rds
now read as the common language of religious experience. Fo,
VOL. II                    14




158                  SEPTEMBER 21.
what Chr-stian is there that does not " c: y out, and say with tear-,
Lord, I believe; help thou mine unbelief."  Four things are observable in the smeaker.
First: he acliowledges his faith-" Lord, I believe."  A man ma
be conscious of his own grace. Grace brings evidence along with
it. It does not )perate like a charm; nor are its operations to be
classed with those occasional and superficial emotions which give
no character to the person, or fixed bias to the disposition. It en.
lightens 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 experience; 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 aposties;" 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, that they deny their sin; but there are some who
deny their grace. If they would do justice to their views and feelings, they must be constrained to own, that under all their complaints they have been made to differ from others, and that there is
something which they have received.  " If repentance consists in
having the heart broken frr sin, and from sin,-Lord, I repent. If
love to thee is determined by a supreme desire to enjoy thee, and
a fear to offend thee-Lord, thou knowest that I love thee. If faith
is self-renunciation, and a reliance upon thyself only for salvationLord, I believe."
Secondly; he confesses the imperfection of his faith-" Help
thou mine unbelief."  A man mav be alive and not in full health.
A Christia.n, though renewed in the spirit of his mind, is not free
from infirmities.  Sin does not reign in his 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
discinles, said, "Why are ye fearfill, 0 ye of little faith."  Now
as far as faith is wanting, unbelief prevails.
Thirdly; he speaks of his unbelief with sorrow — " He said with
tears, Lord, I believe; help thou mine unbelief." It is pleasing to
see sensibility in religion: and the Christian has a heart of flesh.
His defects are his distresses; he groans uinder them,being burdened. Even his views of the love of CLi ist render his failures
the more grievous.-He is not only affected with gross and scandalous offences visible to his fellow-creatures, but mourns over
evils that are never noticed by natural rnen: such as dullness in
duty, wanderings of thought in devotion, backslidings in heart, and
the weakness and waverings of his faith and hope in God.-There
ts nothing he snore deplores than the remains of his unbelief; 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 succour-" He cried, and
said with tears, Lord, I beliei e; help thou mine unbelief."  In the
same way " the Apostles said into the Lord, Increase our faith."




SEPTEMBER 22.                        159
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 immensely 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 bas the words of eternal life. He quick.
eneth whom he will. He alone can relieve us; but in him all ful,
ness 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 resolutions and exertions, but your being
under his agency, and receiving the supply of his Spirit-your living in the Spirit —walling in the Spirit. " Wherefore also we pray
always for you, that o:. - God would count you worthy of this calling, and fulfil all the gc.d pleasure of his goodness, and the work
of faith with power: that (he 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. —" Thou, O God, Last prepared of thy goodness for the pfoor."
-Psalm lxviii. 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 hea
ven. Man did cat angels food: he sent them meat to the full.'
We are not to look for miraculous provisior; 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 produce of the ground, not
only for man, but beast. Indeed man is concerned in the brute:reation, and a deficiency with regard to them would materially
affect his own welfare. But while the Lord csr1s for oxen, and
causes the grass to grow for the* cattle, he provides corn for the
more immediate service of man. This fbrms, owing to our depenrance upon it, what the Scripture calls " the whole stay and staff ot
Dread."  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
iafll be full of wheat"But let us pass from Judea to our own country; a land the Lortl
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 vallies standlli thick with corn, heard the little hills rejolci,ig on every 3ide, and shouted as the precious treasure was
safely conveyed into the garner, can help exclaiming, "Thou, 0
God, hast prepared oc thy goedness for the poor."  And shall we
expose ourselves to the reproach of the prophet, " Neither say they
tn their heart, Let us now fear the Lord our God, that giveth rain
both the former and the latter, in his season: he reseiveth unto us
the appointed weeks of the harvest.




160                  SEPTEMBER 22.
Two things in this case umay hinder or weaken the impression of
his goodness. 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 increases our obligation in a
corresponding degree. Yet what is usual ceases to strike; what is
frequently repeated, and returns continuously in a fixed and( known
regularity, arrives without emotion, and is regarded as a thing o&
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 a 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-infidelity of philosophers. He has established no mechanical
laws which render his continual presence unnecessary. Instruments are nothing without his agency. Tf they succeed, i 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 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 greatly enrichest it with the river of God, which
is full of water: t'lou preparest them. corn, when thou hast so prevlded for it. Thou waterest the ridges thereof abundantly; thlt
settlest the furrows thereof; thou makest it soft with showers; thou
6lessest the springing thereof; thou crownest the year with thy
goodness; and thy paths drop fatness.
Miracles rouse attention for the moment, but the ordinary work.
ings of Divine Providence are no less truly wonderful in themselves:
yea, the instant and immediate production of an effect develops less
of his perfections than the securing of it by various and numberless
combinations, not one failing.  We admire the word that multipliied five loaves into a sufficiency to feed a large multitude; but
whose operation is it that annually increases the seed that is sown
" and dies," thirty, sixty, and one hundred fold? If we have faith
enough to see God only in extraordinary events, our godliness will
be very occasional and limited. But there are some who live in
his presence, who " walk with God," who confess him  in every
trial and comfort, and are preparing for that heaven where God is
" all in all."
If some things would prevent our gratitude, others are adapted
to excite and strengthen it. Let us, if we would be impressed with
this goodness, think,
First, how easily he could have destroyed our hopes. All wNas
suspended upon his will. War might have lavaged and desolateld
o-lr fields. Insects, blasts, and mildew, were at his nod. The
heavens over us might have been as brass, and the earth under us
as iron, through continued and s orching heat. Excessive rains
night have deluged the soil, injured the ripening of the corn, and
hindered the ingathering.
Secondly, let us reflect how dreadful the effects of dearth woul




SEPTEMBER 22.                      161
have proved. He has not only relieved, bt t indulged us. With
how many sounds, and perfumes, and colours, and relishes, has lit
gratified our senses. But these might have been withholden with.
oit nanihilating hunlan support. We never feel in viewving a
tlower as we do at the sight of an ear of corn. It is when we lean
an the stile and see the waving bounty, or when we walk thrumgh
the pathway of the standing ears; it is then we exclaim, " Tho-1i, 0
God, hast prepared of thy goodness for the poor."  It is not difficult
to convince men of the importance of what relates to their bodies.
The flesh cries out, and if denied ease or ifood will be heard. Ani.
mal appetites often return, and the relief of them is even essenatial
to the preservation of life. What so powerful as the cravings ot
hunger! We have also relations to be provided for as well as our.
selves. Many have families: some have large families. What is
it for a mother to hear a child cry for want and have no sustenance
to rive it!
Thirdly, we must not forget how much we have deserved his
displeasure. We cannot estimate properly his goodness without
considering our unworthiness of the least of all his mercies. Here
there is a difference between us and other creatures. The eyes of
all wait upon him, and he giveth themn their meat in due season.
But they have never offended him, they have always fulfilled the
end of their being. But wve 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 ingratitude,
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 preeminent advantages. Surely it is of the Lord's mercies that we
are not consumed, because his compassions 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 give 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, 0 God, hast prepared of thy good.
ness 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
than the poor; and should the course of vegetation be stopped by
hiln who has power to destroy as well as to produce, what profit
would a manhave of all the wealth he possessed?  Wealth would
be notlling 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 the poor, because,
First, they are the larger mass of mankind, and wha ever pride
may think, in the eye of reason, policy, and revelation, by far the
most important, useful, and necessary part.
14*




162                   SEPTEMBEIR  2.
Secondl), the;r would be more peculiarly affected by deficienry
Dear purchases can be made by the rich, who, as the price of pro
visions advances, can follow it; but the poor are speedily straiten
ed, and bec3me a prey to scarceness; and every door is shut aitinsr
them hut that of precarious charity.
Thitdly, to encourage those in humble and trying life to depend
upon him    What he did formerly lhe does now.  He prepares of
his good:ne-s 1hr the poor. He may try you, and require proof ot
your confidence, before he communicates relief: but "' the needy
shall not always be forgotten, the expectation of the pocr shall not
perish for ever."  " Trust in the Lord, and do good, and dwell in
the land, and veril:thou shalt he fed."  And, " a little that a rignteous man lhath, is better than the riches of many wvicked."
Fourthly, to enforce our attention to then firom the Divine example.  We see how he had his eve upon the poo,' in the Jewish econOmy.  It is delightful to read the various provisions concerni..g
them in the law of Moses. All the earth spontaneoasly yielded the
seventh year, belonged to the poor. At harvest the o;wners were
not to cut down the corners 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 himn  as a usurer.
neither shalt thou lay upon him usury.  If thou at all take thy
neighbour's raiment to pledge, thou shalt delyver it unto him by
that the sun goeth down': tor 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 anr widow, or fatherless child. If thou
afflict them in any wise, and they cry at all unto me, I will surely
hear their cryv."  Hear Ja-nes calling mnen away from the gold ring
and gay clothing: "tIearken, 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 riclh 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 Ilord of sabaoth."  We enveigh not against the distinctions and ranks of life; yea, we would maintain them, and are
persuaded the invasions of them are no more advantageous to inferiors than to their superiors. Yet they may be carried to an extreme.  Neither would we wish to relax for one moment the anpostolic law, that " if any moan will not work, neither shal' he eat."
It was never the desicn 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 wrongr somewhere in the state of the community: and rulers
and subjects should rememnber the awful admonition  " Behold,
is it not of the Lord of hosts that the people shall labour in the very
fire, and the people siiall weary themselves for very vanity'"  Fot
the oppression of the poor. for the sighing of the needy, now will I




SEPTEMBER 23.                             163
arise, saith the Lord; f will set him  in safety from nim  that puffetl
at him."
Every season shows his goodness on behalf' of the poor. ILet us
be merciful as our I eavenly Father is merciful; and followers of
God as dear childrel.  " If the clouds be full of rain, they empty
themselves upon the earth." What a responsibility attaches to the
affluent!  What a disgrace, ihat a curse will their abundance be
without diffusion!  " Charge them  that are rich in this wo'd that
they be not high-minded, nor trust in uncertain riches, but in the
living God, who giveth us richly all things  to enjoy; that they do
good, that they be rich in good works, ready to distribute, willing
to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal
life."  Let us thus fall in with the designs of God in befriending
the necessitous.  The poor we have always with us, and their distresses are great. Let us feed the hungry, and clothe the naked,
and cheer those who are ready te perish, and cause the widow's
heart to sing for joy: and be so many little imagfes of him who
prepares of his goodness for the poor.  It will be one of the best
ways in which we can show our gratitude on the present occasion.-But let us sing a song of praise to the Author of all good, in the
language of David, so beautifully versified by Watts —
" Good is the Lord, the heavenly King,
Who 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 tihy comrniand,
Their watery blessings from the sky,
To cheer the 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 clop;
The parched ground. look green again,
And raise the reaper's hope.
"The vario s months thy goodness crowns;
How bounteous are thy ways;
The ble'tiing flocks spread o'ei the downs,
And shepherds shout thy praise."
SEPTEMBER 23.-"' And in this mountain shall the ILord of hcsts make tinte
all people a feast of fat things, a feast of wines onr the lees, of fat things full of
marrow, of wines on the lees well refinled."-Isaiah xxv..6.
WE might remark here the author of the entertainnient; and the
place where it was to be made; and th'e richness of the provision
but let us notice only the universality of the design.  When men
make a feast they invite only their relations and friends, or their,ich neighlo irs, who can bid them  again, and make a recompense




164                  SEPTEMBER 23.
But there is one feast to which are invited the occupiers of the
highways and hedges, and the poor, and the maimed, and the halt,
and the blind. Belshazzar the king made a great feast; but it was
to " a thousand of his lords." Ahasuerus made a great feast; but
it was " unto all his princes and servants; the power of Persia and
Media, the nobles and rulers of the provinces being before him." It
is true that at the close of it" the king made a feast unto all the
people that were found in Shushan the palace, both unto great and
small, seven days in the court of the garden of the king's palace."
But how large soever the court of the garden was, it could contain
only a few housand partakers, while millions in his one hundred and
twenty-seven provinces were excluded from the festivity. But in
this mnountain the Lord makes " unto all people 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."
That he is able to do this shows his greatness and all-sufficiency.
That he is willing to do this shows the exceeding riches of his mercy and grace. It serves to distinguish Christianity from Judaism.
The provisions of the latter were chiefly confined to one people,
and comparatively a very rsmall nation: but here there is no difference between Jew or Greek. Jesus is the Saviour of the world;
in his Name shall the Gentiles trust; in him all the families of the
earth shall te blessed.
It displays the unchristianism of Tnonopoly. It is lamentable to
thinlk how fond some are of incluson, and still more, if possible, or
exclusion. If God was to sanction the anathemas of his rash and
erring creatures, how few would be saved! But if, though they
should call upon him as long and as loud as the worshippers called
upon Baal, he will not hear them. And if they were fairly to consult his word, his word would tell them that they know not what
manner of spirit they are of. Ift iiev were in a good frame or
mind, though they would not wish to sacrifice truth to candour,
they would rejoice in the thought that others, all others are invited
as well as themselves and that for all there is enough, and to spare.
This universality should also check despondency. " I feel my
need of these blessings, more than of my necessary food, and long,
above all things, to partake of them. And O my soul, what hinders
me? If the feast be made for all, 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 commandment, that we believe on the name of his
Son Jesus Christ."
Here too is the annihilation of excuse. You will be able hereafter to plead no peculiarity in your circumstances as a reasc.l for
your irreligion. 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 mne; because no redress adequate to
my relief was proposed to my hope, and -laced within my reach.
I sought deliverance, but could not obtain It  He turned away my
prayer, and said, you are at: exception-the benefit was free for at'




SEPl ifMBER 24.                     165
— ulit you. No. You will have no cloak for your sin. No alle:
viation 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, come'h unto me."-John vl. 45.
MANY perhaps have never particularly observed this expression
But it is very instructive.
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
coming to him could not mean a corporeal approach, without excluding all now living, and all who have lived ever since, from the
prornise, " Come unto me, all ye that labour and are heavy laden,
and I will give you rest: and him that cometh to me I will in no
wise cast out."  Yea, whlen lie was on earth, this coming intended
much more than a bodily access to him, for he complained of those
who were then near him and followed him, "ye will not come to
me that ye might have lift!;"  ye also have seen me and believed
not."'  But it is a rep-esentation of faith by its operation and effect.
Faith is not a meire notion or belief, but such a belief as is accompanied with an application to him for all the purposes of salvationTherefore coming to him, and bel-eving on him, are used by himself as synonimous with each other.
It reminds us also of the reasonableness of faith. Faith is not the
offspring of preslmnption and ignorance: it flows from instruction,
front divine teachling —" Every one, therefore, that hath heard, and
hath learned of the Father, comneth. unto me."  A fool only would
entrust something immensely valuable to a being with whom he
was unacquainted. I have ventured, says the Christian, such an
interesting, such an infinite treasure in the hands of Christ, that I
should be the most miserable of all creatures had I any suspicion
concerning himn. But I am not ashamed; I cannot be confounded.
" I know whom I have believed, and am pe:'suaded that he is able to
keep that which I have committued to him against that 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 involve not only
the furniture, but himself, and mnany a rain and many a flood will
arise and be sure to try it; but lie feels secure, because he is conscious that it is founded on a rock. It is therefore said,'- they that
know thy Name will put the.i:. trust in thee, for thou, Lord, hast
not forsaken them that seek tihce."
We see also the entire importance of the Lord Jesus.  We cannot infer the value of a thing fromn the aim of men; they may
attach themselves to a trifle, and expend their labour and sacrifices
on a thing of nought. But the Lord is a God of knowledge; by
him actions are weighed. And if God fixes upon an end, and a
ways keeps it in view; and if, in all lie says and does, he seeks the
promotion of it, we may be assured that the object is unspeakably
excelient and necessary. Now we here see that all the teaching ot
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




uM8                  SEPTEMBER 2N5.
desire him, and to repair to him. This is tilling us plain enough.
that
" None but Jesus
Can do helpless sinners good."
That there is salvation in none other; that in him all fulness dwells 
that he is all, and _n 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 himevery 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
learn 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 being left
lookin_' only unto Jesus, and crying, Lord, save, or I perish.
Finally, here is a test by which we may judge of our spiritua.
state. If we are a people of no undcrstanding, he that made us will
not have mercy on us, and he that. fo)rmed us will show us no
favour. Am I then taught of God? Htave I heard and learned of
the Fat!ber? How shall I answer this question, so essential to my
peace and comfort? How do 1 stand withl regard to Christ? Have I
forsaken the world, and do my thoughts and desires reach out after
him? Is it the prevailing concern of my heart to win Christ? to be
found in him? to know the power of his resurrection, and the fellowship of his sufferings, and to be made conformable to his death?
Ant I coming to him as unto a living stone, disallowed indeed of
men, but chosen of God and precious?  This, this is the testEvery one that hath heard and learned of the Father, cometh unto
hinm; and every one that cometh unto him hath heard and earned
of the Father.
SEPTEMBER 25.-" And his disciples came, and took up the body, and buried
it, and went and told Jesus."-Matt. xiv. 12.
WHILE YOU sympathize with them in their loss, and applaud
their conduct on the occasion, you are perhaps ready to envy them
the privilege they enjoyed. " Ah! happy disciples, to be able to
repair to Jesus, and tell him your grief."  But you may do the same.
He has said, Lo! I am with you alway, even unto the end of the
world. And therefore though he is,t)o longer on earth corporeally,
he is here spiritually. Though you ciu,inot see him, you can approach
him, and find him a very present;litp in trouble. Yea, you have
the advantage of those who lived it, the days of his flesh. He was
nxt then in every place, but,," Where'er we seek him he is found,
And every place is holy ground."
they often had to go to a distance. Martha and Mary had to call
in a servant, and send to him bevold JGrdan, saying, " Lord, behold he whom thou lovest is sick.;' But you can instantly fall upon
your knees, and cry, " Lord, I am oppressed, undertake for me;"
and prayer will reach him in a mloment, in the twinkling  of an eye
— " Before they call I will answer. and while they call 1 will hear.r




SEPTEMBER 25                           161
Realise therefore the privilege; and remernmoer that the best thing
you can do with your trouble is to take it to him.  This is sance
tioned by the highest authority: " Is any afflicted? Let him Dray
Dt is recommended by experience:
" What various hindrances we meet
In coming to a mercy-seat:
Yet who that knows the worth of prayer,
But wishes to be often there."
Oi all tlie million.s that have tried it, there is not one but will say,
"' It is good for me to draw nigh to God:" and also add, " Wait (n
the Lord, be of good courage, and he shall strengthen thine heart;
wait, I say, on the Lord."
There is nothing like the influence of the exercise, in calming
the ruffled mind, healing the broker spirit, and preserving us from
all the unhallowed feeingas to which we are liable in the hour of
distress.
T'o whom can we be so encouraged to go as unto him? Others
are often wanting in kindness.  Their patience is soon exhausted.
By our continual coming we weary them.  They may be in a selfish
vr pettish frame.  They may be too busy to attend to our com.
plaint.  It may be deemed beneath their notice 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 depcndence —and how sure are they to remind us of our
faults.  But he upbraidelh not.  Hle despises not the prayer of the
destitute.  He is full of condescension and longsuffering.  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 powerless.  If their ear is open
to hear, their hand is shortened that it cannot save.  They inay
weep, when we weep, and weep most of all that their resources cannot aid their affections.  But nothing is too hard for the Lord.
As to the trouble you take to him, he can explain it, and show you
wherefore he contendeth with you.  Hie can support you under it.
He can delivcr you from it.  He can turn it,ito a blessing.  lie
can enable you to sa, " 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 unbosom yourselves to a fellow-creature, and!speclally a fellow-Christian; some solace and relief mway be ohb
mained: but, says Cowper" Were half the breath thllus vainly spelt.
To heaven in supplication sent,
Tile cheerful cry would oft'ier be.'Hear iwhat the Lord hath done for me.'"
nave you, like these disciples, been to the grave, and left you'  now
and comfort in the dust?  Go and tell him who wept himlself at
the grave of Lazarus, and who can be better to you than ten sons.
Have you received intelligence that alarms or distresses you?
Do as Hezekiah did-He went and spread the letter btfore the lJord.
Have you a heart's bitterness, known only to yourself, and which
you feel not at liiber v to divulge to any earthly connexion? There




SEPTEMBIBER 26.
is nothing E at you may communicate to him.  He enjoins you:E,svev thing to make known your requests unto him.
Are you a backslider, and after knowing the evil of sin, and tasting that the Lord is gracious, have vou turned again to foliv? Have
you said, I have loved idols, and after them will I go? " Oh' turn.
turn again."  " Take with you wcrds, and turn unto the Lord.'
You will find him where, and what he was-the change has been
only in you" Behold, great God, we conle to thee,
Though blushes veil our face;
Constrain'd our last retreat to s.ek
In thy much injur'd grace.'
And 0 thou sinner, just awakened to look into thy conditia 1; and
pressed with a sense of thy guilt, and depravity, and dan er, art
asking, " What must I do?"  Go thou to him. Wait for nothing
to recommnend thee.-He looks for nothing.  Throw thyself at his
footstool  Say, " Lord, mine is a pressing case; I must obtain re,
lief, or be undone for ever. 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 COTMETH UNTO ME, I WILL
IN NO WISE CAST OUT.
SEPTEMBER 26.-" He hath given all things into his hand."-John in. 35.
LOVE is always generous.  It delights to heap fa;:ours upon its
object; and never thinks it has done enoughl.  But what munificence 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 after his resurrection, "All power is given unto me in
heaven and in earth;" and with the words of Paul, " He asccnded
up far above all heavens, that he might fill all things:" we shall
see that it cannot be taken too extensively.
It takes in all in nature.  To him, as we learn from the applicatlon of the Apostle, in his Epistle to the Hebrews, David refers when
hle says, " Thou madest him  to have dominion 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 paths of the
seas."  Accordingly in the days of his flesh all creature s 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 ais, and the
cattle upon a thousand hills.  The world is his, and the fulness
thereof —He is unworthy thle name of a Christian who does not acknowled e his rights and agency in ali the scenes of creation around
him; wtalk with him ill the bounties of the field; and the beauties
of the garden; see him in the rose of Sharon, and the lily of the
valleys; and hear hint in the voice of every bird, and the breeze of
everyv wind.
It takes in all in Providence.  All that is devised and carried on
irn our world is lunder his rule.  The government is upon his shoul




SEPTEMBER 26.                      169
der. There is not a being to Le found 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 the earth, and none can stay his hand. Hie changes the times and the seasons. He removeth and setteth up kings.
While they deal proudly, he is above them.  While they follow
their own passions they fulfil his designs. When they move in the
illIe of his purpose they are resistless; and when they turn from it,
and attempt to go forward, he has a hook for their nose, and a bridle
for 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 successt s or disappointments.
"If light attends the cc lrse. I run,'T is lie provides the rays;
And't is 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. IHe 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, evangelists,
teachers. All the influences of the Spirit are dispensed by him,
and from hinm.  Pardon and peace, righteousness and strength are
in him-in him all fulness dwells.  Therefore 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 himself, that where he is there they may be also.
At the last day he raises their bodies, confesses 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 kingdom, as my Father
hath appointed me." " This day," said he to the dying thief, " thoa
shalt be with me in Paradise."  The righteous Judge, says the
Apostle, shall give me the crown of righteousness: anti all the rewards 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 impossible.  Resistance is
vain -but submission is not.
n;i therefore if the Father has given all things into his hand,
let us do the same. He is wo-tlly of the surrender, and our interest
Vor. IT.                     15




170                  SEPTEMBER 27.
requires it. Let us give ourselves into his hand; and let us do this
three ways or fol three purposes-First. to be saved. Secondly, to
be employed. And Thirdly, to be governed by him.
Then we may be jofful in him; and rejoice with joy unspeakable, and full of glory, exulting in the ththought that he who is infinitely dear to us is so exalted, and that he on whom we entireiy
depend is so mighty.  Then we shall have nothing to fear, but
every thing to expect.  Our welfare is involved in his advancemnent: and because he lives we shall live also.  We are the followers, the friends, the children, the bride, the members of him who
is hilghe than the highest-HE Is LORD OF ALL.
SEPTEMBER 27.-" We would'not be unclothed, but clothed upon, that mor
tality 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 he found alive at the
last day, who will not sleep, but be changed. u1 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 clothned upon-that this corruptible might put on incorruption, and this mortal immortality-that
their mortality, instead of being lodged in the grave and devoured
by 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 their completeness gently and insensibly, 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 encompassed 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.
No creature can like its own dissolution. We see this in the animals;
though they have no dread of futurity, they yet struggle'or life. The
fear of death is as naturally inherent in us as hunre, thirst, ana
sleep; and only requires to be governed. Adam had it in the state
of ilnocency, otherwise the words, " in the day that thou eatest
thereof thou shalt surely die," would have been no threatening.
Our Saviour, though his humanity was sinless, feared it, and prayed to him -who was.. ble tc save him from death with strong cryings and tears, Father, if it be possible, let this cup pass from me;
nevertheless, not my will, but thine be done. We may covet a
thing, and not like the mode in which it is to be obtained. The
husband and the father longs to see and embrace his family on the
American shore, yet shrinks back at the thought of the Atiantic
which he has to cross. A man is confined with a diseased mere



SEPTEMBER 28.                       171
Wr, and his recovery depends unon the removal of it; now what
ne longs for is not the amputation, but the cure; andt no one ques.
tions whether he wishes to be well because he shudders at the
operation.
Yet, thirdly, since dying is the way, and the only way, to life
everlasting, we should endeavour to rise as much as possible above
rhe dread of it. And faith can accomplish what is impossible to
flesh and blood. Let us view the subject under all the softenintgs
given it in the Scripture.  Let us remember that Jesus has taken
away the sting of death, tho ugh the stroke remlains: and that the
stroke itself will not only be harmless, but beneficial, infinitely
beneficial-To die is gain. Keep your eye ilot on what lies imuiediately before you, but on the glory and blessedness beyond.  If
the passage be trying, it opens into a wealthy place —and it is short
-and safe —and you will not be alone in it.  He has said, "I wvill
ne'ver leave thee nor forsake thee."  Therefore thank God, anl
take courage, and sing —
" Whil he affords nIs aid,
1 cannot yield to fear;
Though I should walk through death's dark shade,
iMy Shepherd's with me THIERE."
SEPTE:M BER 28.-" To whom comring, as unto a living stone, disallowed in-'teed of men, but chosen of God, and PRECIOUS."-I Peter ii. 4.
EVERY attentive observer must be led to acknowledge the truth
of Isaiah's words concerning the Messiah, " He is despised and rejected of men.".When we look around us, we find the multitude
rising early, and sitting up late, and eating thle bread of sorrow,
but not seeking after Jesus. Rejoicing in the work of their own
hands, but not glorying in the Lord. This is a fact peculiar-ly pain
ful to Christians, who, ever since the eves of their understanding
wvere opened, have been praying, " Let the whole earth be filled
with his glory."  But let them revmember that he is not universally
andervalued.  There are some who know Ihis name; yea, they
have many and distinguished associates in their estimation of him.
They can claim God the judge of all-To him he is precious.
This is my beloved Son," says he, " in w-%hom I am  vell pleased."
" Behold my servant whom I uphold, mine elect in whom my soul
delighlted."  Do we need proof of this?  " The Father loveth the
Son, and Lath given all things into his hands." LHe forgives us'for Christ's sake;" and assures us that whatsoever wxe ask "in h.is
naume" we shall receive.
They can claim the inntumerable company of angels.  T'hough
these glorious beings have not been redeemed by him, they know
that he is their Maker and Preserver; and they know that lhe is the
Saviour of their younger brethren.  He wv as seen of angels as hi.,
attendants and admirers in the days of his flesh.  They rejoice, because it is an accession to his subjects, ever every sinner that repenteth.  The sufierinus of Christ and the glory that slould follow,
are the things into which they desire to look. And vwhat is the
nurden of' their songs? "I heard the voice of many angels round
about the throne and th- beasts andt the elders; and the number ol




SEPTEMiBER 29.
them  was ten thousand t;mes ten thousand, md thousanda ot
thousands: saying with a loud voice, Worthy is tae Itamb that Awas
slain to receive power, and riches, and wisdom, and strength, and'onour, and glory, and blessing."
They claim  all the partakers of Divine grace.  In whatever age
and country they live: and whatever distinctions prevail aimong
them, there is Lo difference here.  Here they are of one heart and
of one soul-For to therm 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 universally precious.  There are some who mav be termed Christ-dividers.
They would be made the partakers of Christ, but partially.  They
like his cross but not his sceptre; his sacrifice but not his service.
But a real believer, when he, so to speak, examines Chliist all over,
acquiesces and delights in the whole of him.  lie is precious, says
he, in his person, precious in his characters, precious in his relations, precious in his offices, precious in his life, precious in his
death, precious in his doctrine, precious in his promises, precious
in his commands-" Yea, he is altogether lovely."  And he is supremely precious.  Indeed we do not love him sincerely, unless we
love hlml above all.  No other regard becomes his claims. He is
the king and the husband of his church; and majesty and marriage
allow of no competition of right, or rivalry of attachment.  Children
are dear, health is dear, life is dear; but they are not to be compared with him.  There is no one whose authority sways like his;
there is no one whose frown I dread, or whose presence I long for
like his. Whom have I in heaven but thee; and there is none
upon earth that I desire beside thee" All my capacious powers can wish,
In thee most richly mneet;
Nor to mine eyes is light so dear,
Nor friendship haltf so sweet."
SEPTEMBER 29. —" Let mine outcasts dwell with thee, Moab; be thou a
t vert to them from the face of the spoiler: for the extortioner is at an end,
the spoiler ceaseth, the oppressors are consumed out of the land." —saiah
xvi. 4.
THE Assyrians were going to invade Judea; in consequence ot
which some of the people would flee for shelter to Moab, a neigh.
bouring 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 tne destrayer.  There are several things here noticeable and instructive.
We see that Israelites mav be " outca: ts."  They are not outcasts from God, for he does n6t 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
favourable no more?" But this is their infirmity.  What says the
promise? " Lo, I will command, and I wvil sift tile house of IsraeJ
among all nations, lilke as corn is sifted in a sieve, yet shall riot the
least grain fall upon the earth."  But they may be outcasts with
regard too thers,  Outcasts by national dist-ess; for in this respecl




SEPTEMBER 29.                       17I
all things come alike tj all. Thus it was with the good Shunamite, whose son had been restored to life: Elijah said, " Arise,
and go, thou and thine housthold, and sojourn wheresoe er thou
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 Beth.
lebem-Judah went to sojourn ill the country of Moab, he, and his
wife, and his two sons."  The want of employment also, as wel
as of provision, may compel to such a step. TWe 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 induce 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 Saviour, and recommended his Benefactor, the
Pharisees, it is said, " cast him out;" they drove him from the assemnbly and excommunicated him. At the time of Stephen's death
there was a great persecution against the Church which was at
Je. usalem; and they were all scattered abroad throughout the regions cf Judea and Samaria, except the Apostles." But these,
though spared for the time, were also soon dispersed. How many
outcasts were there from France upon the infamous revocation of
the edict of Nantz? And how many, before the rights of conscience
were acknowledged, left this country, and fled to America, carrying liberty and religion with themn? And though now persecution
is entirely unsanctioned not only by our constitution, but government, and no man can be made legally afraid, even when he calls
his neighhbour under his vine and under his fig tree, yet hardships
are still endured by individuals fronm the carnal mind, that is enmity
against God: and we have known wives that have been abandoned; children that have been disinherited; tradesmen that have been
deserted; servants, mechanics, and tenants, that have been dismiss.
ed from their places, employment, and farms, because they adhered
to their relijgous convictions. Outcasts by reproach. Where the
person is not injured, and individuals are not deprived of their
liberty or substance, the name may be cast out as evil.  They
may be viewed as hypocrites, as enthusiasts, as deranged, as melancholy, and be excluded from parties and circles as unworthy o)
their company, and fit only for scorn or pity. " Hear the word ot
the Lord, ye that tremble at his word; Your brethren that hated
ypu, that cast you out for my name's sake, said, Let the Lord be
glorified: but he shall appear to your joy."  For he that gatheretb
the outcasts of IsraelIs not ashamed to own them as his-"'i My outcasts."' Instead of
despising them, he is the more ready to confess them when they
suffer for his sake, or peculiarly need his favour. And though they
may be poor, afflicted, and contemned, yet under every outward
disadvantage they are more excellent than their neighbours, and he
deems thein his peculiar treasure. " When there were but a few
men in number; yea, very few, and strangers in it. When they
went fiom one nation to another, from one kingdom to another
people; he suffered no man to do them wrong: yea, he reprovea
15*




174                    ELPTEMBER 29.
kings fior their sakes; saying, Touch not mine anointed, and di
rly prophets no harnl." WXen they were brickmakers in 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, thou hast been honourable,
and I have loved thee: therefore will I give mei for thee, and  peopie for thy life."  But read the language of thk Apostle. " The'
were stoned, they were sawn asunder, were tempted, were slair
w ith the sword: they wandered about in sheepskins and goatskins,
being destitute, afflicted, tormented; they wandered in deserts, an,'
in mountains, and in dens and caves uf the earth" —Yet adds he.
"i Of whom the world was not worthy."
He can raise up for them friends even among strangers and ene
mites. The Moabites were old, and had been often very cruel foes
to Israel-yet says God, "Let mine outcasts dwell with thee,
Moab; and be thou a covert to them from the face of the spoiler."
The people of the world ought to be kind to the people of God, for
they owe much to them; they derive many exemptions and many
advantages from their influence and prayers. But the world knovweth them not; and from their principles and dispositions we could
look only for hatred and opposition. And yet " the earth helped the
womanll.' The servants of God have often been succoured by persons as unlikely to serve them as the ravens were to bring Elijah
food in the morning and in the evening.  When you wish to carry
a measure with your fellow-creatures, put the case into the hands of
the Lord of all. Never limit his power or his goodness. He has
not only all events, but all hearts under hiis controul; ad he turneth them like rivers of water. The grand thing is to approve ourselves unto him: for wrhen a man's ways please the Lord, he
maketh also his enemies to be at peace with him. This Jacob
found, after prayer, in meeting Esau. Nehemiah prayed to the God
of heaven, and the heathen monarch was induced to favour his wish
on the behalf of his country. And at the three annual festivals of
the Jews, when all the males were drawn to Jerusalem, and invasion seemed easy and inviting, he suffered none of tle surrounding
nations even to desire their border.
Finally, It is not long the Lord's sufferers will need assistance
or protection.  This was the case here; and we know how it was
accomplished. The danger was great; the enemy had taken all
the strongholds of Judah, and had encamped against Jerusalem itself. But there he was arrested and destroyed. This God fores:Aw, for he had purposed and promised it; and therefore he speaks
-f it as done already: " For the extortioner is at an end, the spoiler
ceaseth, the oppressors are consumed out of tl.e land."  The same
may be said of all those that distress or alarm the Christian. Hie
may be delivered from many of his difficulties an( afflictions before
death. But it it is only during life he wan -want ~  suffer. How
short therefore the season of trial! And much of this is gone al
ready. Every day and hour your salvation is nearer than when
you believed. A few more sighs, and all sorrow and sighing shall
cease. A few more tears, and all tears shall be wiped from your
eyes.  Weeping may endure for a nimht, but joy cometh in the
morning; a utorn xa obscured bv no cloud, and followed bv no




SEPTEMBER 30.                      17i
nighc. Yea, faith in the sure word of promise, -ealising not only
the nearness, but the certainty, considers the talvation as accom.
plished-" It is done."  " Return unto thy rest, 0 my soul; for the
Lord hath dealt bountifully with thee. For thou hast delivered my
soul from death, mine eyes from tears, and my feet from falling."
SEPTEMBER 30.-" Seeing we also are compassed about with se great a cloud
of witnesses."-Hebrews xii. 1.
-WE should be encouraged to go on in our Christian course, or,
as the apostle expresses it, "lay aside every weight, and the sin
which doth so easily bestt us." Let us notice the fact, and see
how it bears as an argument. 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.  Prom hence, if successless, they were mortified 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 spectacle 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 c' tracters he had re-.:rded in the preceding chapter, commnencin.-,sith pious Abel, and
rea.hirng down to the close of the Maccabean period of the Common v- alth of Israel.
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,
hat they have no intercourse with the affairs of this lower world;
Abraham is ignorant of us, and Israel acknowledges us not.  But.
escued from oblivion, their names, words, and deeds are found in
qhe 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.  Wherefore, gird up the
loins of your miad, be sober, and hlope to the end for the grace that
i.s to be brought unto yal at the revelatica of Jesus Christ."
-Ie remarks their number-" a cloud,":' a grea cloud of witnesse.x" T'hey were few compared with their cotemporaries of the.dme age; but collectively considered, they were a multitude which
ino man could number. In the most degenerate period, the Loid
had a people for his Name; and they often exceeded the estimation
tt hope.  Wlhen Elijah supposed he was the only true worshipper
in the land, the Lord had reserved unto himself seven thousand men
who had not bowed the knee to the image of Baal, and whose lips
had not kissed him. But if the aggregate was great when Paul
vvrote this Epistle, what has it become since? And what is it now?
How many millions have been added since to the general assembly
tnmd church of tht. frst-born?-ITr whose fellowship we reckon up




~75        -~CnClOCTOBER  1..
aot a few of our own connexions, with whom we have taken sweet
zounsel together, and gone to the house of God in company!
He gives this number a name —They are t great cloud of " witnesses"'-This name God gives to all his people: "ye are my
witnesses."  According to the Apostle, these glorified beings testified to the nature of faith, and proved it to be " the substance of
things hoped for, the evidence of things not seen."  They testified.o the truth and the cause of God; and they testified by their lips
aind lives, and especially by their sufferingi.. They attested froPn
experience that religion was a practicable thing, for they cxemplified
it, though they had been men of the same nature, passions, and infirmities with others. They 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 indulged 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 this 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.
OCTOBER 1-" As for me, I will behold thy face in righteousness." —Psalm
xvii. 15.
THIS is the language of a man whose mind is made up; who
has decided for himself; who does not suspeni his conduct upon the
resolution of others. " This is my choice, my hope, my relief, my
conmfort. If the whole world should go another way, this is mine
I would draw others, I would draw all into the same course, for 1
know the blessedness of it —But I dare not be governed by themAs for me, I will behold thy face in rightecusness."
It's the language of a man rising in life, and with great prospects before him. From a mere shepherd he had become a hero
and a conqueror; he had married into the royal family, and knew
ne was to fill the throne of Israel. All this he overlooks, like a
true son of Abraham, who " by faith sojourned in the land of promise as in a strange country, dwelling in tabernacles with Isaac
and Jaccb, the heirs with him of the same promise: for he oos.ted
for a city which hath foundations, whose builder and maker is
God."  This is tohe victory that overcometh the world, even out
faith. The sun conceals the stars, not by a diffusion of darknes.
but of superior splendor. To one who has looked within the veil,
and seen the glory that shall be revealed, what are all earthly
honours. riches and dominion.   Men of the world have their por.
tzoL in this life-a. r')r me, I will behold thy face in righteousness'.




OCTOBER  1.                       177
It is the language of a Jew. Though the Jews lived under a
dispensation abounding with carnal ordinances, some of them were
far frorn being carnal men. Many of the promises addressed to them
regarded th2 life that now is, and they had an'bscurer revelation of
a future state than we. Our Saviour tells his disciples that many
prophets and kings had desired to see the things which they saw,
and did not see them; and Paul says that life and immortality were
brought to light through the Gospel. But this is to be taken comparatively, and not absolutely.  In Judah was God known; his
name was great in Israel. Jacob said, "I have waited for thy
salvation, O Lord; b)ut what salvation could he look for in deathl,
unless a salvation beyond the grave. Moses " had respect unto the
recompence of the reward."  And David said, " As for ime, I will
behold thy face in righteousness."
The source from which he derived his prospect of blessedness
was God, in whose presence there is fulness of joy. If we do not
make him the strength of our heart, and our portion forever, we may
seek happiness, but v v shall never find it. Had a capacity to make
us happy been placed in any creature, we should have been necessarily attached to idolatry, by the very law of our 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 malke his face to shine upon us, is to
be gracious unto us. Hence, says David, " there be many that say,
Who will shew me any good?  Lord, lift thou up the light of thy
countenance upon us."  What can equal the expression of his love?
In his favour is life. Secondly, Intimate communion with him.
David was so far reconciled to Absalom as to allow of his return to
Jerusalem; but he said, " Let him  turn to his own house, and let
him not see my face. So Absalom dwelt two full years in Jerusalem, and saw nct the king's face."  Angels are represented as
"always beholding the face of our heavenly Father."  And thus it
is said of the glorified saints, " They shall serve him, and they shall
see his face."  T1hat is. they shall enjoy the most perfect acquaintance and intimacy with him.
Of this beatifical vision we know very little, and very little can
we know till the voice cries, " Come and see."  But one thing we
know-It is the way in which the blessedness will be realized: " I
shall behold thy face in righteousness."  Righteousness is not a
casual or usual concomitant of the privilege, but an essential requisite to it. It is indispensable in two respects-as to merit or titleand as to meetness or preparation.  The former is derived from the
righteousness of another, in which Paul wished to be found, and
which he calls the righteousness of God by faith; and which is for
a.l and upon all them that believe. The latter is from a righteousness of our own; by winch we mean, not that it is ours derivatively,
but subjectively, being wrought in us by the influence of the Holy
Spirit. The one is the righteousness of justification, the other the
righteousness of sanctification: the one is a relative change, or the
zhange of our state; the other a personal change, or the change of
our nature. Thev are very distinguishable from each other, but
they are always united, and they are equally necessary. A title to
a thing is not a meetness for it: but the Apostle blesses God whlu




17s          ~          OCTOBER 2.
had made them meet for the inheritance of the saints n light.  Thai
can never make us happy which is not adapted to our disposition.
We cannot even hope for alt object unless we value it and desire.t'
but our wishes follow our convictions and our feelings. No one
longs for the heaven of a Christian but he who is renewed in the
spirit of his mind; and he alone is capable of enjoying it-Except
a man be born again he cannot see the kingdom of God.
Therefore the decision is. Blessed are the pure in heart, for they
shall see God: without holiness no man shall see the Lord. Anti
the subjects of Divine grace do not feel this a hardship: they do
not groan.  What a sad thing it is that we cannot go to heaven unless we are sanctified: they love sanctification, and pray to
be delivered from all their iniquities. Suppose a man bad the promise of an estate, and was assured he should be put in possession of
it as soon as ever he was recovered from sickness, would he, while
suffering the efects of his vile and painful disease, say, How
lamentable it is that I cannot be put into the enjoyment of my
estate till I ara well.  He would feel that he could not enjoy i,
while the malady continued; and would long for his health, even
for its own sake, if no inheritance followed the invaluable blessing
itself.
OCTOB ER 2.-" And he began to say unto them, This day is this scripture
ti!lfilled in your ears. And all bare him witness, and wondered at the gracious
words 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 sermon at Nazareth. And
who can fill up the outline?  But while we want the matchlessness
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 mlan spake-" And there was d6livered
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 ot
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
blinzd to set at liberty them that are bruised, to preach the acceptable,
year of the Lord."
It is useless to inquire, because it is impossible to determine,
whether this scripture was one of the appointed lessons for the day,
oi whether he chose it purposely for the occasion. 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 remember that he did nothing casually; accidenta!
ciicumstances subserved his pleasure and were parts of his plan.
But he asserts his qualification for his work and the design of his
office.  His mission was all mercy.  He came not to condemn the
world, but to seek and to save that which was lost.  The statement
more than implies the fallen perishing condition of mankind.  The
truth of the humiliating fact is the dark ground oni which alone the
glory of the Gospel can be displayed to advantage. If we deny it,
the Gospel has no:'hing to do with us, and we shall have little to do




OCTOBER-.                     172
with the Gospel. But happy are they, however painful the conviction, who feel that they are in the state of wretchedness which the
Gospel is intended to relieve. To them  it will be indeed glad
tidings. They will see that it is every way suitable to their woes
and wants, and entirely adequate to their relief.
Draw near, and lay open your complaints. Are you " poor?"
Envy not those who have an abundance of this world's goods.
Let not your privations induce you to murmur or despair. You may
be rich in faith, and heirs of the kingdom which the Lord hath promised to them that love him. The poor have the Gospel preached
unto them: and if you receive the message, it will bless your bread
and your water; it will turn your humble dwelling into a heavenly
palace; it will fill you with all the fulness of God —" He hath
anointed me to preach the Gospel to the poor."
Are you " broken-hearted 2" pressed down, crushed with fear and
sorrow, arising from a sense of sin and guilt? A wounded spirit
who can bear? 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 contrite
spirit —" Hehath sent me to heal the broken-hearted."
Are you enslaved? There is no bondage like the bondage of
corruption: no vassalage like the slavery of the soul under the
dominion of sin, and when taken captive by the devil at his will.
Have you felt the degradation and misery, and do you sigh for
deliverance? 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?  This was the case with
Sampson 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, because 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
-ommanded 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 injuries and sufferings of sinners! But he" selts
at hUerty them that are bruised."
Or are you in the condition of any or of all those among the
Jews who were compassionated by the Jubilee, which returned
evesn fiftieth year; when silver trumpets proclaimed through the lana,
"' 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?"  hiow would
such an announcement be longed for-how  "acceptable" 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




1~8o                   OCTOBER 3.
" the acceptable year of the Lord."  The whole continuance of thil
dispensation, however, is only a year-and each of you has only a
day of it-" Behold now is the accepted time; Behold now is the
day of salvation."
WVhat effect has this discourse upon the audience?  They were
3tru(.c with admiration. But it is feared with nothing else-" all
bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's
son?"  They seem not firmly to have believed his declarations, or
seriously to have considered his doctrine, or to have received the
love of the truth, that they might be saved. If they had convict
tions they were ineffectual ones; or if their feelings were excited
they were overpowered by their vain and worldly prejudices and
passions: and therefore they begin cavilling, not indeed at his
teaching, but at the meanness of his extraction. " Have we not
lately seen him labouring like one of us? Are we to bow to his
authority?"
" Lord, what is man!"  HowT are the best means and opportunities rendered useless!  Is it strange if modern ministers should
complain of the want of acceptance and success, when even he
could say, " I have spent my strength in vain?"
Yet we sometimes hope, though outnumbered by a vile majority
whose astonishment soon issued in malignity, a few admired fror
other and better principles, and were ready to 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 full of grace and truth!  We must love him.
We must confide in him. We must apply to him for every purpose he is appointed to accomplish. We must feel the tendency of
every view we take of his character, 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 perplexity, to banish every fear, to surpass
every hope, and to fill us with joy unspeakable, and full of gloryBut they cannot profit, unless they are mixed with faith in thrse
that hear them..
OCTOBER 3.-" Upholding all things by the word of his power." —Heh. i. 3.
THIS is unquestionably spoken of the Lord Jesus. It snows us
vlwhat is the nature and condition of creatures: they cannot subsist
witnout support. They can no more of themselves 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."1  Preservation therefore is a divine work; and in a sense it is
a continlled creation.  Yet he is equal to this; he does it; and
3bserveThe extent of his sustentatlon: he upholds "all things."  This
takes in nothing less than our earth and the multitudes of beings
attached to it. And what myriads of these are there:! And the




OC TOBER 4.                       181
qees of all wtit upon him; and he openeth aIs hand and satisfieth
the desire of every living thing. Yet what is our earth compared
with the immensity of space? And what is the aggregate of creatures adhering to this mole-hill globe te the inhabitants of ali
cther regions in:he universe?  Yet all —every worm-and eveiy.vorla is from him, and by him all things consists.
And see the ease and efficiency of his agency: he upholdeth all
things "by the word of his power."  A man, however powerful,
can do but little. A complication of concerns perplexes and bewilders h;im. The exertion of a few hours wearies and exhausts hirm.
Impose upon him an increase of burden, and he founders and sinks.
But " is any thing too hard for the Lord?"  " If it be marvellous
in your eyes, should it be marvellous in mine eyes, saith the Lord?'"
Rulers accomplish their wishes without moving; they can act by
an order. The centurion was only an inferior officer, yet he could
say to one of the soldiers under him, Go, and he went; to another,
Come, and he came; and to his servant, Do this, and he did it. And
he spake this in reference to the Lord Jesus with regard to a particular case, and to show his confidence in his powerfulness-that
disorders come and go at his bidding. We read that " he sent his
word and healed them," that is, he commanded the cure, and thereby
produced it. "' At my reLuke," says he. " I dry up the sea."  " He
rebuked," it is said, " the winds and the waves, and there was a
great calm." With the same facility and majesty he made the
world; "He spake and it was done, he commanded, and it stood
fast."  "He said, Let there be light, and there was light."  So
will it be hereafter with all the millions of the dead; " all that are in
their graves shall hear his voice, and come forth." What difficulty,
then, can lie in his way?  Who art thou, O great mountain?
before Zerubbabel thou shalt become a plain. It is only for him to
speak, and the heathens shall cast their idols to the moles and to the
bats, and Malhometanism shall perish, and the Jew look upon him
whom he has pierced, and mourn, and the man of sin be destroyed,
and in the churches of the faithful, every plant which our heavenly
Father hath not planted shall be rooted up-And " he that sitteth
upon the throne saith, Behold, I make all things new."
And is this spoken of him who lay in the manger and died upon
the cross?  Can he then be any thing less than " the Lord of life
and glory,"" inwhom dwelleth all the fulness of the godhead bodily 2"
It is this that displays and magnifies his condescension. His
greatness was unsearchable, but he made himself of no reputation.
Widows ministered to him of their substance.  "'e know  the
grace of our Lord Jesus Christ. that though he was rich, yet for our
sakes he became poor, that we'through his pove: ty might be rich."
OCTOBER 4.-" IS this thy ki.dness to thy friend V" 2 Sam. xvi. 17.
Tnts was the inquiry orcomplaint of Absalom, add'essed to Hushai, because he went not with him. Let us trantier it to a nobler
being, and apply it to a juster occasion.
Jesus sustains the character here expressed. torvards all his people.
He gives them numberless proofs of a friends.p the most sincere,
VOL. II.                     16




t82                    OCTOBER 4.
efficierc, faitful, durable, and disinteres:ed: he is "a friend, that
sticketll closer than a brother." But they often act towards him in
a maniner very tnbecoming the relation, and induce him  to ask
" Is this thy kindness to thy friend?"
It will be allowed that we can never discharge 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 Lord anA
Saviour accomplished it; as it would show his love for me, and his
presence with me; and I should endlessly feel myself indebted to
hinm  and say, Worthy is the Lamb that was slain. But tl.%ugh we
cannot discharge our obligations, we ought to be sensible of ther,
and evince that we are willing to make him suitable returns, and,
like the woman in the Gospel, to do what we can. Here, alas! he
is often disappointed. He cannot indeed be disappointed as to fact,
because his understanding is infin;te; 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 he has
surely reason to complain-and he does complain.  " What more,"
says he, speaking of the Jewish church, " could have been done fom
my vineyard, and I have not done it?  lWherefore, when I looked
that it should bring forth grapes, brought it forth wild grapes?"
And speaking of the same people under the enmblem of a fig tree
" These three years," says he, "' I come seeking fruit, and find none."
Surely, as our friend, he has a right to expect that we should
readily obey him. If ye love me, keep my commandments. He
that hath my commandments and keepeth them, he it is that loveth
me. And as none of these commandments are unreasonable or
unprofitable, and as they afford expressions of our attachment to
him, they ought not to be grievous. But have we never drawn
back, or turned aside; or been partial, or reluctant in duty? IIave
we always asked, with Saul of Tarsus, " Lord, what wilt thou have
me to do?") or resolved with Samuel, " Speak, Lord, for thy servant
heareth?"
Surely, as our friend, he has a right to expect that we should 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?  Have we endeavoured to lmake him known and endeared in the circle of our own connections? Have we not in some
companies blushed to have found out what we protess to believe?
Have we not been ashamed of him and of his words?  He, though
passed into the heavens, is not ashamed to call us brethren: and
shall we deny him before men?
Surely, as our friend, he has a right to expect that we should
credit his word. We cannot offer a greater indignity to another
than to disbelieve his declarations.  The affront would be aggravated if he was a person remarkable for veracity, and we ourselves had
always seen nothing in him but truth and faithfillness.  But suppose he had added an oath, which ends all strile, to his promises?
By disbelieving him  then,' wve should charge hlim not only with
falseh )od but perjury. And is nort this applicable to ui *  How




OCTOBER  4.                       183
should we tremble at the nature and consequences of ulibelief?'
Ah! mny Lord, I hear thee saying, Is this thy kindness to thy friend?
Yes; I have not oniy 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 pleasure to come to his housethat we should never be afraid of offendingo him by the largeness of
our applications, or wearying him by the frequency of our import-lnties. For he has commanded us to come boldly to the throne of
grace; in every.hing 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
confidence!
As our friend he expects that we regard his connexions. " Is
there any left of the house of Saul," said David, " that I may shew
him kindness for Jonathan's sake?"  Jesus has brethren and sisters
on earth, who are afflicted and poor, and feel all the exigencies of
life. But we may ask, " Since they are so nearly related to him,
why does he permit their want and distress?" It is partly for our
sakes. He deputes them to live among us, to receive the tokens
of our attachment to himself. We cannot sigh for opportunities
to testify our regard, by saying, "Oh, if he were in the world again
as he or.ce was, how would I minister unto him; how would I open
my doors and entertain him"-For he is in the world. The poor
wt 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 cur
rlinds, he expects that we should prize and observe it. Have we
ever closed the eyes of a much loved connexion, and have we in
our possession a picture 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 murderer-What is his own supper but such a
likeness?  Does it not snow forth his death?  Is lie 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 triend?
Faithful are the wounds of a friend. Let us not be unwilling to
receive the rebuke. It is indeed humbling; but he that humbleth
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 lik(




184                    OCTOBER 5.
this-" I have acted an unworthy, an ungrateful part" — have a-k.
ued against my best friend"Sure were not I most vile and base,
I could not thus my triend requite;
And were not he the God of grace,
He'd frown and spurn me froln his sight."
OCTOBER 5 -" Now about that time Herod the Iking stretched forth his hands
to vex certain of the Church. And he killed James the brother of John with the
eword. And because he saw it pleased the Jews, he proceeded further to take
Peter also."-Acts xii. 1, 2, 3.
P;ERSECUTION is a thing of which we happily know very little
from experience. We are a sinfill people, but blessed be God, persecution is not a national crime with us; yea, it is even punishable; and conscientiousness is placed under legal protection. But
while we rejoice in our privileges, and pray that God would preserve and prosper a country in which we sit under our own vine and
fig tree, and none can make us afraid; we do well to call to remembrance the former times, in which others endured a great fight
of afflictions.-Four things are remarked concerning the persecution before us.
First, the season-" Now about that time"-What time? When,
as we see from the conclusion of the preceding chapter, a great
dearth prevailed throughout all the world, in the davs of Claudius
Caesar. Every public calamity is a judgment for sin, and calls men
to repentance: but it is dreadful when the design of Providence is
frustrated, and men go on in their trespasses, and instead of returning to him that smiteth them, sin more and more against God.
Yet so it was here. God's hand was lifted up, but they would not
see: and while famine was stalking among them, and they had
cleanness of teeth in all their borders, they are fighting against God,
in the guilty and cruel business of persecution.
Secondly, the author —" Herod the king."  Not the Herod under
whom our Saviour was born: nor Herod the tetrarch of Galilee, who
beheaded John: but Herod Agrippa, father of the king Agrippa
whom Paul hadalmost persuaded to be a Christian. We know but
little of him; and that little only shows his vileness. He reigned
seven or eight years, and then departed disgracefully to meet a
Being who will have a dreadful account to settle with tyrants ond
persecutors. Such wretches seldom die a timely and natural deat...
tHere is the end of this child of the devil and enemy of all righteous
ness: "'Upon a set day Herod, arrayed in royal apparel, sat upon
his throne, and made an oration unto them. And the people gave
a slout, saying, It is the voice of a god, and not of a man. And
immediately the angel of the Lord smote him, because he gave not
God the glory; and he was eaten of worms, and gave up the ghost."
Thirdly, the victims.  Some of them are only adverted to-He
stretched forth his hands to vex " certain of the Church:" and nothing more is said of them. We have the names of many of the
sufferers for Christ, together with some of their dying words, and
letters, and works, and which savour fragrantly of the prison; but
a very large portion of the noble army of martyrs are unnoticed in
the annals of history. They are indeed recorded in the book of life,




OCTOBER  5.                        1lts
and Jesus will conrfess them aefore his Father and thle holy angels
ut they were driven into ejxile, or pined away by disease in their
dungeons, or were secretly dispatchbed, a spectacle to angels, but not
to the world and to men. One of these victims however is here
~named. " He killed Jamn. es 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 Sanlaritans, and would thus have
been (Lord, what is man!) a persecutor himself: but "Jesus rebukIed them, and said, Ye know not what mlanner of spirit ve are
of: for the 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
know 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 thenl: Ye shall
drink indeed of my cup, and be baptized with the baptism  I am
baptized with" —Looking forward in spirit at that very moment,
and seeing John banished to the Isle of Patmos, 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 feel
a satisfaction in it, have fellowship with the unfruitful works of
darkness, and are partakers of other men's sins-Yea, according to
the Apostles, they are the most criminal " who take pleasure in them
that do such things."  The perpetrators may be strongly tempted,
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 the opinion and applause
of their fellow creatures. Even the great can inhale incense from
the vulgar: and even the wise are not senseless to the flattery of
fools. What enemies are men to mnen! How they influence and:orrupt one another! Alone the individual feels well; atd resolves;
and abides by his resolution-till he gets into comnany. Alone he
feels the evidence of truth-Why then does he not hear it, follow it,
avow it? A frown, a sneer, a laugh, a name! Did Felix think
the Apostle tleserving imprisonment  No. " But willing to shew
the Jews a pleasure, he left Paul bound."  Why did not matny
among the Pharisees believe on him whose miracles they could nno
deny? They did believe on him, but "f eared to confess him, lest
they should be put out of the synagogue; for they loved the praise
of men more than the praise of 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 tc wards God. Let us se, k to
please him. The attempt will involve us in no mean cormpliancv;
and it will be sure to succeed.
Is*




186.)CTOBER  6.
We also see how, ir  bad course, men prcceel:Irom evil to evil,
and wax worse and worse.  One sin renders another necessary, ox
prepares the way for it, and renders it easier.  Let us guard against
ginnlings.  Let us crush the egg before it becomes a fiery flying
serpent.  "'When lust hath conceived, it bringeth forth sin; ant'
sin, when it is finished, bringeth forth death" —" He prozeeded te
take Peter also."
OCTOBER 6.-" Let us run with patience the race that is set before us, looking unto JcsIs."-1-H1e). xii. 1, 2.
THE language is allusive, and in the style of the Aprostle, the
comparison is familiar.  As one of the gamres, celebrated with so
much pomp amrong the Grecians, was running in a race, he often b')rrows an idea fronm it, to express in a measure the nature of the Christian life. It is a " race."  It is needless to multiply articles of resemblance.  it is easy to see the impression Paul would make:. no prize
without running: no heaven without diligence and zeal.  Religion
demands the full exertion of all our spiritudl powers, and allows of
no indolence, no repose.  Whatever view we takie of it, whether as
it regards our principles or our conduct, what we have to -abolishl or
establisl, to avoid or to pursue; or wvhet'Cer as it includes the duties
we owe to God, our fellow-creatures, and ourselves;-it must appeal
a very active, laborious, and trying scene.  It is a d;sgrace to the
character of a Christian,  and a contradiction to his profession. not
only to turn aside or draw back, bilt to stand still, or look baerk or
even seem to come short. Advancement is not more obviously implied in the acomplishment of a race than progression is necessary
in a course of godliness.  WJre are theretore required to grow in grace.
And Paul, exemplifiing in his experience what he recommends in
doctrine, says, " I count not myself to have apprehended: but this
one thing I do, forgetting those thinls which are behind, and reaching forth unto those things which are before, I press toward thf
mark for the prize of the high calling- of God in Christ Jesus."
This race is "set before us"-I-t is prescri.ed, marked out, made
evident in the Scripture.  It is not a concern into wvhich we (rop by
chance; neither is it a course of our own devising.  Religion is no'
will-worship, human inventions, the traditions and comnmandments
of men. No authority is binding here but Divine. We havehave always
one question only to ask, " Lord, what wilt thou lhave me to do:?"
And he has in his word made things plain, in proportion as they
are important, so that the wayfaring man, though a fool, shall not
err therein, and he may run that readeth.  HEe has also set before us
the difficulties attached to this course, so that if we suffer we have no
reason to complain.  If, when we meet with them, we are temp'ed
to despond or decline, we may say, 0 mny soul ought I to he surprised?  Am I deceived' when I gave in iny unwortily namle to betome his follower, did lie hide any thing'fom  re'?  Did hie not
assure me that in theworld I should have tribiulation? Did he not say,
If any mail will be my disciple, let him deny himself, and take up
his cross and follow me?
This race set before us is to be' run with patience."  WVe shall
constantiy need this grace. We shall meet with provocations and
injuries; and we are not to revenge ourselves, or even render railng




OCTOBER 6.                          187
for railing, lut:on!rariwise, blessing.  We shall suffer afflictions oi
var;ius kinds and degrees; and we are not to murmur and repine.
but in patience to possess ourselves, and to pray for all longsuffering
with joyfulness. We may be exercised with delays; and these will
often be peculiarly trying, for hope deferred maketh the heart sick
God hides his face. Prayer seems unnoticed. The promise appears
gone for evermore.  We have little success in our spiritual warfare.
Iniquities prevail against us in the sense of their guilt and the feeling 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-doing, seek for glory, honour, and,
immortality."  It is not the first, but the last step in the race, tl;at
brings the candidate to the goal. He only that endureth to the end
shall be saved.
Tlhis race set before us we are thus to run with patience, " looklng
unto Jesus."  Tlie Apostle had mentioned a great cloud of witnesses
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 himself had an appointed course; he had difficulties to overcome,
and much to endure: but he was not impeded or dismayed-" For
the joy that was set before him he endured the cross, despising the
shane, and sat down at the right hand of the throne of God."
That the Apostle imnmediately refers to him as our example is
obvious not only from the ibregoing 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-'Our glorious Leader claims our praise.
For his own pattern given;
While the long cloud of witnesses
Show the same path to heaven."
But does this exclude any other reference? Are we to regard him
as an example only? WVe cannot indeed be Christians without
resembling him.  "If any man have not the Spirit of Christ he is
none of this."  " He that saith he abideth in him ought himself
also so to walk even as he walked."  And every Christian loves
his exanmple, and prays to be likeminded with him. Yet what is
the true exigency of our case?  We are guilty —Where is the sacrifice that puts away sin?  " We joy in God through our Lord Jesus
Christ, by whom we have now received the atonement."  We want
righteousness and strength —XWhere are we to find them?  " Surely,
shall one say, in the Lord have I righteousness and strength.' 
How are we to be able to trace his dear steps as he goes beftore u
in duty and suffering?  "Without me," says he, "ye can do no
thincg:" but " my grace is s5ufficient for thee."  We must therefore
run, loolking unto Jesus as delivered for our offences, as raised again
for our justification, as one who ever lives to make intc.cession fbo
us, as one in whom all fulness dwells, and from whose fulness we
are to receive grace for grace. To him we are to look in every
period. in every relation, in every engagement, in every troubled in
every danger, while we live —T   him we are to look as we pass




OCTOBER 7.
through the valley jf the shadow of death-And then we are to go
and behold him in the midst of the throne, where he attracts ever'
eve. fills every heart, and employs every tongue.
OCTOBER 7. —"And prayed unto him."'-2 CHRON. XXXilii. 13.
Few individuals ever surpassed Manasseh in depravity and wick.
edness. Yet he, even he, obtained mercy. And we here see the
means employed for his conversion. Divine Providence so ordered
things, that the enemy invaded Judah, and succeeded: "Wherefore
the Lord brought upon them the captains of the host of the king
of Assyria, which took Manasseh among the thorns, and bound him
with fetters, and carried him to Babylon."  There thus despoiled,
degraded, and distressed; there the seeds of truth early sown in his
mind began to revive; there the prayers of a pious father began to
be answered —" and prayed unto him."
Affliction alone never converted one soul. WVe 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 ~actions 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
afiords him time and leisure for reflection; and the want of thought
is the greatest obstacle to religion: hence the Scripture says, "Consider your ways:" and hence David a'knowledges, " I thought on
my wvays, and turned my feet unto thy testimonies."  It shows the
vanity of the world, and affords 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 acknowledge 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 Prodigal think of heaven, and resolve to throw'limseli
upon his Father's mercy.
Here is therefore a very instructive fact. It teaches us that pros.
perity is no proof of Divine favour; and that adversity is not incompatible 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 prosperity 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
iven them for a door of hope; the plourhshare 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 Manasseh, had we seen him reduced from all his
greatness, and thus indignantly and cruelly treated. But he soon
acknowledged, with his pious ancestor, "I  is good for me that 1
have been afflicted;' and he is now blessing God, not for his crown




OCTOBER.                         189
ut ftr his fetters-not for his palace, but for his dungeon. —" This
mall was born there."
Let us always look hopefully towards the afflicted.  While 4the
physician yet administers medicine we do not deem the case absohlitely hopeless: while the husbandman prunes the tree, and digs
about it, and manures it, we conclude he has not yet said to tne feller,
"Cut it down, why cumbereth it the ground."
O what Bools are we to look shy upon our troubles, Tnd be afraid
of our trials, instead of viewing them as some of the means of grace
which God has ordained to bring us to himself. Let us not think of
the bitterness of the draught, but of the sweetness of health whicll it
is designed to produce. " We have had fathers of our flesh which
corrected us. and we gave them reverence: shall we not much rather
be in subjection unto the Father of spirits, and live? For they verily
for a few days chastened us-after their own pleasure; but he for our
profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be iovous, but grievous: nevertheless
afterward it yieldeth the peaceable fruit of righlteousness unfto them
which are exercised thereby."
OCTOBER 8.-" Verily I say unto you, That many prophets and righteous men
nave desired 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."-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
righteous 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. Balnaar prophesied, but followed 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 earnestly the best gifts, he
adds, And yet I shew unto you a more excellent way-adding,' Though I speak with the tongues of men and of angels, and have
not charity, I am become as sounding brass, or a tinkling cymbal.
And though I have the 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 faileth: but whether there be prophecies, they shall fail; whether tiere be tongues, they shall cease; whether there be knowledge,
it shFa. vanish away. And now abideth faith, hope, charity, these
three; )ut the greatest of these is charity."  So superior is grace
not or.y to all natural, but even supernatural endowmentrs and capacities. He that humbled himself as a little child, the same is greatest
in the kingdom of God. 0 that we were wise, that we understood
this! But here we see the folly of men, who are eager to join
those distinctions which are confined to few. and never insure eternal life, wllile they disregard those privileges which always accomnpany salvation, and lie open to all. And we see the goodness o,
God in rendering what is essential to our hightlest welfare universally
accessible.  All cannot amass we.twltli, bt all mav be rich in faith:




190                   OCTOBER 8.
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" now, but all may be " righteous men."
We here see that the desires of the great and the good are not
always gratified. We think it hard when the schemes on which we
set our fond hearts are denied us. But we must learn to leave our
wishes with God, and refer them to his goodness and wisdom. There
may be reasons, for the refusal of which we have no apprehension.
He is often constrained to say to us, " Ye know not what ye ask."
Le, the Lord choose our inheritance for us. And let us not murmur
cr complain if we are called to drink of the same cup with the most
dear and eminent of his servants. Moses, who had conducted his
charge for forty years, and brought them to the border of the promised
land, was forbidden to enter, and no importunity could revoke the
mortifying sentence. David, who so anxiously longed to build the
temple of the Lord, and for which he had been preparing materials
all through life, was not allowed the pleasure. " And many prophets
and righteous men have desired 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 who have known something of the cause and glory of Christ
will long to see and hear more. These persons had been favoured
with some information concerning the Messiah, otherwise they could
not have expressed these desires; for we cannot desire what we are
entirely ignorant of: but the glimpse made them eager for the vision,
and the dawn for the full day: the assurance made them eager for
the reality, and the foretastes for the full fruition. It is always so.
Knowledge keeps the possessor from self-satisfaction: and the more
proficiency a man makes in any art or science the less will he be disposed to say, " TI have attained, I am already perfect." It was a man
who had seen more of the glory of God than any human being, who
cried, " I beseech thee, shew mIe 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 patriarchs knew more than the descendants of Seth
before the Flood. The Jews under Moses and the Prophets knew
more than the patriarchs.  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 effusion of the Holy Ghosi
than before, according to the intimation and promise of the Saviour.
I have yet many things to say unto you, but you cannot bear there
xrow: howbeit, when he, the Spirit of truth is come, he shall guide
you into all truth."  And the same remark holds with regard to personaM experience. There are many classes of scholars in the same
school of Christ. How wise are some Christians! how clear, and
Cull, and influential are thel. views of Divine truth. IHow cloudy
and indistinct are the conceptions of others: they resemble the halfenlightened patient in the Gospel, who " saw men as trees walking."
The stations and ca'ings of men d ffer; and some require more




OCTl BER 9.                        191
kiiowledge than others. We are like the members of the body, all
are necessary, but all have not the same office. The eve is for seeing,
the hand ibr wording: the one requires light; the other strength.
Above all we should learn from hence to compare our advantages
with those of others. If superior, their pre-eminence should be altplied to three purposes. First, to produce gratitude.  "He hath
not dealt so with any nation; and as for his jigmnents, they have
not known them. Praise ye the Lord."  Not that our gratitude is
to turn on the destitution of others: but we need contrasts to excite
our feetihns. Thus, to induce us the more to be thankful for health,
we compare ourselves with those who are made to possess months ol
vanity, and have wearisome nights appointed unto them. And tk"ma
we teach our children to say,
"Not more than others I deserve,
Yet God l-ath given me more;
For I have food while others starve,
Or beg front door to tdoor."
And did we deserve our religious privileges?  Did it depend upon us
in what country we should be born, whether heathen or Christian,
popish or protestant?  Or from  what parents we should descend,
whether such as would neglect our souls or bring us up in the nurture and admonition of the Lord?  Who sent us an evangelical
ministry?  -WVhy have we been fed with the choicest of the wheat,
and with honey out of the rock have we been satisfied?  " Not unto
us, O Lord, but unto thv name be glory."  Secondly, to promote
holiness. It would be shameful if persons below us in means andi
advantages should be above us in attainment and practice. Surely
there is to be a correspondence between privilege and duty. hie
who holds the largest farm must expect to pay the largest rent.
Where much is given much will be required.'" VWhat do ye more
than others?"  The Lord does not look for rmuch where he bestows
little; and he will not accept of little where he bestows much.
T'hirdly, to awaken fear.  " That servant, which knew his lord's
will, and prepared not himself, neither (lid according to his will shall
be beaten with many stripes."  "' To hiim that knoweth wto do goad
and doeth 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 upbr-aid the cities in which he had done so many mighty
works. because they repented not: " Wo unto thee. Chorazin  wo lunto
tlhee, Bethsaida! foir if the mighty works which were done in you,
had been done in Tyvre and Sidon, they would have repented lgilt, ago
in sackcloth and ds ies. But I say unto you, It shall be mole tolerablle for Tyre and Sidon at the day of judgment, than for ycu."
OCTOBER 9.-" All the house of Israel are har(dhearted.1"-EzEI:.EL 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 inserisib'7  heart. rThe Apostle speaks oi
" men being past feeling."  This is to be restrained to its subject.
Vie does rnot refer to inlhumanityv, but imnpietv.  Persons may hav?




In(, OCTOBER.,
feeling in c:hef th ings, but here the senselessness regards "; the things
of the Spirit." Feeling, though not the noblest of "ur senses, is the
most necessary and extensive: other senses are confined to particu.lar parts, but feeiing is diffused over the whole body. When there
s no feeling in a member there is no more intercourse of the anima:
and vital spirits: and where feeling is totally absent there are nc
emnains 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. Upon the same principle
the Apostle says men are " dead in trespasses and sins;" Eand -s a
dead body is insensible to material things around it, so it is with the
unrenewed soul! it meets all the objects and agencies of the spiritual
world with indifference and unconcern.  Though he is charged
with numberless transgressions, and the wrath of God abideth on
him, he is sensible of no burden, and though destruction and misery,re in his ways he is secure and unalarmed.
A hard heart is an irJfexible heart.
It does not yield to the dictates of his word. At this a good man
trembles. As he turns to the Scriptures he says, I will hear what
God the Lord shall speak: but the hardened sinner says, with
Pharoah, "-Who is the Lord that I should obey his voice?"  He
may not indeed in so many terms, but he really savs unto God,' Depart from us, for we desire not the knowledge of' thy ways."
Though God reproves, encourages, asserts his authority, displays the
reasonableness of his commands, addresses our hope and our fear,
draws back the veil that hides the eternal wvorld, and sets life and
death, blessing and cursing, before them, they turn away from  him
that speaketh, and reject the counsel of God against themselves.
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 juigmnents."  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
s no man, that there is none inhabitant.  I said, Surely thou wilt
tear me, thou wilt receive instruction; but they rose up, and corrupted all their doings."  He then comes nearer, and strikes themselves.
He 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 sycamnores are
cut down, but we will change them  into cedars."  Nothing can be
more offensive to God than such stubbornness as this;-" In the
tinme 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
tl:e( source of their supplies; but the inspiration of the Almighty
giveth man underscanding, and enables him to see the cause and
author of all good; and a tender heart would love and acknowiedge




OCTOBER  10.                       193
the donor in his bounties. 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 himself. And " the ox knoweth his twner, 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 righteousness, temperance, and judgment to come,
Felix tremnbled; but instead of cherishing the conviction he endeavoured to get rid of it, bv dismissing Paul till a more convenient opportunity; and carefully avoiding the topic when they met. Israel
not only rebelled, b)ut " vexed his Holy Spirit."  The old world, by
the preaching of Noah, was addressed and often excited, as we find
implied in the words, " My spirit shall not always strive with man
upon the earth."  Who has not felt motives which have almost persuaded him to be a Christian?  VWho has not formed resolultions to
abandon the world, and cleave to the Lord with purpose of heart?
Who has not had softenings of heart, in which he was drawn into retirement, and pouring out tears unto God, said, Lord, I am thine, save
me? What difficulties have many had to overcome before they could
advance in a sinful course?  They had to break through mercies and
judgments: to throw down friends and parents who kindly opposed
them; yea, to trample under foot the Son of God, anddo despite unto
the spirit of graceO seek deliverance from this evil if you are the subjects of it
Remember that it is a most dreadful curse, and will be sure to treasure up wrath against the day of wrath. But reflect still more upon
its vileness, and say, O what a hateful heart is mine that feels nothing! Yields to nothing! Pray earnestly. And be encouraged
by the promise, "I will take away the heart of stone out of your flesh,
and I will give you an heart of flesh."  Place yourselves near the
cross; and look on him whom you have pierced.
And if you are saved from this evil be thankful.  " But I know
not that I am saved from it. I feel such unsuitableness to duty,
and such dullness, such deadniess in it!" But if you were impenitent, how could you feel 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 Lord."-IsAIAH
I:.v, 13.
AL.L therefore want tuition.  We are naturally ignorant, as well
as guilty. and depraved, and helpless.  Knowledge is not innate
but acquired.  Some are always extolling nature at the expense of
art: yet what would the earth be without cultivatin?   What
would a garden be if left without keeping and dressing, but a little
wilderness of barrenness and rudeness, of weeds and thorns?  Such
would a child be if left to himself.  What makes the greatest difference between one man and another? Not the body, the limbs,
the senses-In all these the savage may have the advantage: but
thle difference is in their minds: and th: difference in their minds i$
V ~. ~.                   17




kId6                   OCTOBER  10.
chiefly owing to education. Few indeed will deny this; but nma,,
are unwilling to acknowledge their spiritual ignorance, and in the
concerns of religion suppose that the way of man is in himself, and
that it is in man that walketh to direct his steps. Yet though vain
man would be wise, he is born like a wild ass's colt. The world
by wisdom knew not God; with all their advances in civilization
anld cience, professing themselves to be wise, they became fools.
And what is the fact with regard to every unconverted sinner?  Ie
i3 alio ated from the life of God through the ignorance that is in
him, and because of the blindness of his heart. To enable a blind
man to see it is necessary lot only to bring the lamp, but to open
his eyes: and the Scripturt speaks of opening the eyes of the understanding, and giving us the Spirit of wisdom and revelation in the
knowledge of Christ.
God's teaching therefore is twofold. First, external. He thus
teaches us by all his works, which praise him. The heavens declare
his glory, the firmament showeth his handy work, and there is no
speech nor language where their voice is not heard. But he has
magnified his word above all his name. The Scripture is given by
inspiration of God. The knowledge of the grand truths in the
Gospel depended entirely on the sovereign pleasure of the Almighty.
We had sinned, and were left to his mercy; and it was for him to
determine whether we should be saved, and in what way. And how
could this determination be discovered? Not by any process of
reasoning, but by testimony, and his own testimony;  "As it is
written, 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. But God hath revealed them unto us by his spirit: for
the Spirit searcheth all things, yea, the deep things of God. For
what man knoweth the things of a man, save the spirit of man
wvhich is in him? even so, the things of God knoweth no man,
out the Spirit of God." And this book contains all the information
God chooses to afford us on this side the irradiations of eternity.
Jesus, near two thousand years ago, was the finisher as well as the
author of faith, and a curse was annexed to the man who should add
to the words of the book, as well as to him who should take away.
As we look for no new doctrine, prophecy, promise, or precept, so
we need none. Here is information enough, if we understand, and
feel, and practice it. And it is the office of the Spirit to lead us
into all truthAnd thus the Lord teaches internally. For revelation does not
supersedle our dependence on the agency of divine grace. David,
who had the word, yet prayed, " Open thou mine eyes, that I may
behold wondrous things out of thy law."  Here is the book, but who
teaches us to read?  Who removes our carelessness, and fixes our
minds?  Who subdues our prejudices, and gives us a holy taste, so
that our delight is in the law of the Lord, and we meditate in it
day and night.?'Who shows us not only the reality, but the beauty
and glory of divine things, and gives them by faith a residence and
an empire in the soul?  What a difference is there between specu
lation and experience? Between the convictions of the judgment
and the decisions of the will and the ardour of the affections?
The knowledge he imparts descelds from the head into the heart




OCTOBER  11.                        190
The illumination he spreads is not the cold barren light of the moon,
but the shining of the spring sun, which not only enlightens, but
warms and enlivene. 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 the most common truth
impressive and influential.  Moses had seen the Egyptians destroyed in the Red Sea, and all the multitudes of his brethren buried
in the wilderness. And needed he to be taught the doctrine of mlortality?  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 telt that no less a teacher than God was necessary
to instruct him properly: and therefore he prays, " So teach us to
number our days, that we may apply our hearts unto wisdoylm."
And do we not see tha need of this continually?  Our neizghbours
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 teaching let us remember that
he gives his holy Spirit to them that ask him.  If we perish for
lack of knowledge, our sin will lie at our own door.  " If any lack
wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be givea him."  We are incapable of
conducting ourselves, blut here is an infallible Directcr, who offers to
accompany us, and would never leave us nor forsake us, and requires
nothing but our submission-May the language of my heart be,
"Lead me in thy truth, and teach me: for thou art the God of my
salvation; on thee do I wait all the day."
OCTOEER 11.-" Man diith." —Jon xiv. 10.
BUT how came he to die?  He was not made mortal like the
beasts that perish. "By one man sin entered into the world, and
death by sin; and so death passed upon all men, because all have
sinned."
But now there is not a day, or an hour, or a moment, in which
man dieth not.  The frequency of the occurrence hinders much of
the force andl seriousness of the impression it is otherwise so adapted to produce'" They are destroyed from morning to evening:
they perish for ever without any regarding it."  And not only the
commoniness but the irksomeness of tie event is unfriendly to con-,s:deration.  The sunbject is too &goc-my and repulsive to engage the
tllought of the generality of mankindt: and tile mrain concern of
thousands is to keep it, or banish it from  their minds. Yet their
putting the evil day tar off is not putting it away.  The way to die
safely is to die dailv. Yodng says, L"Familiar th-.oughts will smooth
the road to death:"' and t::e rovai preacher telis us, "sorrow is better
thanu laughter; for by the sad-ness of the countenance the heart is
made better. It is bceter to go to the house of mourning  than to
go 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-creatulre in situations and circumstances
pecuIiar to Limself. and in wh h we shall not be called to follow




r196                    OCTOBER  11.
him: but when we see man dying we behold an emblem and an in
stance 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 shivering will seize my trembling limbs-and the world will recede from
my view, and appear like land tc t tie mariner entering the ocean.
Infinitely diversified as humar    c's are,;-   a-ll ter:.n.aate:a
the same result.  All are of   e   tat and ati toum  to dust aa-a.
Death is tile way of all the eatrhs
And what is it for man to die?  It is an event the most solemn
anJ aifecting, whatever view we may take of it.  It is the terinina
tion of all his busy concerns in liiie, 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 attractions; 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 feari-lly 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 inscribe over the sepulchre"How loved, how valued once, avails thee not,
To whom related, or by whviol begot:
A heal) of dust alone reimains of thee,''lis 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 action 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 after this the judgment.
So far one event happeneth to all: but there is a vast difference
in men's dying, according as they are morally and religiously considered.  TIte wicked is driven away in his wickedness. His death,
indeed, is not always very dreadful in the manner.  There is sometimes a strange senselessness that attends it.  Frequently even the
danger of dissolution is concealed from  him, and lie dies " a slow
sudden death."  The poet's words are not true, "Fools men may
live, but fools they cannot die:" for observation shows us that commonly men die as they live.  The Scripture says of many of them.
" They havre no bands in their death, but their strength is firm."
This is sometimes indeed affected rather than real. WTiVhen thev'have
died with. a kind of levity and sportiveness it has been by  tay of
di version. They would indeed have it supposed to be a proof of the
airsence of fear; but it is the eiffect of its prevalence- So the schoolboy passes the churchyard " whistlino  aloud to keep his courage upn"
I have heard from O,;ing lips exclaivations of anguish and horror,
which I should not ri}'e to publish. These are often attributed to disease; and the poor -wretch is s ipposed to be under the influence of
delirium-and i-t may be so-But whatever mav be tile manner of
departure, as to those that die in theirf sins, the consequences are
dreadfull beyond imagination.  If they even 1ail asleep as gently as
lamb':-,, they awake with tlhe devil:nd l) hs anoels,
But the dyin, chamnber of tohe chiidre s olf' >Go  and the heirs of im
mortalitv is none othil.,, r;t the hoiause} o' Godi and tih ga-te of heaven




OCTrOBER 12                          197
We are affected to see them going; it would be crinlinal not to feel1
and to pray, Help. Lord, for the godly man ceaseth, for the faithfu.
fail froml among the children of men. We lose much by their
removal; but our loss is their gain.  Dying to them is but resting
from their labours; is but departing to be with Christ, which is far
better- The righteous hath hope in his deat.  " I know," says he,
" whom I have believed. Mine eyes have seen his salvation.  The
warfare is accomplished.  Let me go forth and take the crown of
gi ory that fadeth not away. Let me leave this vale of tears and enter
into the joy of my Lord"'5
"0 O glorious hour, O blessed abode,
I shall be near, and like my God;
And flesh and sense no more control
The sacred pieasnres 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 indulgent to his dving followers.  Their peace is
compared to a river, and that river enlarges as it approaches the
sea-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 Lord. It
is his duty and privilege to take no thought for the morrow.  Sufficient for the day is the eil thereof, and also the good.  And these
shall be proportioned to each other by him who has conmmanded us
to seek for grace to help in time of need, and has promised that as
our day is so shall our strength be.
But we thus see that though the religion of Jesus does not exempt
us from dying as men, it prevents our dying like them.  It prepares
us for the change.  It turns the curse into a blessing.  It brings to
pass the saying that is written, "Death is swallowed up in victory.
O death, where is thy sting? O grave, where is thy victory? The
sting of death is sin; and the strength of sin is the law. But thanks
te to God which giveth us the victory through our Lord Jesus Christ."
Lord, so teach us to number our days, that we may apply our hearts
into wisdom.
OCTOBER 1.2.-" Ftll of grace atld truth."'-JOHN i. 14.
IN another place it is said, " grace and truth came by Jesus Christ."
But things may come by a person who is not possessed of then i
or he may possess them, and not be filled with them-But he wvaf
" full of grace -and truth."
Grace" peculiarly signifies goodness, kindness, tenderness, mildness.  And was he not full of these?  We cannot tell what kind
of person he had, but we are sure of his temper and disposition.  It
was prophesied of him that he should come down like rain upon the
mown grass; that he should gather the lambs with his arm, and
carry them  in lhis bosom, and gently lead those that were with
young; that a bruised reed should he not break, and a smoking
a:xr should he not quench-And follow him in the davs of his flesh
17*




lils                   OCTOBER  12.
See [:-a having compassion upon the multitude, because they had
L,othinrr to eat. Hear him saying to the poor and afflicted, Come
unto ntme, all ve that labour and are heavy laden, and I will give you
rest. Ask the woman who was a sinner whether he was not f-ll of
grace, when he said, "Go in -peace, thy sins are forgiven thee."
Ask the widow of Nain whether he was not full of grace, when lhe mnet
her at the funeral of her only son, and said unto her, NiTeep not,
and restored her last comfort to her embrace?  See him in sight
of Jerusalem weeping over it, not at the thought of the sufferings
they were going to inflict upon himself, but of the miseries they were
drawilngr down upon their own neads.
The influences of the Spirit are often called grace, because they
flow from the free and undeserved favour of God. Of these he was
full.  He had every moral excellency in him, and in a perfect
degree. All his people have the samne spirit in measure, but he had
it without measure.  He was anointed with the oil of gladness
above his fellows. If the holiest man on earth were to dwell with
you, you would find a deficiency in his grace. But Jesus was full
of grace.  Grace was poured into his lips, into his life: it filled
every thing he said, every thing he did.
And he was replenished not only for himself but for us. It
pleased the Father that in him should all rulness dwell.  And in
him we are blessed with all spiritual blessings. Thus in the famnine
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 fillhess of Jesus, however
numberless the relieved, remains the same, and could zapply myriads
more.
IH-e was also "full of truth.1"  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 them  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 wxas enough in him  to realize and verify ail
the types, ceremonies, and sacrifices of the preceding dispen:sation.
I-Ie was the true bread that came down from heaven; the true rock'hat followed the people in the wilderness; the true tabernacle;;he true temple-or the truth if all this.-The other is the truth
*-f doctrine. Darkness had covered the earth, and gross darkness
the people: but for this end was he born, and for this cause came
lte into the world, to bear witness to the truth. W~hat truth:?  For
there are many kinds of truth.  The truth he communicated was
religious xuth; the highest kind of truth; the truth that makes us
wnise untr salvation; the truth thiat sllhows us how we can be pardoned and sanctified, and attain eternal lile.  To be'ed into ail this
truth is wisdom, liberty, and happiness.  Ilessed are the people that
know the joyful sound.  Go away! Lord to whom should we go?
Thou hast the words of eternal Ii~)..




OCTOBER 13.                        199
OCTOBER 13.-" Peter, therefore, was kept in prison: but prayer was lnade
without ceasing of the church unto God for him."'-Acts xii. 5.
IT is pleasing ani useful to contemplate the wise and good in
trying scenes: to see what they do in the hour of danger and distress: 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 execution; but alone, and at
their family altars, and in their social and public meetings, they
made prayer unto God for him. Prayer is the refuge and solace
of those who are in any trouble-It is therefore graciously prescribed;' Call upon me in the day of trouble."  " Is any afflicted? 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 offence, and
seek my face: in their affliction 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 svffering 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 Jerusalem a praise in the earth. Indeed Christians ought to value
intercession as a great advantage afforded them. They wish to
relieve otners, 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 deniedi this luxury, as far as it depends upon
office, talent, and wealth: but all have influence-all can prayall have power with God-he despiseth not the prayer of the destitute, but will hear their prayer.
The church here was fully aware of this; and we see the weapons,
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, 1:-lt spiri'ual, and
mighty through God. They are submission, patience, tears, prayers. Tne churceh therefore thinks not of violence or resistance:
yea, they do not draw up a )etition and present it to Herod. They
go at once, not to the jailer, but the iudge; not to the seivant, but
the Lord of all. They knew that Herod was under his controul:
and therefore prayer was made for Peter continually. The Lord
exercises a twofold empire over men. The one is spi itual and
saving; whven he enlightens and sanctifies them: and puts his laws
into their minds; and writes tlhemn in their hearts. The other is
provi lertal; when, without converting them, he changes their purposes, or defeats their pursuits. Thus it is said, " The king's heart
ts in the hand of the Lord, and lie turneth it like the rivers of- water;" which, led into another channel b) the husbandman, retain




200                    OCTOBER 14.
the same quallties, and flow as freely as before. Nehemiah there.
fore did wiselv when he wished to obtain a favour from Ahasuerus;
"I prayed," says he, "unto the God of heaven:" and God disposed him to grant more than he could have requested. So Esau
armed four hundred men, intending when he set off to kill Jacob:
but Jacob wrestled in prayer; and having prevailed -with God, lie
found no difficulty in succeeding with man.  Accordingly his
brother's mind, though not sanctified, was softened; and when they
nlet they fell on each other's neck, and ki:sed each other-" When
a man's ways please the Lord, he maketh even his enemies to be a'
peace with him."  Hezekiah 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 the
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 the Church here found it to
be true.
OCTOBER 14.-" And when Herod would have brought him forth, the sanmnight Peter,,ras sleening between two soldiers, bound with two chains: and
the keepers before the door kept the prison. And, behold, the angel of the
Lord caine upon him, and a light slined in the prison: and he smote 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 address o(f David; " 0 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 impossible 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 withcut ceasing of the Church unto God for him. But we may remark
hree things connected with the deliverance itself.
Observe the time when it was obtained-It was the very night
preceding the dav 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 suff'ertd their faith and patience to be tried to the uttermost. A
few hours more!- But before the morning the decree goes forth,
Peter is released, and the Church like them that dream! He designed to relieve the woman of Canaan who cried to him so piteous1X on the behalf of her daughter; yet he exercises her with three
repulsive discouragements before he proclaimed her success.  tie
hall engaged to deliver the posterity of Abraham at the end of four
hundred and thirty years, yet the last month, the last week, the last
day of this period had arrived before the accomplishment of the
promise' and if they are not rescued before the next dawn the
Divine bond is forfeited. But there is time enough for pament" Even the self-same day it came to pass that all the hosts of the
Lord went out from the land of Egypt."  Thus even when he has
determined to give, he holds his people in suspense; and he hab




OCTOBER 14.                       201
reasons for his conduct. He is a God of knowx'edge, and blessed
are all they that wait for him. These delays operate like the repulse of the Israelites from Ai; they lead to self-examination and
inquiry. They tend to destroy creature-confidence.  They induce
us to receive the blessing with more notice and thankfulness. It
is a great thing to be prepared for a mercy, as well as for a trial.
But hope deferred maketh the heart sick-And here is the patience
of the saints. Yet let them  quietly wait for the salvation of the
Lord. Let them remeniber how long he waited for them-that he
is a sovereign, and has a right to choose his own time-that his
time is the best time-and that though he seems slow he is sure.
Cast not away, therefore, your confidence. Never despair, though
Isaac be even bound, and laid on the altar, and the hand has seized
the knife, ard aimed tLe 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 salvation arrived, the
subject of it was found —He " was sleeping between two soldiers."
Asleep! in such a condition! in such company! in such a place!
at such a time! —when there was only a step between him and his
execution-when he was in the jaws of death! But his cause was
good, his conscience clear, his mind kept in perfect peace, being
stayed on God. Such a frame of soul would turn a prison into a
royal chamber, and make a pavement of clay a bed of down, and
enable the possessor to say, in the midst of danger, I will fear no
evil, for thou art with me-" So thou givest thy beloved sleep."
The Lord has comforts for his people answerable to every exigency,
and as the suiferings abound, the consolation abounds also; so that
they are often a surprise to themselves as well as to others; their
new experience exceeding so much their former fcelings, and falsifying their gloomy apprehensiors. Yet this is only the fulfilment of the promise, " as thy days so shall thy strength be."
Peter was one thing out of prison and another in it. He who
trembled at the question of'the damsel in the judgment-hall can
now sleep so soundly as to require a blow tc wake.im, though in
the morning he is to die in all the horrors of a public execution.
Again, let us observe the instrument employed in the rescue"Behold the angel of the Lord came uponl him."  And what marvel'ous beings are these messengers. Thev 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
(f them even guarded the doors; but the angel easily enters without their perceiving him. The prison was dark, but he finals his
wav'o Peter. He was chained to a soldier on his right hand and
to tnoetller on his left. The angel strikes a light; smites him on
thte  ite; severs him from his fetters; tells him to arise, and put on
his  sandals, anld 1ill )w him —without disturbing his keepers-and
opens th'e gates, a:-d sets him free to return to his praying friends.
How little we can judge of the nature and agency of invisible be
ings. One thing I -wever we know, that the highest of God's




V.V2t                   OCTOBER 15.
creatures are his people's servants. Though they are innumerable,
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;ournies like the poorest, meanest child of God? " The angel of
the Lord encampeth round about them that fear him, and deliveredt
thlem."
What right have Christians to despond? Is not he whom they
serve continually able to deliver? Whatever be their straits and
difficulties, he can find or make a way for their escape. That, at
what time they are afraid, they may trust in him: he has not only
given them exceeding great and precior-s promises, but he has taulht
and encouraged them by examples. They can remember the years
of the right hand of the Most High: and they know that ne is the
same yesterday, to-day, and for ever.
OCTOBER 15.-" And his rest shall be glorious." —Isaiah xi. 10.
W'E need not ask whose rest is here spoken of:'or there can be
no uncertainty respecting the appropriation.  The whole chapter
is a prophecy or promise of the incarnation and kingdom of the
Messiah; and the verse from which these words are taken is expressly applied to him by Paul, in his Epistle to the Romans, and
there is no other that could verify and fulfil it but himself: " 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 we may ask what is this rest of his, to which is
ascribed such an attribute, or such an abstraction; for the n argin
is, His rest shall be " glory."
ItHis rest includes that blessed state into which he entered after
his mediatorial work on earth.  Never was there such an enterprise 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? " 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 tte 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 wiek. Who can imagine, so to speak, the refresh.
ment and satisfaction of the Maker of all things, when he looked
and " saw every thing that he had made, and behold it was very
good."  So Jesus having obtained eternal redemption for us, for
ever sat down on the right hand o' the Majesty on high. There he
dieth no more, death hath no more dominion over him. There he
possesses the joy that was set before him, for which he endured the
cross. There he sees ths 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 sufiering of death, he is
crowned with glory and honour; angels, principalities, and powers
being made Subject unto him: and every name that is named, not




OCTOBER 15b.                      2il:wIlv in this world, but also in that which is to come: and his rest
is gloriousHis rest means his church. " This is my rest for ever, here wl_.
I dwell, for i have desired it." And whatever the world may think,
"In Judah is God known: his name is great in Israel. In Salem
also is his tabernacle, and his dwelling place in Zion. There brake
he the arrows of the bow, the shield, 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 m.agnificent ceremonies. What glory would there be in a community dignified with aJl that is pagan, and all that is popish, yet destitute Gi
the truth as it is in Jesus, of spiritual worshippers, of righteousness,
peace, and joy in the Holy Ghost? We read of " the Spirit of 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 wall of fire round about her, and the glory in the
midst of her." With him is the fountain of life, and in his light we
see light. But if the Church of Christ be glorious now, nlow much
more glorious will it be found in a period which we are persuaded
*~s already begun, when its numbers, and graces, and usefulness
shall be increased with " all the increase of God;" an*te assuances upon which our longing hopes repose shall be fulfilled: " The
little one shall become a thousand, and the small one a strong nation:" " Moreover the light of the moon shall be as the light of the
sun, and the light of the sun shall be sevenfold, 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."  "For brass I will
bringr gold, and for iron I will bring silver, and for wood brass, and
for stones iron."  " I will make thee an eternal excellency, the joy
of many generations"-His rest shall be glorious.
His rest also intends that repose into which he brings his followers. This rest indeed, as to its fulness and perfection, remains for
the people of God in another life. And how glorious this will be
exceeds the power of language to describe.  Yet turn only to the
iepresentation of the angel to John. " These are they which 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 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 thr sun
lighlt 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."
But we which have believed do enter into rest: and how g!orious
are the earnests, the foretastes, the beginnings of it, even here;
when the understanding is freed from the perplexities of error andi
doubt; and the conscience is pacified from the lorrors of guilt and
the torments of fear; and the heart is delivered from unattainable
and vexatious desires; and the will no longer resists the pleasure of
the Almighty with regard to duty or events; and the mind is kept
in perfect peace, being stayed upon God. The wicked are like the
roubled sea whose waves cast up mire and dirt; and what anxie.




a04                   OCTOBER 16.
ties and disquietudes must men of the world feel, who have their
portion in this life exposed to a thousand accidents and changes,
and who have no confidence in God as presiding over all their con.
eerns, so as to promote their welfare. But the believer's treasure
IS in heaven, beyond the reach of harm; and he knows also that
all the ways of the Lord towards him are mercy and truth. He has
east all his care upon one who careth for him, and whose care is
accompanied with infinite wisdom, power, and love. He therefore
is careful for nothing, but feels a peace that passeth all understand.
ing. His soul dwells at ease. He is satisfied with favour, and
filled with the blessing of the Lord.
Such;s the Saviour we preach! This is the rest wherewith he
causes the weary to rest, and this is the refreshing! His followers may have tribulation in the world, but in himn they have peace.
HIe will more than make them amends for all their services and
suffer1igs in his cause-Yea, he has done it already. What they
have been required to give up they have willingly resigned, for be
has blessed them with advantages and pleasures infinitely richer
and sweeter. They have meat which others know not of; they
nave joy which strangers intermeddle not with. He is not only
their physician, but their friend; not only their refuge, but their
consolatli.
But what shall we say to those who neglect so great salvation.
Can creatures content the cravings of immortality? Can any
earthly successes or indulgences give you heart-felt repose? Could
the whole world sustain and solace you when trouble comes? when
your gourds wither? when your pulse intermits? and upon your:eyelid sits the shadow of death? Such a moment will come; and
then to whom will you flee for help, and where will you leave your
glory 2 But he cries, " Come unto me, all ye that labour and are'eavy laden."  Venture upon his gracious invitation; and he will
give you rest-rest unto your souls-AND HIs REST SHALL BE GLORTIOUS.
OCTO.BER 16.-" Then shal 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." —Matt. xxv. 34.
AVHAT a delightful announcement! And how perfectly opposed
to the tremendous sentence addressed by the King to them on his
left hand: " Depart from me, ye cursed, into everlasting fre, pre
pared for the devil and his angels."  There, " ye cursed;" here,
" e blessed of my Father."  There, " Depart from me;" here,
" Come."  There, " Depart into everlasting fire, prepared for the
devil and his angels;" here, " Inherit the kingdom prepared for you
from the foundation of the world,"
Observe the character: " Ye bls.sed of my Father."  Some bless
themselves, and seine are blessed by their fellow-creatures; but the
great thing is to be blessed of God. How vain would be, in all oui
most important exigencies, the friendship of mortals, however kind
or powerfull they may be.  But in his favour;s life. Their bles.
sing is wishes and words: his blessing is deeds and realities. In
his blessing there is an actual communication  " He commandeth




OCTOBER 16.                      20.O
the blessing, eveni life for evermore:" and they whom he blesses
are blessed, and none can reverse it And how vain would tne censure of the world be under the smiles of God! Let them curse,
but bless thou!
But in what are they the blessed of his Father? It mist be
something peculiar and distinguishing. Temporal mercies they
have in common with others. Even here indeed there is great difference as to efficiency and enjoyment. They have the good will
of him that dwelt in the hush in their comforts: and because 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 sorrow 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 blessings in heavenly 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 the earnests and foretastes of immortality.
Observe the invitation: " Come, ye blessed of my Father." Men,
if judged by their dispositions and actions, often say unto him,
" Depart from us, for we desire not the knowledge 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 thought,
and feel themselves in a condition in which nothing could avail
them but his friendship. 0 the dreadfulness in that day of being
renounced for ever by him!-But what a heaven will there be in
the sound, " Come!" The invited were once without him, and far
from him: and hence their degradation and wretchedness. He
pitied them even then, and was concerned to bring them to himself.
He therefore said, Come, ye poor, and I will relieve you; come, ye
sick, and I will heal you; come unto me, all ye that labour and are
heavy laden, and I will give you rest. Come to my cross; come
to my throne; come to my house; come to my table; and I will
in no wise cast you out. And thus their intercourse with him begann —and how is it carried on?-and how will it be completed? In
the same way-" Come."  Here they were made to feel their absolute need of him; here they sought him; here they often asked
others, " Saw ye him whom my soul loveth?" Here they also
fobund 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 satisfied. " Come," says he, "come" to n;y
immediate presence, " come" to my boson, " come," and be for
ever with the Lord-" Come, ye blessed of my Father."
Observe the induction: " Inherit the kingdom preparedfor ygou
from the foundation of the world."  Every word is significant. The
possession. Not a mansion, an estate, a city, a province; but a por.
tion more extensive and dignified, and suited to the highest ambi.
tion of the soul, a "kingdom."  The qualification. " Prepared foi
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 saffered by an agency and passiveness the most illus.
VOL. I1.                    18




ZO6                    OCTOBER 17.
trious. "I go," said - e, " to prepare a place f&r you." and his as.
cension was necessary, and his death was necessary, and his obedience was necessary, and his incarnation was necessary, and all the
dispensations of his grace and providence were necessary to the full
salvation of a sotl. The earliness of the provision: " Before the
fobundation of the world." How impossible was it that we should
be saved by works of righteousness that we had done! Ail 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: " Then." 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 depart hence, for
this is not your rest."  Every thing leads them forward. Now they
sow in tears; then 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. Tney 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 blessed of my Father, inher;t the
kingdom prepared 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 course. 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. This raised
them above worldly losses. This sustained them in every trouble,
emboldened them in every conflict, and made them in all these
things more than conquerors through him that loved them. Ah 
said they, " 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; btt
the things which are not seen are eternal."
OCTOBER 17.-" There salute thee Egpahras, my fellow-prisoner in Chril
Jesus; Marcus, Aristarchuls, Demas, Lulcas, my fellow-labourers. The grace
of our Lord Jesus Christ be with your spilrit. Amen."-Philemon 23, 24, 25.
Tirus closes this short and very interesting Epistle, and which
does so much honour to the humility, and kindness, and wtsdom,
and godliness of the Apostle. It ends with a salutation from his
connexion s, and a benediction from Paul himself.'The salutation regards Philemon, and comes from five persons
nlentionedi bv name.
The first is " Epaphras."  Ile had been a faithful minister in the
Colossian church, and (lid not fbrmg  them  when lie was absent




OCTOBEIB   7.                     207
from them, always lahouring fervently for themn in prayer, that!hey might stand perfect and complete in all the will of God. IHe
was now at Rome, and a sufferer 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, whfen
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 Jerusaiem, Mark accompanied
them as far as Perga in Pamphilia; but feeling or fearing the difficulties and dancers of his work, he there departed from tiem, 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 take him again along with them, the other
refusingr, because of his former defection. Perhaps 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, 5Mark wa 3
afterwards not only received by Paul, but recommended to the CQ —
lossians, " If he come unto you receive him;" and to Timrney,
" Take Mark, and bring him with thee: for he is profitable e;:  
for the ministry." HIe also was now at Rome with him. He h;td
acknowledged his fault and been reformed, and we are not to break.a bruised reed, nor to reject a returning backslider. If a brother be
overtaken in a fault, they who are spiritual should e-ndeavour to
restore him. Many a character has been given up too soon.
N icodemus and Joseph of Arimatfhea were afraid to act an open
part at first; but they came forward and honoured the crucified
Saviour when all his disciples forsook hlim and fled.
The third was " Aristarchutts."  He was a Mlacedonian. He became a zealous Christian, and attended Paul to Ephesus, where, in
the tumult raised by Demetrius the silversmith, he narrowly escaped
with his life. He accompanied Paul in his return to Greece; waited
for him at Troas; journeyed with him into.Asia; and sailed with
him to Rome, where he now was, anti probably involved in the persecution of Paul, for in his Epistle to the Colossians the Apost'.
calls him his " fellow-prisoner."
The fourth was "Demas."  At this time therefore he was a -' @.
fessor of Christianity, and probably a preacher of the word. is';
when Paul wrote his Second Epistle to Timothy he says, " Demas
hath forsaken me, having loved this present world, and is departed
unto Thessalonica."  We are not informed whether he was draywn
away by the attraction of pleasure, fame, or wealth. It was proBably the latter. " 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 some coveted after, they have erred from the
raith, and nierced themselves through with many sorrows."  Why
should we be scandalized at apostacies like these? Did they not
attend Christianity from the beginning?r  Were they not found in
the purest state of the Church? They go out from us Decause they
are not of us. Evil men and seducers may wax worse and worse'




20)8                     OCTOBER 17.'nevertheless the fourdation of God standeth sure, having this
seal, the Lord knoweLh them that are his."
The last is " Lucas."  He was " the beloved physician."  By
his skill he could render himself useful even to the bodies of men.
and to the honour of the profession be it observed, that we have
always found men of this learned and liberal order, the most ready
to exercise self-denial and beneficence in the service of suffering
humanity.  But Luke employed himself also in writing.  He was
the third evangelist; and compiled the Acts of the Apostles. Of
the last four of these five saluters of Philemon it is observable, that
Paul calls them " his fellow-labourers." The name is sometimes
apiplied to those who are not expressly ministers of the word. Ite
calls Priscilla and Aquilla his " helpers in Christ;" and speaks of
" those women who laboured with him in the Gospel."  He does
not mean that they taught publicly in the church, a practice which
he had fiorbidden: but there are many ways in which we may be
feliow-htelpers to the truth, consistently with every other duty.  But
the term i:s more usually significant of those who laboured in word
a xd doctrine; and it is probable that this was the case with each
of b:hese individuals.
l.". let us observe the benediction of Paul himself. Thi3 is mo e
en: c-sie tl.aLn the salutation.  The salutation is addresse'1 to Phiie.ilon 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 " grac.e."  Indeed we may call it the darling word of inspiration.  But why is it named the grace." of otr Lord Jesus Christ?"
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 re::idence; it hath pleased the Father that in him should all
fulness dwell. Hence we are commanded to be strong " in the
grace that is in Christ Jesus."  Hence it is said, " Of his fulness
have all we received, and grace for grace."
But why does the Apostle say "the grace of our Lord Jesus
Chlrist be with your spirit?-'' Because this is the principal seat ot
al ftelal 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
s::: thian while we are in " a right spirit;" and this-and the
A  stle perfectly knew it, is and can be no further right than as it
is i;ossessed and influenced by this grace.  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
affliction, to triumph in death.  The Apostle knew that fresh sup.
plies of it were necessary, but he knew also, not only from his own
experience, but from the declaration of the Saviour himself, that it
was equal to every season. every condition, every exigency; fcr
he had said to him, and to every believer, " My grace is sufficient
for thee." This therefore he deemed the most important endowment he could wish for his friends.  Had he known any thing
more valuable he would have implored it on their behalf. But he
knew grace was the best gift.  Iie knew that nothing could be.




OCTOBER 18.                        2,9
beessing withov%.  He knew that every thing could be a blessing
with it. He knew that it was profitable unto all things, having promise of the life that now is, and of that which is to come. Let 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."
OCTOBER 18. —" He will subdue our iniquities." —Mizah vii. 19.
TrHE language is expressive of joyful confidence. But the allusion is military, and well accords with the experience of every partaker of Divine grace who finds the spiritual life a warfare. The
adversaries to be subdued are their " iniquities." They have enemies 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? 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 awakened and enlightened
to see their condition while led captive by them, and have been Jed
to throw off their yoke, and to declare war against them, a war the
most trying and awful, a war that admits of no accommodation, a
war that must end in our victory or destruction.
But are they not already delivered from these enemies? Does
not lthe Apostle thank God that they are " made free from sin, and
become the servants of righteousness?" They are made free from
its tyranny. It nio 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 prevail against me."  But the apprehension is groundless. Sin shall not have dominion over them, for they are not
under the law, but under grace. The Lord is on their side. Their
friend, their helper, their conqueror is Divine-" Ie shall subdue
our iniquities."  Who is the agent? " Not by might, or by power,
but by nmy Spirit, saith the Lord." 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 obeylig the truth througrh the Spirit;" that " we live in the Spirit," and].
" walk in the Spirit." Wha.t are the means? The principal in-.strumentality is faith. Some imagine that faith is rather opposed
to holiness; but there is no true holiness without it.'Abrahanm,
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 evidence
of things not seen; that faith alone enables us to stand in the evil
dav. 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
5 the supply of the Spirit of Jesus Christ."  Under the blessing of
God the dispensations of Providence conduce to the same end
1.S




OCTOBER. 19.
Afflictions, which are the effects of sin, are made, "the fruit to tak,
away sin."  Creature comforts are often to the soul what suckers
are to the tree; and the heavenly Husbandman prunes us to secure
the sap for the bearing. We are tried, that we may come forth from
the firnace as gold, losers indeed, but gainers by the loss, deprived
only of what injured our excellence; and rendered more valuable
and useful.
But in what manner is the work accomplished? 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 beina " changed into the same image, from glory
to glory, as by the Spirit of the Loid." We must therefore distinguish between the commencement and the finishing of this glorious
renovation. It will not be completed till death, but it is now begun; and the very complaints o. 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 remaining corruptions to
be his burden and grief.  Simlon Brown, formerly minister of the
Gospel in London, was so enervated and depressed as to believe
that his soul was annihilated, and that he and no more soul than a
horse. Yet he continued praying, and preaching, and publishing,
as if he had two souls instead of having none; his reasonings abundantly disproving all their con lusions. Thus we have met with
Christians who imagined they had no grace,  while they lived so
conscientiously and consistently, mourned for sin so deeply, prized
the Scripture so highly, and loved the Lord Jesus so fervently, that
they seethed to every one but themselves to have a double portion
of the Spirit. When a man is nailed t  the cross hle may linger on
for awhile, but his doom is hxed: 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; rout 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 protracted, and we may sometimes be ready to faint,
but there is nothing doubtful in the issue: anid the result is not
more glorious than sure.
OCTOBER 19.-" David carried it aside into the house of Obed-edonri the Gittite.'"-2 Samuel vi. 10.
IT was a solemn and awful appeal David made, when " he sware
unto the Lord, and vowed unto the iLighty God of Jacob; surely I
wall 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." Accordingly as soon as lie was fully enthroned over
all Israel, he resolved to bring up the ark tom  Gibeah, where it
had long been, and place it in Jerusalem, where it would be public and accessible. But at first the enterprise more than failed.
The appointed and prescribed mode of conveying the ark was on
the shoulders of thle Levites.  On the present occasion this was
strangely and very culpably overlooked.  I. was carried in a new




OCTOBER 19.                      2) 1
eart; and it was driven by Uzzah and Ahio, the son-> of Abinidab' And Da rid and all the house of Israel played before the Lord on
all manner of instruments made of firwood, even on harps, and on
psalteries, and on tirmbrels, and on cornets, and on cymbals. And
when they came to Nachan's threshing-floor, Uzzah put forth his
hand to the ark of God, and took hold of it; for the oxen shook it.
And the anger of the Lord was kindled against Uzzah; and God
smote him there for his error; and there he died by the ark of God."
The event seems mysterious. IIis judgments are a great deep.
But will not the Judge of all the earth do right? We are sure
here is no unrighteousness with God. We know also that he alone
is the adequate judge of moral conduct. By him actions are weighed. He sees them in their principles and motives; and unerringly
estimates the circumstances of extenuation or aggravation attached
to them.  Let us give him time, and we shall be constrained to
acknowledge, " Thou art justified when thou speakest, and clear
when thou judgest."
David was both displeased and terrified. His displeasure was very
censurable. Did it become him to resent what God had done, andl
be angry because the breach had defeated his plan, and disappointed his expectation-especially too, when all this would have been
prevented, had he. consulted the law, and conformed to it? But so
true is it, " a man's foolishness perverteth his way, and his heart
fretteth against the Lord."  His terror was more excusable, and
might have been salutary. " God will be known by the judgments
which he executeth." When he strikes some he intends that others
should hear and fear, and turn unto the Lord. And it is well for
us to feel our unworthiness and desert; and to inquire whether we
who are spared are not equally guilty with those who are cut offand ahlo whether, though spared now, we shall escape always?
Let him that thinketh he standeth, take heed lest he fall.
But David's alarm was servile and excessive. He therefore broke
up the assembly, and began his return home, saying, " How shall
the ark of the Lord come to me?"  "So 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 unexpected.  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 f r 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 diversify actual life! " Time and chance happen to all."
Nothing is indeed casual with regard to God. He sees the end
from the beginning; and works all things after the counsel ot his




212                    OCTOBER 20.
own will; and his providence is so universa: and minute, that e
sparrow falleth not to the ground without our I eavenly Father. and
the very hairs of our head are all numbered. But what is appointment with him is contingency with us.  The most important and
interesting occurrences in ot r individual histories are often peculiarly accidental: in review they appear surprising; and in prospect, had they been announced, would have seemed improbable, if
not impossible —" 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."
Obed-edom's compliance was very praiseworthy.  How many,
had they been placed in his circumstances, would have declined the
reception of the ark! Some would have pleaded danger-They
could not live under the same roof with this mysterious and dreadful symbol, which had killed Uzzah, who only touched it, and
smote so many of the Beth-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-" rmultitudes
will be constantly repairing hither, either from devotion or curiosity. The house will be a thoroughfare.  We shall find it necessary to engage doorkeepers"-But if any of these thoughits occurred they had not a moment's weight with Obed-edorn.  Providence, says he, has laid this service in my way-It is the call ot
God-and I seize with gladness an opportunity afforded lmae to show
my love to his service, and to exercise self-denial for his sake.
And what was the consequence?  Hlad he reason to repent of
the forwardness of his zeal?  Thle 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 be not expelled
froml him." —2 Samuel xiv. 14.
SOMIE 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 ordained and prescribed
for their cleansing, their release, and their restoration.  But let us
look at the conduct of God towards his people in tile means he (levises for their redemption, their conversion, their recall from backsliding, and their removal home.
MIan was made after the image of God. God( delighted in him
and held communion with him. He was perfectly holy, and perfectly 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 deplorable. He is not now
what he originally was. Adam was banished from paradise; and
Cherubim, 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 filvour and presence of God; and
separated from  the supreme good; and resembled traitors, who,




OCTOBER 20.                       213
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. WVhat
a state was this to be in! But it was not of God that his banished
should be expelled from him. He desired not the death of sinners;
and therefore he devised means to deliver them from the sentence
of condemnation, and to bring them back to his favour and presence.
A.nd what were these means? They were such as evinced not only
his e emencv, 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. 0 the depth both of the wisdom and knowledge of
God! HIe forms a plan in which he abounds towards us in all wisdorn and prudence; 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 shine forth with
equal beams; in which mercy and truth meet together, righteousness a —d 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 fulfilled, and magnified, and made honourable;
in which, while there is peace on earth and good will towards men,
there is glory to God in the highest.  " All things are of God, who
hath reconciled us unto himself by Jesus Christ."
Redemption however is one thing; salvation is another. We
have seen what God has doyle to bring us out of our guilty state'
but we must also be brought out of our depraved state. We are
darkness: how are we made light. in the Lord?  We are the servants of sin; how are we turned from the power of Satan untc
Go(l? The grand agenvcy is the influence of the Holy Spirit; anL
hence we read of our being born of the Spirit, and being led by the
Spirit: ani we are assued that where the Spirit of the Lord is
there is liberty. Edt among the means devised for our conversion
is the dispensation of the word by preaching: "lie 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, bitt it is the ordinance of
God's own appointment; and is therefore entitled to his blessing.
Accordingly faith cometh 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 converted individuals now living to tell what God had done for their
souls, how many of them would ratify this truth! One would say,
I nan not a serious thought of God, or of my soul, before such a
sermon, like a clap of thunder, axwalkeued my sleeping conscienuce
A secoud vould say, I was a Pharisee, trusting in myself that
was righteous, and despising others, till such a discourse, like a
scythe, mowed down Mll my legal hopes, and made me cry for
mercy. A third would say, I was walking  according to the course
of this world, spen ling my money for th.'t which is not bread, andl
my labour for that wh_ch satisfieth not tii' such an address urged




214                   OCTOBER 21.
me to forsake the foolish, and lire, and go in the way of understanding —But we do not limit tile Holy One of Israel. There is
hardly any thing but the Lord lhas dignified by making use of it in
the calling of sinners to himself. Afflictions, as we see in the case
of Manasseh; pa. utal example; the admonition of a friend; the
reading of a good book, of a mAre tract —Where shall we end?
"Lo! all these things worketh tGod oftentimes with man, to bring
back his soul from the pit, to be enlightened with the light of the
livi Ig."
After they are brought to God fy converting grace his people are
not suffered to apostatize from him. But they may backslide.
Their faith may fail in the exercise, though not in the principle.
Their love may wax cold. They may grow indifferent to the service of God, and rarely and lifelessly attend the means of his ap.
pointment. Yea they may yield to temptation, and fall into sin,
and cause the wav of truth to be evil spoken of. And what is the
consequence? The Lord hides his face, and they are troubled"0  that it was with me as in months past, when the candle of the
Lord shone upon my head, and when by his light I walked through
darkness; while as yet the Almighty was with me." The loss and
the remembrance of their former peace and joy; galling reflections;
from their own minds; brotherly rebukes; outward trials and disappointments-these are the means he employs to brirg them back
to himself from whom they have revolted, and who is yet saying,
Return, ye backsliding children-I will heal your backslidingss.
But as long as they remain here they are from home. This is
not their rest. But there remaineth a rest for the people of God.
And he has devised means to remove them from the kind of exile
ill which they now are, to their own country, from whence they
were borne, and whither they long to return. He has appointed an
hour in which they are to depart out of the world unto the Father.
Death is the way, and however trying, the right way to the city of
habitation. By death their banishment is entirely ended, and their
restoration perfected for ever. "Therefore are they before the
throne of God, and serve himl 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 Lamt which is in the midst
oF the throne shall feed them, and sihall loal'he.m unto livina.
fountains of waters: and God shall wipe away all1 tears from the.i
eyes."
Oci oBE.R 21.-" Whose I am; and whom I serve."-Ats Sxvxl. 23.
TIns was the language of Paul, when he informed'is fellow-Sut
terers of the angelical vision with which he had ueen fAvoered ir
the night. But others may adopt the same avowal.
He calls God his owner when he says, Wlthose I am, rl;  assert,
nothing that is peculiar to himself.  We also are hls.  Hoi has
numberless claims to us; and these claims we should ferel qlvt11.cknowledge. They are founded in creation: in providence: in redemption: in self-dedic:icil  The Corinthian converts "gave




OCTOBER 21.            l.
tiemselves unto the Lord."  And there has been a time in the experience of every Christian, when he has done the'samne. Andb he
has ofteon renewed the surrender since. And the more he reflects
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 serv; 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 him?" 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. IEe 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 t.is circumstance allows,
Does well, acts nobly-angels could no mlore."
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 value them are either in an unconverted or a backslidingc state. In a proper frame of mind good
men will sanctify the Sabbath, repair 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 use of which they
renew their strength, and gain fresh supplies of the Spirit of Jesus
Christ to enable them to fill up Christianly the whole of their stations
in life. They therefore serve God in the week as wvell as on the
Sabbath, anrd in their own dwellings as well as in the temple. They
acknowledge him in all their ways; and whether 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 on the bench, and the traveller while
upon the road, and the tradesman while in the shop, and the laJuulrer while in the f.eld and the mother while training up her illfant charge, are all doing the work of the Lord, and have the tes.
timony that they please him.
Servants, besides their known, usual, regular course of action,
are liable to particular and occasional calls of service which canlot be previously prescribed. Thus we are to observe the movements of Providence, and fall in with those duties.vwhich grow out
of events. In this spirit David said, " on thee do I wait all the
lay;" holdinmr himself always in readiness to receive orders, and in
fdict asking, "' Lord, what wilt thou have me to do?"
" Thev also serve that wait,"  There is a suffering as well as a




2i6         ~@OCTOBER 22.
doing service. God is never more pleased tilan when m e deny-,, tr
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 (lod in the fires. We are witnesses for himi;
and testify to the excellen,.y of the pxinciples, and to the power of
the resources of the religion we profess.  We show that his grace
can support us when every other dependance fails, and his comrn.
forts 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 entering some of the most useful parts of our life. If we endure as Christians, ti:e spirit of glory and of God resteth upon. us,
and by cur patielice, submission, peace, and joy, some arournd us
are instructed, some convinced, some encouraged-while perhaps
superior beings are excited to glorify God in us-for we are a spec
tacle to angels a:; well as unto men.
But what is the nature of the service in which we shall be eng ageu
in the heavenly world?.lwhen we shall have dropped all our infir_nities? and our powers will be equal to our work and our wishes?
~-" Therefore are they before hi- 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 xxvi,
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. Considering that he was a prisoner, and so many on board, it is not
likely th, t he had a cabin to himself.  Yet he seemns to hiave beent
alone: at least the privilege was personal and individual.  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 the disciples,' that thou
wilt manifest thyself unto us, and not unto the world?" The question implies wonder; but our Saviour had promised the distinction.
Luke was in the ship, but Paul only has the vision. All the par.
takers of Divine grace are not allowed the same indulgences.  All
the apostles were not to witness the raising oI the ruler's daughter,
and our Lord's transfiguration and passion; but only Peter, James,
and John; and thou(rl he loved tlhern all, John is called the disciple
whom Jesus loved. It was rnot Lulke, but Paul, that was to appear
before Nero —Paul was the sufferer; and Divine comfiorts correspond with our trials, fo;as the sufferings of Christ abound in us,
so the consolation aboundeth by Christ."
Two things are observable. First, tle messenger: the anget of
the Lord. We know  little of angels.  The name is (xpressive of
their office, rather than of' their nature.  They seem to have been the
first beings created; thev are proverbial fo" wisdom; and excel in




OCTOBER 23.                         217
strength: yet they d) his commandments, and hearken unto tht
voice of his word.  IHe saith to one, Go, and he goeth; -, another,
Come, and he cormeth; and to each of them, Do this, and, what.
soever it be, he doeth it: for it is his will alone they regard; and they
are always satisfied and delighted with it. They are elevated abovt
us in rank and estate, yet they are all ministering spirits, sent
forth to minister unto them  that shall be the heirs of salvation.
Such honour and happiness have all the household of faith: the
highest of God's creatures are their servants; they rejoice ovec
them in their repentance, encamp round about them in trouble and
danger, convey their souls at death into Abrahamn's bosom, and in
the Ymorning of the resurrection will gather together their bodies
froml the four 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 ongel to find Paul far off upon
the sea in such a dense obscurity? We are 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 assurance before he had been
so long tossed with the tempest; but it was witllholden till all hope
that they should be save(d was taken away. This is what his people have often experienced. His reasons for delay are founded in
wisdom and in kindness. He would destroy 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 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 ne orought before Caesar: and,
Io, God have given thee all them that sail with thee. Wherefore, sirs, be of
food cheer: for I believe God, that it shall be even as it was told me. )Howo
Eeit, we must be 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.  First, an admonition.
" Fear not, Paul."  There is nothing by which Christians bonour
their religion more than by confidence in danger, and cheerfulness
in trouble.  It would therefore have been lamentable had Paul on
this occasion failed in spirit; and exposed himself to the reproach
Eliphaz unjustly applied to Job: " Behold, thou hast instructed
rnany, and thou hast strengthened the weak hands.  Thy words
have upholden him that was falling, and thou hast strengthened
the feeble knees."  Yet it would seem that the frame of his mind
began to be weak and wavering.  He haJ nature in hirm  as well'VOL II.                    19




218                    OCTOBER 23.
as grace. He had eaten nothing for a length of time, and was ex,
hausted wLth fatigue. He knew what it was to be enervated. In
one of his epistles he speaks of being " in weakness, and fear, and
much trembling."  lI such a case the body depresses the mind;
and a man has hardly the command of his own principles. Was
Paul afraid whether he had cone right in appealing unto Cuear.?
Did he begin to shudder at the thought of appearing before such a
monster as Nero? Or was he afraid of sinking? The Lord knew
his frame; and remembered that he was dust.
Secondly, an assurance.' Thou must be brought before Cesar 1
This was the appointment of God; and it was to answer very important purposes. There his bonds were to be made manifest in
the palace, and in all other places. There he was to testify the
gospel of the grace of God, and to induce others to speak the word
without fear. There he was to make converts to Christianity, and
converts even in Coesar's household. Such was the design of God,
anrd as this purpose must be accomplished, Paul's preservation was
secure. Even a providential destination has rendered the fulfiller
of it invulnerable, and insured his success, as far as he moved in
the line of God's appointment. WVe see this in the case of Nebuchadnezzar and Cyrus. All our times are in his hands, and we are
inmmortal till our work is done. The assurance includes not only
himself, but the whole company: " 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 blessed for their sakes: and though now they are overlooked because thev are not heroes and statesmen, in the annals of
heaven they are called the repairers of the breach, the restorers 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 indignation upon them; I have consumed them
with tile fire of my wrath: their own way have I recompensed
upon their heads, saith the Lord God."
Observe also Paul's address to his companions in tribulation. It
was tender: " Wherefore, sirs, be of go, d cheer."  Paul had a feeling heart; and the state of his fellow-sufferers; their pale faces;
their haggard looks; their shrieks when the vessel rolled orplunael:
the thought of so many perishing, and perishing for ever-for there
were in all two hundred threescore and sixteen: all this deeply
effected him. He therefore now rejoices on their behalf; and
eagerly hastens to alleviate their terror and anguish; and hopes
too that the long-suffering of God would prove their eternal sal~ ation. —It was confident: " For I believe God, that it shall be:?ven as it was told me."  Thus lie staggered not at the promise of
i.-od through unbelief, but was strong in faith, giving glory to God,
and being fully persuaded that what he had promised lie was able
to perform. Owing to this he felt as safe and composed as it
already on sh )re  We have every reason to believe what God lba




OCTOBER  24.                        219
spoken; and not only is his honour, but our own profit, concerneti
tn our believing it-It is the only way to solid comfort in such a
world as this.  Surely ii ye will not believe ye shall not be established. But thou vwi  keep him  in perfect peace whose mind is
stayed upon thee, because he trusteth in thee.-It was predictive:
" Howbeit we must be cast unon a certain island" —not a continent,
but an islansd, and a —certain island —and we must be cast upon
it, that is, wrecked there; the vessel will be destr /eed, though the
passengers will be preserved. Why does he mention and,articularize all this?  To be a sign; that when the fact should have
taken place, all might be persuaded that Paul spoke from divine
cuthrity.  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
[ 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 accomplishnlent: " And
the rest, some on boards, and some on broken pieces of the ship.
A nd so it came to pass, that they escaped all safe to land. And
when they were escaped, then thev knew that the island was called
Melita." —And how was Paul viewed then? When he first came
on deck they probably considered him an enthusiast, if not an
impostor; and if they did not revile himn they pitied his weakness,
tiat 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 Paal had good
reason for his attachment and confidence. ~While they were filled
with conifusion and horror, he knew whom he believed, and was
not ashamed of his hope.  They called every man upon his gbd,
but none of them could hear or save their suppliants.  But 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 adversaries to our feet, and make them know that he has loved us-SG
that men shall say, Verily there is a reward for the righteous, verily
he is a God that judgeth in the earth-For their rock is not as our
Rock, our enemies 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
frejueLtly comspelled to express himself in these words-" Lord, I
believe; help thou mine unbelief."L
Thlis is the case sometimes even with regard to the beingr of a
God. It may seem almost impossible that we snouid iee. ariy doubt
with regard to a truth so obvious and undeniable as the Divine
existence. Many would probably deem a discourse against atheismn
altogether unworthy of their attention.  They would observe that
Moses, in the bock of Genesis. does not attempt to prove a Deity,
out 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
trt-h can be so unanswsredly proved, does not feel that no fact is sO
confounding?  Wh o has not been dazzle  anto a momentary blind



OCTOBER 24.
ness by thile very splendour of the light?  WBe own that there are
difficulties in Christianity, but what right has a Deist to be scandalized with these mysteries?  As Christians, we admit nothing se
nmysterious as what he admits along with us-'A God allowed, all othler wonders cease."
And who can reflect on a Being who is self-existert, who never
hiad a beginning, with whom nothing is past and nothing is future,
who is no wiser now than at the creation, whlo knows all things
actual and all things possible. who is everywh:lere at the same time,
governing all worlds, and organizing the minutest insects —and never
be urged to exclaim, " Lord, I believe; help thou mine unbelief?"
This is the case sometimes with regard to the truth of revelation.
Here again some may be ready to wonder.  " The truth o." revelation! Can a good man ever question this?  Is it not the charter
of his privileges? the very basis of all his hopes? And if the
foundations be destroyed, what can the righteous do?" This they
feel; and therefore every apprehension, however partial, however
far from settling into a conviction, so alarmrs them.  Bunyan says,
that all through life a thought would occasionally rush into his mind,
4' perhaps the Scripture is a falsehood:" and nothing, he says, can
describe the shock, the momentary impression gave to his feelings.
Many now living have felt the same.  Tile most powerful objections to the Gospel are not always those that are circulated in cofleehouses, and handed about in sceptical pamphlets. MAlany insult
rather than argue; and contemn while they oppose.  They do not
enter far enough, nor grapple earnestly enough. to feel those difficulties which serious minds meet with who must study the subject,
and are all alive to the importance of it.  There is not one of these
but has often exclaimed, " Lord, I believe; help thou mine unbelief."'
This is the case too with regard to Providence.  Here the doctrine
is admitted and resisted: received in theory, and denied in practice.
I believe that in the management of my concerns, God does all
things, and that he does all things well.  I can easily reason myself
into this satisfactory conclusion, for it is only to allow that he is
wise, and riglhteous, and good; and therefore that he must always
do right.  Yet I seem  to be often arraigning him, or wishing to
direct him.  Hence I am so unwilling to submit.  Hence I amn  so
prone to repine and murmur.  Hence i am so full of anxiousnesses
and foreboding.  Hence I am so little able to fast all my care upon
himl, knoing that ihe carethi for me-" Lord, I believe; help thou
rmine unbelie'
T his is the case, too, with regard to the promises.  Here again
"' what unbelieving believers are we!"  I see these promises in lie
Scriptures. like the stars in the hleavens.  They are exceedirng great
and precious.  They suit all myv wants, and are fully sufficient to
relieve them.  I love them exceedingly.  I long to claim and appropriate thlem as my heritage for ever, and; to feel them the rejoicing of
mv heart.  Yet when I read. though the God of truth says it, and he
caninot deny himself-" Him that cometh unto me I will in no wise
cast out.  1 will bewith thee in trouble.  Thy shoes sball be iron
and brass, and as thy days, sc shall thy strength be"'-I am often as
f he had said no'hig,! " Lord, I believe; helep thou mine unbelief"




OCTUOBER 25.                        221
And well may the Christian thus pray, when he considers the
evil of unbelief, and knows how dishonourable it is to God, and
how injurious it is to himself. " If ye will not believe," says the
Prophet, " surely ye s1 all not be established."  The word preached
cannot profit unless it l)e mixed with faith.  In prayer we must ask
believing, or we shall not receive.  WVe read of the obedience, and
of the joy of faith.'We wilk, we live by faith.  And no wonder
the Christian feels the remains of his unbeiief; and weeps over
them-And he'will, with this father of the child, " cry out, and say
with teatrs, Lord, I believe; help thou mine unbelief."'
But this is a token for good. And while you bewail the weakness
of your faith, and you ought to deplore it, we must encourage and
comfort you concerning it.  What we are going to advance may be
abused, but it -will be first usurped by those to whom it does not belong; and it is not easy to hinder all stealing.  Wye say then, First,
that these lamented remains of unbelief shall not be sulfered to
condemn vou.  Secondly, there is nothing in them peculiar to your
experience: all vour brethren are familiar with the same complaints.
Thirdly, the power of the evil is already broken, and shall never
have dominion over you again.  Fourthly, the very existence of it
will soon cease for ever. Lastly, it is possible even now to subdue
nmuch more of the very being of it: so that it may much less oppose
and distress you-He that hath begun the good work in you giveth
more grace, and is the God of all grace. He can cause your faith
to grow exceedingly; and fill you with all joy and peace in believing.
OcroiER 25. —" Feed thy people with thy rod, the flock of thine neritage,
\whicih dwell solitarily ill the wood, in the l'iddst of Carmnel: let them feed in
Bashan and Gilead, as in the days of old." —Micah vii. 14.
HIERE is obviously an improper punctuation. It affects the meaning, and injures the force of the passage; in consequence of which
the reader may be led to suppose that Carmel was the place in which
the captives were now disadvantageously dwelling; whereas it was
the place in which it was desirable for them  to feed.  The colon
pause therefore should be set after the word " wood: and then the
reading will be according to the Hebrew structure, " Feed thy people
with thy rod, the flock oi 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 barren,
dreary, wilderness country, but consisting of fine open pasture land.
It is never mentioned without commendation; and is thereifore here
tamued with Bashan and Gilead.  Indeed in the Scripture it is often
iced,  as wellas   Sharon," proverbially, for any scene of richn.c-.
and fertility.
The prophet refers inmmediatelv to the Jews, wino were exiled in
Babylon, and implores their restoration to their own country, where
God would deal with them according to the most favoured and flourishing periods of their history.  But when we consider the symbol
ideal langcuage of the sacred writers. and the typical nature of the
Jewish dispensations, we are authorized to pass from the natural to
Ie spiritual Israel.
We noav bserve therefore the person; to be favoured.  They are
I*'




22 %                   OCTOBE:i-   25.
cal' I " his peoplh "  He has always had a people for his name;
and io know who they are we need not ascend up into heaven, to
exaiine the divine purposes: we have the book of life in our hands,
wlhere 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 expresss them to be sheep, it holds them forth
collec tively as all one in Christ Jesus; and shows the interest Jehovah
has in them.  A man may have a flock in his temporary possession,
and under his superintendence; but though it be the flock of his care,
it is niot the flock of his heritage. In the East a person's whole substancP often consisted in his flocks and herds; of course he would feel
a peculiar concernin them as his own.  And the Lord takes pleasure
in them that fear him. His portion is his people. And he derives tne
revenue of his glory frorn  them.  They are also said to "dwell
solitarilv in the wood."  T here are few around thenl with whom they
can feel congeniality; for we may be alone, though surrounded with
company.  Yet here-is not only solitariness, but unlikeliness of supplies, and exposure to danger.  Are not the afflictions of the righteous
many?  Are they not sometimes perplexed and comfortless?  Are
they not often timid and alarmed, like sheep and lambs in a wood,
when they hear beasts of prey howling about them?
See therefore the blessing implored on their behalf: " Feed thy
people with thy rod."  The " rod" is the symbol and the instrument
of the shepherd; and the wo d " feed," by a common figure of speech
that puts a part for the whole, is significant 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 tha they should go. That
he would heal them when wounded or diseased.  That he would
restore themr  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 camj leave all his cares with the providence
of his heavenly Father, he knows what David mleans, 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
C'armel let them feed, in Bashan and Gilead, as in the days of
oldf."  Thus nothing less is implored than the richest measure and
degree of provisions and in'ulgences. But are suppliants to be
choosers and prescribers?  A-d 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
I-n;m who giveth to al. men liberally, and upbraideth not.  He has
said, " Open thy mouth wide, and I will fill it."  Our Saviou'
reproves his disciples for the contractedness of their asking; "hitb,.rto ye have asked nothing in my name; ask, and ye shall receive,
ta_-t your jov mav be tull."  Let us pray,Before as Paul did, no;




OCTOBER 26.                         223
tccording to our meanness'and tnwortniness, but A" according to the
riches of his glory"-When Alexander bestowed a valuable boon.
the favoured partaker said, " It is too much for me to receive." Bui
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 shew unto him marvellous things."  So sure is it theL 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."
OCTOBERi 26.-" When he had by himself purged our sins." —Heb. i. 3.
THERE is a cleansirng from sin by the washing of regeneration
and the renewing of the Holy Ghost: and we read of the Saviour's
cleansing his Church with the washing of water by the word. But
here the purification has another import. It was well understood by
the Hebrews fr. m their own services-It is to clear from guilt by
atonement, or to remove iniquity by expiation, so that it will not be
imputed or punished.  Without shedding of blood there is no remission; and in him we have redemption through his blood, even the
forgiveness of sins. This is the meaning. And therefore it is spoken of as a thing done already, and accomplished when he died upon
the cross. For it is said he accomplished this purging of our sins" By hi.mself."  This has a two-fold reference. It distinguishes
him from the high priest under the law. lie put avray sin typically,
but it was not by the sacrifice of hignself, but of the victims whose
blood he shed and carried into the holy place. But Christ washed
us from our sins in his own blood; and through the eternal Spirit
he offered himself, without spot, to God; and thus purges the conscience from dead works. It also shows us that he was alone in
the work, without a partner, without a helper, without a comforter.
He trod the winepress alone, and of the 1,eople there was none with
him.  This was even signified by his stipulation in the garden
" If ve seek me, let these go their way:" and also by the conduct of
his disciples, " - hen all forsook him and fled.;'
Here we see the vastness of his love-That lihe would interpose
o0n the behalf of those who were guilty and deserved to sufi'r.
"Scarcely for a righteous man will one die: yet peradventure for a
good man some would even dare to die. But God commendeth
his love towards us, in that, while wT were yet sinners, Christ died
for us."  " When we were enemies we were reconciled unto God
by the death of his Son." And he was under no constraint or nmistake. He well knew what his engagement would cost him —yet he
was more than willing-yet, dreadlul as the scene was, when it
drew near, he turned not away his back, he repented not of his
undertaking —Yea, Le said, I have a baptism to be baptized with;
and how am I straitened till it be accomplished! Surely such love
passeth knowledge!
But we see his greatness as well as his good.less-that he could
purge our sins by himself. Think of the millio.is of sinners saved




224                     OCTOBER  26.
think of the mvriads of sins with which each of them was chargec'
and the evil there was in every sin-Yet " the Lord laid cn him
the in'qu'ty or us all! And he taketh away the sin of the worlrd.
And his blood cleanseth from all sin!"  This would seem incredible; but it it is called " the blood of God," that is, of One who war
Divine as well as hu —— an.  No wonder he not only finished tranisgression, and made an end of sin, but brought in  everlasting
righteousness; not only satisfied the law, but magnified it, and made
it honourable.
Hence let us never think of adding any thing to the efficacy of
lhis sacrifice by our doings qr sufferings. This was the great point
so urged by the Reformers.  rThey differed in many things, but here
they were perfectly agreed, and resolved rather to die than to yieldthat nothing should blend with the death of Christ as the foundation
of our hope, and the ground of our plea, for acceptance and justification with God. In one thing they have been mistaken. Much
of' what they said aga.inst good works applied only to Popish good
works, that is, to abstinences and performances enjoined otly by
will-worship and the traditions and commandments of men.  They
honoured what the Scripture means by good works, works done by
the grace of God, and according to the rule of his own wort —Yet
these, even  these, much as they valued them  for other necessary
uses, they excluded in whole, and in part, from that work.of which
the Saviour said, " It is finished."
Let us also beware of diminishing its virtue. We really take
from its all-sufficiency when we feel and talk as if it was not by
itself' fully adequate to all the purp ises of a sinner's relief.  0 thou
of l ttle ftiith! wherefore dust thou dououbt?  This saeri ice has satisfied Dl)ivine justice; why should it not satisfy thy conscience? why
art tlhou liraid to rely upon a complete, an infinite propitiation foir
smn    So far as the East is from the vWest, so far hath he removed
our transgressions from us.  Think of tbhs, and joy in God, through
our Lord Jesus Christ, by whom we have n30Mow received the atonement.
That atonement, when we trust in it and plead it, renders us dearer
to God than even a state of innocency could have done-It is an
offering and a sacrifice to God for a sweet smelling savour.  Think
of this and let it give you boldness and access with confidence in
your approaches to God.  Think of this and let it support you under
all your trials. All may be rough under foot, but all is calm and
clear over head. Men may frown, but God smiles. He may chastise, but he cannot condemn; and the correction is in love to your
souls, and designed for your profit.  Here is the tree for the healing
of the waters of Marah.
And you, poor convinced sinner, you diminish its value unless
you find in ith enough to encourage even you. and even in sight of
all your desert! VWre blame you, not for believing that sin is exceeding sinful, or feeling that the load of it is a burden too heavy for
you to bear. You ought to ask, " How shall I come before the
L ord, and bow before the high God?"  And it is well to he convinced that you have no sacrifice of' your own to oler.  But there
is hope in Israel concerning this thing.  Surely he hath horne out
grief,; and carried our sorrow. Wi'e are made nigh by the blood of
Christ.  Be not faithless but believing.




OCTOBER 2                            22'
u Sho-uld worlds conspire to drive me thence
Moveless and firsm this heart should lie;
Resolv'd, for that's nmy last defence,
If I must perish, tV:re to die."
OVTC BER 27, —" And as they followed, they were afraid." —Mark, x, 32,
IN these men we see a representation of Christians-Folle xin 
but afraid.  The one showing their constant character; the. ther
their frequent experience.
They are followers of Christ.  Thev follow him  under various
allusions.  They follow him  as s1 eep follow the shepherd that is
leading them to pasture.  It is to nimietf he refers 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 foliow him as beggars follow a benefactor fromi whom they are seeking and expecting alms and relief.
They follow himl as travellers follow a guide who shows them  tile
-vay.  Tmhey follow him as soldiers follow a commander who leads
them to warfare and victory.  They follow hinm as servants follow
their master to receive and execute his orders.  More frequently
they are said to follow him as disciples follow their teacher, whose
doctrine they profess, and whose exarrple they imitate.  For he is
not only their instructer, but their model; to hb'n they are to be conformed.  He goes before them  in doing and suffering-" If anr:
nman," says he, " will ccme after mle, let him der:v himseli" and take
up his cross and foillow me."  And who is he that requirets us to be
humble nud tender?  He who was mneek and lowly in ieart.  Who
is he that requires us to be condescending?  He -who camie not to
be ministered unto, but to minister; lie who washed the disciples'
feet.'WVho is he that requires us to be liberal?  Hle who was rich,
and for our sakes became poor.  Do we suffer?  He st Tfered for us,
leaving us an example that we should follow his steps. In this
view we are to consider him, 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 for us, and bearing it
without a murmur and without a groan.
But while they follow, they may be aftaid.  Let us arrange the
fears of his followers in three classes.  First, there are those fears
which are commendable.  For they are enjoined to "' pass the time
oif" their' sojourning here in fear;" and God himself says, " Happy
is the mnan that feareth always." Such is the fear of caution and
vigrllance which they are to maintain, as opposed to the careles.ness.
heedlessness, and rashness of those who expose themselves to temptation, and feast tne-mselves w thout fear.  Such is the fear of diffidence, which keeps us from trusting in our own hearts and depelnding unpon own resources and resolutions, either as to duty or triais.
Such is that fear of the Lord, in Iwhich David resolved to worship
towards his holy temple, and which lie connects with God's fot
giving mercy.  It is a'ear of offending him, and grieving hiJ Holy
Spirit.  The firs': Christians walked in the fear of the Lord; and
we may judge wl:at the nature of it was, and learn that ti ere wa,




OCTOBER 27.
nothing debas ng or distressing in it, for it was united withl ".qe
comforts of the Holy Ghost."
Secondly, those which a,-o censurable. Such is tlh fear of man
that brinoeth a snare, and vwhich led Nicodemus to come to hiln by
night, and Peter to deny him thrice. The righteous should be bold
as alion. 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 that spare'h his
owA son that serveth him. We are excepted in the Beloved, however unworthy, and are complete in him, however defective. "'We
are redeemed," says Zechariah, "that being delivered we might
serve him withoutfear, in holiness and righteousness 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 coqnstitutional rather than moral.
They arise from the state of the animal spirits; 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 distinoguish 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 tlem, but they refuse to be
comforted, because thev 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 feeling of their soul, " Lord, to whom
should we go but unto thee? thou hast the words of eternal life."
Am I addressing such a one?  Art thou sighing, " If I am a follolver 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.
WAell 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, neithsr let it be afraid.. " "Behold, I have set before thee
an open door, and no man can shut it, for thou hast a little itrength,
and has not denied my name." WVait on the Lord, and keep hit
way, and'le shall exalt thee to inherit the land"Where doubts and fears shall never come.-:'
And we she:' be quietness and assurance for ever"




OCTOBER  28.                       227
OCTOBER 28. —1" It is a righteous thing with God to recompense tribulation to
them that trouble you; and to you who are troubled rest with us, when the
Lord Jesus shall be revealed from heaven with his inighty angels."-2 Thess.
L 6, 7,
THERE is no difficulty in conceiving that " it is a righteous thing"
with God to recompense tribulation to thosewho are troubled. It w*f
their desert; anw righteousness consists in rendering to all their due
-But how does this apply to those who were troubled?  Surely
when they have done all that is commanded them they are unprofit.
able servants, and their defective obedience deserves condemnat on
rather than reward.  WTe should not wonder therefore if the Apostle had said that it was a gracious thing with God to recompeltse
them. But it is also an act of righteousness. Though it would be
injustice to make a man suffer beyond his desert, it is not unjust to
reward him beyond his desert.  A man is not at liberty to punish
sovereignly, but in his favours he is free, and he may do what he
will with his own. God is infinitely good: in the covenant ot
grace he has provided for the acceptance of his people; and they are
accepted in the Beloved; and God has bound himself not only to
pardon, but even to honour and recmtnpense 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 you falsely, for my sake: rejoice, and be exceeding glad, for
great is your reward in heaven."  And hence says Paul to the
Hebrews, "God is not unrighteous, to forget your work and labour
of love, which ye have shewed toward his name, in that ye have
ministered to the saints, and do minister."  It can'lt be supposed
that a cup of cold water, given to a disciple in the name of a disciple, could merit eternal life: yet, if the Lord has promised that it
shall not lose its reward, it would be an unrighteous thing in him
not to reward it.
But what was the blessedness to be recompensed to these Thessalonians?  " Rest."  This is a representation of the heavenly state
frequently given us in the Scriptures. It is sometimes spoken of in
allusion to the rest of the Sabbath. Thus the Apostle says, "There
remaineth a rest for the people of God:" the word is, as the margin
apprizes you, a keeping of Sabbath. To those who now call the
Sabbath a delight, and look forward to it with eager desire amidst
the toils and cares of the week, the notion is very attractive.  Byand-by the Saturday evening of life will come, and they will wipe
tleir hands of every thing earthly, and fall asleep in Jesus, and
open their eyes on a sabbath whose hallowed pleasures will know
no end. At other times it seems to be spoken of under this name in
reference to the destiny of the Jews.'Canaan was called " the
rest" which the Lord their Go.d gave them, and where, after the
bondage of Egy.pt, and their tedious journeyings in the wilderness,
they were to enjoy a settlement abounding with every accommodation and delight.  But this was only a shadow  of good:hings to
come, a type of a better, even a heavenly country, into which death
glves the true Israelites an abundant entrance. Hence the word
reiniids us of their freedom fromn every thing annoying and vexatious here. They will rest from their labours; rest trom their cares,
rest from their troubles; rest from temptation; rest from  sin; aPm




22=s~8                  (J: ~d'nU OBuER 28.
rest from sinners —" There the wicked cease from troubling, antl
there the weary are at rest."
But observe how they were to enjoy 1i —you shall have this rest
says the Apostle, " with us"-with us, "Paul, and Sylvanus, anti
Timotheus," who flow address you, and wish you grace and peace.
Does he mention this with reluctance?  No, but with delight. It
rejoiced him to think that the poorest in the church of Thessalonica
would be fellow-possessors with themselves, residing in the same
state, enjoying the same portion. ITe shlows the same noble dispo.
sition in another place; " Henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge, shall
give me at that day: and not to me cnly, but unto all them also
that love his appearing."
Paul would intimate that the blessedness of 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 particular state of it. It is easy to conceive what happiness association
could yield us, if certain things were removed from our associates
and from olrselves. 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 that 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! And how intolerable would be the thought of
losing them for ever! But the Scripture forbids 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.   Ve are commanded to comfort one another with
such words-So fully does Revelation countenance our mutual
recognitions in the heavenly world. But we shall also sit down
with Abraham, Isaac, and Jacob, in the kingdom of God. We
shall intermix with patriarchs, prophets. apostles-you shall rest
with us, says Paul-and they were the most eminent of men, men
secondary in dignity to the Son of God himself, men who wielded
miraculous powers, and foretold things to the end of time. There
are persons pre-erninently distinguished from others, and of whom
we entertain the most exalted respect. WTe look at the inanimate
image of theim in a picture. WTe read their lives with veneration 
and when we reflect on tneir works we are ready to exclaimn, how
happy should we have been to have known them! Yet were they
living and we could have access to them. we should dread as well
as desire intercourse with them: we should shrink into nothing
hefore them, at a sense of our inferiority, and feel errmba-rassed by
delight. But nothing ot this feoling will be known hereafter.
Whatever distinctions may prevail, the freedom of o)ur enjoymeni
will be unimpaired by them. Even angels, those glorious beings,
will not:o.:found us  The rustle will be easy at the sight and th e




OCTOBER  29.                        229
notice of Gabriel. Yet the greatest essentiatl would be wanting still
if we did not enjoy this rest with the Saviour himself-But we
shall be for ever with the Lord.
We are therefore finally informed of the period of this blessedness
--  When the Lord Jesus shall be revealed from heaven with his
mighty angels."  Not that there is no intermediate state; for as
soon as absent from the body, they are present with the Lord.  But
ill then they are not complete in number, in person, in estate. But
hen the body will be raised and ennobled; then all the redeemed
tnd sanctified will be gathered together unto him; then all his de
signs on their behalf will be accomplished; then " he shall come to
be glorified in his saints, and admired in all them that believe."
OcTon -R 29. —" For God blessed him."-1 Chron. xxvi. 5.
WHEN Balak sent to hire Balaam, he afittereu 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 alrrLightv-His words are
realities-His benediction is efficiency —He whom God blesseth' i
blessed; and none can reverse it. Of this blessing we here read.
The subject of it was Obed-e-dom.  The occasion is marked in an
earlier portion of the sacred history. It was his entertainment of'he ark when David, displeased and terrified by the death of Uzzah,
k,,usei to go on with the removal 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.  Thev
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; 0 visit me with thy
salvation."  And this we have reason to believe was the desire and
the experience of Obed-edom.  But what is here spoken of intends
rather a temporal blessi.ng, 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 fruitfill vine by the
sides of his house.  His children like olive plants round about his
table. Both before and after the text, mention is made of the number, the ability, and eminence of his sons. It is also said, " the
Lord blessed his household —andl all that perta.ned to him, because
rt tu.e ark of God."
Let us distinguish between the circumstances and the essen.ce 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 bath
left house, or parents, or brethren, or wvife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in thle world to come life everlasting."  Have the
generous ever repented of their liberality, even on a secular ground X
Have the most public-spirited Christians been the least successful
Vol. II.                      20




2ltO                  OCTOBER 29.
even in theit worldly affairs? But a man's life ccnsisteth not in th:
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 b.essing
ourselves, and to leave it to our offspring, than to possess, 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 welfare should make men liberal,
and if they believed 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 providence.
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 conduct and condition. The one
is when we open our doors, and receive, in a way of Christian hospi
tality, the Lord's followers or ministers. " He that receiveth you
receiveth mle, send 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. 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 religious assemblies. Nor is the practice unknown in many of our villages now.
When the preacher has first gone to publish the Gospel, he has been
often indebted to some poor rustic who has lent his cottage to the
Lord. HI-e has sometimes drawn upon himself reproach and persecution; but the Lord has blessed him. And when also you establish
the worship of God in your family, kneeling before his living oracles,
and offering the sacrifices of prayer and of praise, never imagine the
tinie employed in these exercises lost. You cannot serve God for
nought, while the promise and the threatening remain:' Them that
licnour me I will honour, and they that despise me shall be lightly
esteemed."  " The curse of the Lord is in the house of the wicked:
lit he blesseth the habitation of the just."




OCTOBER  30.                         231
To-rmozR 30. —" And it was told king David, saying, The Lord hath t. essed.-e house of Obed-edom, and all that pertaineth unto him, because of the ark of
God. So David went and brought un the ark of God from the hcuse of Obed
edom into the city of David with gladness."-2 Sam. vi. 12.
Two things may be usefully remarked here. The first is, the fame
of the blessing. It was soon known and noticed. The report of it
spread in all directions, and even reached the throne —" and it was
told king David, saying, The Lord hath blessed Obed-edom, and all
that pertaineth unto him, because of the ark." The manifestation of
the sons of God is principally future.  They will hereafter shine
forth from every clo'id that conceals them, as the sun in the kingdom
of their Father.  T he wisdom of their choice, and the advantages
resmulting from it, will then so convincingly appear, that those who
vilify themn. now will be constrained to say, " we fools counted their life
m-dness and their end to be without honour. How are they numbered with the children of God, and their lot is among the saints."
But the Lord does not leave his people entirely undistinguished even
now.  He begins to honour them here. He sets a mark upon their
foreheads, that the executioners may pass them by in the day of evil.
He sometimes puts such a difference between them and others, that
men, profane and infidel men, say, Verily there is a reward for the
righteous, verily he is a God that judgeth in the earth. Even Balaam
exclaimed, 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. How easily, even in this life can he bring their
enemies to their feet, and make them- know that he has loved them!
And has he not said, " Tbeir seed cSlaii be known among the Gentiles, and their offspring amlon.g the people: all that see them shall
acknowledge them, that they are the seed which the Lord hath
blessed?"
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, observers. 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 thle Lord because of the
reproach of the heathen. Let us put to silence the ignorance of foolisll men: yea, let us constrain them by our good works, which hey
behold, to glorify God in the day of visitation. Let them see that
our religion is not a mtere notion, but that there is a reality, an excellency, an efficiency in it that recommends it to every reflecting 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 conf dence and
calmness of our minds with regard to every future event. Let them
see that we have found, what others are seeking after in vain, cententment and happiness. And thus shall we adorn the doctrine of
God Qur Saviour, and be ever saying to those around us, " Come
with us, and we will do you good, for the Lord hath spoken goo:
concerning Istael."




232                    OCTOBER 30.
The Second is the influence ( f it. It doubtless impressed many;
but David only is mentioned. He is mentioned because of his eminence-not for its own sake-but relatively to his usefulness. The
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 them. 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 goodess —" So David went and brought up the ark of God from  the
house of Obed-edom into the city of David with gladness."  And
here we see that the proofs others have shown of the gain of godfiness should excite and encouragoe us to fcllow their example. The
children of this world are wiser in their generation than the children
of light. No improvements in husbandry or trade will be long confined to individuals. Every useful invention and discovery in the
arts and sciences, is soon and eagerly adopted by those who are informed of them, as we see in the case of the mariner's compass,
and printing, and a thousand other things. Upon this principle,
why do not men embrace the Gospel. which is so evidently conducive
to the personal and social welfare of mankind?  What numbers
have recommended it from their own experience, 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 enlightened, and pardoned, and renewed in the spirit
of their minds, and blessed with all spiritual blessings in heavenly
places in Christ; end pray, "Bless me, even me also, 0 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 cherful giver.  The charity of some is like the sour emissi)n 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 without murmuring or disputing, because the love of God
is shed abroad In his heart. He cannot always claim the promises;
yea, they sometimes make him tremble, lest he should comae short
throuogh unbelPif: 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 dan'ting before the Lord; and she despised him in her heart."
People will comrnend or excuse warumth in every thing but religion
- There it is often decried as weakness or ridiculed as fi:11-;. 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 bouni
the scandal as a garland around his brow, and said, " I will vet be
more vile." So, blessed Redeemer! xwast 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 perx erted, thy
tame cast out as evil. May it be enough for us that the dtscipli




OCTOBER 31.                        233
be as the Master, and the servant as his Lord. May we go forth to
him without the camrp, 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.
TmE miracles which our Saviour performed on the bodies of men
awakened peculiar attention; but the changes which hle accomlplishes
in the soul are much more glorious and important.  The benefits ot
tie former were limited to time, but those of the latter pervade eteinity. Persons might have been the subjects of the one and have
perished for ever; but the experience of the other was always accompanied with salvation.
One of the signs and wonders that were to accredit the Messiah
was " the recovering of sight to the blind."  Arnd here we have an
instance of it. The story is remarkably interesting and instructive
~-But we may consider the cure as a symbolical representation of
the agency of Divine grace in healing the disorder of the mind;
and so put the language into the mouth of every Christian, " He
hath opened mine eyes."
They were once blind, and, like this man, were born blind. But
the Lord never leaves them as he find's them. He "opens the eyes
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 consists in a real apprehension of the excellenlcy 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 eftects follow when the things of the Spirit are thus Fpiri —
tuallv discerned. The one is a clearer, fuller, firmer, conviction of
thp 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
acquaintance with them. For the other is, a superlative regard to
them. There is now felt an influence in them that fixes the mind,
and sways the will and the affections. We nowseek those things that
are above. The love of Christ constraineth us. To thenm that be
tieve he is preciors. There is no true Iaith without works; no
saving knowledge without 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 adtore and prais y.._l
Enlightener. Often dwell upon your former antl present condition
20*




tNOVEMBER  1.
and, like tie man before us, be found in the e:tnpIe giving glory to
Go(d. and be always inquiring, " What shall I:'ender unto the Lord,or all his benefits towaids me?'"
Maintain a carriage becom;ing your privi'.eged condition. You
were darkness, but now are ye light in -he Lord, walk as children
of light.  It would be shamrnef1l in yet.z tn strike against the stlunbling blocks over which the blind fali.  See yo-ir danger and yore
lutv. Be ye not unwise, but understanding what the will of t'Le
Lord is. Walk circumspectly, not as fools, but as wise, redeeming
the time, because the days are evil.
Pity and pray for those whose eyes are not yet opened. You
would be concerned in other cases of tkr less moment and misery.
You feel even for t+he blind beggar that sits on the bank, or is led
along by his faithful dog. How much mnore would you be distressed at the sicht of a brother or sister, or mother, or child, in this
groping and comfortless conditionl  Where are your feelings when
you behold sinners incapable of spiritual action and enjoytrent,
and approaching senseless the verge of the bottomless pit?
YoY were once in the same state yourselves, and can therefort
symppthize with those who are still in it. 0 tell them wv-hat you
see and enjoy.  Tell them light is sweet, and what a pleasant thing
it is for the eyes to behold the S3un of Righteousness. It wonld
not indeed be kind to do this unless there was hope for them. But
there is hope in Israel concerning this thing. You cannot open
their eyes for them. And they cannot open their own eyes —But
there is One to do it who its able, and is equally willing. Tell
them what he has done for you. Tell them that he is now within
call: that he is at this moment passing by: and never yet refused
the prayer of the destitute
N OVEMBER.
NOVEMBER 1.-"C And he was entreated of him, and heard his supplication,
-ntd brought him again to Jerusalem into his kingdom. Then Man:asseh knew
that the Lord he was God." —2 Chron. xxxiii. 13.
-BY an experimental and practical knowledge of him, the effect
of converting grace. He had been a monster of iniquity, and seemed beyond the reach of mercy. But he obtained forgiveness, and
by his graciously overruled exile and imprisonment, as the means,
he was induced to seek the Lord God of his fathers, and he was
found of him.
The chance was real and amazing, and verified the language of
the prophet: " Instead of the thorn shall come up the fir tree, find
instead of the brier shall come up the myrtle tree: and it shall be Io
the Lord for a name, and for an everlasting sign, that shall not be
cut oft."  All conversion is a turning. In religion it means a
change of views, dispositions, and pursuits, so that we become the
reverse of what we were before.  With some who use the term, it
seells to mean much less than this, and to signify only an impres
sion, a change of opinions, a strong persuasion-not a transfornma
tion of mind, not the:enewing of the Holy Ghost, not a transitios
front one moral state o another. When we have heard some per




NOVEMBER  1.                       235
tons talking of their conversion under a preacher, and at such a
tame-for they are often very particular in the date, we have been
ready to say, we know not what you were before yourconversion
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? What should we have thought of Manasseh's conversion, had he, whatever professions he made, continued
ill his former ways?  But there was a change in the waole of his
character. conversation, and conduct. He ceased to do evil, and
learned 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 myseif, they
shall shew forth my praise."  Many seem to view repentance as a
preparation, not for life, hut 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 before dissolution. Even when persons have obtained that
repentance which is unto life, and have died immediately after,
though they have died safely, the chance must have been less certain
to themselves, and less satisfactory to others.
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 chamber after theU; recovery. The
serious attention to Divine things which abasement produrced, prosperity has soon dissipated. But see the triumph of this man's principles among the snares and dangers of returning prosperity. No
sooner is he seared aaain on the throne than he sets an example becoming it. He purifnes the temple, restores the worship of God, and
endeavours to bring back those he had led astray.  " And he too;
away the strange gods, and the idol out of the house of the Lord,
and all the altars that he had built in the mount of the house of the
Lord, and in Jerusalem, and cast tiem out of the city. And he
repaired the altar of the Lord, and sacrificed thereon peace offerings
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, am d 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, tilhe
stones would immediately cry out. And if we bless thow.e who
consider the poor, and endeavour to feed the hungry, and clothe the
aaked, how much more should we applaud the man who tries to
save a soul from death, and to hide a multitude of sins.
"Ah! MInasseh  could be useful. He had opportunities an&




236                   NOVEMBER 2.
means One is ready to envy a man who is disposed to do goods
and fin.,s himself in the possession of riches, power, aultl)orty —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 willing 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 writer; " 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 religion did not operate so extensively
and powerfully as his former depravity had done. It is much easier
to sed ice than to reclaim, to corrupt than to convert.
And we see this in a very affecting instance. It was tile case ol
his successor and 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 images 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
hbd begun to a son he had depraved by his example, but couid not
reform by his piety; and when he saw or heard of his profligacy
and impiety, to sigh and exclaim, " Ah! I taught him all this"was enough to "bring down his gray hairs with s rrow to the
grave!"
Be thankful if you were moral before you were pious; and above
all, be grateful if you have been blessed with the grace of early godliness. From how many snares, evils, and pangs, have you been
preserved! How pestilential have some been! " One sinner destroyeth much good."  What injuries a life of twenty, of thirty
years of wickedness, can produce! What miseries must some feel,
when, though the riches of Divine mercy have pardoned and renewed
them, they think of persons whom they drew aside, and encouraged
and emboldened by their example and 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 vou
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
minlv 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? or to both!? We love not to press a passage ot
Scripture beyond its proper bounds; neither would we stop shoit ot
them. Man is a c!omplex being; and when the dust returns to the




NOVEMBER 2.'23.
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 remains of sin being
then done away, and nothing 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 in?  What is our present state but a kind ot night-scene?
Much of our life now, in the view of angels,;must be judged as vain
and unmeaning as dreams, and will appear to ourselves hereafter
like the vagaries of sleep. Nothing reviewed from eternity will be
deemed solid and valuable but what has been connected with the
service and enjoyment of God. To what slender dimensions then
wrill the sum of human life be reduced! How few will appear our
texercises of sense and reason. And how shcrt our waking intervals!
Natural men are entirely asleep as to the purposes of the Divine
life — Thus indeed Christians canilot sleep as do others. Yet they,
even they comparatively slumber. They regard not many things
which would strike them if they were wide awake, as they ought to
be. They are often drowsy and insensible: can hardly. watch and
keep their spiritual senses in exercise; and read, and hear, and pray,
and meditate, hardly knowing or feeling what they do. It is therelore even to these the ADostle sounds the quickening call, " It is
high time to awake out of sleep, for now is your salvation nearer
han when you believed. The night is far spent, the day is at hand."
What a difference between the r present and fature experience!
When they close thLir eyes in death they will awake and shake off
every slumber; and all will be reality, perception, attention, energy,
life. Now in the morning they wake an' find themselves in the
wildl ness; then they will wake and find themselves in Canaan.
Now they wake and find themselves among the wicked, who vex
and defile them; then they will wake and find themselves with the
spirits of just men made perfect, and the innumerable company of
angeis. Now they wake and find a law, that when they would
do good evil is present with them; then they will wake and be presented faultless before the presence of his glory with exceeding joy.
But man, in his original state, was an embodied creature, and he
must be embodied in his final condition. The intermediate and
separate state, therefore, is necessarily an imperfect one: for the
body, an essential part of human nature, is lying under the incapacities and dishonours of mortality.  But this purchase of the
Saviour's will be reclaimed: this temple of the Holy Ghost will be
re-edified: this companion of the soul will share with it in the work
and glories of heaven. And the sacred writers therefore, in referring
to the future happiness of believers, commonly lead our views to
this consummation. A/nd death is expressed by sleep, peculiarly
in reference to the body, and to intimate not only cessation from
labour and the enjoyment of repose, but susceptibility of revival.
At the resurrection, the body walens. "Awake, and sing, ye that




f2Zs8                   NOVEMBER  3.
dwell in dust."'I:hey that " sleep in the dust cf the earth shall
arise. -And believers wfill awake with his likeness.  We know
says the apostle John, that when he shall appear we shall be like
hlin for we shall see him as he is. And this likeness is corporeal
as wexll as spiritual.  As we have in our infirmities, diseases, and
dissolution, borne the image of the earthly, so we shall bear the
image of the heavenly, when this corruptible shall put on incorruption, and this mortal shall put on immortality. Our conversation
is in heaven, says the Apostle, from 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 tc
the working whereby he is able even to 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 consumed
within me."
"This life's a dream, and empty show;
But the bright world Lo which I go
Itath joys substantial and sincere;
When shall I wake, and find me therel' O glorious hlour! O blest abode!
I shall be near and like my God!
Anrid flesh and sin no more control
Ihe sacred pleasures of the soul.' My flesh shall slumber in the ground,
Till the last trumpet's joyful sound;
Then buirst the chains with sweet surprise,
And in my Saviour's image rise.",'OVEMBER 3.-" But withal prepare me also a lodging; for I trust that
through your prayers I shall be given unto you." —Philemon 22.
THAT is, he trusted that though he was now a prisoner he should
be set at liberty, so as to be able to fulfil his ministry again for their
furtherance and joy of faith. Had his confidence been inspired by
the Holy Ghost he would have expressed himself without hesitation;
but he had only a hope in his own mind arising from what he
deemed probability.  Whether this hope was accomplished we are
unable to determine; and the learned are divided in their opinion.
But he intimated no more than he felt at the time; and his language
shows another instance of the Apostle's address in enforcing his
plea on the behalf of his object; for if, as he 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 Onesirnus?
Paul was warm, but there was nothing in him entlhusiastical: he
feared God, but he was not superstitious: he livel above the world.
but he was not a recluse —He never affected to contemn the feelings
of humanity. He therefore desired that a lodging inight be prepared
for him against his arrival.  Yet he was not fond of indulgence
and show; and therefore a little would contpnt him.  He did not
require the enlarged and various accommodations of a home, but
only the needful conveniences of an inn; not a mansion, but ant




NOVEMBER 3.                          239
apartment: such as the Shunamite made for Elisha;'i Let us me!ke
a little chamber, I 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
oe, when he cometh to us, that he shall turn in thither."'
And we may rest assured that Philemon would not only rea i-ly
provide for him, but in his own dwelling; knowing that a man so
well educated would not be finical and troublesome: and that oae
so Christian would be sure to be instructive and useful, a'nd draw
down the reynards of Heaven..  So the house of Obed-edomr  was
blessed for the sake of the ark.  So now is the Saviour's proraise;
" He that receiveth vou receiveth me, and he that receiveth me
receiveth him  that sent me. He that recei;-eth a prophet in the
name of a prophet shall receive a prophlets 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 privilege and a favour: "I
shall be given unto you."  In another place he spealks of ministers
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 tu see what a hinderance of usefuln'ess the confinement of
such a man as Paul was. God is able indeed by his almighty powper
to overrule evil for good; but we must judge of things by their
proper and natural tendency: and thus persecutiSeh 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
fount'tin 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 indifTerent to
the progress of civil liberty, which, justly considered, always includes religious, and affords opportunity for exertion and co-operation
in extending the cause of knowledge, truth, righteousness, and peace.
But see the importance and efficiency of prayer. The prayer ot
Abraham  prevailed for the healing or u   bimelech.  Joshua by
prayer lengthened the day ior Israel to complete their victory.  By
prayer fifteen years were added to the life of fIezekmiah.  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?  " 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 throug'h, yoeri
prayers I shall be given to you."  Sometimes prayer suc.eeds ix
obtaining the very blessing itself which is implored: at other times
the answer brings a substitute for it; as when Paul besought the
Lord t(; remove the thorn in the flesh, and received the assurance of
all-sufficient grace while under it. But the player of the righteous
shall be,ranted: and the effectual fervent prayer of a righteous man
availeth much, not only when it is ojiUred for himself, but also for
others. Here also is a procof thlat the usefulness of prayer is not
confined to the influence of the performance, but includes also success
and acquisition.  The prayers we ofei ifor oi rselves really affect us




240                   NOVEMBER 4.
by the very exercise of the duty.  But if our prayers-  r othrstT
benefit them, when at the very time they may be ignoiant of our
oflering them, this must be by God's doing something in a way o'
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 perfonnance
of them.
NOVE~MBER 4.-" FOR A HEIR SAKES I SANCTIFY MYSELF, that they also
might be sanctified."-Joh-i xvil. 19.
lIE RE are two sanctifications spoken of, very distinguishable from,
yet ilntimately connected with each other-The sanctification of
Christ; andt the sanctification of Christians. Let this exercise turn on
TIIE SA NCTIFICATION OF CHRIST-" For their sakes I sanctify myself."
Her'e the word to sanctify does not mean to renovate or purify;
but to consecrate or devote. He could not be sanctified in the former sense, because his nature was not depraved or defiled by sin.
But under the law, when persons or things were dedicated to God,
they were considered as hallowed or holy, a. A to use t lem for any
common purpose was to profane them.  Thus the Sabbath was
sanctified, and the tabernacle, and the temple, with the vessels
thereofl  ThujJesus devoted himself to the service of God in the
salvation of sinners.  "' Lo!" said he, "c I come to do thy will, 0 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 consecration. He does not say,
I am sanctified, but, " I sanctify myself."  He was not passive in
the business; neither was he compelled. No man. says he, taketh
my life from me; I lay it down of myself. lie made himself of no
reputation. It was therefore with him a matter of the freest choice.
and of the fullest purpose. A man walking by the side of a river.
may see a fellow —creature in danger of drowning, and may plunge
in to save him, and perish himself in the attempt. He may be
considered as falling a sacrifice to his kindness; but the sacrifice
with him was only eventual, not designed. Nothing was aco:idental
in lhe sufferings of Christ; nothing was unforeseen; he assumed'
our nature  and entered our world, for this very end-The Son
of man caume, not to be ministered unto, but to minister, and to
give hic life a ransom for many.
Observe also the relativeness of the consecration; "For their
sakes I sanctify myself" — Not his own.  He had no sin of his own
to expiate. He was therefore cut off, but not for himself. He was
stricken, smitten of God, and afflicted: but he was wounded for our
transgressions; he was bruised for our iniquities; the chastisement
of our peace was upon him; and by his stripes we are healed.
And he suffered not only for our sakes, but in our stead. His death
was not only for our good, but for our redemption; and we are
expressly assured that he redeemed us from the curse of the law
being made a curse for us. IIe was therefore a true and propes




NOVEMBER 4.'241
sacrifice for sin. As such he was typified by the sacrifices um Aer the
law. The people were guilty. The High Priest confessed their
sins, and laid his hands on tile head of the victim; and having thus
transferred their guilt to the substitute, he slew the victim, and
taking the blood in a basin, entered the holiest of all, and sprinkled
the mercy-seat, and burned incense; and then came forth and blessed the absolved congregation.  And thus once in the end of the
world Christ appeared to put away sin by the sacrifice of himself;
and then entered the holy place, there to appear in the presence of
God for us: and to them that look for him will he come forth and
appear a second time without sin unto salvation.
Nor must we forget the expensiveness of the dedication. This
it is not in our power to estimate. W'e must possess the same feelings, and bear tile same load, before language or imagination, however lively, can enable us to do any thing like justice to the sufferings
he endured.  The history is not indeed silent. It tells —how he
was born in a stable and lard in a manger; became a man of sorrows; had not where to lay his head; endured the contradiction of
sinners against Himself, bore every kind of reproach; and became
obedient unto death, even the death of the cross. But a veil is
drawn over his internal anguish.  What, before human treachery or
violence had yet seized him, made him to be sore amazed and very
heavy?  What led him to say, "My soul is exceeding sorrowful
even unto death;" while his sweat was as it were great drops of
blood falling to the ground?  How well, blessed Jesus!  mayest
thou say, " Is it nothing to you all ye that pass by?  Behold, and
see if ever there was sorrow, like unto my sorrow, which is done
unto me, wherewith the Lord hath afflicted me in the day of his
fierce anoer."
Finally, let us keep in mind the unworthiness 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 country,
their friends, their families. But L"when we were yet without
strength, in due time Christ died for the ungodly.  For scarcely
for a righteous man will one die; yet peradventure for a good man
some would even dare to die. But God commnendeth his love towards us, in that, while we were yet sinners, Christ died for us."
Htere every Christian will look at his character and his own life'
ihe will review his years of unregeneracy; his omissions of duty,
his actual offences: his heart deceitfil. above ali things, and desperately wicked; his depraved nature itself, shapen ir iniquity, and
conceived in sin: and can he only glance at this, and not exclaim
wih self-a nasement and wonder"XiWas it for crhnes that I had done
He groan'd upon the tree I
Amazing pity, grace unknown,
And love beyond degree i"
VOL. II.                      21




4'2                    NOVEMBER  5.
No)rErBER 5.-" For their sakes I sanctify moyself; THAT TAET ALSO
liGHT BE SANCTIFIED." —John xvii. 19.
HAVING viewed the sanctification of Christ, let me c(nsider the
D&NCTIFICATION OF CIRISTIANS —" That they also might be,anctified1."
This sanctification differs much from the former. It fdoes indeed
take in the notion of dedication. In this sense believers are sanctified, and they wish to regard all they are and all they have, as the
Lord's. not only by claim, but by consecration.  And in their experience there has been a time in which they " gave their ownselves
unto the Lord," saying,' Lord, I am thine, save me." But to dispose them for this surrender, and that they may be vessels unto
hlonour, sanctified and made meet for the master's use, and prepared
unto every good work, a change must pass upon them. Renovation and purification  are necessary.  New  principles must be
implanted; and the promise fulfilled; " 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."  Christians therefore are new creatures, concerning whom he says, This people I have formed for
myself, they shall show forth my praise. This sanctification therefore is very superior to natural amiableness of temper, and outward
reformation, and mere mnorality. It includes morality, 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 i not complete; but it is begun, and is
advancing.  The subjects.f 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 l:onnexion it has with the sacrifice of
Christ-" For their sakes," sp.lr~s he, " I sanctify myself, that they
also might be sanctified."  Now this clearly shows us the importance of it.  IWe may err in olr estimation of things, but his judgment is always according to truth ~ and here we see his judgment.
And how precious and invahllable must he have deemed this
sanctification, since he considered rothing too great or expensive to
procure it for us. He well knew' thlat unless we were delivered from
the bondage of corruption, and rentived 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
therefore was his aim  in dving.  H' He gave himself for our sins,
lhat he mighlt deliver us from this preewut evil -world, according tc
the will of God and our Father."  He "g ave nimself for us, that
he might redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works."
And we learn hence, That they do not;mrrove his death arigh.
who seek from it hope btit not holiness.  Sucih a desire has nothing
spiritual in it; neither can it be realized..JeTus came by water as
well as by blood: and these are as inseparable, in their application to
the soul as they were in their efifusion from the cross. hoa11at then
can we think of those who derive from his death even a licence to
sin: and who, when reproved for their evil way-s. satisfy themselves
that Christ has satisfied for them; and not only for their past, bu
for all their future transgressions-and so they have nothgins to fear




NOVTEMBER S.                          qa
But they have every thing to' fear.  At presc-, t. ey tave no part
nor lot in the matter; and if they die as they are, Dnris wvill profit
them nothing-Fur he has said, "If I wash thee rot, thou hast no
part with me."'
It is equally obvious that they are badlm instructed in the myster
of sanctification who think to gain it from  some slavish, legal
superstitious, self-righteous rmethods of their own, instead of repair
inog to the sufferings of Christ, tile only fountain opened for sin an(d
uncleanness.  It is the blood of Jesus that alone cleanseth us from
all sin; and this is true as to our purification, not only from the
guilt, but also the love and power of it. Our old man is crucified
with him. There is no truo holiness separate froml thecross. There
he obtained for us not only eternal redemption, but all the supplies
or grace.
And as the death of Ch.st 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 strikingly the
evil of sin; and there we behold the love of Christ, which most powerfully constrains us. At the sight of this the Christian rises, and
says, Did he devote himself thus for me, and shall I not dedicate
myself to him?  Lord what wilt thou have me to do?
NOVEMBER 6. —" The everlasting God."-Gen. xxi. 33.
THE eternity of God is the imost sublime and astonishing subject:n which our thoughts can fix. Let us not darken counsel by words
without knowledge. Three things may he said, and this is all we can
say. First. He will have no end. If we carry our views forward,
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 man is compared to a vapour that appeareth for a little time, and
then vanisheth away. But the oak of the forest survives several generations of possessors and observers. The earth continues through al'
the changes of its inhabitants.  The river Jordan, which the Jews
crossed, continues to wind its uneven course: and the mount Ararat,
on whlich Noah stepped out of the ark, still remains to be seen.  Tht
lc,_avenly bodies shine on above the reach of' our revolutionary system. Yet this is only comparatively 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 chainge
them, and they shall be changed: bat thou art the same, and thy
years shall have no end."  Some cieaturs will endure for ever.
Angels are imperishable.  So are the spirits of just men made perfect. The soul wil view untouched the destruction of the universe:
yea, the body, though material, will be immnortalized.  But none of
these will live for ever like God. He is the fountain of life; all
othcr beinos are streais flowing from him, and sustained by hirm.
They are not immortcal of themselves, but by his pleasure and bounty.
But he has life necessarily and independently in himself, and is uL



244                   NOVEMBER 5.
affected by any external cause. Therefore it is said, " He only hatk
immortality."
Secondly, he never had a beginning. The space of time which
has elapsed since the creation seems long: the globe is near six thor,
sand years old. But through an immensity of duration, of which
we can form no idea, God had been living equal to his own happiness, and able to do whatsoever he pleased. "Before the mountains
were brought forth, or ever thou hadst formed the earth and the
world, even from everlasting," as well as " to everlasting, thou art
God."  It is needless to observe that this prerogative is entirely and
infinitely peculiar to God. Thus he Is " the iirst'" as well as " the last.'
He inhabiteth eternity, and indeed constitutes it; for properly speaking. eternity is nothing else but the duration of his being and
agency.
Thirdly, there is no change in his being, no diminu ion, no increase, no variableness or shadow of turning. We speak of the past,
the present, and the future: but "' I am" is his name, and his memorial in all generations. Our continuance is computed by periods: but
his duration is one permanent now. We exist by parcels; we existed
partly yesterday, we exist partly to-day, and shall exist partly tomorrow; but he possesses and enjoys his whole being at once. We
never continue in one stay: infancy grows into manhood, and manhood descends into old age. Even in the Christian the outward man
perisheth, and the inward man is renewed day by day; and even in
heaven the saints will be changed from glory into glory; but he says,
"I the Lord change not." He was never less, and he will never be,more wise, and holy, and happy than he is. He will never be olde]
than he is, and he was never younger. One day with the Lord is
as a thousand years, and a thousand years are as one day.
" Why this is an abyss in which our thoughts are swallowed up."
It is. And observe the inference we draw from it. Aie we not therefore chargeable with the greatest absurdity, when we reject a doctrine because we cannot comprehend it? Is not this to make oum
understanding the measure of truth? How much reality is there
that does not come within the reach of our senses, or of our reason!
- We talk of mysteries. There are such in the Scriptures; and art
there none in Nature? There is no doctrine we are called to believt
in Revelation more difficult than this eternity of God. Every notion
we can form of it involves in it a seeming inconsistency, and a real
inexplicability; yet every Deist admits it; and the man that den'ed
it would render himself universally ridiculous.
Let us therefore adore a Being who cannot, by searching, be found
out unto perfection, and have grace whereby we may worship him
acceptably, with reverence and with godly fear. And c unvinced of
the infinite distance there is between him and us, let us admire 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 oui
mean affairs have always engaged his attention-" What is man,
that thou shouldest magnify him? and that thou shouldest set thine
heart upon him? and that thou shouldest visit him every morning,
and try him every moment?"
The eternity of God should take off our attachiment and dependence
from things below, Creatures, howev-r agreeable or powerful, jil




NOVEMBER 7.                        241
"less than nothing and vanty."  " Cease from man, whose breath
is in his nostrils; 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 everlasting
God, the Lord, the Creator of the ends of the earth, fainteth not,
neither is weary? there is no searching of his understanding. He giveth power to the faint; an I to them that have no might he increaseth strength." Creatures may die, but he liveth; and blessed le 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 flower thereof falleth away: but the word of the
Lord endureth for ever. And this is the word which by the Gospel
s preached unto you." The heavens and the earth may pass away;
tut his covenant is everlasting, ordered in all things, and sure. As
I e is eternal, O Christian, thy happiness, which is bound up in him,
i6 secure. He is the strength of thy heart; he is thy portion for ever.
Realize thy union with him in all thy exigencies, feebleness, and
dangers.  " THE ETERNAL GOD is thy refuge, and underneath are
the everlasting arms."
NoVEMBER 7.-" We that are in this tabernacle do groan, being burdened."
2 Cor. v. 4.
BY " this tabernacle" the Apostle means the lody, which is the
same to the soul as a dwelling to the inhabitant. Only it is observable that he does not call it a palace, a mansion, a house, but a tabernacle. Paul was familiar with the structure of such a kind of resi
dence, for he was by crat' a tent-maker. He knew that it had a roof
but no foundation; that it was a temporary accommodation, a me; eable abode, easily taken down, easily injured, easily overturned, easily
destroyed. Do what you will with your bodies, they are no better
than tabernacles, earthly tabernacles. Nurse them, pamper them,
dress them, adorn them, idolize them as 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 body. He speaks of the body as if it did not belong to our
persons, " TWe that are in this tabernacle"-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 inhabitant. And should not
this be our supreme concernj? Does not he who knows the value
of the soul, from the price he paid for the redemption of it, ask,
W hat 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?",
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 finerals, and tell their friends where and
aow they choose to be buried: but not a word escapes them concern-.ng the nobler and never-dying part-and none of the cruel and inamlnous wretches i i the room will dare to break the delusion, and
21'




24e16                 NOVEMBER 7.
ask, What, have you no soul? Is this dsposed of'? Is tni' provided
for?  Where will this be found in the day Jf the Lord Jesus?
We have seen their residence, let us hear their complaint-" We
that are in this tabernacle do groan, being- burdened." With wbat?
The oppressions are numbe, less. There are the common evils of life.
We need not read the Scriptures to know that earth is a vale cf tears;
and that man is born to trouble. Who is secure from failure in their
schemes? from worldly lo-ses? family bereavements'? bodily accidents and diseases?  But, common ts they are, some might have
supposed t1hat the friends ot the Almighty would he exempted from
these calamities. Yet many are the aflictions of the righteous.
They have frequently more of these sufferings than others. The
husbandman does not prune the bramble, but the vine.  The stnes
designed for the temple above require more cutting and polishing
than those which are for the commnor wall. Correction is not for
sirangers, but children-" Wihat son is he whom the father c'hasteneth not I" Neither is a Christian required to be senseless under these
afflictions.  They are not joyous, but grievous; wnld only yield the
peaceable fruits of righteousness to those that are exercised thereby.
lie is no more to despise the chastening of the Lord than to faint
whllen he is rebuked of him. In some respects he feels these troublqs
more than others: for he cannot have recourse to the diversions and
stupefactions 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 also the hatred and opposition of the world. What did the
Maccabean Jews, and the first Christians, and our own forefathers,
suffer?  We do well to remember the former times, and compare
them with our own. Yet what cannot be done legally may be done
reallvy; and many wives, children, servants, and dependants, are at
this hour enduring persecution, even in this cot ntry. The strongest
ties of affection towards a man will, upon conversion, relax and
loosen, like the cords of life at the breaking vp of the constitutitution;
and what was warm friendship before, degenerates into mere civility,
perhaps into open malignity.  The carnal mind is enmity against
God; the tongue can no man tame. They that go forth to the
Redeemer without the camp must bear his reproach.  The people
of the world will never act justly and candidly towards real religion.
They always afflect to pity or despise it. It is weakness, or derangetment, or enthusiasm, or mercenariness, or hypocrisy. " Speaking
evil of you"'-" Cruel mockings —"
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 ( ndures such temptations
as I 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
bath persecuted my soul; he hath smitten Jmy life down to the ground;
he hath made me to dwell in darkness, as those that hav e been long
dead."  Yet is not the Christian life always spoken of as a warfare 7
And did not even Paul and his fellows say, " We wrestle not
against flesh and blood. but against princip- lition, against powers,




NOVEMBER 8.                         24"
gainst the ru ers cf the darkness of this world, against spiritual
wickedness in high places."
But there is nothing with which the Christian 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
tnody of this death? He is a stranger to Divine grace whose imperiections are not his afflictions. The Christian mourns even over
*ose infirmities which are not even viewed by others as sins: such
as wandering thoughts and cold affections in duty. He has a renewed and tender conscience, and like the apple of the eye, a mote
will pain it.  To love purity and feel pollution-to be eager to adance, and be hindered by baffling detentions-to wish to be a workman that needeth not to be ashamed, and never be able to put an)
thing out of his hand that is not marred and spoiled-to love the
Saviou,, and yet grieve his holy Spirit, and pierce the very bosom
on which he leans-Here is enough to make him groan, being burdened. It is said of that beautifill bird, the bird of paradise, that
when it is caught and caged, it never ceases to sigh till it is set free.' Just such is the Christian"-Nothing will satisfy him but the glorious liberty of the 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 representations which God has
giv,n of himself in his Word! They all correspond with the state
and wants of his people; and are adapted and designed to fill them
with everlasting consolation and good hope through grace. Here
we are told that he is their Defender and their Supptorter" The eternal God is thy refuge."  A refuge reminds us of exposure. Dangers encompass them on every side. Their enemies
are numberless, and according to the Apostle, the greatest of them
are not visible: " For we wrestle not against flesh and blood, but
against principalities, against powers, agae inst the rulers of the darkpess of this world, against spiritual wickedness in high places."
They cannot stand of themselves; and creatures also, however disposed and powerful, are unable to secure them. But their defence
is of God, who saveth the upright in heart. He is not only their protector, but their protection. It is only in his covenant engagements,
and perfections, and presence, and providence, that they can realize
their safety. But encouraging themselves in the Lord their God,
they may be emboldened into confidence, and even triumph, and say
with the Apostle, "Nay, in all these things we are more than
conquerors, through him that loved us. For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor powers,
not things present, nor things to come, nor height, nor depth, nor
any otner creature, shall be able to separate us from the love of Cod,
which is in Christ Jesls our Lord."  And this is the interest that
awakens their chief anxiety.  Whilo t]-ey are here, their outward




1248                  NOVEMBER 9.
concerns have their claims; but " one thing is rXeedful." Tempotra
comforts, as far as they are good for us, are secured: but these may
be iajured and destroyed; not because God is not able to preserve
them, but because he is wise, and knows that these are cases in which
the loss of them will be more profitable than the possession. But
spiritual blessings are " the sure mercies of David."  Whatever becolnes of the trader, the Christian is secure. The outward man may
perish, but the inward man shall be renewed day by day. " I give
unto themt," says the Saviour, " eternal life; and they shall nevei
lerisll." 
- "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? 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 constrain 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 for me." 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 an'
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.
Thcre is one individual to whom this will peculiarly apply. It is
ou, 0 aged believer. The evil days are now come, in which you
ha;e little pleasure from outward things. 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 memory is unfaithful. Your senses begin to fail.
The eye and the ear are becoming dim of seeing and dull of hearing. The limbs decline: the hands and the knees tremble. Feat
is in the way. The grasshopper i, a burden, and desire fails. But
while you cry, " Cast me not off in the time of old age, forsake me
In t when my strength faileth," he who has borne you from the belly,
and carried you from the womb, says, " And even to )yur old age I
am lie; and even to hoar hairs will I carry you: I have made, and
I will bear; even 1 will carry, and will deliver you."
NOVEMBER 9. —" And when he hath found it, he layeth it on his shllouldera
rejoicing."-Luke xv. 5.
JEsUS is the speaker, and he refers to Lmself. The allusion ii
metaphorical, and regards him under one of the most e.ndearing cha
racters he sustains-The Shepherd.




NOVEMBER 9..49
The address was occasionel bv the nature crf ilis 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, Sabbath-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 conduct
was incompatible with the sanctity that should distinguish a Teacher
sent from God, "murmured, saying, This man receiveth sinners, and
eateth with them."  Tihe apparent difficulty was to be solved by an
easy distinction 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 amoncg 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, having an hundred sheep, if he lose one of them, doth not leave
the ninety-and-n-ie in the wilderness, and go after that which is
lost, until he find' it?  And when he hath found it"-he belabours
it with his rod +ill it pants again?  No such thingc-" he layeth it
on his shoulders"-complaining of the dangers he has incurred, the
many weary steps he has taken, the sufferings he has endured in the
research? No-but "' REJOWCING."  Blessed Jesus, how well couldst
thou say, " I am the g6od Shepherd!"
He not only seeks and saves-but whatever it may cost him, he
does it with joy. In the anticipation of it, he " rejoiced in the habit
able parts of; the earth, and his delights were with the sons of men."
When he was actually becoming incarnate, he said, " Lo! I come
to do thy will, O God. I delight to Uo thy will; yea, thy law is
within my heart." With regard to his obtaining eternal redemptio;i
for us by his bl od, he said, "I have a baptism to be baptized with,
and how am I straitened till it be accomp'lished!"  See himn at the
well of Sychar. The disciples had left bhm hungry, and had gone
away into the city to buy meat. But when they returned and spread
the entertainment before him, and said, "Master, 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 approaching salvation of her neighbours by her meansThis 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 shoulders, REJOICING. i
It is the joy of success. Nothing is more mortifying than to labour
in vain, especially when we take great pains, and make great sacrifices. But how pleasing and delightful is it to see the fruit of otu
exertions. How delighted is the soldier after his marchings, privations. hardships, conflicts, and wounds, to retire in peace, and share
the spoils of victory and the applause of his king and his country?
~ A woman when she is in travail hath sorrow, becatse her hour is
come: but as soon as she is delivered of the child, slhe renmenibereth
na mnore the anguishl fo; joy that a man is born into the world."




$5O                    iO NOTEMBER  1P
And this is the very image the prophet applies to the Messiah: " He
shall see his seed." " He shall see of the travail of his soul, and shall
he satisfied." Paul and his companions call the Thessalonians their
"giolv and joy." Yet they were only ministers by whom  they
believed. If converts are the glory and joy of those who are only
the instruments of their conversion, how much more are they the
glory and joy of him who is the author of it!
It is the io,~ of benevolence. No pleasure is so unselfish; so pure
so blissful in prospect, and in review, as the pleasure of doing good.
But this pleasure will always be in proportion to the degree of benevolent disposition in the benefactor.  Who then cqn imagine the
measure of delight in the communication of his favours He must
enjoy, " whose heart is made of tendern ass," who, when he was rich
for our sakes became poor, and died that we might live? O that we
were as willing to be blessed as he is to deliver and to indulge us.
Then the giver and the receiver would rejoice together.
The joy is encouraging.  The aw.lakened and convincer sinner
feels his need of strong consolation. But why should ne despond?
Why should he ask, will he receive me if I apply to him?  Does
not the Saviour command him to look? Does he not invite him to
come? Does he not complain that he will not come? And does
not his application afford him pleasure? In pleading with you therefore, O sinner, we have to urge his interest as well as your own. You
have long enough dishonoured him, and grieved his holy Spirit.
Surely ncw you ought to delight him; and there is one thing by
which you may be sure to do it. Retire with weeping and supplication to his footstool: and cry, Lord, save, I perish, and thy sorrows and sighs will yield him as much satisfaction as the songs of
angels-" The prayer of the upright is his delight."
The joy s exenmplary. 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 love as Christ also
hath loved us: and are assured that if any man have not the Spirit
of Christ, he is none of his. Let therefore his grief be our grief:
let his joy be our joy: and let his joy be fulfilled in us. Let us
spare no exertions, let us grudge no sacrifices in our concern to save
sinners. Let the work be its own reward. Let the very doing of
it be our pleasure. It is what he himself enjoins and expects.
"And when he comneth home, he calleth together his friends and
neighbours, saying unto them, Rejoice with me; for I have found
mly sheep which was lost." The persons intended are angels and
saints. The former readily comply: "' There is joy in the presence
of the angels of God over one sinner that repenteth." And can
the latter refuse?  They who have themselves been recovered and
restored?  They who have known the misery of sin, and the joy
of his salvation? Can they see the grace of God and not be glad I
NOVEMBER 10. —" Unto you therefore which believe he is precious"-1
Peter ii. 7.
YET there ae many to whom he is not precious who yet believe,
and would be offended if they were called infidels. Peter cannot
therefore reier to every kind of belief.  There is a faith which is:




NOVEMBER 10.                         251
without works, and dead, being alone. But " the faith of God" is
operative.  It "worketh bv love;" and especially love to the
Saviour.
When we consider how much depends upon fa;th; that it is the
principle of all genuine religion; that it is the medium of our justification; that we are saved through faith; and that by faith we live
and walk;' it must be of great importance to know whether we are
the subjects of it: and accordingly we are commanded to "examine
ourselves whether we be in the fait!.."  And here we are furnished
with one of the most pleasing and convincing evidences of the fact.
It is the endearment of the Lord Jesus. Is he in our view fairer
than the children of men? Is he altogether lovely? all our salvation and all our desire? our glory and our joy? He is so to them
that believe-To them " that believe he is precious."
But if this preciousness be the evidence of faith, it is no less the
consequence of it. The saints in light do not require faith to endear
him. Thej no longer walk by faith, but by sight. Ah! ye spir;ts
of just men made perfect. in whose number we now reckon many
of our own connexions, you see him as he is, and are satisfied by
beholding his face in righteousness! But if he is made precious to
us in this world it must be by faith. For, first, it is by faith that we
gain our information concerning him.  *We cannot love hint without knowing him: but it is faith alone that reveals him to the mind,
and tells us where he is, aid what he is, and what he possesses, 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
alt 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
application to him, 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 adequate to
his relief. Yea, he has healed his broken heart, he has calmed his
troubled conscience, 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 believing 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 anlly thing unless we feel some congeniality 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 after 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
because he was to save his people front their sins: and he gave
himself for them, that he mi-Ight redeem them from all iniquity, and
purify unto himself a peculiar people, zealous of good works. A
natural man therefore can have no delight in him or communion,itlh him; " for what communion hath light with darkness, or
what fellowship  hath  righteousness with  unrighteousness?'
But to a believer he is precious because he has this principle of
conformity. He has the Spirit of Christ; and he re eived this
Spirit not by the works of the law, but by the hearing of faith




252                  NOVEMBER  11.
His heart is purified; and the heart is purified by faith. He is
sanctified, and we are sanctified by faith that is in Uina.
It follows from the admission of this truth, that the reason wh)
he is not more precious, is because of our remaining unbelief
Wherefore let us "prav always that our God would count us 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 us, and we in him."
NOVEMBER 11.-"He is precious."-1 Peter ii. 7.
WE have seen to whom he is precious. " To them that believe.
Let us now ask what proofs do they give of this preciousness? And
in what seasons do they peculiarly realize the foice of it?
In evidence of this preciousness see how he fills their minds.
To the miser his mo..ey is precious, and therefore his mind dwells
upon it: the child is precious to the mother, and therefore she cannot 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 male upon our feelings by
an object pre-eminently dear and interesting, can hardly be restrained. When the Pharisees 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; thcy replied, "We cannot but speak the things
which we have seen and heard."  David therefore says, "/My mouth
shall show forth thy righteousness 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 lossof 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 superiors.
For his sake they give up the world; and all their sins, though deal
as a right eye, or profitable as a right hand; yea, and forsake all
that they hlave, as far as it comes in competition with him.
Their regard appears too in their valuing every thing in relation te
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 attractive as a place in which
they shall be with him to behold his glory. No cause interests them




NOVEMBER 11.                         25
Elte his. Th..r very souls are identified with it.  They are 6arrowful for the solemr  assnmbly, and the reproach of it is their burden
while no n-r-3 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 fron, the fold, and thlere shall be no herd in
the stalls: yet I will rejoice in the Lord, I will joy in the God of
mv salvation,"
Thus he is always undeniably precious to them that believe: yet
ihere 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, tiien the proud looks are hurnAled, 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 worlds
days.  They have some glimpses of him, and some words fromn
bim, in pressing through their ordinary concerns. But they wan.
larger and more intimate intercourse with their best friend. And
when the Sabbath comes they take him to their.retirement. and he
manifests himself to them. And they go to his own house, where
they see his power 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 believer who has no+ been able to say, I sat
under his shadow with delight, and his fruit was sweet to my taste?
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 evidently set forth crucified
among us. As a risen Saviour he comes and shows us his hands
and his feet, and assures us that because he lives we shall live also.
Such is the day of trouble. A friend is born 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-" I will be with thee in trouble."
He is touched with the feeling of our infirmities, and in all our aBliction 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;ribulation; and turn the shadow of death into the morning.
Such is a dying day. The day of trouble mnay come, the day
of death will come; and If it does nct bring Christ with it i —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
IZ2f




254                    NOVEMBER 12.
the chamber of sickness into the house of God and tle gate of hea
en —— we shall be joyful in glory, and shout aloud upon our  ds —
"Jesus, the vision of thy face
Hath overpowering cllarms;
Scarce shall I feel de th's cold embrace,
If Christ be in miy arms.
"Then, while ye hear my heartstrings break,
IIow sweet my moments roll!
A mortal paleness on my cheek,
But glory in my soul."
NOTEMBER 12. —" 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
beholdl him: he hideth 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 to the promises.  These abound in the
Scriptures, -are adapted to all our wants, and provide for a great
while to come; and there was a time when I could claim  them  as
mny own, and plead them in prayer, and make them my songs in
the house of my pilgrimages now they seem only the property of
others, and if they are not wells without water, they seem as springs
shu, up, and fountains sealed to me-I go " forward, but he is not
thert." —I go "backward;" backward to experience.  I once thought
that I had been convinced of sin, that I had trembled at his word.
that I had rejoiced in his salvation, that my fellowship had been
with the Father and his Son Jesus Christ: now mv former views
and feelings, my distresses and my comforts, and whiich I had supposed to be spiritual and divine, appear suspicious, and I fear I have
no part or lot in the matter; and that my heart has never been right
in the sight of God —I go " backward, but I cannot ereceive him."
I turn to " the left hand, where he doth work, and survey the operations of nature." These are his inferior doings, but they are the
produce of his wisdom, power, and goodness; and all his works
praise him.  And there was a time when in the field, the mneadow-,
the garden,  walked with God.  I saw his sun rising upon the evil
and the gooo, and his rain coming down, and his paths dropping
fatness.  Every thing seemed full of God. Yea, I saw my Redeemer in the rose and in the lily, and said, As the apple tree among
the trees of the wood, so is my Beloved among the sons: now creation
seems a kind of blank —  I cannot behold him."-I turn "to the
r'ght hand," among his nobler works of grace. I thinkof the glories
of redemption, the operations of his Holy Spjrit; I mingle with his
people in the sanctuaryv. I repair to the table of my dying Lord" Put lie 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
litrle 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 lie may use it as an allusion or illustration, to inculcate the true
and real import of every passage. Therefore we observe that Job
here, by a fulness of phraseology. wotld express his ignorance ant?,rplexitv with regard to God's presen  -;.rKositions arlnd dispenrsa




NOVEMBER 12.                       2.:
tiaons towards him:' Behold, I go forward, but he is not there; anl,
backward, but I cannot perceive him: on the left hand, where lihe
doth work, but I cannot behold him: he hideth himself on the right
hand, that I cannot see him."
God maly 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 sill
have again dominion: but he may so withdraw himself as to elude
their views and apprehensions. He may conceal from them the
manifesations of his special favour; they may not see his smiles
as before; he may seem to be an enemy, while yet he is their best
friend; MIkc Joseph, who made himself strange, and behaved himself roughly to his brethren, to humble them. and bring their sin to
remembrance, while his bowels yearned within him, and he sought
wvhere to weep. And this applies much to his providential dealings
with them: these are frequently so trying and mysterious, that they
are unable to find out his meaning and design. He even derives a
character from hence; " Verily thou art a God that hidest thyself,
O God 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 t/acing him, he
should often say, " That I do thou knowest not now, but thou shalt
know hereafter?"  We now see only the beginnings, not the end;
we only see parts, not the whole; and of these parts we see not the
relations and the bearings; and the little we do see we see through
crevices and in fogs.
We may however remark, that much of the difficulty of Providence results from our selfish and worldly feelings. We do not think
Providence mysterious when we have all things and abound. VWe
never heard Christians expressing surprize or perplexity when they
had ease, and health, and business, and agreeable connexions-all is
plain enough then: bit as soon as the scene changes, and trials befall
them, " his way is in the sea, and his path in the deep waters, and
his footsteps 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 strengthened the feeble knees. But now
it is come upon thee, and thou faintest; it toucheth thee, and thou
art troubled!"
Many things too would no longer remain incomprehensible ol
unaccountable, if persons were willing to censure themselves; fox
the things which confound them are only the natural consequences
of their own misconauct. " The foolishness of man pervrerteth his
way, and his heart fretteth against the Lord." If persons eat freely,
and iie late in bed, and take no exercise, ask a physician what right
they have to complain of low spirits and ill health. If God. whc
knoweth our frame, has forbidden the widow v)  marry unless in the




256                   NOVEMBER 13.
Lord, and disregarding his judgment she vokes herself to an unbe.
liever, and is deprived of her religious freedom: if he has assaurAx
us that to walk surely is to walk uprightly, and by fleshly wisdom
we have our conversation in the world: If he c.rmman's us to
c ase from man, and we will make flesh our arm;-Why should
we wonder at the results which he foresaw and foretold? Having
sown tares, why should we think it strange that we do not reap
wheat? Or marvel that we cannot gather grapes from the thorns
or figs from thistles? All would be as plain as the day, were we
to say, " I have erred."
We frequently expect too much from Providence. We wish it
to act preternaturally, instead of conforming to its established laws
and rules. We seeni to rely upon it not only to assist us in our
difficulties, but to countenance us in our mistakes; to free us fromt
responsibility when we act freely; and to afford 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 our steps;
and we close our eyes in raptures, 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 stumblingblock,,r falling into the ditch? And are we to lie bruised or bemired,
Complaining that clouds and darkness are round about him —instead
of crying, " I have sinned; what shah be done unto thee, O thou
Preserver of men?"
But see the temper of Job while in this trying condition. Hle is
restless; he is after God in every direction-No quarter is unexplored: "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."  The righteous are "the generation of them
that seek him."  But they do not seek him whose " strength is to
sit still."  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 nman may
he at a loss for God, but he cannot be satisfied without him. He
loves him, he needs him, he has tasted that he is gracious; and
therefore when God hides his face from hitm 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 less powerful desires than
some who are lamenting after him.
NOVEMBER 13. —" Cast thy burden upon the Lord."-Pealm ]v. 22.
AL!) men ale not exercised in the same way, but every one has
sornet;ing 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 burd-res
of others, but to magnify our own. Each sufferer is ready to say.
" Behold, and see if ever there was sorrow like unto my sorrow:"
But this is the language of ignorance as well as of self-importance.
How little do we know what thousands of our fellor -creatures ep,




NOV IEMBER 13.                      257
dute! Indeed no one can judge perfectly c-merniing the burden ot
another. For the whole of that burden, which may seem inconsiderable to you, is never known, and often a small 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, in 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 have somewhat that bears
upon the mind: " Full bliss is bliss Divine." And if the question
was addressed to a number of persons individually, What is thy
burden? One would answer, AMy burden is made up of care and
anxiety. An event is before me that perplexes me by day, and
iiolds my eyes waking by night. It is a movement in life. I know
how much depends on a wrong step, and I wish to be found in the
path of duty: but when I would determine, I seem equally poised
by claims and difficulties on either side, and I know not the way
s.lould take —Another would say, My burden is made up of malignity and calumny. I wish not only to approve myself unto God,
but to stand fair with my fellow-men: yet they misrepresent my
motives, and vilify my actions, and cast out my name as evil-And
if all manner of evil is spoken of you falsely, it is the very thing
your Saviour told you to look for; and the same affliction has be.
fallen your brethren who were before you in the world. Yet we
wonder not that you feel. The Apostle throws in " cruel mockinlgs" among the severest sufferings of martyrdom; and the Saviour
said, " Reproach hath broken lly heart."-A third says, My burden
is outward trouble; disappointments, losses, and embarrassments
in my worldly substance and circumstances.  My purposes are
nroken off, my schemes and dep ndences have failed,'" And day by day some current's thwarting force
Sets me more disttant from a Itros;erotls course."I wish to provide things honest in the sight of all men, but with
growing demands I have diminished resources, and often look at
the state of my family, and ask, " What shall they eat, and wha
shall they drink, and wherewithal shall they be clothed?"-Afourth says, My burden is bereavement. How have I been stripped and peeled! I had a child, I had a parent, I had a friend who
was as my own soul, I had a companion with whom I took sweet
counsel. Now I sit alone, and am as a sparrow upon the house-top.
Lover and friend hast thou put far from me, and mine acquaintance
into darkness.-Another says, My complaint is bodily indisposition; disease threatens me, infirmity weakens me, shattered nerves
and broken spirits often deprive me of the privileges of the sanctuary, and discolour as the medium adl my views even of Divine
things.-Another says, My age is labour and sorrow. The days
are come of fading eyes, and ears dull of hearing, and trembling
linmbs; fears are in the way; the grasshopper is a burden, and de
sire fails.
"My vitals, with laborious strife,
Bear up the crazy load;
And drag the dull remains of li e,
Along the tiresome. 1po 4"
22W




258                   NOVEMBER 13.
Another says, I could bear every thing else if all was cleat, and
calm, and inviting at the end. But there is death-at the sight ot
which my peace flies. and my comforts are embittered. O how
shall I ever meet the king of terrors! Ye departed saints! yot
have passed the event; death is behind you; but it is I efore me,
and it is ever before me. I hear some ta k of their departure with
confidence and joy; but I am always subject to bondage through'ear of deathWell, I want not to hear what constitutes thy particular burder
-Be it what it may, "Cast," says David, "thy burden upon the
Lord"-Not upon creatures, not upon good men, not upon minis'
ters. It is true, in a sense we are all to be burden-bearers: " Bea
ye one another's burdens, and so fulfil the law of Christ." And "a
friend is born for adversity.". 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, therefore, from them, and say with thu
Church, " Therefore will I look unto the Lord, I will wait for the
God of my salvation, imy God will hear me."
"But how can I east my burden upon the Lord?"  By faith
When you believe that he can be found, that he is near, that he is
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
iwn Son will also freely give you all things, that he invites you to,oome 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 nothing; but in
every thing by prayer and supplication with thanksgiving let your
requests be made known unto God. And the peace of God, which
passeth all understanding, shall 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 diverting our sorrow, but by soothing and reducing it.
Praver opens the heart, and lets out grief; and opens heaven,;nd
lets down grace. It succours us not only by its exercise, but by its
success. God answers prayer by acting for us and in us. To deny
this is to explain away the constant and express language of the
Scripture-But we mnust enter inlo the spirit of prayer. If we pray
carelessly and formally the burden will remain still pressing us
down. Hannah was full of anguish, and prayed, but " she prayed
in her heart." And what was the result? " When she had poured out her soul before the Lord, she went her way, and did eat and
drink, and her countenance was no more sad."
Some have not yet found their way to this relief in their trouble
out the Church says, "A glorious high thrine from the beg.nning
has been the place of our sanctuary"



NOVEMBER 14.                       2/9
" And who that-knows the worth of player
But wishes to be often there."
NOVEMBER 14. —" Except ye eat the flesh of the Son of man, and drink Wie
blood, ye have.o life in you." —John vi. 53.
Tins 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 n i wonder therefore if it should be disrelished by some
now   It certainly requires some explanation, for it has given rise
to several abuses or mistakes. We may remark two of these.
The first take it in a sense too gross. It is the doctrine of transubstantiation, 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
consecrateI 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? The second 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 witness. They tell us the diction is very strong, and must be mpuch 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 teachet
ever said to his pupils, You must eat not my instructions, but myself; not my lessons, but my flesh and blood! The language 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 spir'tually by the dying of the Lord Jesus; and the allusion
refers to his mediatorial offering for our sins; and teaches us, that
faith is necessary to our deriving benefit from his sacrifice —" Except ye eat the flesh of the Son of man, and drink his blood, ye have
no life in you."
For this eating and drinking represent our believing on Christ.
The resemblance between these and the exercise of faith appears
in four things. There is in each of them appetite. Our Saviour
speaks of hungering and thirsting after righteusness. Hunger
and thirst are natural, powerful, returning appetites. Such are the
desires which all believers feel towards the Lord Jesus. There is
in each of them apy'mcation  A man mav hear of ibod, see it, ho14




260                   NOV~MBER 15.
it in 1mi] hand, present it to his lips; but this is no. eati g. In eat.
ing there is an actual reception of the food into the animal system.
And in believing we receive Christ Jesus the Lord. His suitable.
ness and all-sufficiency to our case are made known in the Gospel,
and all tle blessings of his salvation are brought nigh; but still we
perish unless we are made partakers of Christ. How often does
the old and good divinity tell us, that an unapplied Saviour is a nonentity to us. In each case there is satisfaction. Medicine may bie
necessary, but we are not said to eat medicine-we take physic;
but we eat meat because there is pleasure in it. Food is essential
to our subsistence; yet when we sit down to a well-spread table,
we never perform it as a duty to save us from death-There is immediate gratification in the action, and this secures the performance.
The reception of Christ is not only indispensable, but. free and delightful. Like Zaccheus, we receive him joyfully. We not only
submit to the method of his grace, but we acquiesce, we glory in it.
We love nis 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 subsisting without food; yet Moses and Elijah
lived forty days and forty nights without eating. But to live for a
moment spiritually, without Christ, is a miracle that never has
been, and never can be accomplished. Food, though necessary tc
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 fiesh is meat indeed, and thy blood is drink indeed! Evermore give us this food.
NOVEMBER 15. —" Nevertheless, let us go unto him.".-John xi. 15.
HE is never too confident in his resources, nor too late in his
m.ivements. We are often mistaken with regard to our wishes
and designs. We raise expectations which we cannot realize; anbegin enterprises which we are unable to finish. Among men
some are strong and some are weak; but the difference between
them is only comparative. The one may break a larger rod than
another; but when vou bring them to the mast of a ship they are
perfectly upon a level. But he who speaks in righteousnes-q as
mighty to save-" He is able to save unto the uttermost."'Therefore be savs" Nevertheless, let us go unto him."-Not to them, but to hint
No.., the sisters, but to the brother-Not to Martha and Mary, but to
Lazarus. " To what purpose?.Lazarus is dead. It is now toe
late."  It would be too late for you; but not for me. Your extretmity is my opportunity   I turn the shadow of death into the morn,




NOVEMBER 15.                      281
ing, and call do more than you are able to ask c r think. I surprise
as well as succour; and love to arrive at the place of difficulty when
creatures are all withdiawn, having said, Help is not in us.
"Nevertheless, let us go unto him"-" But he is not only dead,
out buried; and has lain in the grave four days." Can the dead
praise thee? Can they who go down into the pit hope for thy truth?
— What! visit i corpse in a state of putrefaction?-He cannot recelve thee, see thee, hear thee. But he can hear, and see, and receive me. Let us try what an interview.will produce between
death and the grave, and the resurrection and the life.
And did he g-) in vain? We can visit the;' long holie" 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, anu
he came forth in newness of life! What ajourney, 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 J*us 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 them, he said,
" Go forward." What, into the deep? Yes, into the deep. To
be drowned? 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 regard 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 children, think of him who
was taking this seemingly 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? I ought to
feel that my case is bad; but it is not 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
Christian? Let me bring my confidence, in every exigency and
difficulty, to his power, and say, with Paul, " I know whom I have
believed, and am persuaded that he is aLle to keep that which I
have committed to him against that 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 tilt,
grave of my departed hope." If he keeps away it is not because
he is unable to re-animate thy dead, and give back the dear treasure
to thine arms' ut because his power is under the directon of his




;262                 NOVEMBER 16.
wisdom; yea, and of his righteousness and kindness too. But the
truth is, that he will visit the interesting spot —Thy brother, tly
mother, thy child shall rise again. The period is coming when he
will look down, and say to his mighty angels, "Our friend Lazarus
sleepeth, but I go, What 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.
IN OVEMBER 16. —" For in that he himself hath suffered being tempted, he in
able to suecour them that are tempted."-Hebrews ii. 18.
THERE can be no question of whom these words are spoken. Let
rny thoughts commune with him as the sufferer and the succourer.
lie himself suffered, being teimpted. Then a man is tempted
when he is drawn away of his own lust, and enticed. In this sense
the Lord Jesus was not tempted, neither indeed could be, for he
C'c was the holy One of God." We are tempted when we are solicited to sin. 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 degree of our grace
to ourselves and others. His being tempted therefore, means his
being subject to all the distress, pain, and anguish, which characterised 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 bath afflicted me in the day of his fierce
anger.
But he suffered, being tempted. This attests 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 virtue in fasting if we had no appetite to food. Our Lord, instead of being less
susceptible of suffering 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 object. And the same may be said of his
mind. A beina dull and stupid feels much less suffering thaa 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 cryingo
and tears; v.ats sore amazed, and very heavy; his soul was exceedAng sorrowful, even unto death; and his sweat was as it were great
drops of blood falling to she ground-But the sufferer




NOVE1MtIBER 16.                    26J
Is also the succoitrer. The one is the consequence of the other.
"For in that he himself hath suffered being tempted, he is able to
sucour them that are tempted."  This ability 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 theni
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 froum the curse of the law, having
been made a curse for us? 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?
Able
By way of example. We are naturally like bullocks, unaccustomed to the yoke; and even after some degrees of religious experience, we know little of the holy art of" suffering 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 suflered, he threatened not; but committed himself
to him that judgeth righteously."  And as in him we see what
disposition we should exercise towards men, who are the instruments of our distress, so we learn also how we are tc 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 thi t
we are never to go aside either to meet or-to miss our cross; but
when we find it in our tway, to take it up, and follow him. Able
By way of sympathy. We may compassionate a sufferer, but
we cannot properly symnpathise with him, unless we have been
through the same. Now he was in all things made like unto his.brethren; and he remembers how he felt, and what he desired and
and required when in our condition. He knows the poverty of his
people mucln better than by report: he was poor. He knows the
effect of slander: " reproach," says he, " hath broken my heart."
"He knows what sore temptations mean,
For he has felt the same."
Hie 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 sympatlhise 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 unto the uttermost. He can always support, deliver,
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 consequence of his suffering —" foi
the suffering of death-he is crowned with glory and honour" —-al
power is giver unto me in heaven and in earth.
Well may he be called " the consolation of Israel i!"  Let us sa!'f him as Lamech did of Noah. "This same shall comfort us."




k64                   NOVEMBER 17.
Let as also be concerned to resemble him.  Let us be tender
hearted, and concerned to comfort them that are cast down. We
cannot do much; but let us do what we can; and be little images
of him who is the shadow of a great rock in a weary land, and as
rivers of water in a dry place. What is most admirable in us is not
our wealth, or splendour, or even talents, but those feelings which
render us pitiful and courteous; humane and divine.  And thest
sentimnents are best learned in the school of affihctloia. This is one
of the motives that should reconcile us to our trials.  We are not
detached and unrelated indiviluals, but parts of a whole whose
welfare should be dear to us-and in that we suffer, being tempted,
we are able to succour them that are tempted.
NOVEMBER 17. —" Whosoever therefore shall confess me before men, him
will 1 confess also before my Father which is in heaven."-Matthew x. 32.
LET us see what this promise rtquires of us in a way of DUrI
It is confession; " Whosoever confesseth me before men."  Three
inquiries will serve to explain it.
First- -1Tho is to be confessed?  "He that confesseth me," says
the Saviour. Him therefore we are to confess in h.is being, person,
character, offices, relations; in his sufferings and glory; in his
cause, ministers, and members; in every thing that concerns him
as he is revealed to us in the Scripture. Only it is necessary to
observe, that as the opposition to him is often varying, so the duty
of his confessors will vary accordingly; and the iruth we are peclliarly required to witness must be determined by the nature and
exigency of the call. The Apostle speaks of being " established in
the present truth;" by which we are to understand some doctrine
particularly opposed or neglected, and the confirmation and recom-:ation of which is more immediately called for. According, therefore, to the seasons and places in which we live, w2 shall have to
testify sometimes in favour of his divinity and atonement, sometimes against self-righteousness, sometimes against superstition,
sometimes against enthusiasm and fanaticism, sometimes against
Antinomianism, and often, very often, against a mere form of knowleJge or godliness without the power thereof.
Secondly-Before whom are we to confess him?  "He that confesseth me beforc men."  What men? Godly men only? It is an
easy thing to confess him before his admirers-But we are to con.
fess him before bad men, before his enemies as well as friends.
Before the poor and the vulgar only by whom we are little influPened?  Nay: but before the rich, th ~ great-" I will speak of thy
testimonies also before kings, and will not be ashamed."  Before
the ignorant and illiterate only?  No: but before the sons of learning and of science, who may pity or ridicule our want of understanding. Before those only who know us, and who would despise
us for denying what we profess?  No: but before those Kvho are
strangers to us, and cannot be aware of our inconsistency.
Thirdly-How are we to confess him before men?  TI.e source
of:he 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 sentiments




NOVEMBER 17.                       Ad
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 oui
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 heart.
When Peter and Johl wvere forbidden by the council to speak any
more in this name, taey answered, " We cannot but speak the
things which we have seen and heard." We 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 L.onour 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 employed for us. Yea, we should say, The thing is impossible; if we had his heart we should have his tongue: "for cut oi
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 soldier, 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 more 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, " fitly 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 side of deficiency as well as excess:
and while we shun imprudence, we may be restrained by a cowardly fear or shamle, from seizing opportunities that present themselves of speaking usefully, without the violation of any duty or decorum in life. How many of these have we suffered to pass unimproved! "Lord," would Usher often say, " Lord, forgive my sins
of omission."
Practically.  Confession may be attached to conduct as well as
to language: yea, actions, it is proverbially said, speak louder than
words. A minister has two individuals belonging to his congregation. The one says little of him, and less to him; but he is constant in his attendance, and bends every thing to enable him to enjoy what he deems a privilege, as well as a duty. The other always extols him much, both before his face and behind 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 thar. the commendations of the latter?   Ve
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. Wheni we exemplify the ho.
iness and excellency of the Gospel by our deportment in every con.
dtition, and especially when we fully discharge every relative duty:
VOL. II                   2




26i6                  fOVEMBER 18.
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 o
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 attachment to him, and he is
glorified in them. Persons may be exercised with many afflictions
who are not called to endure persecution.  It is peculiarly as su:.
ferers 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 comforts 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 after month, unobserved, unless by partial friendship; mourning indeed but not murmuring; every word, every
feeling softly confessing, " I know, 0 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 thy servant:"-when I have turned away from such a scene as this, I have
said within myself, I have often heard of religion, but I have now
seen it: and I have been ready to invite others to return with me,
exclaiming,
" Behold the awful portrait and admire,
Nor stop to wonder; imitate and live."
NovEIBuiR 18.-" Whosoever therefore shall confess me before men, him
wilt I confess also before nlv 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 designed to display the exceeding
riches of his grace. The Lord thinks better of their works than
they ever do; they often 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
stlmulating.  The desire of it is generally collnectedwithsome of
the finest sensibilities of our nature. He who is dead to it betrays
a mind destined to no distinction, and on which no great or good
impression is likely to be made.  But observe three things which
enhance the privilege here spoken of.
The First is the applauder: "I will confess hirr."  In all praise
much depends,upon:..le -arson from whom  it is derivel. A real




NOVEMBER 18.                      26
proficient therefore ir any art studies to approve himself to such av
are masters of it. To their judgment he appeals, and their approbation supports and gratifies him under the neglect or the censure
of the rude and incompetent. The praise of some is worse than
reproach. Our Lord forbad the devils to confess 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 populace, 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 becomes more than worthless by insincerity; it is
then flattery, and " le that flattereth his neighbour spreadeth a net
for his feet." All the friendship of the world is only " lies in hypocrisy." Hunian 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 draws the curtain upon all that is valued on earth? Paul
therefore says, "It is a light thing to be judged of man's judgment; he that judgeth me is the Lord." He knows all things;
he reads the heart; he is truth itself; he is approved whom the
Lord commendeth. " Let the xwords of my mouth, and the meditations of my heart, be acceptable in thy sight, 0 Lord my strength
and my redeemer!"
The Second is, In whose presence he will acknowledge us: " I
will confess him before my Father which is in heaven."  Could you
choose before whom you would be owned and praised, it would
doubtless be one you most highly 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 can do for
you exceeding abundantly above all you can ask or think?  Suppose a general, after tlie termination of a war, returning home,
and entering the presence of the king, the fountain of honour; and
introducing one by one those who had distinguished themselves
under hin: he calls them by name, he relates their exploits, he
testifies their obedience, their skill, their prowess, their perseverance; and asks for their remuneration and preferment-What
could be more gratifying and glorious? Yet what would this be,
compared with the conduct of the Lord Jesus, the leader and commander of his people, when, his warfare being accomplished, he
shall present those who have fought the good figh' of faith before
the throne of the Majesty of heaven and earth, ann claim for them
the Dromises of the new and everlasting covenant:' Father. I
will that they whonm thou hast given me be with me where I am
to behold my glory?"
The Third is the period of commendation. We all know how
mu'h derennds upon the seasonableness of an action. There is a




f28                   NOVEMBER 19.
critical hfour when a w rd 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 ao
our future life. The Lord Jesus does not leave his people without
witness now. In various ways he confesses them even here. But
in these words he refers to his confessing them before his Fathex
"at the last day," when he has summoned together the whole universe, and is distributing endless disgrace or honour, happiness or
misery. They swill have confidence, and not he ashamed bef)re
him at his coming.
Let this reconcile them to their present comparative obscurty.
The world knoweth them not. It is not proper, it would not be
safe for them to have all their distinctions here. Their day is
coming. It is called the manifestation of the sons of God. "Then
skall the righteous shine forth as the sun in the kingdom of their
Father."
NOVEMBER 19.-" I am a partaker of the glory that shall be revealed.' —
1 Peter v. 1.
THIS is one of the three characters by which Peter describes him,
self 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 further than all real religion is a pecuiiar 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 ofjthem is authorimed to say, " I am a partaker of the glory that shall be revealed."
Hence three things are observable.
First, The destination of Christians is "glory." The radical idea
of glory is brightness, splendour. The secondary notion is excellency displayed-and this is what the Scripture 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 excellency-natural-corporeal-intellectua — moral —social excellency-and the excellency of pleasure, called " the joy of
their Lord," "joy unspeakable and full of glory."
Seondly, This glory is for future development-It " shall be re.
vealed."  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 whieh God hath prepared for them
that love him." Believers indeed have the advantage of something
in addition to testimony; and they know more of heaven from wh'at
Oey experience than from what tl-ev read or btar.  Thev have




NOVEMBER 19.                        269
cerlain views and feelings which raise their sentiments more than
any thing else-" O if these were rendered permanent and per.
fect!" But who can imagine what the perfection of them includes?
Flesh and blood can no more comprehend than they can inherit the
kingdom of God. The full disclosure would be too much for our
physical powers to bear, and would subdue all the intere sts we feel
in a thousand things which claim a share in our present attention.
The degree of information is wisely adapted to our present state,
and vwhile it prepares us for our end does not disqualify us for the
way. But we shall not always walk by faith. The object 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 is"-It " shall be revealed."
And, thirdly, it admits of present participation —"I am," says
the Christian, "a partaker of this glory." This seems strange, and
we are ready to exclaim, Is then his warfare accomplished? Has
he finished his course with joy? Has he passed the valley of the
shadow of of death? Does he not daily groan, being burdened
with afflictions and infirmities? 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 prepared it for him, and has taken possession of it in his name, and holds it on his behalf-" He hath
quickened us together with Christ, and hath raised us up together.
and made us sit together in heavenly places in Christ Jesus." And
he is so by the certitude and appropriation 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 thc
dawn of the day, and the child of the man. The believer's anticipations are not confined to anv particular season or condition, but he is often peculiarly a partaker of this glory in foui
cases —In the seclusion and liberty of the closet-In the ordinances of the sanctuary-In the supports and comforts of afflictionAnd 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 demean 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
chdldren of wrath, but are now heirs of glory, yea and even partakers 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 anoundance of it can afford you
satisfaction even in the enjoyment  But here the object will relieve every want, it -will fill up eve- y desire  And  uccess is sure?1?3;.




27(0                  NOVEMBER 20.
to crown your upp., cation if you seek according to the true order
Onlv remember the time of finding is both short and uncertain
You.annot 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 lie is near."
NOVEMBER 20. —" Then shall he say also unto them on the left 1- and, Depart
from me, ye cursed, into everlasting fire, prepared for the devil and his angels.:'
— Matt. xxv. 41.
WMrHA a contrast between this sentence and the language ad.
dressed 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 belief. This " terror of
the Lord" was not intended to be defined and comprehended, but
was to be left to those forebodings of imagination in which there
can be no danger of excess-" Who knoweth the powerof 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
)nly remark three things.
The first regards the origin of this dreadful 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
followers. 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 acknowledge. The misery is such, that if there was only a probability, or
even a possibility of incurring 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 interests
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
belobe a man can. suppose that this misery is not possible, and even
probable; before he can question thle 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
apprellensions to rest, and bid defiance ti this sentence —Te tmust
prove that the Bible is a lie, or Jesus a liar. Men may be ignorant
of these things, but they must be " willingly ignorant."  And they
cannot be ignorart long. And, considering the uncertainty -f life




NOVEMBER 21.                       27'
how soon, very scon may they be convinced too late! Hobbs said
when dying " I yield my body to the earth, and my soul to the grea
perhaps." Thistlewood the traitor said to one of his comrades as
he was ascending the drop, " We shall soon know the great secret'
-He meant, whether there was another world; and after death the
juedgment. What wretched infatuation to leave the decision till
the discovery and the remedilessness arrive together! It is hardly
necessary to observe that the denial of the thing will not disprove
it. Suppose a criminal by some delusion persuades himself that
ihe assize will not be kept-He goes on-but while he is engaged
or amused, hark! the trumpets sound, the judge is entering, and
to-morrow he must appear. Men may reason, disbelieve, ridicule;
bujt the scene neither slumbers nor lingers-" The end is come; the
end is come."
The third respects the character of those who fall under the maledict ion. And surely they must be persons charged with crimes
too shocking for human nature often to commit: surely they can
only be Cains, and Pharaohs, and Belshazzars, and Herods, and
Robespierres. But no. They are not represented as tyrants, robbers, adulterers, murderers of fathers and murderers of mothers.
[IMany of them were free from what is commonly called vice. They
bad negative virtues, and often boasted that they did no harm. But
they led easy and indolent Lives. They exercised no self-denial.
They made no sacrifices not only for God whom they had not seen,
but for their brother whom they had seen. The)y have judgment
without mercy, because they showed no mercy. They had unfeeling hearts, and tearless eyes; their hands never relieved the necessitous; their feet never visited the door of affliction-It is the decision of One too wise to be mistaken, and too faithful to misrepresent-" 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
Ime not in: naked, and ye clothed me not: sick, and in prison, and
ye visited me not. Then shall they also answer him, saying, Lord,
when saw we thee an hungered, or athirst, or a stranger, or naked,
or sick, or in prison, and did not minister unto thee? Then shall
he answer them, saying, 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."
NtovEMEra 21.-" I went out full, and the Lo;1l hath brought me home again
elupty." —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 village every occur.
rence, especially the coining back of ain inhabitant aSf -- years of
absence, exci;es notice, and the tit ws soon spreadQs o.)ugh the
neighbourhood. So it was he.;:!i'he arrival of 4.:-ln, accompanied with Ruth, her da.;].Jte -:n-taw, awakens curiosity, and
huddles together th- rustics I )ll de groups, pointing with the finger, and mnakinr  renmarks and inquiries' So they two went until
they came to Peth-lehem   And it came t, pass, when they were




272                   NOVEMBER 21.
come to Bethlehem, 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 verybitterly with me —I went
out full, and the Lord hath brought me home again empty." Whence
we may observe,
That awhen persons go from home, they little think vwhat may befall
them befor 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 was a farewell for ever?
" Boast not thyself 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? 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."
It applies also as to character. Some have been converted while
from home: they have met with a godly acquaintance whose conversation, or have attended an evangelical minister whose preaching has been useful to their souls; and they have returned with new
views and feelings, and have becone all anxious to bring their connections into the same state with themselves. Others, alas! have
gone out moral and returned vicious, profaning the Sabbath they
had once revered as the holy of the Lord and honourable; and ridiculing a book which they once regarded as given by inspiration ot
God. How many, in travelling, run uncalled for into dangers 
And how necessary is it, even in lawful, because 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 mny staff I
passed over this Jordan, and now I am become two bands."  And
thus it has been with many since. They sct off with no raised expectation, and with no design formed, excepting to gain a humble
subsistence: but difficulties vanished before them; the Lord p-ospered their way; blessed the labour of their hands; and gave them
power to get wealth. Others have gone out with confidence flat.
tered by the most pleasing prospects, But every enterprise failed;
every dependance 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 observe again,
That it is no unusual thing for the same individual to experzence
bothfulness and privation. " Ah," says Naomi, " once I had a hus.
band, now I am a widow. Once I had children, no v I am child




NOVEMBER 21.                       9? j
less. Once I had importance, now I am without influence.  Or ze
I hall 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 sometimes sudden and wholly unlooked for. But Scripture,
and -ll history and. observation, more than remind us of tihe possililit) of these changes: and wisdom admonishes us to improve
them-First, by not depending upon our possessions and enjoyments.
Shall we set our heart on that which is not? 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 the principal safe, but the
interest Divine. " Cast thy bread upon the waters; for thou shalt
find it after many days. Give a portion to seven, and also to eight:
for thcu knowest not what evil shall be upon the earth."  And
Thirdly, by being prepared for every vicissitude. " I know," says
Paul, " how to be abased, and how to abound; every where and in
all things I am instructed both to be full and to be hungry, 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 prosper and not be exalted above measure; and
to be reducedwithout 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.  Y et this
is possible; and thro..gh the grace of the Holy Spirit the soul may
be braced up to such a moral strength of constitution, as to brave
any climate or change of weather, bowever great or sudden.
See also how piety swill acknowledge the hand of God in every
event. An ordinary min'l would have said, " I went out full, and
am come back empty."' But Naomi did not live without God gith
her in the world-Naomi says, " I went out full, and the Lord hath
brought me home again enpty."  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 token
away. Blessed be the name of the Lord."
God is not the author of sin; but as to suffering-" Is there an
e-vil in the city and the Lord hath not done it?" 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 can
erust in him-He spared not his own Son —ld  has always mv
welfare at heart"Good when he gives, supremely good 
Nor less when he denies:
E'en crosses from!his sovereign hanq
A&e blessings in disguise..




274                   NOVEMBER 22.
O let mne 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 jov, and my everlasting portion,
in all the revolutions of time.  And look forward not only to a
pure, but a 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.-" Tell them which are bidden, Behold, I have prepared my
dinner: my oxen and my fatlings are killed, and all things are ready: come
unto the marriage." —Matt. xxii. 4.
GOD has provided for all his creatures according to their kinds:
the eyes of all wait upon him, and he giveth them their meat in
due season."  Man is a compound being; for his body there is the
storehouse and wardrobe of nature. But in all this there is nothing.
for his nobler part, the mind. Here the Gospel comes in to meet
his exigences-and with nothing less than a feast-and while every
)ther feast is for the body-this is entirely for the soul.
The spirituality of this feast constitutes the excellency of it, and
at the same time accounts for the neglect of it. If provision was
made to gratify the animal appetites, or the desire for worldly riches
and honour, it would easily excite attention. But men are earthly
and sensual; they are governed by things that are seen and temporal
Hence they hear of spiritual and everlasting things with indifference. But is not this folly and madness? Is not the mind the man I
Does not he who knew the value of the scul from the price he paid
for the redemption of it, does not he 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?"
The feast here is not an ordinary one. It is a royal feast, a
royal marriage feast, a royal marriage feast for the king's son. Yet
what may we look for in such a feast as this, that is not to be found
in the dispensation of the Gospel?
Is it plenitude?  Here we have it. We read of "abundant
mercy" —of " plenteous redemption"-of a Saviour " filll of grace
and truth"-of "all the fulness of' God."  Is it variety?  Here wt
have it. Our wants and hopes are not only numerous, but various;
and equally so are our supplies.  Here is light for our 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 HIoly Ghost. Is it richness of entertainment?  WVhat else can be the meaning of the expressions,   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?" God prepares dainties
for b s guests, and hey are all supreme in their kind, and infinitely
expensive.  The Jews did eat angels' food: but what was the
manna in the Desert compares 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 them that love him."  Is it fellowship?
A feast is not a private meal an individual indulgence, but an en!er



NOVEMBER 22.                         271
tmilment designed to promote friendship, and social intercourse. and
gratification. And here we have it. We are not solitary partakers,
but have conipanions the most agreeable, and excellent, and numerous. We sit down with Abraham, and Isaac, and Jacob, with
prophets and apostles, 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 experience 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
hungDy: 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 " compel" 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 the urgency of persuasion by argument and motive.
And here the difficulty lies not in convincing, the judgment-since
no one, unless an infidel, will deny the propriety of complying with
this call at some time-but not at present.  Go thy way, therefore
at this time you really,'if not verbally, say to the importunity, when
I have a more convenient season I will send for thee. But is net
this delay and postponement infinitely dangerous? Your season,
vour only season, is rapidly passing away. How soon will the
bridge be drawn, and the door be shut! And then the things 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 period may never come.  Sickness is not always
the forerunner of death. - The disease too may render you incapable
of thought, and then your purposed repentance will be impracticable.
Impracticable it will always be unless the Spirit of God works in
you; but if you resist his strivings now, what right' have you to
expect that he-will return then, and by the most wonderful operation
conquer your inveterate indisposition.?
Yea, the procrastination is as unreasonable as it is dangerous.
Your compliance is'as necessary to "our living comfortably as: to,our dying safely.  Though the happiness of those who receive
Christ Jesus the Lord is comlleted 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
shepherd. To him thev have committed all their concerns. All;hat 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
tlese are sanctified and softened; and in a little time all tears shall
be wiped from their eyes. Can ycu imagine that God will suffer his
enemies to be more happy than his friends?  Can a persuasi.'i thas




276                  NOVEMBER 23.
God is your Father, and death your deliverer, and heavil yomr
home, tend to make you less happy?  What has the world done fco
you?  Have you not fouud the way of transgressors hard?  For.
sake the fcolish and live. All is " prepared" for you-God is ready
to receive you, angels are ready to rejoice 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 light, that hia
deeds may be made manifest, that they are wrought in God." —John iii. 21.
OF the individual here spoken of, the CHARAcTER, the BUSINESS
and the AIM are all very instructive and improving.
What is his CHARACTER?  " He 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 question is how trutk
is to be here understood. Now there is the truth of doctrine, and the
truth of sincerity.
He doeth truth azcording to the former of these who pays it practical attention. In this case the truth is tne word of God, which
is filled, not with curious speculations, but matters of unspeakable
importance; and designed not to inform our judgments only, but to
sanctify and govern our hearts and lives. Hence it is called, " the
way of truth," because it is something in which we are to walk:
we freq iently read of "walking in the truth."  " If ye know these
things," says our Saviour," happy are ye if ye do them:" and he corn
pares the man who heareth his sayings and doeth them not to a foo
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 properly regarded. Its threatenings are designed
and adapted to awaken our fear. Its promises are to excite our
hope. It is needless to mention its commands-these can be given
for no other purpose than to be obeyed. And are we not commanded to forsake the world, to 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 upteternal life?  And he that doeth this doeth truth.
He doeth truth according to the latter of these who acts consistently with his convictions of it. There are many who resist their
belief; or, as the Apostle says, " hold the truth in unrighteousness:"
the word is, imprison it. They will not suffer 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 himhn, regardless of consequences. He may
tiave little knowledge for the time, but he conforms to it; for sinpority cannot consist with the omission of any known duty, or the
indulgence of any known sin. Nathanael was the very man in out




NOVEMBER 23.                       277
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 salvation. He had little light, but he sought for
m( re; he was open to advice and reproof; he complied with
Philip's invitation, "Come and see" for thyself; and upon our
Saviour's intimation, " 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 prudent and kind. They
are not tender of persons who cannot for the time go all their lengths.
Yet were not they led into their present views step by step? Have
they not been for years learning what they do not yet sufficiently
understand? And do they wonder that others are not completely
initiated in a few days or weeks? What adifference is there between
the dawn and the day! and yet is not the one the beginning arnd
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 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
e- rth." If I see a man convinced of sin, humbled under a sense of
his unworthiness, delivered from the spirit of the world, and seriously
engaged in the use of the means of grace, let me not be harsh because
he feels some doubts and difficulties from which others are now
delivered: let me affectionately admonish him, as far as he has
already attained, to walk by the same rule, and mind the same thing,
assured that if in any thing else he be otherwise minded, God shall
reveal even this unto him in his own tirne, and way, and degree.
Let me not engage him in angry disputes, or force upon him the
deep things of God which he is unprepared to receive; but leave
him for time, and observation, and experience to enlarge his views,
and be willing to teach him as he is able to hear it. Paul gave strong
meat to them that were of full age, and who by reason of use had
their senses exercised to discern both good and evil: but he fed
babes with milk-Some give babes strong meat, yea, and even the
bones of controversy!
It is well lor persons to try their ground, and to feel their own
way; and he walketh surely that walketh uprightly; and he that
doth his will shall know of the doctrine whether it be of' God.
Some of the most eminent characters that have adorned the Church
attained their evangelical sentiments by degrees, and principally
derived t'hem from experience. The changes in nature are gradual;
the seasons melt into each other; there are no disruptions. There
also things are slower in their growth in prol ortion to their value.
The oak, the king of the forest, does not shoot up all at once like
nettles and reeds. The mushroom is the vegetation of a nightW'e are not fond of mushroom-converts.  We have never been
t- lgllt by the result to admire those who instantly become so wise.:a'kative, disputatious, and decisive. Their knowledge gets dan-'
gcrously in advance, while its companions and guardians, experience
nd practice, are left so far behind. The knowledge they boast of
VOL. [I.                    24




27SS                 NOVEMBER 24.
is like the head u(f a rickety child, too large for the other parts of
the body; it is the effect not of strength, but of weakness and dis'
ease'; -and by destroying proportion, is not a beauty, but a deformity.
Whatever be the defects of him:hat doeth truth, he may be known
by this-If he has not the light, " he cometh to the light."
NOVEMBER 24.-" He that doeth truth COMETH TO THE LIGHT. that his Id
say be made manifest that they are wrought in God."-John iii. 21.
WHAT is his BUSINESS?
" IIe cometh to the light."  He is not averse to it. He is not
afraid of it. Why should he wish to shun it? It is for the thief,
tile murderer, the adulterer, to feel the morning as the shadow of
death; not the man who is honestly going forth to his work and to
labour until the evening. " If," says the man that is upright in tle
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 light. 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 solemnly and expressly examine himself: such
as the close of the year; and when he is approaching the table of
the Lord; and when under those events, which, are called by the
sacred writers trials, because they are intended to show us what
manner of spirit we are of But he will be habitually a self-observer,
and will look not only at his actions, but especially 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?"
He comes to the light by hearing the word preached.  The
minister is to take forth the precious from the vile; to discriminate
characters, to divide the word of truth, and to give to every hearer
his appropriate encouragement or censure. And he that doeth truth
will receive his words with meekness. He will not try to bribe the
prophet, or desire him to prophesy bmooth things. He will not be
offended because the preacher is faithful; 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 Lord hath said unto thee?
I pray thee hide it not from me: God do so to thee, and more also,
if thou hide any thing from mae of all the things that he said unto
thee." Such a man is likely to apply too much 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 usurpers of' religious privileges. It is not easy, says Bishop
Hall, to beat out the does without making the children cry.
He cometh to the light by religious intercourse. " They shall
ask the way to Zion with their "faces thitherward."  And wbo0




NOVEMBER 25. 279
in thev better consult, than those utho know the b ay, not from
mans and books only, but from having, and some of them a long
tin/e, travelled in it themselves. They feel -an interest in such
inquiries, and will be sure to sympathize' with them; and will be
able to solve many a doubt, and remove many a fear. They can
speak from their own experience. And blessed be' God there are
few neighbourhoods now in which such helpers as these are not to be
found-and the Lord add to his people, how many soever they be,
a hundred-fold!
Above all, he doth this by prayer; humble, and earnest, and persevering prayer, for divine 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
co hear, and the blind to see. Under the influence of his direction,
the wayfaring man, though a tbol, shall not err therein. Happy
they who are brought to his feet, and are crying from the heart,
"; Lead ine in thy truth, and guide me; for thou art the God of my
salvation, on Thee do I wait all the day."  " Search me, 0 God,
and know my heart: try me, and know my thoughts: and see it
there be any wiced way in me, and lead me in the way everlasting." They will not, they cannot seek him in vain. He has said,
and the Scripture cannot be broken, " If any of you lack wisdom,
let him ask of GAo,-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 the Holy Spirit to them that ask him?"
NOVEMBER 2F. -" He that doeth truth cometh to the light, THAT HIS DEEDS
MAY BE MADE MANIFEST, TH'AT THEY ARE WROUGHT IN GOD."'-John iii. 21.
WHAT iS his AIM?
" That his deeds may be made manifest, that they are
wrought 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
dbmmanded to " commune 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;" hut instead of
this he asks concerning John, " Lord, and what shall this man do?"
But our Saviour, far from encouragin;g such curiosity, said, "What
tf I will that he tarry till I come? What is that to thee? Follow
thou me." Many, it is to be feared, in reading and hearing, think
more of others than of themselves; but we should endeavour to
nring home the subject, whatever it be, to our own souls-" Am I
neglecting this duty? Do I stand exposed to this threatening? Am
I the heir of this promise? Have I any part or lot in this matter 7
Is my heart right in the sight of God?"  This is the case'with the
man that " doeth truth and cometh to the light."
The aim  is practical: that " his deeds"-Not his opinions and




280                  NOVEMBER 25.
sentiments only or principally.  They are indeed of importance,
and he will be concerned to have them in accordance with the
Scripture: but if a man does not in his inquiry go beyond the deter
mination of the orthodoxy of his creed he forgets that the devils also
believe and tremble. He forgets that faith without works is dead.
ieing alone. " Can faith save him?"-Yes; but not such faith:
and this was the meaning of the Apostle. The faith that saves, at
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
effects of the truth as it is in Jesus: we must remark our deeds, our
actions, conduct, course of life. If we know these things, happy are
we if we do them-By this our state and character are to be evinced:
"In this the children of God are manifest, and the children of the
devil: whosoever doeth not righteousness is not of God, neither he
that loveth not his brother."
The aim is important: " That his deeds may be made nvtnfest,
that they are wrought in God."  That is, whether they are the
mere produce of nature, or the genuine effects of Divine grace. Here
it is admitted as a principle that the religion of a Christian is not
self-derived, but springs from a Divine source. How can it be
otherwise 7  Who can bring a clean thing out of an unclean?  The
stream cannot rise higher than the fountain: nc effect 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. Accordingly God has
promised to put his Spirit within his people: and to this every thing
good, either possessed or done by them, is ascribed-They are his
workmanship-This people, says he, have I formed for myself, they
shall shew 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
that your deeds are not wrought in God.  You can feel no u:icertainty in your minds concerning it.  You must be sure that your
disregard of private prayer, your neglect of family 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 ot
knowledge, or a form of godliness, they may come to his house an{
honour him with their lips, they may pray without desire, and sing
without praise, without having the Spirit of the living God dwelling
tu tleim. Are we not only convinced, but converted?  Not only reaormed, but renovated? Not only excited in our passions, but trans-.ormned by the renewing of the mind?  Have we not only another
-eart, but a new one? Do we differ not only from others, but from
uf r former selves? Do we worship God in the spirit, and rejoice in
h;llrist Jesus, and have lo confidence in the flesh? Do we bear any.t{ the unerring features of the household of faith?  Do we feel like
u.,mn? Are our joys and sorrows, and hopes, and fears, the same
n - th theirs who are elld by the Spirit of God and are the sons of God?
Are we running with them in the race that is set before us? and
fighting with them the good fight of faith?




NOVEMBER  26.                          281
How  much depeads upon the decisiot! It in-volves the glory of
God.  For we cannot praise him for doing what we think he has
not done, or conferring what we think he has not conferred.  We
may bless him for the exercise of his patience, and for fivouring us
with space for repentance, and the means of grace; but this is not
the glowing gratitude of the man who can say, " Thou hast
wrought all our works in us."  It also must affect our own comfort;
according to the words of the Apostle; " Let every man prove his
own work, and then shall he have rejoicing iit himself alone, and
not in another."  The joy does not arise from the consciousness of
his being the author of the work, but the  ub'ject of it: it is his
" own work," not as it is wrought by him. but in him.  And how
delightful, how animating must the persuasion of this Divine reality
prove! And what may we not expect from the experience of it'!
"Now he that hath wrought us for the self-same thing is God, who
hath also given unto us the earnest of the Spirit."
The decision is not more important than it is possible.  We are
commanded to seek it.  W;e are provided with all the means and
assistances essential to the attainment.  The very anxiety to determine is a token for good; and is here made by our Lord himself to
characterize the subject: " He that doeth truth cometh to the light,
that his deeds may be made manifest, that they are wrought in God."
NOVEMBEER 26.-" I shall be satisfied."-Psalm xvii. 15.
TIlE Lord's people are not strangers to satisfaction now.  We
read of their being satisfied early with his favour; satisfied with his
goodness; abundantly satisfied with the fatness 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 beyond itBut 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 fuiture; and
not enly mentions the source of it; " 1 will behold thy face in
riohteousness;;" 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 enlargedness 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 thenl hem, content with nothing short of his full vision and
likeness in heaven; keeping on the wing, and continuing 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 humrnblest walks of pious life.  The rude mechanic, and the illiterate ploughman, though incapable of constructir g the poetry, rsa:
fell all the sentiment of the poetc' He by himself hath sworn,
I on his oath de{ end;
I shall, on eagle wings upborne,'ro heaven ascend
I shall behold his face,
I shall his poNwer ad ore;
And sing the wonders of his lov~e
For evermore."?
24*




8Wv2                  NOVEMBER 26.
How mean-spirited are the aims and taste of the worldly hero and
philosopher, compared v ith this!
Here we behold the excellency of he soul. It is the prerogative
of man only to be capable of such sutlime satisfaction. But he was
made for it; and his destination explains the enigma he now presents. Detached from this prospect, his greatness would be inexplicable. He would seem a vessel freighted at an incalculable expense,
for an important enterprise, and as if designed to sail an irnrmense
vovage, only to cruise a few leagues and a few days, and then foundex
and be lost. Other creatures have a good suited to their nature, and
they partake of it, and look no filrther, but are satisfied. Is man
satisfied? He has faculties which carry him beyoad the limits of
his condition. He has an imagination which nothing can.'ealize.
He feels desires and expectations which nothing fulfils. He is struck
with novelty, and pleased with diversions; but these, after;a while,
lose their charm; and by the time he has reached sixty or seventy,
he seems to have run his round, and feels an ennui irksome and
intolerable, unless he is animated by the spirit of our text.  This
would explain, and relieve, and enliven all by showing him that the
present is only the threshold 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 ai:d his
portion for ever.
But what a view does it give us of his blessedness, that it can,t
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 require far more to satisfy
them than is necessary for infants.  We should think highly of any
thing that would satisfy such minds as Newt nm'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 employments, what acquisitions and enjoyments must those be, which will yield undeclining satisfaction for
ever and ever!
What do you think of this?  Is not such a prospect inviting?
D)oes any thing here satiate the hunger and thirst of the mind?
Do you not feel vanity in every success, as well as vexation of
spirit in every disappointment'? Yet this is your best condition-It is
all the happiness you will know if you d'e 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 everand lost it for nothing. You will therefore awake to everlasting
shame and contemlpt.
But as for you, ye heirs of glory, turn the prospect of this satisfaction to rour advantage. For which purpose-First, make it
sure. Secondly, keep it clear.  Thirdly, bring it near. Fourthlv,
use it daily. Carry it into your religious 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 rotion formerly prevailed, that if a man travelled with a myrtle wand in his
hand, he would f.1'el no fainting or weariness. Here is the realiii




NOVEMBER 27.                        283
oa the fiction-This hope is the true myrtle staff. Take it constantly along with you: and. you will'renewv your strength-you
will run and not be weary, and walk and not faint.
NovEMBER 27.-" He knoweth the way that 1 take.'"-Job xxiii. 10.
THIS, under the dark and distressing dispensation with which he
was exercised, afforded Job relief and satisfaction-The knowledge
of his covenant God and Father: "He knoweth the wav that I
take." But what are we to understand by this knowledge? Acquaintance and approbation.
First, acquaintance.  So he knoweth the way that his people take:
and so he knoweth also theway that others take. But they do not deem
this a privilege; yea, it is an irksome and fearful reflection; and
therefore instead of having recourse to it for consolation they endeayour to banish it from their minds. " For he 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."  He feels pleasure in the thought, "Thou God seest me."  Not that he is so vair.
and ignorant as to imagine that he can bear censureless the gaze of
Omniscience; 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 unerringly 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 corn
forts him with regard to his outward condition and circumstances in
the world. He telleth all my wanderings. He knoweth all my;walking through this great wilderness. He sees all my dangers,
and can defend an] 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'hings will he do unto them and not forsake them. All is
now perfectly clear to him; and I can trust him when he sa.ys, And
t/,ou shalt know hereafter.
There is also another case. "Am  I misunderstood by friends,
and reproached by enemies, while acting conscientiously and uprightly? How pleasing is it to turn from creatures so livable to err,
and appeal to him who searcheth the heart. and d scerns our motives
and aims! My witness is in heaven, and my record is on high.:'
"Let my sentence 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 ungodly shall perish;" he " is angry with the wicked every
day.'  But if any man love God, the same is known of hilm.
The Lord takes pleasure in them that fear him. The words of their
mnouthis and the meditations of their hearts are acceptable in his
sigh t. And that. JtI here peculiarly inter is approbation as obvious




NOVEMBER 28.
from the words which follow: "When he hath tried me, I shall
come forth as gold. My foot hath held his steps, his way have I
kept, and not declined. Neither have I gone back fromn the comrn
mandment 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.lave 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."
And says David, " For I am become like a bottle in the smoke, vet
do I not forget thy statutes." And it is well when in our sufferings
we can approve ourselves unto God. You are not, says Peter, to
ruiter as evil-doers, but as Christians; and therefore he adds, " Let
irem that suffer according to the will of God commit the keeping
of their souls to him in well-doing, 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 thv
kindred, anct I will deal well with thee."  Thy word has brought
me into this strait; and therefore 1 have a gracious right to rely
upon thy care for safety and deliverance. It was otherwise with
Elijah when he fled from the face of Jezebel, and concealed himself
in the cave at Horeb: and therefore says God, " Vhat dost thou
here, Elijah?" He was unable to frame an answer that did not
reflect upon his own fear and distrust; and had not God dealt with
him better tnan he deserved, he would have found that the turning
away of the simple slays them.
But whatever he our state and circumstances, let us seek the testimony that we please God, and labour that whether present or absent we may be accepted of him. What can sustain and animate
like this? " 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 spiritual blessings in heavenly places in Christ."
-Ephes. i. 3.
THERE is a correspondence observable between 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 theyglorify him.
Thus, in the words before us, we have grace for grace, and blessing for blessing.'" Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in
heavenly places in Christ." All our happiness and duty are Obu:ad
in this circulation. If CGod does not bless us we are miserable; if
we do not bless God we are criminal.
Yet there is a great difference between these benedictions. EHis
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 characterizes the benefits which it bestows four ways: by
therr quality; by their plenitude; by their residence; and by their
reiarion-He blesses us with "spiritual" blessings; with "all"




NOVEMBER 28.                        283
spil. lual blessings; with all spiritual blessings "in heavenly places;"
with all spiritual blessings 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 ofiereth
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 expressed; yea, more than an
equivalency or compensation for a benefit has been often 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 returns while adequate ones are out of our power.
Thus David asks, " What shall I render unto the Lord for all his
benefits towards me?"  And thus we bless him, not only verbally,
but practically, and show 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 before him in holiness A ad righteousness all our davs.
Who does this? Who is not condemned by this subject? In
stead of blessing God we are senseless or silent. Instead of abun
dantly Uttering the memory of his great goodness, we are murmurers and complainers. Suffer the clamour of a few trials to
drown the voice of a thousand mercies-Yet Paul had suffered the
loss of all things, and was even a prisoner when he used this glowing
language: " Blessed be thEe God and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings in heavenly
places in Christ."
We are backward to all religious exercises, hut even selfishness
may make us attentive to other duties. Compelled by our necessities, we pray; we call upon our Benefactor in the day of trouble;
but when we have gained our purpose, we soon forget his works,
and the wonders which he has shown us.  Were there not tenl
cleansed?  But where are the nine?  Even Hezekiah rendered
not according to the benefit done him, for his heart was lifted up
Who can reflect upon this, and not exclaim, " 0 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 observing which we shall
experience and express more of this blessed and blessing temper of
mnid.
First. Labour to ascertain your own interest in Divine things.
Sec;k the;ull assurance of hope unto the end. O! when I can view
the blessings revealed in the Gospel as my portion, when " I can
read rnv 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
to:ched; then all its springs are opened; then by the mercies of God
I present my body as a living sacrifice; then I say, Speak, Lord, for
tnv servant heareth,
Secondly. Often. and carefully consider your mercies. Nothing
caa aTffect us but as it is in our thoughts. Therefore forget not all his
tenefits. MaKe thenm pass and repass in your reviews. Dwell upon




288.NOVEMBER 29.
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 merc.v
have followed me all the days of my life, and I shall dwell in the
house of the Lord for ever.
TLirdly. Gain and preserve a growing sense of your unworthiness. There is an inseparable connexion between humility and
gratitude. A proud man was never known to be grateful. Heap
therefore whateN jr favours you please upon him, and what thanks
have ye?  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 what 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
heim?  Let us look at our omissions of duty, our misimprovement
of privileges, our debasements of motive; the sins 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."-Philemron 17.
TRi  whole verse reads thus: " If thou count me therefore a part.,
ner, 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 describe himself from  his extraordinary cornmission and enlowments, but calls himself " a partner" with Philemon in the mutual interests of Christianity. John also speaks mucli
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 Christian, under the character of a " partner," we are led to observe that all Christians are thuw
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'between God and ourselves. Others may do some things for'us; but as they cannot eat,
and drink, arLd sleep for us, so they cannot repent, and, believe, and
obey for us. Here the heart knoweth his owh bitterness, and a
stranger intermeddleth i ot with his joy. He that is wise is profitable to himself; and shal I have rejoicing, in himself alone, and not in
another. Yet there is a common concern in which all Christians
are jointly and equally engaged. It is to serve and glorify God
by mainta uing' his cause in the world, and by endeavouring to
enlarge his empire and multiply the number of his followers. This
does not require them to live together in the same place, or to labour
in the salne 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 differing according to the propor.




NOVEMBER 30.                        287
tion of faith —al,d faithful as stewards of the manifold grace ot
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 salvation:" and we read of our being called by God
" into the fellowship of his Son Jesus Christ our Lord." lWe read
aiso of " the fellowship of his s.dfferings," by which we understand
an equal right to all the blessings derived from his cross,-reconciliation, redemption, justification, and satisfaction. In the ministratlons of the Word, the ordinances of religion, the influences and comforts of the Holy Ghcst, 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 inestimable in their value,
They are free-without money and without price in their bestowment.
And they are in their possession secure from loss and Injury-" the
sure mercies of David."
Am I a partner?  There IS not a better evidence in your favour
than your anxious concern to determine this; and your being able
to say with Paul-the partner here spoken of, " I count all things
but loss for the excellency of the knowledge of Christ Jesus my Lord;
that I may win Christ and be found in him."  David also could say,
" Thou hast given me the heritage of them that fear thy name:"
and l:ow was it with him?  What was his prayer?  " Reniember
me, O Lord, with the favour that thou bearest unto thy people: 0
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 tmine inheritance."
And if you are a partner, how should this encourage and coimfort
you, that in all your obscurity and affliction you have " the coninnunion of saints" —an interest-an equal interest with all the blessed
of the Lord. whether on earth or in heaven, in all the enjoyments,
riches, and glories, which constitute their porl ion for ever i
And should you not be concerned to bring in others to share with
you? Surely there is enough, and to spare. Your claim will not
be diminished by an increase of partakers. Yea, your happiness
will be augmented by it, if you are likeminded with angels —for
they rejoice over every sinner that repenteth.  So the first Christians who had drunk so immediately at the spring-head of benevolence and love, could not keep the blessedness to themselves: " That
which we have seen and heard declare we unto you, that ye also
mnay lnave fellowship with us: and truly our fellowship is with mhe
Fatiear, and with his Son.Jesus Christ.i'
NOVi:MBERi 30. —" This same shall comfort us concerning our work and toil,f our hands, because of the ground which the Lord hath cursel.i"-Gen. v, 29.
THAI leads us back to the maledictlon denounced in consequence
of sin —" And unto Adam  he said, Because thou hast hearkened
lunto the voice of thy wife, and hast eaten of the tree, of which I
"ommanded lhiee, saying Thur,  shalt nIc' eat of it: cursed is the




2~ NC~NVEMBER 30.
ground for thy sake; in soil Dw 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 eat bread, till thou return unto the ground; for out of it wast
thou taken: for dust thou art, and unto dust shalt thou return."
Lamech, who here complains of the ground, had been cotemporary
with Adam during mnore than fifty years; and therefore he had doubt
less 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 disappointments? Yet it seems strange
that those who could settle wherever they chose, should talk of the
aifficully 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 depended for support entirely on the fruits of the earth. And
they had not that skill in agriculture we have, nor many of those
implements of husbandry which save and soften labour now. Men
were therefore engrossed in the drudgery of clearing the soil from
nuisances, turning it up by hand, fencing it off from beasts so numerous and near, manuring it, sowing At, 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 animal 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 exprn ssion to be understood? —" This same shall
comfort us."  First, we may take it as an eimotion purely parental.
Lo! children are an heritage of the Lord, and the fruit of the
womb is his reward. It is therefore natural to rejoice at their birth.
" 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 remenmbereth
no more the anguish, for joy that a man is born into the world."
ecremiah speaks of the man that brought tidings to his father, saying, " a man-child is born unto thee, thereby making his heart glad."
And though children are certain cares and uncertain comforts, it
seems-for the future is wisely concealed from our view-impossible
ior the parental heart not to indulge hopes as well as wishes. This
same shall grow up into a pleasing companion-he shall continue
our name and our family-he shall reward our expense and care
by returns of gratitude and attention-and when we are ol(l and
gray-headed he shall be the stay and solace of age and infirmity.
He may also increase the numlber of the faithful, and be a part ot
the seed which shall serve the Redeemer.  We are num ing this




NOVEMBER 30.                      2f
child for God.; al-d 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 according 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 deliverer; one who should serve his generation, and prove a benefactor
to the human race.  Accordingly, he not only, as Jarchi says,
improved agriculture much, and reduced human labour, and planted
vineyards, and' produced wine which strengthens man's heart; but
he prepa;ed 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 world, and from his loins
the whole globe was peopled. For h-is sake the face of the earth
was renawed, and an assurance and a pledge obtained, of its safety
from drowning, and of its enjoying 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. Hle 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 staff, and watch the workmen
Noah also was a preacher of righteousness, and heir of the righteousess which is by faith.
Thirdly, as an evangelical reference to the Saviour. Why should.his be deemed a thing incredible or improbable? 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, fromn
the effects of the Fall; and many were raised up to hold him forth,
impertectly indeed, but really and usefully. God said to Abraham,
" In thy seed shall all the families of the earth be blessed."' This
seed was immediately Isaac, but, finally and principally, the Messiah that should descend from him. Abraham  therefore derived his
hope and consolation 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 spiritual
blessings, even Jesus, which delivers us from the wrath to come.
Say not, this all-important event was then too far off —a thousand
years with the Lord are as one day. Say not, it is improbable that
I,amech was enlightened enough to be aware of this. The prophets
were not acquainted with the degree and extent of their own cominlunications; and therefore studied them after they bad delivered
them; " 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."
And blessed be God, we know who is the true Noah. " His rest
shall be glorious."  " Corrn:  unto me," says lie.' all ye that labour
and are heavy laden, and I will give you rest." Let nothing divert us
fuom him. "' This is the rest wherewith ye shall cause the weary
to rest, and this is the refreshing."  Come what will-" THIms SAWU
BHALL COME ORT US."
VOL. II'




DECEMBER 1.
D E C E M BER.
DECEMBn.r 1. "We beheld his glory, the glory as c:f the only begotten cS
Lhe Father."-John i. 14.
HE had a glory; and he himself is called " the Lord of glory,"i
and "the King of glory." ~ But it was not the glory of this world,
or the princes of this world, which come to nought. 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 fiom
ambition and violence, from the desolations of war, from 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 spotless, Godlike glory-" The glory as of the
only begotten of the Father."
God has many children. Men are his offspring. All believers
are the sons of God. Some in the household of faith have been
exalted 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 hlath 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 after. 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 whichof the angels
sat l he at any time, Thou art my Son, this day have I begotten
thee? And agaiL, 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."
"' Unto the Son he saith, Thy throne, 0 God, is for ever and ever:
a sceptre of righteousness is the sceptre of thy kingdom."  " To
which of the angels said he at any time, Sit on my right hand,
until I make thine enemies thy footstool?" He is therefore-and
we ask for no human definitions-we are afraid of them; the only
begotten of the Father, in a meaning infinitely peculiar. He was
the image of the invisible God: and could say, consistently with
all the humility that distinguished him, " He that hath seen me hath
seen the Father. And from henceforth ye know him, and have seen
him."  His attributes, his actions proclaimed Divinity.  The light
of the knowledge of the glory of God was seen in the face of Jesus
Christ. His meekness, his patience, his benevolence, his readiness
to forgive, are the perfections of the Being we adore and serve.
This glory had witnesses; and, says the Evangelist, we beheld
it. They beheld it two ways: corporeally and spiritually. They
oehtild it even with their bodily senses. At his transfiguration they




DECEMBER 2.                        291
taw the lustre of his face, and the shining of his raiment, and the
homage paid him bv Moses and Elias; and heard the voice from
the cloud, " saying, This is my beloved Son, hear ye him."  They
9ften heard his own Tvoice speaking as never marl spake, and won-'ierrd at the gracious words that proceeded out of his mouth.  They
ri;tnzessed his miracles, and many more than they have recorded.
They saw him heal the sick, open the eyes of the blind, and raise
the dead to life. Th.ey saw,his glory in the garden, in his feeling
ubmnjrssion to the will of God; in his tender excuse for the infirmity.f his disciples; iv his power in healing the ear of Malchus; in his
najesty in ca 3ing the soldiers to go backward and fall to the ground,
when he oniy sqid, "' I am he;" in his authority in stipulating fbr
Jhe safety of the Apostles, " If ye seek me, let these go their way."
fhey saw his glory also in the wonders that dignified his death and
-is resurrection.
But this was not all. Some witnessed his miracles, and ascribed.hem to the power of the devil. He said to many who had attended
vim, Ye also have seen me and believed not. But it was othel wise
Aith his own disciples. Concerning these he said; " i have given
into them the words which thou gavest me; and they have receive..hem, and ha.ve 1-nown surely that I came out from thee. and they
aave believed thbt thou didst send me."  How much of his glory
they saw spirit,.aily before the day of Pentecost we cannot determine.
For the Holy Ghost was not yet given, because Jesus was not yet
glorified; that it,, it was not given so abundantly. For he had
doubtless partially enlightened the disciples before. At an earlier
Qeriod our Lord said to Peter upon his confession, " Flesh and
Alood have not revealed this unto thee, but my Father which is in
leaven:" and this applied also to his brethren. Yet their views
were in many things comparatively obscure, till the Spirit of truth
had led them ihto 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 cone, 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 Father?  This is
vossible. We cannot indeed view him with our bodily eyes. But
we mlay know him, and the power of his resurrection, and the fellowslip of his sufferings, being made conformable unto his death. We
tan see him  by faith. We have in our possession all that these
triginal witnesses har e told of him. We have his picture. In the
four Gospels we can look into his very heart. " He that seeth the
to,,n and believeth on him hath everlasting life."
And this perception of him is necessary. And if you have seen
uis glory you have seen enough to fix and fill your minds, to produce
self-abasem ent, to wean you from the world, to induce you to follow
hini whithersoever he goeth, to recommend him to others, and to
ay, " Let the whole earth be filled with his glory."  And if thim
be the case, you will soon have another and a noblei sight of it.
You p-il see him as he is. You will behold his face in r;,ghtsetut.




292                      DDECEMBER 2.
ness-.-For the prayer will be accomplished; " Fdther, I wi I that
they whom thou hast given me be with me where I am, to nBEnoLa
MY GLORY.?
DECEMBER 2.-" And it -ame to pass on the day that Moses.ad fully set
up the tabernac e, and had anointed it, and sanctified it, and all t',: instruments
thereof, both the altar and all the vessels thereof, and had anointed them, ane
sanctified them; that 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,
offered: and they brought their offli ng before the Lord, six covered wagon;s,
and twelve oxen; a wagon for two of the princes, and for each one an ox:
and they brought them before the' tabernacle. And the Lord spake unto Moses,
saying, Take it of them, that they may be to do the service if:lhe tauernacle of
the congregation; and thou shalt give them unto the Levites, to every masn
according to his service. And Moses took the wagons and the oxen, and gave
them unto the Levites. Two waraglons and four oxen he gave unto the sons of
Gershon, according to their service: and four wagons and ei'ht oxen he gave
unto the sons of Merari, according unto their service, under the lead of Ithainar,
the son of Aaron the priest. But unto the sons of Kohath he gave none: because 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 compelted 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 history these are the
samre 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 benefactor, who has distinguished and indulged them.  They
are also under an obligation of justice, which requires them to meet
the design of their elevation, which is, not the indulgence of their
vanity, pride, and selfishness, 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 themn.   X hen wicked, they never perish alone.
Children justify themselves by the example of their parents, servants
byv that of their masters, people by that Lf their ministers, an.i subjects by that of their rulers; anl one sinner thus circumstanced
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 hc-w wrong all general and indiscriminate reflections are.
Not many wise men after the flesh, not many mighty, not many
nonle are called  but there are some; and in our day there Is no
little movement among the higher classes in life.
Sectondly, their offering.  They' brought before the Lorm sei
overed wagons, and  welv'- oxen  a wagon for two of the prince%




DECEMBER 2.'293
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 anl individual, six only could'ave been
gratified; but by unitiing in pairs, all the twelve could e(.gally 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 moveable state assistance was required, in transporting it from place to place. These oxen therefore were to draw the
vehicles containing the appendages pertaining to the sanctuary; and
nence the wagons were covered, or, as we should say, tilted; not
only to preserve the sacred furniture 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 ve have snuffed at it: and ye brought that which was torn,
and the lame, and the sick; thus ye brought an offering: should I
accept this of your hand? 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 presented what they
deemed the best they had. And we are Sure they gave readily':
for they did it the very " day that Moses had fully set up the tabernac.le, and had anointed it, and sanctified it."  They gave as soon.s the things 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 feelings-They were volunteers; selfmoved; they chose to be examples rather than followers. God
loveth a cheerful giver.
Fourthly, the acceptance and application of the present. At first
Moses seems to have hesitated whether they should be used in the
service of the tabernacle. The reason probably was, that God had
given Lim before a model of every thing, and had said, " See that
thou rmake every thing according to the pattern 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 hdious reflection
of these men; and it is not necessary that every minute circumstance
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 expediency. Thus David established the orders
of singers; and thus the Jews, after their captivity, formed synagogues. in which our Sa:our often aught and worshipped. Moses'. of




294                    DECEMBER 2.
therefore is en.ihned to receive this donation, and consecrate it to t.e
purpose for which it was designed: " Take it of them, that they miX v
be to do the service of the tabernacle of the congregation; and thou
shalt give themn 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'according to their
service;" for they had only to carry the drapery, the curtains,
and hangings.  To "the sons of' Merari he gave ibur owagon.  and
eight oxen, according to their service;" for they hlad to bear tihe
heavy luggage, the boards, pillars, and sockets; and these were
heavy. "But to the sons of Kohath he gave none; because the
service of the sanctuary belonging unto them was, that they should
bear upon their shoulders."  We may hence observe, Firs — That
there is a difference in the services to which we are called. Some
of them are more public, and some more private: somie more palnful. and some more pleasing.  One serves God more relatively; another more personally-His work, so to speak, is more shoulder worK.
They have no outward resources: no wagons or oxen —They cannot
command others by their authority or their abilities, but they can give
theimselves. If they are without substance, they can act. they can
collect, they can teach in a Sunday school, they can visit the fatherless and the widows in their affliction.  "Having then gifts differing according to the grace that is given to us, whether prophlcv,
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 exhorteth, on exhortation: he that giveth, let him do it
with simplicity; he that ruleth. with diligence; lie that sheweth
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 tlie 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?  If the whole body were an eye, where were
th.le hearing? if the whole were hearing, where were the smelling -"
Secondly, there is a proportion between our work and our strenStn:
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." " Ie will
not suffer you," savE thle Apostle, " to be tempted above that ye are
ahle.1" And has not this been exemplified in the experience of ills
people in all ages?  And have not we found it true?  Let the
thought at once annihilate every tendency to envy-oy despair.
Say not, Ah  such an one has four wagons and eight oxell
But see what he has to carry! You may not know the,xtent and
degree of his burden: but the Lord knows; and therefore) as tile
sufferings abound the consolations abound also. Be i;io  afraid of
any work or trial that lies before you. View thte'.hiugs whlu.h
would disco'rage you, not simply, as they are in tliemselvPTes, but
relatively to your resources.  There is nothing to whIich he wi',
call you for which he has not made provision; and his grace will be
sufficient for you for his strength is made perfect in wertsness




DECEMBER 3.                          295
What is it for your difficulties or duty to be increased, if there be an
increase of the supply of the Spirit of Jesus Christ?
DECEMBER 3. -"Thlough he were a Son, yet learned he obedience by the
things which lie suffered." -Heb. v. 8.
TIE title he-e given to the Lord Jesus is applied to him peculiarly,
and in a way of dignity.  This is obvious from the very reasoning
of the Apostle: for there is nothing wonderful in the supposition
that a son should learn obedience by suffering —for what son is he
whom  the father chasteneth not?  But the marvellousrness is that
such a Son should learn obedience by the things which he suffered.
Here let us keep close to the Scripture, and not pry ilto things
which we have not seen.  All mankind are the offspring of God,
as he is the real author of their being, the framer of their bodies,
and the former of their spirits within them. Adam  is called "the
son of God," as he was immediately produced by his power, and
made after his image, not only in dominion, but knowledg>, righteousness, and holiness, in distinction from all the inferior orders' of
his creatures.  This likeness was soon lost by the Fall, and hence
the term soon became in the Scriptures a religious appellation, serving to discriminate the godly from the wicked. When all flesh had
corrupted their way upon the earth, the descendants of Seth are called " the sons of God," because they worshipped, served and resembled him. Christians therefore obtain this honiur in the New Testament: " Behold what manner of love the Father hath bestowed
upon us, that we should be called the sons of God." They are so
by adoption and regeneration. The angels, those pure intelligences
unincumbered 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 be bringeth in the first begotten into the world, he saith, And
let all the angels of God worship him. And of tie angels he saith,
Who maketh his angels spirits, and his ministers a flame of fire
But unto the Son he saith, Thv throne, C 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 affirm concerning him? He suffered;
he obeyed; he learned. " Though he were a Son, yet learned he
obedience by the things which he suffered."
He s.,if;red. He was "a man of sorrows." as if he derived his
very character from them, " and acquainted with grief."  Grief is
Waways our neighbour, and sometimes our visitor; but it was his.ompanimon., and never separated from him till he gave up the ghost.
Who can describle or imnagine the greatness and the number of "' the
things be suffered"-in his outward estate? in his reputation? in his
onnexions? in his body? in his soul?  Behold, and see if ever
iere was sorrow like unto his sorrow!
Me o;ie-T.  His obedience. was very superior to ours. It wae




296                   DECEMBER 3.
complete and universal. He lid no sin. Hie 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 obedience 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 pleasant situation, to part with a beloved child-to
obey a correcting God! How often we rebel or repine! But without
a murmuringv 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 on the cross, he said, 1" But that the world
may kiow that I love the Father, and as the Father gave me commandment, 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 rT the sand of the sea. Under what an expensive course of tuition have some passed? Yet what have they
learned? May we not say of them, in the language of Jeremiah,
" O Lord, are not thine eyes upon the truth? thou hast stricken
them, but they have not grieved; thou hast consumed therm, but they
have refused to receive correction: they have made their faces harder than a rock; they have refinused 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. IHe increases the severity and the grievousness of the strokes
till the threatening is awfully accomplished; " He, 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, " 0 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 chasteneth and teachest out of thy law." This is the design of affliction, and the effect
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 suffered.
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
ky the things he suffered, but he did not learn to obey. David'i
afflictions humbled his pride, banished his sloth. roused his attention,
and excited him to study the will of God; and tl erefore he saidl' 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. Bu'




DECEMBER 4.                        297
Jesub stood in need of no such stimulations and auxiliaries as these,
HIe knew what was required of him, and was always perfectly ready
to do it. Hi.s sufferings therefore were not the cause of his obedience,
but only the occasion: they did not produce the disposition, but only
afforded opportunities for the exercise and the display of it. The
gold was sterling before, but the fire proved it: the field did not make
the hero, but proclaimed him. Yet he could not have learned what
obedience was, how t ying it is, especially in affliction, and what
grace it requires, without experience. But thus he knew it not in
theory only, but in reality, as a man learns the taste of medicine by
tasting it, or as a man knows what it is io travel by travelling.
DECEMIBER 4.-"-I When he hath tried me, I shall come forth as gold." —Job
xxiii. 10.
JOB was indeed tried, and perhaps next to his Saviour could say.
Behold, and see if ever there was sorrow like unto my sorrow!
But he remarks three things with regard to it.
First, the author: " He hat& tried me."  In none of his sufferings
did he ever lose sight of the hand of God. When the Chaldeans
and the elements had spoiled him of all his substance, he said, " The
Lord hath taken away."  And whlen, in addition to this, he was
deprived of his children, and health, and friends, and he seemed to
have no comfort left, he said, " Thou hast taken me by the neck,
and shaken me to pieces." And " is-there an evil in the city, and the
Lord hath not done it? How: nuch is that man to be pitied who does
not connect with all the events of life the providence of that God
without whom a sparrow falleth not to the ground, and by whom
the very hairs of our head are all numbered! How consolatorv to
refect, " I am not in a fatherless world; I am not the child oI
neglect: I amn not thie sport of chance; I am not at the mercy of my
foes-they could have no power against me, except it was given
them from above; they are chained, and he holds the chain-The
wrath of man shall praise him, and the remainder of wrath will he
restrain-The cup which my Father giveth me, shall I'zst drink it?
Secondly, the termination: "w,7hen he hath tried me, I shall come
forth." I am now in " the midst of trouble," but I 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,
Lbut I shall net be detained a moment longer than the case requires
He hath appointed the hour of deliverance, and his time is the bes
time; for he is a God of knowledge, and blessed are all they that
wait for him. "W We went," says the Church, "through fire and
through water, but thou broughtest us out into a wealthy place."
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 the fire," and David says," Thou,
O God, hast proved us: thou hLast tried us, as silver is tried."  The
design of affliction is not to increase God'.s knowledge of us-this
is perfect already; but to make us better known to others and to
ourselves; to discover and displa.; the reality and the degree of ona




MIWA                  DECEMBER 5.
grace; to prott whether we are humble mnough to itoop, and
patient enough t) wait: whether we can lov( God when he con a.cts,
and trust in him when he hideth himself.
Gold com.ns forth purified. A stranger to the process of refining,
when he saw it m'nelting inll the intenseness Jf the fire, m;ght suppose that it was likely to be destroyed, or at least that it must be
i1jureJ. And it is reduced 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 thy dross,
and take away all thy tin." "By this therefore shall the iniquity
of Jacob be purged; and this is all the fruit to take away his sin;
when he maketh all the stones of the altar as chalkstones that are
beaten in sunder, the groves and images shall not stand up."  What
did the three Hebrews lose in the flames?  Only: their bonds.
When they were thrown in they were bound; " and they fell down
bound into the midst of'the burning fiery furnace."  In this state
they could not have moved. But without the smell of fire passing
upon their bodies; their bonds were burnt, and they were seen walking with the Son of God! Much like this Young sings.
"Our hearts are fasten'd to the world,
With strong and various ties;
But every tron:ble cuts a string,
And urges us to rise."
Gold comes forth prepared.  It is then fitted to be coined for circulation, or framed into vessels of ornament and use; and now
rendered capable of a lustre which it had not before.  So Christians
are improved and advanced by their trials, and can say, " It is good
for me that I have been afflicted." " Our light affliction, which is
but for a moment, worketh for us a far more exceeding and eternal
weight of glory."  " For a season, if needs be," says Peter, "ye are
in heaviness."  "That the trial of your faith being much more
precious than cf gold that perishetn, though it be tried with fire,
might be found unto praise and honour and glory at the appearing of
Jesus Christ." Job speaks with confidence of the blessed result, before
he had realized it. So may every believer.  For " 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"
DECEMBER 5. —"And in the dungeon there was no water, buit mire: so
Jeremiah sunk in the mire." Jeremiah xxxviii. 6.
HIERE he was not as " an evil-doer," but " for righteousness sake,"
and a faithful discharge 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 dreariness, 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
himself up, parched with thirst, fainting with hunger, gasping for
free air, and a stone being laid upon the mouth of the p-t, excluding
not only ventilation, but light!  And the design o'he princes




DECEMBER 5.                       29S
was, tnat he should not only suffer there, but die of privation and
disease; longi-'ig 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 inaketh inquisition for blood!
Who could think that a number of persons in h'gher and more
tefined 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! But
all things come' alike to all. No man knoweth either love or
hatred by all that is before them. These wicked pr:nces 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
Aformed us in one of his lamentations. L They have cut off my
nLfe in the dungeon, and cast'a stone upon nme. I called upon thy
nalne, 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 1 called upon thee: thou saidst, Fear not."' And
what was the consequence?  The wrath of man praises God: the
evil is overruled for good; and the prophet learns by experience
that the MAaster 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 king's house,
and spake to the king, saying, My lord the king, these men have
done evil in all that they have done to Jeremiah the prophet, whom
they have cast into the dungeon; and he is like to die for hunger in
the place where he is, for there is no more bread in the city. Then
the- king commanded Ebed-melech. the Ethiopian, saving, Take
from hence thirty meh with thee, and take up Jeremiah the prophet
out of the dungeon, before he die."  Here we find how the Lord
can raise up helpers for his people from quarters the most unlikely.
He " knoweth how to deliver the godly;" and often renders his interposition as marvellous as it is relieving. Bere we also see that the
Lord has his hidden ones, and that'they are frequently found where
we -should little think of looking after them-" Surely the fear of
God," said Abraham, " is not in this place;" but it was there, and
prevented 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 Cesar's household!  Zedekiah's court was a verywicked one, yet here was 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
frst may be last, and the last may be first. While all the princes
Ind the men of Judah were destitute of humanity and piety, this
Lthiopian abounded in both




300                    DECEMBER 6.
He had a place at court which secured hin- 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 trou!te
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 tlaalice 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 benevolent
endeavours. WTe mav succeed much better than we imagine. The:ndividual that refuses at one time may yield at another. Reflection
may have changed him: some event or influence may have put him
into a propitious frame. " 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."  "Be not weary in well-doing, for in due time ye shall
reap if ye faint not."  All of us have some influence with others,
and how seldom do we exert it as we ought-especially when we
consider that the hearts of all are in the hand of the Lord, and he
can turn them whithersoever he pleaseth!
DE'CEMBER 6.-" So Ebed-melech took the men with him, and went into the
house of the king under the treasury, and took thence old cast clouts and old
rotten rags, and let them down by cords into the dungeon to Jeremiah. And
Ebed-nelech the Ethiopian said unto Jeremiah, Put now these old cast clouts
and rotten rags under thine arm-holes, under the cords. And Jeremiah did
so. So they drew up Jeremiah with cords, and took him him up out of t'h.
dungeon: and Jeremiah remained in the court of the prison.-Jer. xxxviii,
11 —13.
DAVID had said, " Ethiopia shall soon stretch out her hands unto
God."  And two instances are recorded in the Scripture to encourage
us, as a kind of first-fruits. The one is mentioned in the Acts of
the Apostles: " A man of Ethiopia, an eunuch of great authority
under Candace queen of the Ethiopians, who had the charge of all
tier treasure, and had come to Jerusalem for to worship, was returning; and sitting in his chariot read Esaias the prophet." Philip
joined him, instructed him, and baptized him: " and he went on his
way rejoicing." The other was found ages before, in the corrupt
court of Zedekiah. We have seen, in the preceding exercise, how
this pious and humane Ethiopian had nobly distinguished himself,
by applying to the king on the behalf of Jeremniah. Having obtained
the royal permission to release him from the dismal dungeon, and
being furnished with thirty men for the purpose, we here see how
he accomplished the work.
If such circumstances are deemed unworthy of attention, let thle
Spirit of God be condemned for recording them, and not the preachei




DECE,.IiBER 6.                     301
Hr notcing then.. We are here led forcibly tb remark, that nothing
should be wasted, not only in poor, but in 1 igher life. Here we
find, even in " the house of the king, and under the treasury," that
is in the store-room, old and injured apparel, laid by for use. And
let it not be forgotten, that when our Saviour had shown his power
by multiplying five,oaves and two fishes into more than a sufficiency to supply the whole multitude, he then, even then, enforced
a lesson of economy and frugality; and said, " Gather up the fragnments 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 bv guard(lng, not only against needless buying, but heedless.
speniding, that the capacity for beneficence is to be enlarged. Our
resources are diminished, not only by pride and indulgence, but by
want of regulation 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
cnildren would have been thankful. For we should reflect on the
degrees of exigency, and remember 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 conferring a benefit, as upon the thing itself, we are therefore by love
tc 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 plaintive countenance, the melting eye, the
soothing voice, showing at the time that it was not the will, but the
power that was wanting. How much a female adds to the impression of her relief, by the delicacy with which she dispenses it! the
manner as well as the principle of charity 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 ot
this good man. Though he had drawn him up, he did not urge
him to escape, but let him " remain in the court of the prison."  He
dli this for two reasons. First, there he would be more under the
king's protection, than if he was immediately set at large. And,
Secondly, there he would be more likely to be better provided for in
the straitness of the dearth, as we see from the end of the foregoing
chapter, when the king ordered him to abide there before his wretched
confinement: " Then Zedekiah the king commanded that they
should commit Jeremiah into the court of the prison, and that they
should give him daily a piece of bread out of the bakers' street, until
all the bread in the city were spent. Thus Jeremiah remained w
the court of the prison."
VOL. Il.                26




302                     DECEMBER 7.
DECEMBERn 7. —— " Now the word of the Lord came unto JePemiah, while h4
was shut up in the court of the prison, saying, 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
be 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 unto thee; beca Lse thou hast put thy
trust in me, saith the Lord."-Jer. xxxix. 15-18.
IT is observable: that Jeremiah himself was charged with tnis'onsolatory 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 oif such a communication; for grace by making a
man humble always makes him grateful;i and though fis praise is
principally due to the Author of all his mercies, 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? or the Chaldeans that
were now encompassing the city?  It is not possible to determine
this; neither is it necessary.  But while he is informed 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 i 9rd: and thou shalt not be given into
the hand of the men of whold 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
Ilord is to secure it even in the. midst of general calamity and desolation; 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 n;ght;
nor fOr the arrow  that flteth by day; nor for the pestilence that
walketh 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 Gomorrah, of the Israelites in Goshen, from the plagues of
Egypt, and of the mourners in Ezekiel from the men with the
slaughter weapons; all these show that " the Lord knoweth how to
deliver the godly out of temptation, and to reserve the unjust unto
the day of judgment to be punished."
If: Ebed-melech believed this declaration he would not only dwell
safely, but be in quiet from the fear of evil, his mind kept in perfect
peace, being stayed upon God. Wnen we consider the structure of
our frame, and the numberless dangers to which we are exposed, we
cannot reckon upon living a day or an 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 doneHast though not given thy word
To save my soul from death 1
And I can ltrust my Lord
To ke'? my mortal breath.




DECEMBER S.                        B
I'll go and core,
Nor fear to die,
Till from on high
Thou call me home.
Bu, see the reason assigned for his gracious regard: " Lecause
thou hast pilt thy trust in me, saith the Lord." It was reaiiy for his
kindness to Jeremiah; but God notices, not the practice but the principle which had produced it, and without which he could not have
oeen actuated to do as 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 regard, more than a
milch larger present if it arises from selfishness.  WTe 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
solitary one.  We should have commended the humanity and
humility of the Centurion; and the prayer and perseverance
of the Syrophenician woman: but our Lord only spake of their
faith.
Some people always seem afraid of faith, as if it were hardly corn
patible 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 thL nost likely to show mercy who has
received mercy; to forgive wno has been forgiven.
But the whole shows us that Eben-melech had no reason to
iepent of his work of 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 tc excite attention to the poor: " VFor they cannot recompense
thee, but thou shalt be recompensed at the resurrection of the just."
It is finely said, " He that giveth to the poor lendeth unto the Lord."
A man does not think of returning what is given him, but if he has
any sense of honour and of justice he will not retain what is lent.
And would the Lord borrow and not repay? 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 is a
reward not of debt, but of grace. " He that receiveth a prophet in
the name of a prophet shall recei-ve 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."
DECEMBER 8.-" One thing I know, that, whereas I was blild, now I ace."John ix. 25.
THE corporeal change with which this poor man had been blessed,
is the spiritual experience of every real Christian-He was blind, but.
now sees.
And like him too the Christian may know it.
We may also obswrv,   a resemblance in the limitation of the




304                   DECEMBER 8.
knowledge itself-It extends to one thing: " One thing I know, that,
whereas I was blind, now I see."  But this is the main thing; and
to know this is to know enough, without being able to determine a
number of particular circumstances. For instance: it is not necessary to know the precise time of the change. Who knows preciselv
when the day begins, or which be the first beams that reach our
horizon?  Yet one thing we know, that the sun is rising; it is
dawn, it is day. We know when spring is arrived, and yet who
can fix the exact boundary by which it passed from winter, and the
hour, the day, the week, when it will issue in summer? unless in
the artificialness of the almanack. Who perceived when he first
began to live naturally; yet he knows that he hungers and thirsts,
and eats and drinks, and lives and moves, and has a being.
Neither is it necessary to be able to know the particular instrumentality employed; wfether an afflictive event, or a good book, ot
the admonition of a friend, or the preaching of the word. Sometimes there is such a combination and blending of excitements and
impressions, that it is impossible to specify which, in the aggregate,
was the most powerful or decisive. Whatever be the means, and
they are various, the excellency of the power is of God; and it is
enough for us to know that the work is done, and to acknowledge
that he has done it.
To which we may add the manner in which it has been accomplished. In some cases it 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 between the conversion of the jailer, and the opening of
the heart of Lydia: and between the revelation of the Saviour to
Saul of Tarsus, and to Cornelius! Yet in all these instances the
result was the same. Two inferences may be drawn from hence.
The one regards others. How carefil 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 consideration. Yet, on the other hand, decision is unspeakablv desirable, and we should not refuse to be comforted, and under
a feeling of humility and diffidence, become ungrateful, and deny
what God has wrought in us. We are commanded to examine curselves, 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 operation,
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 derived from his consci.
ousness of this one thing. These unbelievers wished and endea.
voured to confound him; but their questions and their cavils bad no
weight with ham. He did not consider himself competent to dispute




DECEMBER 9.                        3O%
with them; nor did he attempt to consider.every obj:ction tl eit prejudices uro ed-But he hbad-he felt one invincible, undeniable argumnent-" This,"' says he, "is sufficient for me."  You say, he is a
sinner-Is it likely a sinmer would be so honoured of God as he has
Ebvetn? Since the world began was it not heard that any man opened
the eyes of one that was born blind. If this man was not of (0-:d
he could do nothing. This however I must leave with vou-I know
what he has done for me, and cannot be mistaken-wqhether he be a
sinner I know not; " one thing I know, that, whereas I was blind,
now I see.'
A Christian indeed is not an enthusiast. He despises no kind of
evidence; and he wishes that his religion may always appear what
it really is, a reasonable service. But he that' believeth hath the
witness in himself. Like this man, has a satisfaction derived from
experience. He has received the truth in the love and efficiency of it.
He has felt its pctwer 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. Hie 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 doctreies of divine grace. TWith 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
amnong 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 contemn 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, be —
cause 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 hinl 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
fionl others, and from myself once. I kTinkow 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
atisfied."-Isaiah liii. 11.
THis verse contains an epitome of the whole chapter; and tbf
26*




*pk.,%Y                DECEMBER  9.
chapter contains an epitome of the whole Gospel. For what is the
Gospel-but " the testimony of Jesus?"  And what does this testimony essentially include-but "' the sufferings of Christ and the
glory that should follow?"  And if " the angels desire to look into
these things"-how 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 remembereth no more the anguish. for joy that a man
is born into the world." A comparison should never be pressed beyond its lawful boufids. The attempt made to force too mluch out of
it, not only renders it absurd, but weakens it, and the spirit flies off
evaporated in particles. It should suffice here to observe, that there
is a strong and striking resenmblance between ti.e delivered mother
and the risen Saviour.  In each case there is suffering. In each
case the suffering is followed by pleasure. And in each case the
pleasure is deemed the recompence of the suffering- The birth of
the child repays the throes of the mother; and tile salvation of the
Church satisfies the Saviour: " He shall see of the travail of his
soul, and be satisfied."  The TRAVAIL OF HIS SOUL.
From ignorance and the degree of interest which things acquire
in their relation to ourselves, 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 sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger."  Two things here intimate
the greatness 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 soul."  The
distress of the soul is the soul of distress.
Some persons are not qualified to enter into.a comparison between
corporeal and mental affliction. They atre are a kind of human animals.  They are masses of flesh and blood. They have senses, ant
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 wo
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?"7  While all is
calm and firm within, external trials are borne with comparative
ease.  Then we may be " tro-ubled on every side, yet not distressed d;"
like a ship in the sea, which does not sink by the water around it
Lut only by what gets through and gets in.
But there are some who;have not only " fightings without," but
"fears within."  They know what inward anguish and depression
mean. Ah! says David, " My bones are vexed, my soul is also
sore vexed"-" 0, my God, my soul is cast down within me."  And
how was it with his Son, whom he yet in spirit calls his Lord?
His sufferings were " the travail of his soul."  Not that he was free
rfom other afflictions. With regard to outward distresses, he ivam




DECEMBER  10.                       307
a man of sorrows, and acquainted with grief. But eve. Ois external sufferings derived much of their pressure from the sensibility of
his mind, for he was all feeling. 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, "reproach
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 mdae supplications with strong cryings and tears."
But what led him to exclaim on the cross, " My God, my God, why
hast thou forsaken me?"  What made him  in the garden, before
the hand of man had yet touched him, to be " sore amazed and
very hQavy?" What led him to say, " My soul is exceeding sorrowful even unto death?" while' his sweat was as it were drops of
blood falling to the ground?"
"' The thought of his approaching crucifixion," say some. If so,
what becomes of the pre-eminence of his example?  WVe can fetch
many fromn history who had to endure more 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 Bradford, when informed that he was to be burnt
at 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 truly sorry to find you
here;" the martyr replied, "0 man, keep thy sorrow to thysel;f, 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
satisfactory solution. They had Calvary before them, but not
Gethsemane. They had to endure 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 burden. But he bare
our sins in his own body on the tree. The Lord laid on him tle iniquity of us all. Surely he hath borne our griefs and carried our sorrows. The chastisement of our peace was upon him, and buy his
stripes we are healed. Hi- SOUL WAS MADE AN OFFERING FOR SIN.
DECEMBER 10.-" He SHALL SEE of the travail of his soul, and shall be satlsfied.-Isaiah liii. 11.
SOMETHING therefore was to be derived from the travail of his
soul. It was the salvation of sinners. To show that this infinite Egod
results from his suffering, he compares his dying to the sowing of
seeet  which dzes, 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 d Ad it bringeth forth much fruit." here we are re-t
minded of our obL ations to him. If we are reconciled unto God, i;
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 expressica expensive to him. He accomplished it, not by a mere volition of his will, or an exertion of his
power, but by hiis obedience unto death, even the death of the cross




DECEMBER 10.
"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."
Worthv is the Lamb that was slain!
While this blessedness is the travail of his soul, so M% e find he can
enjoy the sight of it. A child, when born, may be spared, and may
grow up, and be acknowledged as the offspring of her who bare him;
but if she 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 reach her ears,
nor, if well treated, can the news gladden her heart-Her son comes
to honour, but she knoweth it not; and he is brought low, out she
perceiveth it not of him.  So it was with Rachel: " 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; thou
shalt have this son also." And she had a son, and he became a
patriarch, and the head of a tribe; but she saw it not: for she
only signed out a name expressive of her disappointment and
sorrow —she called his name Benoni, and expired.  So would it
have  been with  Jesus, had he not rose and revived.  Whatever
blessings he procured for us by dying  he could not have seen the
application and enjoyment of them, had he remained in the grave.
But he could not be holden of it. It was said of him, He shall live.
A seed shall serve him. And he shall see his seed, he shall prolong
his days, and the pleasure of the Lord shall prosper in his hand.
For there is a certainty in his realizing this vision-" He shall see
of the travail of his soul."  It is often spoken of as a reward insured
by promise and stipulation.  Thus it is said; "By his knowledge
shall my righteous servant justify many; for he shall bear their
iniquities. Therefore will I divide him a portion with the great,
and lie shall divide the spoil with the strong; because he hath poured
out his soul unto death: and he was numbered 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 nought. 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 dependance upon it, and in expectation of it. It was
the joy set before him, for which he endured the cross, and desl ised
the shame.-To which we mav add, that he is fully in the possession
of resources sufficient to enable him to acquire all his rights, and
realize all his wishes. As yet we see not all things put under 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 ot
ihis 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




DECEMBER  11.                       309
teli from the heart of the Jews, and induce them to look upon him
wbonl they have pierced, and to mourn for him-able to root up in
his cdhiches 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 1 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."
DECEM BER 11. —" He shall see of the travail of his soul, and SHALL BE SA
rTlFIED."-Isaiah liii. 11.
NOTHING is more trying and mortifying than to labour without
success, especially when gre:t difficulties are encountered, and great
sacrifices incurred. But how pleasing is i; to the husbaldman after
manuring, and plowing, and sowing, to go forth and see, first the
blade, t] en the ear, and after that the filll corn in the ear; and when
he has borne the burden and heat of the day in harvest to behold 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
fathker'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 life with half the feeling he will say, " My mother!"  But
there have been days wherein it was said, "Blessed is the womb
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, " Childhoua
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 dwcel for a moment on this satisfaction. What can be so
animating and improving?  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 it converts are the glory and joy of those who are only the instruments of their salvation, in how much hi-gher a degree must
they be so to him who is the sole author of it! When the Phari
sees and Scribes murmured, saying, Th's man receiveth sinners and
eatethl 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 after that which
is lost, until he find it?  And when he hath found it, he layeth it
on his shoulders, rejoicing."  WVe need not say, that this shepherd
who instead of conipla.ni? g of his wearisome and painful search




810                  DECEMBER 11.
only exults in his success, is the Shepherd and Bishop of our souls
When he came to dile 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 of."  Upon which, looking at each other and wondering, they
said, "Hath any man brought him  aught to eat?"  He then
said, "My disciples, since you left me I have had an opportunity to
enlighten and convert, by my grace, a poor sinful wretch who came
here to draw water; and she has left her vessel for my use; and
has gone into the city to tell her neighbours; and is, as you see
yonder, returning over the plain with a large number, who will
receive my doctrine and become my followers. 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 wnite
already to harvest. Ah! my disciples, this is food! There is no
repast like the satisfaction of doing good-My meat is to do the will
of him that sent me, and co finish his work."
And when he sees the travail of his soul, is he SATISFIED? Then
behold his benevolence. The world knew him not: his own received
ed him not.  They persecuted h1m through life, and at length
hung him  on a tree. But God raise'  him from the dead, and
he had the means to revenge himself-and it is said revenge is
sweet. And it is sweet to a brute. It 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 overcome evil with good. So Jesus
derived his satisfaction not from the punishment of his enemies, but
from their pardon, and deemed their happiness a recompence for all
his sufferings.
Then we see the worth and importance of the salvation of the
soul. We cannot alway infer the value of a thing from the pleasure it yields. Little things please little minds. We read of some
who rejoice in a thing of nought. 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 lie possesseth.
When therefore a work is performed we wish to know the opinion
of one who is a perfect judge-Is he satisfied with it? It is a strong
proof of the importance of salvation that the angels of God rejoice
over one sinner that repenteth: for we cannot imagine that a mere
trifle would throw into ecstasy those beings who are proverbial for
their knowledge. But it is a stronger proof still that it is the satisfaction of our Divine Redeemer himself. O that we estimated our
souls as he estimates them! Every thing else would appeal less
than nothing and vanity compared with their salvation.
Then we may enlarge our notions of the number 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 tQ do something more. And would his soul, which is
compassion itself, be satisfied with a few that should be saved?
How many must be made partakers of the benefit before he stays
the process of mercy, and says, It is enough! If no more are callet
I am satisfied! But it is in reference to his claim and his disposlu




DECEMBER  12.                       311
n, tnat he is told by promise that his seed shall 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 therr
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 offended him enough, grieved him enough: and surely if there
he 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 perish-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 converteth a sinner from the error of his way shall save
a soul from death, and shall hide a multitude of sins."
DECEMBER 12.-" O0 Lord, I know that the way of man is not in hlmBelfit is not in man that walketh to direct his steps." —Jer. x. 23.
JEREMIAH knew this. It was not with him a matter of opinion
or conjecture, but of certainty; and therefore he could address his
corviction to God himself.  " But he was a prophet. and might
nave derived his confidence from an immediate inspirotion."  But
we have no reason to believe this. He derived his persuasion from
five sources, which lie open to ourselves.
First, dependence. We are not our own, and therefore the right
o0 direction does not belong to us, but to another, in whom we live,
and move, and have our being; and who has an absolute claim to us.
Secondlty, ignorance. Vain man would be wise, but he is born
like a wild ass'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 good ant evil, appearances and realities.
Thirdly, observation. Read all history.  See the consequences
of L(>t's choosing the vale of Sodom, " because it was well watered.'"
See the sin and embarrassment to which David was reduced, when
he went to Gath; yet he was so convinced of the propriety of thimi
fatal step, as to say, " there is nothing better for me to do."  Look
around you. What are you continually meeting with, not only in
the conduct of men, but in the mistakes even of good men!
Fourthly, experience. Can any one look back upon life. and
attentively review the events that have befallen him: the enterprizes 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-."




312                   DECEMBER  12.
Lastly, revelation.  Here we have the testimony of the ontly wise
God himself frequently 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, neither
yet bread to the wise, nor yet riches to men of understanding, nor
yet favour to men of skill: but time and chance happeneth to them
all."  "Man's goings are of the Lord; how can a man then understand his own way?"  "1 He performeth the thing that is appointed
for me, and many such things are with him."  " He worketh all
things after the counsel or 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
ractice that becomes it, and which we might imagine would cer ainly be produced by it in rational creatures. But, alas! these rationai
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 we
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 than ourselves have fallen?  Have we been sheltered
and indulged in our course?  Have we had comfort in our connexions, and success in our engagements?  Let us not burn incense 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 subnmission.  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
rannot 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 wil
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 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 (lay may bring forth."
Hence James thus reproves a tradesman, not ibr 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, ann
success in business, as if no uncertainty could attend himi, and forming his scheme without any consideration of God, on whom every
thing relied: " Go to now, ye that say, To days or to morrow we
will gr.nto such a city, and continue there a year, and buy and sell,
and get gain: whereas y e know not what shall be on the morrow.
For what is your life?  It is even a vapour, that appeareth tor a
little time, and then vanisleth 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." The certain rich man,
Whose ground brought forth plentifully, said, " This will I do; I
will pull down my barns, and build greater; and there will IT bestow
all my fruits and my goods. And I will say to my soul, Soul,:ou
Ieast much goods laid up for many years; take Itwine east, eat, drink,




DECEMBER  13.                        313
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?"
The fact should also teach us to apply to God for direction in
serious and earnest prayer.  "Trust in the Lord with all thine heart,
and lean not unto thirne own understanding. In all thyways ackno%)edge 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 yeni repair with the case
to thim.  "I will bring tne blind by a way,alt they knew not; I
will l ad them lt. 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 ther'."
It is thus alone we can live happy in a miserable world, and be
calm and confident in every disturbance or alarm. But this will
enable the soul to dwell at ease. The remedy has been tried, and
was never known to fail. And no wonder-It is of God's own
appointing and prescribing.  "Commit thy way unto the Lord,
trust also in him, and he shail bring it to pass." " Commit thy
works unto the Lord, and thy thoughts shall be established."
DECEMBER 13.-"And the princes offered for dedicating of the altar in the
day that it was anointed, even the I:rinces offered their offering before the altar."
-Numlbers vii. 10.
THESE princes, "heads of the houses of their fathers," were
twelve.  Their offering individually was this: " One silver charger,
the weight thereof was an hundred and thirty shekels, one silver
bowl of seventy shekels, after the shekel of the sanctuary; both of
them were full of fine flour mingled with oil for a meat offering:
one spoon of ten shekets of gold, full of incense: one young bullock,
one ram, one lamb of the first year, for a burnt offering: one kid of
the goats for a sin offering: and for a sacrifice of peace offerings, two
oxen, five rams, five he goats, five lambs of the first year."
Some of these articles were for immediate use, such as the animals
to be slain in sacrifice for burnt offerings, sin offerings, and peace offerings. Others were for fixed and standing use, such were the utensils
to be employed in performing the service of the sanctuary. These
were all of silver and gold. Was God to be served only in plate? The
costliness was not for his pleasure, but for the sake of the people in an
early and infantile state of the Church; to impress their imaginations;
to remind them that he was "a great King;' and to teach them that
they were to serve him with their best.  The chargers were worth,
in our money, sixteen pounds five shillings-the bowl fifeen pounds
-the spoon, or ladle, seven pounds ten shillings.  It is not possible
to determine the value of the two oxen, five rams, five he-goats, five
lambs; but the presentation of two hundred and four of such aninials,
and three hundred pounds in silver, and seventy-hve pounds in gold,
was at this period, and in their circumstances, a vast donation.
And iere the nrst thing that strikes us is the capacity of these donors.
We are amazed to think how they came by so much affluence as to
be able to spare for even one offering so much treasure. They had
all bee- oppressed and plundered in Egypt, and they were now in a
w: erness, without merchandise, trade. or agriculture. But from
OL. II.                   27




314                  DECEMBER  13.
whatever source, or whatever way their wealth had been acquired,
they had it; it was lawfully their own; they would not have been
pious at tile expense of justice; and they kncw that God abhors
rubbery for burnt-offering. Those however who have riches corn
monly resolve to keep them; and 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 God, not only comparatively, but really,
than persons of less resources. But it was not so here.  Who can
help admiring the liberality of these men? And let it be observed,
That they did this freely; they were not called upon to do it; it
was not the effect of any excitement, but of the forwardness and
willingness of their own minds. Nor was this the first time o,
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 for 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
instruments thereof;, " they brought their offering 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? This is not likely.
Yet they were equally disposed; t'hey felt an equal interest in the
altar; and to prevent mortification on one side, and pride on the
other. by pre-eminence or inferiority, they had agreed upon this
measure. 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 I ord looketh to the heart, and in his sight all who give proportiolately give equally; and the poor may be as liberal as the rich.
Secondly. The offerings were not to be presented at once. The
solemrnlity continued twelve days: " The Lord said unto Moses,
They shall offer their offering, each prince on his day, for the ded:ceatingi of the altar."  Wherefore was this?  We are never more
liable to mistakes than when we assign reasons 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
aund in order?  A.s the work of God should not be done in a careless,
so neither in a hurried and confused manner. " Take time," says
the proverb, "and you will have done the sooner;" and if not, you
vill surely have done " the better."  May we not learn also that
wve are not to complain cf the length and repetition of relziious,ervices? Here were twelve days of convocation immediately following each other. But did the pious Jews cry out, " What a
weariness it is to serve the Lord?"  When will the work be over?
Those who love the things of God call them " their pleasant
things;" and in going from one ordinance to another, they only
go from strength to strength. Anl when health, or the engage-,nents of duty, >eep them back from going with the multitude to the




DECEMBER  14.                        ~15
sanctuary, in " their hearts are the ways of them."  Again.  By
thie protraction and the repetition of the services they would be more
noticed, and more remembered by the people, and especially by their
children.  To which we may add, That thus an equal honout
would be put upon each tribe. Each had his own standard in the
army, each had his precious stone in the breastplate of Aaron, and
each had a separate day for the presentation of his offering, acco-rding to the order in which they were to move, or encamp, beginning
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 readmg 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
offering, 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 unrighteous to forget our
work and labour of love; that a book is written before him, in
which he records the serrices of eve'ry individual.
DECEMBER 14. —" And being made perfect, he became the author of eternal
salvation unto all them that obey hirr." —Heb. v. 9.
1We 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, nothing to convert. And the term here does not refer to his personal
perfection, but to his official. 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;
including his incarnation, abasement, and sutfering.  This is fully, apressed in an earlier part of the Epistle, where it is said he was
vade "' perfect through suffering;" and that " it behoved him in all
things to be made like unto his brethren."  The same is more than
mplied in the words before's: " Though he were a Son, yet
I arned hie obedience by the things he suffered;" and, in this way,
"3 oeing 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 imis stripes we are healed; it is by his deatht we
live. He was our Redeemer in order to be our righteousness and
strength. He procured on the cross all that he applies on the
throne.
The author of a work is very distinguishable from  the means.
And this is peculiarly the case in the work before us. The Scriptures, ministers, ordinances, providences, mlay all aid us in attaining
salvation; but he is the author; neither is there salvation in any
other: no man cometh unto the Father, 1ut by him.
To be the author of some works is a disgrace; to be the author
of others is a very little honoun:; but there are works which have




316                   DECEMBER  14.
gained for their performers the admiration arnd praises of natlona,
and of ages. To be the author of salvation, is to surpass every
other agent, more than the sun differs from a glow-worm.  All ihe
angels of God, and they are good judges, exclaim  at the sigl.t or
it 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."  All other deliverers and benefactors are as
much 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. Eternity would add dignitv
to a trifle. But what an importance does it attach, what a crowning glory and happiness, when it is added to our wishes and our
horpes! VWhat the world promises the votaries of riches, fame, and
pleasure, is uncertain, short, vvanishing: and they set their heart cn
that which is not. But you, 0 Christian, have chosen that gooJ
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 everlasting only by comparison.  The various deliverau:ces 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 developement and realization. There must be new heavens and a new earth. There must
be an immortality of duration.  It is to eternity this salvation prin.
cipally 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 enjoyed. And so shall we be for ever with the
Lord.
But who will be the partakers of this salvation?  " All," says
the Apostle, " that obey him."  Does he mean then to exclude from
hope those who have hitherto been disobedient? Who then could
be saved?  Christians themselves will a-knowledge, that the)
themselves were sometimes foolish and disobedient: and that it was'
after this the lovingkindness of God their Saviour towards them
appeared. And is not the language of the Gospel addressed to
such?  " 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."
B3.t the Apostle would intimate, that the salvation is a holy salvatimn  that though its blessings are derived entirely from grace, they
can only be enjoyed in a state of obedience; that though this obedience is not the cause of the salvation it is the accompaniment, and
characterizes all those who are the subjects of it.
Do we then obey him?  How reasonable is this obedience?
But how necessary is it!
We cannot be ignorant of his will.  We know that he commands
us to believe on his name, to deny ourselves, to take up our cross, to
follow;hin, to seek those things which are above.  Wnat is oum




DECEMBER  15.                        317
practice, our disposition, our prayer wit.a regard to al this?  Can
we say, sincerely and earnestly" Make me to walk in thy commands,
"lis a delightful road;
Nor let my head, nor hedrt, nor hands,
Offend against my God."
DECEMIER I. —" But now bring me a minstrel. And it came t-o pass, when
the minstrel played, that the band of the Lord came upon him"' —2 Kings
ii. 15.
Ws, have here a narrative of the expedition of Jehomvrr,  king of
Israel against Moab. He drew into the enterprize not oiry the king
of Edorn, but Jehoshaphat the king of Judahl; a good m rn, but who
was here led into temptation, for which he would have,)erished, if
the Lord had dealt with him after his desert. WVe are not to hate
the irreligious, or refuse to do them  good as we have opportunity;
but with regard to unhallowed intimacy and alliances, we are to
remember that evil communications corrupt good manners, and that
as for such as turn aside to their crooked wavs, the Lord will lead
them forth with the workers of iniquity. This -was not the first
time Jehoshaphat had erred in the same thing.  He had some years
before joined with Ahab the father of Jehoramrn, 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?
Ye will revolt more and more."
To return. " So the king of Israel went, and the king of Judah,
and the king or Edoln: and they fetched a compass of seven days'
journey: and there was no water for the host, and for the cattle
that followed them. And the king of Israel said, Alas that the
Lord hath called these three kings together, to deliver themr into the
hand of Moab!"  But was it the Lord's doing?  The distress was
fior  h1im, but not the cause. But so it is; " the foolishness of man
perverteth his way, and his heart fretteth against the Lord."  Yet
a godly man will differ from others, even in a common mistake or
calamity; and " Jehoshaphat said, Is there not here a prophet of
the Lord, that we may enquire of the Lord by him?" He should
have consulted befotre 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 entirel-iy neglected.
We have also here an image or what frequently tulkes place.  God's
servants are not thought of in ease, prosperity, and health: but when
conscience is alarmed, when trouble comes, when sickness and death
threaten-then where is the minister'?  Send for the minister!
-But how ca:me Elisha here?  In such a place! In such company!
Hie was not here as the king's chaplain, or the army's chaplain; hle
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 divine impulse,
1However this may be, he was there: for " one of the king of Israel's
servants answered and said, Here is Elisha, the son of Shaphat, which
poured water on the hands of Elijah." Upon this Jehoramrn is silent.
Bat Jehoshaphat commends him, and sas, " T he word of the Lord
is with him.  So the king of Israel and Jel ish )hat anti the king
27*




318                  DECEMBER  15.
of Edomn went down te him. And Elisha said unto the king of
Israel, What have I to do w,.th thee? get thee to the prophets of
thy father, and to the prophets of thv mother. And the king of
Israel said unto him, Nay: for the Lord hath called these three kings
iogether, to deliver them into the hand of Moab."
It seems surprising that Jehoram did not resent this. But his
haughty spirit was bowed down, and his conscience sided with the
man of God.
It is a character of a citizen of Zion, how much more of a messenger of Divine truth, that in his eyes a vile person is contemned,
while he honours them  that fear the Lord. What a difference is
there between the righteous and the wicked! And we should feel
it, and show it in our conduct —But we must show it properly. And
here some distinction is necessary. Elisha does not here speak as a
subject; there is a respect due to a sovcreign officially, whatever be
his character; and therefore Paul retracted an exceptionable expression, remembering that it was said, " Thou shalt not speak evil of
the ruler of thy people." But it was the prophet who here spoke
in the name of the Most High God. Yet something of nature, it
would seem, mingled with it; so that he was irritated and ruffled,
and was rendered for the time unsusceptible of the prophetic inspiration. And what does he?  "Bring me a minstrel. 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 thpv
were very comnmon formerly, in most countries.  Tbhre were many
of them in Israel.
The love of music is generally reLkoned 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 aidltl 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.oming down from the high place with a psaltery, and a tabret, and a
pipe, and a harp, lefore 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 Almighlty.
Who thinks sufficiently of the dependence of spirit on matier'
Does not every thing religious first address itself to the senses?
But let us derive an example from Elisha. Iet us serve God
without distraction. Let us lift up holy hands without wrath and
doubting. Let us cherish in religious exercises serenity, and love,
and gentleness of mind, and feeling



DECEMBER  16.                        319
Thele 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 heavenly life I"
DIeEMBER 16. —" Ah Lord God! behold:hou hast made the heaven and the
earth by thy great power and stretched ou; arm, and THERE IS NOTHING TOO
HARD FOR THEE."- -Jer. xxxii. 17.
MuCH of true g )dliness consists [n our holding communion with
God not only in his relations, 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
n particular peculiarly needfil and reasonable. This might be exemplified with regard to our misery and his mercy, our guilt and his
grace, our ignorance and his wisdom.  But what is the practical use
we should make of the truth before us? a truth which all will rea
dily acknowledge in speculation?  " Nothing is too hard for thee."
Why then surely we should flee from his wrath, and seek an in.
terest in his favour. Who would not dread the displeasure of
Omnipotence?  Who knoweth the power of his anger?  It is a
fearful thing to fall into the hand of the living God. His wrath is
almighty. It can arm every creature against me, from an insect to
an archangel. It can operate immediately upon my mind without
the intervention of instruments. It can reach me, where no mortal
foe can touch me, beyond death and the grave. Hence, said the Saviour, "B e not afraid of them that kill the body, and after that have
no more thlat they can do. But I will forewarn you whom ye shall
fear: Fear hinm, which after he bath killed bath 7ower 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 a.t 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 e,e 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 I
And will le 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 him
also freely give us all things?"  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 GoJ!
If nothing is too hard For him, let me depend upon him for the
renovation of my depraved nature. IndeJd when I consider myself,
mand think of the work that is to be accomplished, that it is not a
mere change of opinion, a reformation of manners, but a transformation bLr the renewing of the mind, I should see no medium between
utte- despondency 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'nderstanding, dark as it is. He can soften this heart, hard as il
is. He can render my duty my privilege; my work my pleasure
He can put his Spirit within me, and calise me to walk in his sta.




8T20                 DECEMBER  16.
toltes and judgments to do them. He can give me a sense of his
pardoning love under the deepest sense of my unworthiness and
desert, and purge my conscience fromr dead works to serve the living
God. He is also adequate to the continuance and carrying -in of the
good work after he has begun it. Through all my dangers he can
preserve me to the end of my course. and make me more than a conqueror. Under every burden he can sustain me. In every duty his
grace is sufficient for me-Nothing is too hard for him.
This should animate us to do good in hopeless cases. I call these
cases hopeless in reference to ordinary means and mere human
agency: but there is hope in Isiael concerning this thing.  He has
a mighty arm, strong is his hand, and high is his right hand. Who
brought Manasseh to himself after he had sinned away all the effects
ot'a pious education, and had sunk to the lowest depths of vice? By
whom were the Corinthian converts washed, justified, sanctified?
Let ministers who look down upon hearers who have grown into imtenitence under their labours; let fathers and mothers whose hearts
are bleeding over children of disobedience; let all who are 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 us when useful and
valuable instruments are called away. There is much idolatry in
our hearts, of which we are not aware till the idols are laid hold of
and removed-Then we groan and exclaim, " My wound is incurable;" " Mine eye shall no more see good."  Yet when the stream
is dried up, is tlz fountain exhausted?  When the husband and tlhe
father are withdrawn does he not still live who is the Father of tile
fatherless and the Husband of the iwidow?  Many a dying saint, in
the 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 essential to his work. The government of the
Church is not suspended upon men, however wise and qualified, but
upon the shoulder of Him  who is the same yesterday, to-day,
and for 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? Bu these prisons, these fires only extolled, and increased and
recommended it. The professors, the preachers suffered as evildoers, even unto bonds, but the word of God was not bound. Yea,
the things that happened unto them turned out rather to the furtherancte 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 tc
oppose the accomplishment of it. We cannot absoluteiy depend
upon the word of men, for they are changeable! and if they continue in the same mind;hey may be unable to fulfil their engagements. But with God there is no variableness nor shadow of turning. neither can he bhe?,:r inc.apacitated to Perform  with his




DECEM BiRR  17.                     321
hand what he has spoken with his mouth. Tht largeness of God's
promise in the wilderness was at first too much for the faith of even
Moses himself.  " And Moses said, The people, among whom I am,
are six hundred thousand footmen; 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 be gathered together for them, to suffice them?" But what
said the answer of God?  " Is the Lord's hand waxed short? thou
shalt see now wlhether my word shall come to pass unto thee or not"
It was otherwise w-ith Abraham the father of the fai:hful.  When
God had made promise to Abraham, notwithstandi:lg the improbahility, and, naturally considered, impossibility of the fulfilment,
"he staggered not at the promise of God through unbelief; but was
stronag in faith, g'ving glory to God; and being fully persuaded that
what he had promised. he was able also to perform."  So let it be
with us; first as to all God has engaged to do for us personally-even
to the resurrection of our bodies, according to the working whereby
he is able even to subdue all things unto himself: and secondly, as
to all those declarations of a public nature, and which regard the
conversion of the Jews, and the c.ll of the Gentiles, and the filling
of the earth with the knowledge of the Lord, as the waters cover the
sea. These are not visionary representations —" The mouth of the
Lord hath spoken it"-and " in the Lord Jehovah is everlasting
strength" —" NOTIIING IS TOO HARD FOR THE LORD."'
DECEsIMBER 17 -"And after that many days were fulfilled, the Jews took
counsel to kill him: but their laying await was known of Saul. And they
watched the gates (lay and night to kill him. Then the disciples took him by
night, and let him down by the wall in a basket."'-Acts ix. 23-25.
THOUGH this is related immediately after Paul's conversion, it did
not happen till a very considerable time afterwards. The aim of
Luke. the sacred historian, was not to give a full and continued series
of eventsj but to record particular facts and circumstances as he was
noved by the Holy Ghost. He therefore 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 be 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 in a vision, Ananias.  And he said, Behold. I anmi 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,
tha. he is the Son of God. But all that heard him were amazed,
and said; Is not this he that destroyed themr which called on this
name in Jerusalem, and came hither for that intent, that he might'bring them bound unto the ~hief 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
declaration, in his Epistle to the Galatians, that instantly upon this




'S22                 DECEMBER  17.
he dli  not go up to Jerusalem, but went into Arabia, where, durnng
three years, ne was taught, not of man, nor by man, but by the
revelation of Jesus Christ. It is probable that, duiing this period,
fhe 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
convinced by such a supernatural and notorious event, and which
would be attested by so many witnesses, they were only enraged
the more: fur they viewed him as an apostate frncm them; and they
knew from his talents and zeal how likely he was to promote the
cause of Jesus of Nazareth.
Yet sucA things as they were now doing against him he had him
self 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 waited it."
So malignant and determined were they, that " they watched the
gates day and night to kill ham." At first this looks not like an,-rtion of authority, but an assassination affahir, in which a number
or 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 governor,
under Aretas the king, kept the city of the Damascenes with a garrison desirous to apprehend 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 iis 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 fromn prison,
secured as he was, the night before his intended execution.  But
here the deliverance could be effected by human means; they were
therefore properly employed, and Providence only rendered them
su(ccessful. Secondly; we are not to sacrifice our lives if we can
rresenre them consistently with a good conscience. Our Lord told
his disciples to beware of men; to be wise as serpents, as well as
harmless as doves; and if they were persecuted ia one city to flee to
another. He himself eluded apprehension till he knew his hour was
come. In the first age of Christianity we see zeal, but not without
knowledge. There was nothding 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
tofind it, any more than to escape it. They only suffered according
to the wi!.l of God. It was after the Gospel began to be misunder
stood and debased thac vollmntary penalties were deemed meritorious




DECEMBER 18.                       322
mat a rage for martyrdom prevailed; and that men gave their bodies
to be burnt.
DECEMBER 18.-" And when Sau. was come to Jerusalem, he assayed to join
himself to the disciples: but thiey 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 tihe Nfay, 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 entermg Jerusalem. And observe to whom he wished to introduce himself when he arrived. Not to the high priest: he had done business
enough with him before. Not to the Pharisees, though he had lived
among the straitest of them. Not to the learned, though a man of
letters himself; and though he had been brought up at the feet of
Gamaliel, who probably was still living in the city  But "he assayed
to join hknself to the disciples." They were despised and persecuted.
HIe had himself once hated them, and endeavoured to exterminate
thrm from the earth. But now the world is not worthy of them.
He ranks them above princes and philosophers; in them is all his
delight; and he deems it his highest honour to have fellowship with
them. Have we the same mind in us? In the course of duty, unless we go out of the world, we must often mingle with others; but
are these in our voluntary associations, our companions? Do we take
hold of the skirt of him that is a Jew, saying, We will go with
you, for we have heard that God is with you?  Do we give ourselves, not only to the Lord, but to them, to walk in holy communion, and to co-operate in holy exertion? When we pass through
a place as we travel, do we feel'a sentiment that leads us to think,
with a peculiar concern, " Are there any here who love and serve my
Lord and Saviour?"
" But the disciples were all afraid of him;" and the reason is assigned; " they believed not that lie was a disciple." They supposed
that he only pretended to be so, but was really come among them as
a spy or informer. They well knew what a bitter adversary he had
been, and had not heard of him since the wolf had been turned into
a lamb. If there seems something strange in this, let it be observed
that Damascus was cne hundred and fifty miles from Jerusalem;
that the modes of modern communication were not then known;
and that the war raging between Herod, Antipas, and Aretas,
must have interrupted thie intercourse between the two capitals.
Neither is it unlikely that the unbelieving Jews maliciously and artfully represented him as acting the part of a deceiver.
However this was, they seem to have known nothing of his conversion till " 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." How Barnabas was acquainted,with all this while they were ignorant we are not informed. Had
he seen Ananias, or some other credible and personal witness of
these facts?  One man, from various supposable circumstances,
v ay know things, of wl ich o hers, even of ihe same place, are




a24                    DE CEMBER  19.
uninformed. But front this time a n. ost tender friendship was
established between these two good men. And what Barnabas
testified of Paul was so satisfactory to the Church, that hp was fully
admitted to their fellowship, " and was with them coming in and
going out at Jerusalem."
Weomay here see, First-That these disciples were careful whom
they admitted among them. They were only such as they believed
to be disciples.  They did not desire, for the sake of largeness a
church filled 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 innocent 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 depend 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 individuals,
but churches to act upon, in receiving others to theii countenance,
and their communion. 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 inclination,
for they often sigh, " How goodly are thy tents, 0 Jacob, and thy
tabernacles, 0 Israel;" but they want confidence and help. How
many are there in all our congregations of this character, who are
kept back when they ought to come forward. Is there no Barnabas
to take them by the hand, and to bring them forward?  While the
Church rises up and says, " Come in, thou blessed of the Lord?:
DECEMBER 19. —" But will God in very deed dwell with men on the earth'?'
2 Chron. vi. 18.
IN looking over the annals of the Jews, we find much that ought
to humble us-I say, to humble us, for they were fair specimens ot
our human nature, and
"There in a glass our hearts may see,
How fickle and how false they be."
But we sometimes meet with scenes which cannot fail of being
delightful to pious minds: for while, in reviewing history, the
merchant is led to notice the revivals of commerce, and the scholar
those of learning and science, they are attracted to the times of'
refreshing fi;om the presence of the Lord; they, like Barnabas, are
glad when they see the grace of God.
Such a scene is here before us at the dedication of the temple.
Perhaps nothing equals it in the Old Testament; and nothing surpasses it in the New, but the day of Pentecost.  The Iuthor was
doubtless the Holy Ghost, the source of all good in the children of
men: and it would be well for hearers and ministers to remember
the Divine decision, " not by might, nor by power, but by my Spirit,




DECEMBER  19.                       325
saith the Lord."  Yet God uses means, and could -we see things as
he does, wve should always perceive, not only that the weakness of
she means requires his strength, but that the suitableness of the means
displays his wisdom. 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
devotion of the solemn day. For he did not appoint 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 congregation 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 hav2 their use, and even their
excellency too. But it is impossible to frame a form of prayer to
meet every new and pressing occurrence: yet it is very desirable to
take advantage of present feelings; and some are happy enough to
be equal to this. And should not good men, especially preachers,
and also the heads of families, cultivate such a talent? Gifts are
not grace: yet we are to consider others as well as ourselves, our
usefulness as well as our salvation. Though there is a more excellent way, we are to " covet earnestly the best gifts."  " Be not
rash with thy mouth, and let not thine heart be hasty to utter any
thing before God: for God is in heaven, and 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 publicly to avow his
entire dependance upon God, and to seek his favour as the relish of
every enjoyment, and his blessing as essential to every enterprize.
He did not view it as a disparagement to his majesty, to be his own
chaplain, and to 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 vastness of
the congregation, the magnitude of the building, and the munificence 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 presence
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 darkness."  Yes, he 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 therefore reaches to us.
We have succeeded to their means and privileges, enlarged as to
spirituality and efficiency, though unaccompanied with then splen
did ceremonies an(d sensible maniiestations. In hMs word and ordinances, in the preaching of' his ministers, and the assenblies of his
people, he is to be found; and thousands know the truth of this
from their own experience: they have heard his voice; they have
seen his glory; they have felt his power, and have been convinced
VOL. II.                     28




IT26                 DECEMBERt 20.
of his presence by his agency: for that his name Is near, his won.
drous works declare.
But the exclamation regards the marvelloushess of the fact upon
which it was founded. Several things excited ihis 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 crushed
before the moth. Surely every man at his best estate is altogether
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 tho humility
which religion inspires. Men are naturally proud and vain: and
it is possible and easy to delude them into an opinion 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 exalted. 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 w ith
this adoring gratitude and praise.
But is there not another thing equally wonderful? 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 BE FOR EVER WITH THE LORD.
DECEMBER 20.-" Let not him that girdeth on hls harness boast himsel as
he that putteth it off:"-1 Kings xx. 11.
Tins was the wisest thing Ahab ever spoke; and yet the saying
was not his own, but a common proverbial speech. The admoni.
tion it contains is applicable to any enterprize in which men engage. Accordingly we shall leave the war of Benhadad with this
king of Israel, and think of a better warfare, the good fight of faith.
Urnder this image the Scriptures frequently hold forth the Christian life; and the experience of every partaker of Divine grace verifies and exemplifies the force of it. The conflict is no ordinary
one, but the most trying in its nature, and the most serious in its
results.
For this war harness is pro, ided; for it would be madness to go
into the combat unarmed.  Words in time vary their meaning;
some becoming mnore, and some less particular and definite in their
use. When the Bible was translated, the term harness, which we
How apply only to horse equipage, signifled war furn ture, or whlat
A  crall armour. Much lepenlds in the ccntest before us, upon the




DECEMBER 20.                       327
aind of armour with which we are acer itred.- TI at of the Christlan' Divine; Divine in the appointment; Divine in the forina,
tion.  It supplies every part-unless the back.  Hence says the
Apostle; " Wherefore take unto you the whole armour of God, that
ye may be able to withstand in the evil day, and having done all to
stand.  Stand therefore, having your loins girt about with truth.
and having on the breastplate of righteousness; and your feet shod
with the preparation of the gospel of peace; above all, tak;ug the
shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked. And take the helmet of salvation, and the
sword of the Spirit, which is the word of God."
With regard to the actual carrying or of this warfare, there is
a variety of condition in the soldiers. Some are deeply engaged in
the midst of the fight.  But two other parties are here mentioned.
The one is entering the field, the other is marching out of it: the
one is putting on his harness, the other is putting it off.
Now there is a great difference between these, and it requires a di fference of feeling. Prayer more becomes the one, and praise the
other.  The ending justifies relaxation, and joy, and triumph; the
beginning demands application, and diffidence, and caution. The
laurel is to be worn, not by the candidate, but by the conqueror.
Look at the young soldier arming, and at the old warrior laying
down his weapons, and you will soon see why the former should
not glory like the latter. Let him that is putting off the harness
exult-His privations, hardships, dangers are all past.  His foes
are vanquished. His labours are over. His character is formed.
His fidelity is proved. His firmness has been displayed. While he
had fightings without, he sometimnes 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 retulrning home to receive the prize, and 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 t1le burden and heat of the day-that his destitutions, and
wvatchings, 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 mnay intervene! He may sleep and be
surprised. The enemy may thrust sore at him, and gain an advantage over him; and in consequence of the injury he may go halting
all his days.
We say therefore t. those who are commencing the Divine life
-We are far from wishing to dismay you —We rather 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 inexperience genders presumption.
Peter fell by self-confidence. JRseph was preserved by conscientious alarm-And blessed is the man that feareth always. Not
with taat fear which implies cowardice, but with that which excludes carelessness; not with that fear which chills and freezes exertion tult with that which leads to a survey of difficulties and to




328                   DECEMB3ERl 21.
preparation for the trial; not with that fear which diminishes hope,
but with that which forbids boasting,-" Let not him  that girdeth
on his harness boast himself as he that putteth it cef."
DE.CEMBER 21.-" 1 will therefore that men pray every where, lifting up
holy hands, without wrath and doubtilg."-1 Tim. ii. 8.
"I will," says the proverb, " is for the king."  And this is for
the King-the King of kings, and the Lord of lords, the blessed and
only potentate. Paul is inspired by him, and speaks in his name.
And though in many cases, for love's sake he only entreats and
beseeches, here, to show his Divine authority, he commands-" I
wi.l,-."  Prayer is the subject. We must not only take heed how
we hear, but how we pray: some ask and have not,, because they
ask amiss. Here the enaction prescribes the manner which it is to
be performed. Prayer is to be offered in with four qualities or characters.
The First is, universality; I will that men pray " every where."
In the sanctuary, the house, the closet, the field, the road.  The
expression demands constancy. If we are to pray every where, we
must pray and not faint; and pray without ceasing. And this is
expressly enjoined by him who knows the importance and benefit
of' prayer; and that we can nerer 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 partiality as to situation, and opposes superstitious restraints.
This intimation was necessary. The world was then full of people
who made tile 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 1 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 ve build unto
me? and where is the place of my rest?  For all those things hath
mnine hand made, and all those things have been, saith the Lordu:
but to this man will I look, even to him that is poor, and of a contrite spirit) and trembleth at my word."  And as the Christian dispensation 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 he great among the
heahen, saith the Lord of hosts."  Think of this, ye bigots, who
imagine that God is only to be found in your particular enclosure.
When will you believe, that " neither in this mountain," nor yet
at Jerusalem shall men worship the Father: " but the holr cometh,
and now is, when the true worshippers shall worship the Father in
spirit and in truth: for the Father seeketh such to worship him.'"
" God is no respecter of persons, but in every nation he that feareth
him, and worketh righteousness, is accepted of him."




'DECEMBER 21.                        329
The Second. is, purity-" with  ho.Ia  nai.ds.'   "If I legard
iniquity in mine heart," savs David, " tie. Lord will not hear me."
Solomon also says, " He that turneth awav 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 lf'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,
ao one. could approach God: for in many things we offend all; and
there is; not a just man on earth that doeth good and sinneth not.
Yet what is the. experience of every true suppliant? "' Who can
understa.ld his errors?'. Cleanse  thou me from  secret faults."'4 What I see not teach thou me."'" See if theretbe 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 cannot.. be sincere in his addresses to
God: hel 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 doubleminded."- 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 alludes,. when he. says "I will wash: my hands in.innocency, so willI compass tbhyaltar, 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
roe spread forth your hands I will: hide mine.eyes fromi you: yea
when ye make many prayers,. I will not hear: your hands are fuli
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
Phb.ariseesdevoured widow's 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, "Sinning 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 t~
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 rancoious spirit into the worship of God, and would
consecrate. their envy, malice, and all uncharitableness; upon the
altar of'devotion. But that altar does not. sanctify every gift. ":Itf
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




330                   DECEMBER 22.
and offer thy gift."  "The wrath of man wo- keth not the righteousness of God."  Though Elisha was animated by religious zeal, yet
as there was some passionateness of his own mixed with it, when
he said to Jehoram, " As the Lord of hosts liveth, before whom I
stand, surely, were it not that I regard the presence of Jehoshaphat
the king of Judah, I would not look toward thee, nor see thee;" the
spirit of prophecy could not descend upon him, till he had called for
a minstrel to compose and soften him. What can we do without the
help of the Holy Spirit? But that Spirik is a spirit of love, and is
hield forth by the emblem of a dove. Therefore says our Apostle,
" Grieve not the Holy Spirit of God, whereby ye are sealed unto
the day of redemption.  Let all bitterness, and wrath, and anger
and clamour, and evil speaking, be put away from you, with all
malice: and be ye kind one to another, tenderhearted, forgiving one
another, even as God for Christ's sake hath forgiven you."
The Fourth is, confidence. This is also negatively expressed: with.
out " doubting."  This requires us to pray in faith.  " Let him ask
in faith nothing wavering." " Let us draw near, in full assurance of
faith."  This is very distinguishable from a personal persuasion of
our actual interest; but it is an encouragement against despair.  We
are to believe that he is, and that he is the rewarder of them that
diligently seek him; that we are as welcome as we are unworthy;
that he waits to be gracious, and never said to the seed of Jacob,
Seek ye me in vain. It also takes in a belief of the lawfulness of
what we implore. I could not pray in faith, if I prayed for assistance and success in any enterprize which his word fortlds; or in
asking to 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 reflect even upon our holy things, even upon our
prayers themselves, and not cry, " Enter not into judgment with thy
servants, 0 Lord, for in thy sight shall no flesh living be justified."
DECEMBER 22.-" And when the servant of the man of God was risen early,
and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?
And he answered, Fear not: for they that be with us are more than they that
be 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 fule round
auout 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 accomplishment 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, finling
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 dange'. But who was this




DE 3AEMBER 22..31
nervant.'We have no reason to believe that t u as now txehaz,
whose avarice, fraud, and lying, his master had lately so awfully
punished: " The leprosy therefore of Naaman shall cleave ulte
thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow."  Even exclusive of his dister-mper,
Elisha would not have had such a servant any lonaer about him;
but have said with David befor? him, "Mine eyes shall be upon the
faithful of the land, that they may dwell with me: he that walketh
in a perfect way, he shall serve me. He that worketh deceit shall
not dwell within my house: he that telleth lies shall. not tarry in
my sight."  Of the name of his new servant we are not infornled
but it is here said, he " rose up early in the morning."  New,er
vaents often behave best at first, especially in the article of early
rising. Perhaps, however, it was a continued thing with him.
This will be the case with a wise and good servant.  By means of
thlis 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, far the precious privilege of a little more insensibility!
What happened?  When the servant had gone forth and saw the
horses and chariots 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 he terrified, the master is calm, and fears no evL.
But a Godly man wishes others to be satisfied as well as himself;
and he is no better than a brute, 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:hev that be with us are more than they that be with thern."  This
only filled him with astonishment, for he saw no defenders of any
kind near him. But "Elisha prayed, and said, Lord, I pray thee,
open his eyes, that lie may see. And the Lord opened the eyes of
the young man; and he saw: and, behold, the -niuntain was full
of horses and chariots of fire round about Eiisha,.'"  What a number
of reflections here offer themselves tc our minds i
What were these horses and chariots of fire?  T he angels of God.;' And of the angels lie saith, Who rmaketh his angels spirits, and
his ministers a flame of fire."  These were the cotnvoy 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 theim he said,
This is God's host."  "Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salivation? 
WVe behold here an instance of the lominion and afency  of God,
in the opening of this man's eves. He can suspend tie use of any
of our powers, or he can increase the use of them. I-e that end:ued
ias with the five inlets of perception, called the senses, codld, as far as
we know to the contrarv, have given us fifty, as distingtr. shable front
each other in their operations and objects as hearing and seeing.
And who can tell, as Baxter (not the Divine) intimadcs, but that
tlhere is a faculty in the human system as adapted to an intercourse
with the invisible world as our known senses are suited to the material existences around us, but which power is dormant unless when
for some important end it is called into exercise?  Waie are very i-.




332                 DECEMBER 23.
perfet tly acquainted wit. the mechanism of our I hysrcal constitution, and especially -with the boundaries and contents of body and
mind; for we are feariully and wonderfully made. One conclusion
is obvious —That it is irrational to deny the reality of every thing
our present senses do not recognize. This valley was filled in the
samne 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 nonentity to the deaf; fragrance hal no existence as to
the perception of those who are incapable of smelling; the colours of
the rainbow might be denied bhy the blind: because they cannot hear
~r 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 acknowled ge that there is anotherworld, and that there are agents
whose influence is seldom or ever perceived by us, who yet have
alliances with us, and are concerned in our affairs. May the Father
of our spirits prepare us for a world of spirits!
We also here see the disadvantage of ignorance. In darkness we
easily mistake every thing, and are sure to magnify whatever we
suspect to be injurious. What therefore we deem some sprite or
monster, upon the increase of light s'ibsides 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?  " 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 him against that day."
And how safe are the Lord's people even in the midst of danger.
He is a wall of fir" round about them. He is the shieldi 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." " If God be for us, who can be against
US?  THEY THAT BE WITH US ARE MORE THAN THEY THAT BE WITHI
THEM.
DECEMBER 23.-" WIFo Is this that engaged his heart to approach unto ne?
vsith the Lord."-Jeremiah xxx. 21.
THIS is spoken, if not immediately, yet ultimately and supremely,
if him to whom gave all the prophets witness.
Observe his work —It was to " approach" unto God. This he did
as a man. Hcw often do we read of;is praying, which, with him,
was never any thing less than a drawing near to God. But he is
aere spoken of as the mediator, 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 mediatoriallv.  Hence says God, "1
will be sanctified in all that come nigh me)  So when the persons




DECEIMBER 23.                       331
oi the priests are spoken of, it is said to Aaron, "Whosoever he be
cf 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 g;ounds of this exclusion, some of which were physical, some
moral, some typical; but remark their work, to,' ofler," to'approach."  And how?  If the high priest had gone into the h3ly ot
holies, where (God resided between the cherubim, without a sacrifice,
lhe would have rushed upon a drawn sword.  Therefore he first slew
ie victiram, and then took the blood in a bason, and went in a:nd
sprinklld tihe mercy-seat, and burnt incense; upon which hie came
forth and blessed the people. Thus Jesus entered into the holy
place, there to appear in the presence of God for us; not without
blood; and not with the blood of bulls, and of goats, but with his
own blood, having obtained eternal redemption. There he enteled,
afsx making reconciliation for the sins of the people, to intercede
for us, on the foundation of his atonement, anld from thence to commn;nd the blessing, even life for evermore, on the Israt- of God. But
there was this lifference between the type and the reality.  The
i-.gh priest of old offered for his own sins, as well as for those of the.ongrregation. But Jesus had no personal guilt. He was harmless,
ioly, undetiled; 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, l hath perfected for ever them that are sanctified.
For the accomplishment of this work-, he " engaged his heart."
Here we see willingness. His undertaking would not have been
accepted, unless it had been voluntary. hut he was not constrained;
he said, Lo! I come to do thy will, O God. I delight to do thy will;
yea, thy law is within my heart. The engaging If his heart expresses the strength of his affection and the firmness of his deterrnination.  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 aade a curse for us. Yet though he knew all,
he turned not away his back: yea, as his tremendous agony drevw
near, le said, "I have a baptism to be baptized witll, and how am I
straitened till it be accomplished?"  The reason was, that perfect
l:uve casteth out fear. Love produces courage, even in the fearful
Dird and the timid sheep. They will attack their foe to defend their
young.. But how the mother ventures and hangs regardless of darcger
Dver the infected body of her child. Love is strong as death; many
waters cannot quench love; neither can the floods drown it. But
no love will bear a comparison with his-" the love of Christ passeth
knowledge.'
And is he not worthy of attention?  "W~ho is this that engaged
his heart to approach unto me? saith the Lord"-Who indeed?' He is a wondel to all, both below and above."  Many were astonished at him. Many treated him with scorn.. He was to the
Jews a stumbling-block, and to the Greeks foolishness. Nutmbers
do not feel their ne. d of him though 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 no




$334                 LDECEMBER 24.
thing in the annals of eternity and in the records of the universe
that will bear a comparison wi:h his sufferings and glory. Therefore they desire to look into these things: and every fresh gaze excites them to exclaim with a loud voice, " WVorthy 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:s 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 tiuousatd. He is altogether lovely. He is the consolation of Israel. He is the friend ti
sinners. He is the benefactor whose heart is made of tendernesss
whose bowels melt with love. He is the King of glory. He is
Lord of all.  But who can declare his generation.  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 nly soul delightetl."  "Ask of me, and I shail 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
we have only to submit to it. Hle opened the kingdom of heaven
to all believers, and they have boldness and access with confidence
by the faith of him. And tihs is their duty, their privilege, their
character —they draw near.to God; and they value ordinances as
the means of communion with him.
For each of,hein has engaged his heart to do this. And it is
this that yields him pleasure in the exercise and carries him through
all difficulties and discouragements -" When thou saidst, Seek ye
my face; my heart answered, T hy face Lord will I seek."  " 0 God,
my heart is fixed, my heart is fixed; I will sing and give praise."
But "who is this that has engaged his heart to approach unto
me? saith the Lord."  A creature once far off, but now made nigh
by the blood of Christ: once regardless of the things that belonged to his peace, now seehLing first the kingdom of God and his
righteousness.  The subject of an internal welfare; the flesh lus.ting against the Spirit, and the Spirit against the flesh. The bearer
of many afflictions. The scorn of the world. The mnost excellent
and important creature upon earih.  The heir of glory. The dig.
nrtary of eternity. " What! know;e not that the saints shate
jluge angels?"
DECEMItBER 24. —"And walk in love, as Christ also hath Ioved us."- -Ephcw
V. 2.
Tus admonition supposes a relative character. Various are the
r.eitigs towards whom our love is to be exercised. God takes care
for oxen, and hears the young ravens that cry: and a merc:ful man
regardeth the life of his beast. and feels a tenderness even towards
all the crders of creatures below hsh {lurin nature. But we are ex




DEMCEMBER'24.                      33
pressly 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 enemies; 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 them that hate us, and praying for them that despitefullyuse and persecute us. We are also to love sinners, not thei.
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 were ready to perish for ever;
destruction and misery are in their paths. But while, as we have
opportunity, we do govd unto all nmen, we are especially to remember them that are of the household of faith. These are related to
us by grace: these are one with us by spiritual and everlasting
inions. These have peculiar titles to our affection-These we are.o love out of a pure heart fervently: to love as brethren.
For how is this affection to be exercised?  We are to " walk in
it." The term intends not only activeness and progression, but influence 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 command
of him. We read of " walking in pride;" and we understand by is
a man's feeling and behaving vainly and haughtily on all occasions,
and in all circumstances. TlJe 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, therefore, intimates the ipportance of this disposition, and
that we should not be satisfied witfi 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 prevails that our religion can prosper. This is the fulfilling of the
law. This 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 Apostle mean to make the love of Christ our
model? or our motive? or both?  Unquestionably 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 indeed 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 expensively; 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 selfdenial?  And to make no sacrifices'? "Hereby perceive 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 unehangeable; and we are to continue in his love, and never to grow
weary 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. T he Apostle does not argue from fear, or mercenariness,
or even the allowed hope of reward: but urges a consideration the




.336                  DECEMBER 25.
most pure and ingenuous; and at the same time the rmost powerfta,
A motive stroxgt as death, and which many, waters could notiquench
A motive whose efficrency he had himself experieiced,. 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 "constraineth us.". He therefore could not enforce
even a relative duty without a reference to a motive so tender and
efficient: " 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 between a mere moral
preacher and an evangelical preacher is, not that the moral preacher
enforces good works, and the evangelical preacher does not; for the
latter enforces them as muchl 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'nay
oe good —while the other is seeking to gather grapes from thorns and
figs from thistles. The doctrines and the duties; the holiness and
the grace of the Gospel, never are found separate.
DECEMRER 25.-" But thou, Beth-lehem Ephratah, though thou be little among
the tnousands of Judah, yet out of thee shall he come forth unto me that is to
be ruler 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
Dorn; others confer celebrity upon it. How many places strove for
the honour of Homer's birth.  The late emperor of France, while
besieging Mantua in- Italy, exempted a small neighbouring village
from all exactions, in honour of Virgil, whose birthplace it was sup-.
posed to be. Nothing can ennoble the Lord Jesus; but he dignifies.
every thing in connexion with him. Capernaurn was an insignificant fishing town': yet, because he frequently resided and preached
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; ot
Judah." But it was aggrandized and immortalized by an event that
fixed upon it the eye of inspiration, that drew towards it in the ful.
ness of time a multitude 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 in Israel, whose goings forth have been from  of old, from
everlasting."
Let this teach us not to call any thing common or unclean. Let
us guard against those prejudices which are derived from worldly
grandeur 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
tken from prison; and Moses the king in Jeshurun from the ark
of bulrushes; and David the great from the sheepfold.  The world
was evangelized by fishermen from the lake of Galilee. And Jesus
said, C" I thank thee, O Father, Lord of heaven and earth, beenuse




DECEMBER 25                      3s7
tlhou hast hid these things from the wise andt prudent, and hast
rtivealed- them unto babes. Even so, Father; for it seemed good
in thy sight.": ":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
t)iesence."
When Herod inquired of the chief priests and scribes where
Christ should be born, they answered, in Beth-lehem of Judea,
When it was rumoured that he came out of Galilee, 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
ceuld be so unlikely as the accomplishment of the prophecy
which had raised this expectation? When Mary conceived,
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.: Henoe:Joseph went up to Beth-lehem, and Mary his espoused wife accompanied him, being great with child.7 " And so it was, that,
while they were there, the days were accomplished that she
should be delivered. And she brought forth her first-born son,
and wrapped him in swaddling clothes, and laid him in a manger;
because there was no room for them in the inn."  There is always something wonderful 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
knew not; and leads them in paths which they have not known.
While we think he is doing nothing, and his promis.e seems to
faii 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 senit
me." He had to act with. God, and for him; to show forth his
righteousness, to vindicate his law, to make reconciliation for
the sins of his people, to glorify him on the earth, and to finish
the work which he gave him to do. Therefore God 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?" He 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 do ninion. Yet in this
estate he was previously announced: " Bel old, my king cometh
unto thee: he is just, and having salvation; lowly, and riaing
upon an' ass, and a colt the foal of an ass." And the elements,
and all creatures, were at his sovereign control. The winds
and the waves, diseases, death, and devils obeyed him. Ile
Fats




338                  DECEMBER 26
called Zaccheus, and he came down and received him joyfully
He said to the sons of Zebedee, as they were fishing, and t6
Matthew as he was sitting at the receipt of custom. Follow me;
and they arose, and, forsaking all, followed him. "Art thou a
king, then?" said Pilate. He answered, "I am a king. But
my kingdom is not of this world-Then would my servants fight
-But now my kingdom is not from hence." The government
of all 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 themselves 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 incarnation, and eternalexistence too. The Evangelist
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 reproach of Christ that Moses prized. He appeared in a
human form to Joshua and to the patriarchs. But "of old" is
not " fromn everlasting."  Who can tell what he did before time
had begun to roll? We know that he had a glory with the Father before the world was. We know —' His busy thoughts at first,
On their salvation ran;
Ere sin was formo'd, or Adam's dust
Was fashion'd to a man."
One remark results from  all this. W'e see what a wonderful
character the Redeemer is, and how constantly the sacred writers combine together his greatness and his abasement. Thus
here, while we see him born in Beth-lehem, 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. Ile is a man of sorrows. but it
was because the childen 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
principle of all this humiliation." You know "THE GRACE of
our Lord Jesus Christ; how, that though he was rich, yet for
your sakes he became poor, that you through his poverty might
be rich."
OCErMBE'R26. —"'The consolation of Israel."-Luke ii. 25.
LET US justify this characeter of the Messiah.
And here to what shal. we appeal? To the langage o pie.




DECEMBER 26.                      339
ptheey? Whenever the prophets would comfort the Jews they always led them to his comiing and his kingdorn. Witness Isaiah,:L O Zion, that bringest good tidings, get thee up into the high
mountain; O Jerusalem, that bringest good tidings, lift up thy
-oice 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: he 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,
o daughter of Zion; shout, 0 daughter of Jerusalem; behold,
thy King comethl 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 righteousness arise with healing in his wines; 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
soles 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?
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 matter: I
speak of the things which I have made touching the King; my
tongue is the pen of a ready Mwriter."  And what said the angel
of the Lord to the shepherds? " 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 undeniable, 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 brokenhearted, 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." " Come unto me, all ye that labour and are
theavy 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,
End your heart shall rejoice, and your joy no mnan taketh fromn
you."
And how was he regarded in the first and purest age of the
Church?' "Whom having," says Peter, " not seen, ye love, in
whom, though now ye see him not, yet believing, ye rejoice with
joy unspeakable and full of glory."  And says Paul, "' We joy in
God through our Lord Jesus Christ, by whom we have now received the atonement."  He rcmakes it one part of the character
if the circumcision that they "rejoice in Christ Jesus."  Yea,,e swears upon tile certainty of it; " I protest by y/our rejoicing
which I have in Christ Jesus olr Lord, I die daily."  It would




340                   DECEMBER 27.
be easy to show fromn additional passages howi the first Christians, taught by inspired teachers, repaired 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 weary land? A river
of waters in a dry place? The bread- of life? The robe of
righteousness? A light in darkness?
These rcpresentations are indeed very figurative, but they are
derived from reality. And he for whom Simeon waited, more
than embodies them all-" The consolation of Israel."  Let me
glance at four things in particular, 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 in the book
of the law to do them. And what does this curse include? It.s a fearful thing to 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 understanding is darkened, my will is rebellious, my affections are earthly and sensual-I feel my weakness-yea, my very heart is alienated from the life of God.
And to whom can I apply but to him who is wisdom and sanctification, as well as righteousness and redemption? He says,
My grace is sufficient for thee: my strength is made perfect in
weakness. The Spirit of life in Christ Jesus makes us free from
the law of sin and death.
What can I do without him  in trouble? But this man is the
peace when the Assyrian cometh into the land. This brother
is born for adversity.
What can I do without him in death? But he can support and
comfort me when every other support and comfort must fail.
Ali! says Simeon, " Now'lettest thou thy servant depart in
peace, for mine eyes have seen thy salvation."
"Jesus, the vision of thy face
Hath overpowering charms 
Scarce shall I feel death's cold embrace
If Christ be in my arms
DRCEMBER 27.-" The consolation of Israel."-Luke ii. 25.
LET US improve this character of the Messiah. If he he the
c:onsolation of IsraelIt 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 lifetime subject to bondage through fear of
death. They feel their disease in many of its effects, though
cot in all: but there Is no balm of Gilead, no physician ther&




DECEMBEIR 27.                     341
They have recourse to the most painful 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 pathsAnd are they bone of our bone, and flesh of our flesh? 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 hypocrisy or formality? For xe
have the communnication 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 possess cannot ease the conscience, or fill the 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 the day of adversity? And how soon may this come upon you? How mortal are
your connexions? What is your health? What is your life?
You are now dreaming, but how will it be with you when you
wake?
0' O ye gay dreamers of gay dreams,
How will you weather an eternal night,
Where such expedients fail X"
What a mercy that you can yet hear the sound of consolation!
Here is a Comforter at hand, able, willing to succour you. Seek
him, and ye shall find rest unto your souls.
The character hails those who have found him. Thev were
indeed strangers to all true comfort till they acquainted themselves with him. But he that hath the Son hath life. They are
now the happiest beings in the world. They are justified from
wrath through him. In his righteousness they are exalted.
They rejoice in his salvation; and can leave all their cares in
his hand. If the storm rages without, "their minds have heaven
and peace within." They know that he will never leave themrr
nor forsake them; that lie has provided for every state in which
they can be found; that lie is now making all things work together for their good; and will soon wipe all tears from their
eyes.
But how does the title reproach those who backslide from him?
Will a man leave the snow of Lebanon which cometh from the
rock of the field? or shall the cold flowing waters that come
from another place be forsaken?"  " O generation, see ye the
word of the Lord. Hlave I been a wilderness unt~ Israel? a
land of darkness? Wherefore say my people, We are lords;
we will come no more unto thee? Did he not rem& mber thee
when there was none to pity? Did he not deliver thee when
ti-ere was none to help? Did he not find thee in the road to hell,
and turn thy feet into the path of life? Did he not brirng thee
health and cure after trying physicians of no value? It was a
lonuhing expostulation he addressed to the twelve when many
turned back, and walked no more with him  " Will ye also go
29*




342                  DECEMBER 28.
sway?" And it was a fine reply; " Lord, to whom shall i e go 
Thou hast the words of eternal life."  We should only be losers
by any exchange we could make.
What canr be a substitute for him? The backslider in heart
shall be filled with his own wavs.  If a fear of reproach or persecution turns you astray from Christ, you may feel such reflection and terror of conscience as may make you long for him
even in a prison, or at the stake. If the love of gain tempts,oou, 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 trusting in him will fail
you, and pierce you through with many sorrows. Yes, we must
learn by what we suffer, as well as by what we enjoy, that he
is THE CONSOLATION OF ISRAEL. " A voice was heard upon the
high places, weeping and supplications of the children of Israel:
for they have perverted their way, and they have forgotten the
Lord their God. Return, ye backsliding children, and I will
heal vour 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 23.-'- In all things it behoved him to be made like unto his brethren,
that he might by a merciful and faithful High Priest in things pertaining to God."Hebrews ii. 17.
THERE is indeed one exception. It regards the purity of his
nature. This was indispensable, 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 forgetfll of it in the connexion before us:
"he was in all points tempted like as we are, yet without sin."
But this exception being made, the conformity between him
and his brethren is universal 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 sanceifieth 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? "' 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? Ile said, " I have
laboured in vain I have spent my strength for nought."  Have
they irreligious connexions? "Neither did his own brethren
also believe on him."  Are their souls vexed with the filthy conversation of the ungodly? Howv must he have been grieved,
with all his spiritual susceptibilities, when he saw the transgressors! Have they before themn the trying hour of death'? He
knows what it is to die; and in the days of his flesh, with strong
eryings and tears, said, " Father, if it be possible, let this cup
pass from me; nevertheless, not my will, but thine be done"In all things lhe was made like unto his brethren."
And observe the expediency of the dispensation   "It behov




DECEMBER 28.                     34S
ed him."  What, could not they be admitted to farour without
his humnili 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 sufferings." Is then necessity laid upon him? Does
sovereignty itself submit to a law? Do unbounded excellency
and goodness condescend to be circumnscribed 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 "' behoved" him to do; and that he does it not because he would, but because it seemed good in his sight. Let us
not deny, dispute, or doubt the expedience of this economy, because we are unable to perceive all the reasons upon which it
is founded. Let us remember 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 too, that Being is engaged in his highest operations.
We cannot conclude that a course is right because a man adopts
it; yea, the very reverse is oftener to be feared. But we may
always safely infer the rectitude of God's conduct from the per..
fection of his nature. But if he has been pleased to inform us
expressly that whatever difficulties, owing to our ingnorance,
may now attach to it, the plan was, he himself being judge,
proper and becoming in him;-surely we ought to honour him
with our confidence, and be willing to walk by faith-especially
too, when he engages to explain his dealings after our state of
trial and discipline is ended, and —when we can 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 we 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 le might be a merciful and
faithful high priest in things pertaining to God." "' Things pertaining to God" mean the concerns of his mediation; the things
in which he was to act with God for us, and with us for God.
Without having our nature he could not have exercised the
priesthood at all, for he would have had nothing to offer, and a
priest must of neceasity have somewhat to offer. But iii this
nature, and by this ab,: enient and sufferings, he was
"A merciful" High Priest. He appeared merciful. He knew
that nothing could be done unless he gained for himself our confidence, and he knew how hard it was with our consciousness
and fears to gain it. He therefore 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 dwell among them: I




144                   DECEMBER 29.,
will call them to oe-lold me in tile 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
fromrn experience. He only that has been a stranger knows the
heart of a stranger. The most 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 tempt,
ed, 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: toi
though he be passed into the heavens, we have not an high
priest who cannot be touched with the feeling of our infirmities.
He was " a faithful" High Priest. Faithful to what? To the
prophecies, promises, types, going before? He said, " Lo! 1
come: in the volume of the book it is written of me." Faithful
to his own engagements? He turned not away his back; but as
the awful, scene approached he said, "fl How am I straitened till
it be accomplished!" The main thing is, that he was faithful to
the Divine interests; for as the former article refer to us, so this
principally refers to God. He was the mediator between God
and man, and had to maintain his honour, as well as to secure
our deliverance. Kindness itself may be mis-exercised; abso}1ite 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 in 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 equity,
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 sir
is condemned in the flesh while it is forgiven, and the law is
magnified and made honourable while the offender escapes.
Thus mercy and truth meet together, righteousness and peace
kiss each other, and the claims of rectitude as well as clemency
are provided for, while, as the Apostle adds, " he makes reconciliation for the sins of the people."
DEcEMBER 29.-" And Joseph brought in Jacob his -father, and set him before Pha
raol?: and Jacob blessed Pliaraoh."-Gen. xlvii. 7.
IT was an affecting hour when Jacob, after supposing for so
many years that his son was dead, and devoured by wild beasts,
received information that he was alive, and governor, over all
the land of, Egypt. At first his heart fainted, and: he believed
it not. But when he had not only heard the words; which Joseph
had spoken, but saw the wagons that he had sent to fetich him,down, his spirit revived in him, and he said, " It is enough, Joeelh my son is yet alive; I will go and see him before I die." —
flHe.oon set off. But the journey wevs formi'dable to him. The




DECEMBER 29.                     345
old dislike chaAges, and cleave to places to which they have
been accustomed. He therefore travelled anxiously, and when
he came to peersheba he felt alarmed. But he had recourse to
his old and tried relief, prayer: " and God spake to him in the
visions of the ])ight, and said, I am God, the God of thy father:
fear not to go down into Egypt; for I will there make of thee
a great nation. I will go down with thee into 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
they face, because thou art yet alive."
The presentation of his brethren to Pharaoh. " And he took
some of his brethren, even five men, and presented them unto
Pharaoh. 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 moreover, unto
Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture 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
iwell: and if thou knowest any men of activity among them,
"hen 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 bringing it to pass? 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 hearing of their respective parts, and were all acting separately from each other, yet all working together —till at
last all the discord issued in the finest harmony; and these were
the strains to which it was attained: " 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 c. )oked things straight. These
things will I do unto them, and:lot forsake them."  " Whoso
is wise, and will observe these things, even they shall understand the loving kindness of the Lord."  Art thou tempted to
despondence? Do the clolds return after the rain? Seest thou
no way of escape? Do means fail? Does the providence of God
seem not only to forget but oppose the promise? See Joseph
the slave, the prisoner, lately in irons, now prime ministei of a
powerful and. learned nation, presenting his weather-beaten
tather, whose fears are now dispelled, and every hope andv wish




346                  DECEMBER 30.
of his long-aching heart more than crowned! Is any thing too
haid for the Lord? 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 ofl
as sincerity and faithfulness. They ought to be the most genteel
people upon earth; for they ought to feel in disposition, 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
" courteous.': —It was an act, of homage towards a sovereign,
whose subject he now was. WVe are all upon a level before God:
but religious equality is not to be carried into our relative and
civil concerns. The Scripture supports distinctions of life, and
calls upon us to "render to all their due; honour to whom
honour, fear to whom fear."-It was an expression of gratitude
towards a benefactor, who hadwpromoted his son, and was now
willing to receive all his relations, and provide for them in the
most fertile region of his empire. The grace that makes us
humble, makes us thankful. And while we acknowledge God
as the source of all good, we must not overlook those who are
the mediums of it. —It was an act of supplication on the behalf of
a man who, howev r highly exalted, stood in need of the favour
of God. The less is blessed of the greater. And Jacob was in this
respect greater than Pharaoh-He was the servant 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 dependance upon him. What is a palace without tle
blessing of God? His loving kindness is better than life.
DECETBER 30. —" And Pharaoh said unto Jacob, How old art thou?"-Gen. xlvii. 8'WE may consider the question as an instance of condescen
sion and kindness on the part of Pharaoh. There is something
in majesty that overawes and overpowers those who have been
brought up remote from it. Pharaoh 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 late to acquire new modes of address. A
true nobleman can disembarrass those that address him, and in
spire them with decent confidence, without lowering the respect
they entertain for himt and this is very much done by seizing
something with which the inferior is familiar, and in which he
feels more at home. Jacob probably dreaded this interview because of the conversation; the king therefore instantly begins
upon his age. This would a.,o be pleasing to Jacob. Old people love to talk of early scenes, and of things thicy saw and
heard before others were born. Their years gible them a kind of




DECEMBER 30.                     347
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 question, 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 impropriety 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 secrecy 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? Let them therefore be concerned to
establish an etapire 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, c" How old art thou?" It is
a question which you can answer. There is a great difference
between looking backward and looking forward. You know
r ot what a day may bring forth. You cannot tell how long yot
nave to live-But you know how long you have lived. It is a
question you ought to answer. There is nothing 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 be
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 therefore,
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? 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? Do not
both these tell you that childhood and youth are vanity? Are
you aged?  On what distance are you reckoning before you
reach your journey's end.? Miles? Furlongs? Feet? There is
but a step between you and death. Are you old in sin? Y our
time is ending, and your work not even yet begun.
He re the question assumes a spiritual import. Christiansare
new creatures. They are born again. How old are we in grace I
We have lived really no longer than we have lived to God, a
life of faith, hope, holiness, a nd love. Where then are we in the




48 3                   DECEMBER 31.
Divine life? What are we in the family of God? Are we 1;ttlei
children, or young men, or fathers 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? L(d;d,
elothe me with humility. Enable me to present thee a broersn
&eart and a contrite spirit which thou wilt not despise."' What have I done for him that died
To save Iu- wretched soul?
How have Imy follies multiplieu,
Fast as my minutes roll."
What amn I to do this evening?
"Lord, with this guilty heart ot mine
To thy dear cross I flee;
And to thy grace my soul resign,
To be renewed by thee."
Aged Christian! What says your answer to this questio}.?Now is your salvation nearer than when you believed. A few
more descending suns, and " thy sun shall no more go d,,wn,
neither shall thy moon withdraw herself; for God shall be
thine everlasting light, and the days of thy sojourning shall be
ended."
DECEMBER 31.-" And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years; few and evil have the days of the years of
my life been." —Gen. xlvii. 9.
THERE is something very simple and affecting in this representation. It places life before us under the image of a pilgrimage. Such Jacob's life was literally.  WVe find him  perpet
ually changing his residence. He never occupied a mansion
What the Apostle says of Abraham  applies also to Isaac and
Jacob: " By faith he sojourned in the land of promise, as in a
strange country, dwelling in tabernacles with Isaac and Jacob,
(he 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 mnight 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 theil
kg-od: 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
poses.deions there, and by his advancement towards it.
Life indesd is a pilgrimage, even naturally c onsidered. We
nevet centinlie in {one stay   We pass through successive periods of boeing; through days, and weeks, and years; through
infancy, youth, manhood, and old age; and then we go down to
the grave. In this sense none are residents here; all are travy
eilers, h,atening the way of all Ihe earth.




DECEMBER 31.                       349
But the ngute 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 call say
" What others value. I resign,
Lord'tis enoug. 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? 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 hastiness 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
gloryfying 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 remaining 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 dwn to the hour when
ip the anguish of his soul, he cried, "Joseph is not, and Simeon
j not, and ye will take Benjamin away: all these things are
against me?"
But this attribute belongs not to Jacob's life only. " lian 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 opportunities of enjoyment, tells us not orJy that "all is
vanity," but " vexation of spirit."  We are often tempted to discontent by comparisons; yet perhaps the very persons we envy
are envying every one else. "' Tle L-cart," and the heart alone'knoweth his own bitterness."  Let us not promise ourselves
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
hopcs with regard to creatures, but with confidence in God. If
he is the rock  hey are broken reeds. If he is faithfulness and
VOL. II.                    1G




a50                  DECEMBER 31.
truth, they, at their best estate, 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 
X- et 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, alleviations, aid
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 hero of the field; in the sweat of thy face
shalt thou eat bread, till thou return 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 we choose to make
it so. The Gospel places within our view, and within our reach,
regions of perfect blessedness, where it shall be said, " The,
Lord hath taken away thy judgments, he hath cast out thine
enemy: the king of Israel, even the Lord, is in the midst ot
thee: thou shalt not see evil any more."
Nor should it be forgotten that the evils of life themselves are
rendered useful. What 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 —iWhat would it be if it presented nothing
but attraction and indulgence? This changes the aspect of our
condition; and not only prevents despondence and murmuring,
but enables us to sav, 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 accomplisihed. 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."  A.MEN.
TMX FUM